ERAN - 
 OCCIDENTALISM | 
 
 IN 
 
 MISSIONARISM. 
 
 BY 
 
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PREFACE. 
 
 NEMO TENEBITUR PRODERE SEIPSUM. 
 
 1 send out this little brochure under a 
 nom de plume, uot because I, as an individual, am 
 afraid of beng judged by my readers; or because 
 Lam unable to substantiate my statements : but because 
 I know that there are many who will not judge a man 
 — by what he writes, but by what they may happen to 
 know of him personally, or by what they have been 
 told by others who may have sacrificed accuracy to 
 imagination or a love of saying unpleasant things. 
 Being assured of the bona fides of a questioner, I 
 should, after enquiry, be prepared to come out from 
 behind my “ pardah” (place of concealment), and 
 cross swords with him; but he will have to produce 
 
 facts, not theories : we have had already too many of 
 these. | 
 
 HUMPHREY TRIEVEARE. 
 
Digitized by the Internet Archive 
 in 2023 with funding from 
 Columbia University Libraries 
 
 https://archive.org/details/occidentalisminmOOtrie 
 
OCCIDENTALISM IN MISSIONARISM. 
 
 I give an extract from The Missionary Review, Vol. VIII., September- 
 October 1835, published by C. S. Robinson & Co., Princeton, New Jersey, 
 U.S. A., which I read for the first time on the 17th of September 1895. 
 
 “INDEPENDENT FOREIGN MISSIONS.! 
 ‘’ CHRISTIAN ORPHANAGE AND TELUGU Mission. 
 
 “Our last report of this work left Bro. Ward” (address 
 Revd. C. B. Ward, Secunderabad, Hyderabad, Deccan, India), 
 ‘rejoicing in having 72 orphans, 6 missionaries, a foothold in 
 the midst of half a million of Canarese people, and Rs. 17,000, 
 along with innumerable other good things. Since then we notice 
 Miss Miller, with the experience of ten years in the American 
 Board’s Mission in Ceylon, has joined Bro. Ward’s Mission, and 
 also Miss James, and Messrs. Smoots*? and Reynolds from 
 America. We are sorry he has sent us no accounts of receipts 
 and expenditures in 1883-84, and no fresh statistics of orphans, 
 pupils and communicants. 
 
 ‘Bro. Ward has sent us the following statement of his views 
 as to the proper policy and methods of conducting Missions 
 among the heathen. We commend them to the very serious 
 ‘consideration of all missionaries and friends of Missions. Most 
 of his views we fully endorse, though on the subject of education 
 and schools we should wish ; to qualify much. He writes :— 
 
 ‘Surely the greatest need of the world is self-supporting, self-pro- 
 pagating Christianity. All societies and missionaries avow this, and 
 stoutly affirm that® this is the aim of all their efforts. Merchants and 
 speculators are wise enough in planting industries, trade and railways 
 in the nations of the earth, even in the heathen nations, to establish 
 
 1 See Badley’s /adian Missionary Directory, Edition 4,.1892, page 287, 
 not 278 as in Index: “Telugu Faith Mission founded 1879, cost 
 in 13 years Rs. _1,00,000, half of which represents the earnings of the 
 Missionaries and the Mission.” 
 
 2 Should be Smootz. 
 
 3“ The right I know, but still the wrong pursue. 
 ‘We seek in every cranny but the right.”—Cow#er. 
 
2 
 
 them in a manner and on a financial basis within the resources of the - 
 country entered. But Missionary enterprise has been less wise gener- 
 ally. Christianity, to become self-supporting and self-propagating in 
 India, or any other country, must be begun and run on a practical 
 basis. All agree that the means and agencies for the ultimate cap- 
 turing for God of heathen lands are in those lands before the Mis- 
 sionary comes. It is, then, necessary to operate on a basis within the 
 possibilities of those indigenous means and practicable to the indigen- 
 ous agencies. 
 
 ‘From Government statistics we learn that four-fifths of India’s 
 250 millions! belong to the agricultural class ; 190 millions of the 250 
 have an annual income per head of 10 to 4 dollars. The Gospel has 
 its way to win among the ‘ 190 millions.’ Is the Missionary enter- 
 prise set on foot in India within the possibilities of the resources of 
 these millions, and thus practicable to indigenous agents or agency ? 
 
 ‘ We think but one answer is possible. We note first, with few 
 exceptions, and they are not popular, that Missionaries. have come 
 to India with their home or occidental ideas of work, of building and of 
 finance. Thus school buildings,‘mission houses, church buildings, me- 
 thods of work, and cost of administr ation are far more occidental ‘than 
 oriental, and wholly and utterly beyond the means of, the people to support or 
 perpetuate. The Natives see this, and cannot, by any means, be persuaded 
 3° attempt either the support or propagation of an occidental Chris- 
 tianity.2, On the contrary, the inauguration they have witnessed sug- 
 
 1 Say, 300,000,000 in 1895. 
 
 2The English opium-eater says : ‘‘ When we leave the country we shall 
 leave nothing behind us but broken beer bottles.” This isa figure of speech, 
 of course. But where is all this Occidentalism in Missionarism to termin- 
 ate ? Speaking after 38 years’ observation, itis my impression that when 
 foreign money is withdrawn much of what we please ourselves by terming 
 Native See ee oes is but sown ‘on stony ground with no subsoil. 
 (see Matt. xiii, 5, 6, 20, 21)—will be existless. Numerous cases might be 
 quoted. I will merely give three :-— 
 
 (1).—Speaking to a man in Government employ, well ~paid for his social 
 position, I said : ‘‘I have hopes that the time may come—I believe foreignéts 
 ought to make it come—when there will be no more Padris, no schools, 
 ‘missionary ’ mansions (iwdrdt), no kdt kisht, paid from foreign money. 
 The passage ‘The labourer is worthy of his hire’ has been applied carnally. 
 These men and womenwho seek the hire have to prove a good deal, vzz., first, 
 that they are /adourers , second, that they are worthy ; third, they have to explain 
 hire. Why hire ? Why not voluntaryism ? Why not be as the Catholic Apos- 
 tolic Church (valgate, Irvingites) ? Why not like the Captain of a company of 
 Volunteer Engineers, which cost him £300 fer annum ? Why not likethe early 
 Christians (see Acts of the Apostles), who were continually being called upon 
 to pay, not receive, money ? Why not like the London Cabmen’s Mission, 
 etc. ? The air of sublime superiority with which this text is brought to the 
 front is astounding. Have a care, friend! It is a dangerous text for the un- 
 skilled to resort to ; a weapon likely to recoil to the user’s hurt. The ‘ labour ’ 
 has to be valued and the amount of hire fixed by others, not by yourself. 
 Is a man to be paid for coming to household evening prayer; to get 
 travelling allowance for coming to the Lord’s Supper?” (I know of cases.) 
 “Well!” said my interrogee—] give his exact words,—" You would have 
 ery few Christians.” (Isdi). 
 
3 
 
 . gests to them that the agents who thus inaugurate are within reach of 
 stores sufficient for keeping up this style of things ; and it is further 
 suggested to them that there may be enough to spare to warrant their 
 drawing on the ‘‘ meal barrel.” The sight of grandly equipped Mis- 
 sionaries, with plenty of money, grand houses, ten to fifty thousand 
 rupee chapels and churches, stately colleges, seminaries, high 
 schools, and thousands of common ones, with an army of well-paid 
 teachers,—hundreds of whom are unconverted heathen1—all convey an 
 idea to the ordinary Native which stifles every generous instinct ; and 
 either he concludes nothing is needed, or that he may get something 
 from this apparent plenty.’” 
 
 (2).—I was trying to get up a V. E. (Vocal Evangelistic) corps. I heard 
 of a man who had some singers of Bhajans (Christian songs) ; went to him, 
 unfortunately, at an untoward time. He had just been dismissed hastily, 
 without any enquiry—ergo, unjustly—for alleged inattendance to duty. He 
 said, angrily: ‘‘No !’—I was quite innocent ofoffence, knew nothing about his 
 dismissal—“ I have been dismissed.” (I found afterwards on the report of 
 two feckless, fushionless bodies.—women) ‘“ Quad levius plumd ? Pulvis. 
 Oud puluere ? Ventus. Quid vento ? Muler. Quid muliére ? Nihil.” “ But 
 Roman proverbs and Roman Philosophy are unworthy and delusive.” 
 (Bones and I, by Whyte-Melville, page 166). “I am not going to be a 
 Christian any more.” Ofcourse allowance must be made for sudden anger, 
 but still the case is thought-worthy. 
 
 1Correct, I fear. See /Vo¢e further on. 
 
 (3.) Went toa village church (miles—hundreds—from cases (1) and (2), 
 had a kind of desultory conversation ; building dirty, unswept, ungarnish- 
 ed, out of repair; people few—dead, spiritually ; cause, no foreign supplies ; 
 money had been withdrawn, whether experimentally or diverted to other 
 enterprises, I did not enquire. The building was of occidental architecture 
 and far above the means of the people. Some years after, the building became 
 such a scandal that foreign funds had to be supplied. 
 
 I do not give these three cases from a love of aspersing indigenous (hardly 
 the word to use—would that they were indigenous—they are really exotic— 
 made to order (a kind of manufacture a dear brother in Christ, of the Baptist 
 persuasion, refused, when urged by his employers, to be concernedin) Chris- 
 tians. Quite the other way. I quote them as a lesson and warning to us— 
 foreigners. I believe WE are Guilty, NOT our Indian fellow-subjects. No 
 one who follows such a policy with regard to his own children reaps ought but 
 sorrow. My brother “Iona” points this out in an evangelistic periodical. 
 This same periodical has the following as_the view of a man_ holding a fair- 
 ly good position under Government :—“ After all, we hope if our rulers and 
 supporters will continue to care for us and support the Mission, as they have 
 been doing from the very beginning for this Mission from ——’s time, 
 that in other 25 years we will surely see three times more followers of 
 Christ, and there is no doubt the aborigines will all have become the 
 followers of Christ, and become among the most useful and loyal subjects 
 of Her Imperial Majesty the Empress.” (In other words, no foreign money, 
 no increase to Christ’s Church. )The naiveté of the passage is instructive. 
 Iam convinced that we shall have to answer for all this “ flap-doodling,” as 
 Charles Kingsley terms it. 
 
 Did Paul do it ? Read Acts of Apostles and his Pastoral Epistles, and 
 then answer. . 
 I believe we are fosetively sinning against the people of India. We are 
 killing their spiritual vitality. )It is like putting a boy into the Royal Navy 
 SA ss . te . ie s <* 
 
4, 
 
 “We do not charge extravagance. It would not be at home. 
 But in India it presents an impossibility to the millions. 
 We plead, therefore, for what the Apostles, * without missionary 
 society or salary, planted in every known nation in less than 
 100 years. (We do not protest against educational work. But should 
 it be called missionary work? Do the people of America know 
 that a large share of their gifts for the evangelization of the 
 heathen goes to give them a merely secular education? We are of 
 the opinion that this extensive union of mission and educational 
 work, as one, is detrimental to the eu of the missionary and confusing 
 to the apprehension of people at home.? (a.a.) Cer tainly it 1s an addition 
 to the New Testament plan and the Apostolic commission to preach the 
 Gospel.! ei can readily be seen that tacking so much educational work 
 on to the Missionary enterprise vastly increases the impossibility of that 
 work's ever becoming self-supporting? We do not demur to men and 
 women at home giving by the million for educational schemes in 
 heathen lands, only let them give specially for educational work.” In any , 
 
 nd under the sun an indigenqus Gospel or Christianity is an economy. 
 Send the Gospel to the slums of an American or European city. Let 
 the people receive it, support it well, and they have left for homes 
 and comforts vastly more than they had after drink and vice had made 
 its drain. But go down among them and build cathedrals and univer- 
 sities, and they would not learn.3 Any individual or nation is richer 
 with the Gospel than withoutit. This being true, India or any other 
 heathen land is better able to support the Gospel than heathenism, 
 provided that Gospel came to them in its pristine simplicity. It must 
 
 without being able to make him a suitable allowance with annual augment- 
 ations. When he finds himself at 42 retired as a Senior Lieutenant on a 
 small income, with some of his brothers in easy circumstances, he, in his 
 heart, upbraids the memory of his parents. Henry VII passed an Act 
 punishing the indiscriminate giver. Would that this Act were nota dead 
 letter now. 
 
 See Ecclesiasticus, xii, 5. 
 
 Let the leper, the sick, feeble, blind, maimed, and the like, have our ful- 
 lest sympathy and aid ; but let the able-bodied work for his own living, and 
 when he is converted, really—not ‘‘a morsel of bread ” conversion,—he will 
 find time to be @ Christian and preach and proclaim the Glad Tidings, the 
 knowledge of which @/oze can save souls from everlasting punishment. An 
 old foreign evangelist publicly declares that these low-caste (chure— 
 scavengers) conversions form no part.of a religious upheaval, merely social. 
 
 * Not the Apostles entirely, but the Evangelists of the depersion, 
 Acts vill, 1-4; xl; 1I9—21; men who were most certainly: not ‘“ ordain- 
 ed.” Ordination was no more needed for power to: proclaim the Gospel i in 
 A.D. 41 than it is in A.D. 18096. 
 
 (a.a.) See note a.a. on page 5. 
 
 1 See Matt. x, 7; xxvill, 20. Acts xx, 27, ef mudt. al. 
 
 2 Admirable.—H. T. 
 
 ’ T know of two cases. So long as the buildings were arranged in all the 
 simplicity of evangelistic halls the audiences were good, sometime crowded ; 
 but as soon as they were arranged ecclesiastically—communion rails, and 
 tables, and the like—empty benches resulted. 
 
5 
 
 be remembered the Gospel is an oriental plant, and, in the occident, art 
 science, wealth and fashion have clothed it in such an array as to 
 utterly disguise it, and it is almost divested of oriental identity as it 
 turns up again in the Orient. Poor as are the people of India, they 
 waste much for jewelry, liquor, tobacco, idol worship, support of 
 mendicants and idolatrous customs. God ordained, it seems to us, that 
 * the tithe and freewill offerings’ should adequately support all that ap- 
 pertains to the outward worship and service of God in any land.! In- 
 vestigation proves that in India and China vastly more than one-tenth, 
 perhaps fully one-fifth, of the income of the heathen goes out of their 
 hands for purposes that Christianity would prohibit or abolish. _We 
 commend this thought strongly.” 
 
 a.a. There can be no question about this. An evangelist’s spirituality 
 becomes damaged by having to teach much in secular subjects. 
 
 I was conversing once with an evangelist. The conduct of a man who 
 had been making strenuous efforts to obtain an increase of pay, and who 
 _had been severely censured by every one to whom his case was referred,— 
 
 his sternest judges being his own countrymen,—came under discussion. 
 ‘“ Well!” said the evangelist, ‘it is not of quite so much consequence 
 as he is not engaged in spiritual work.” He was the chief superintendent 
 and instructor of some 400 pupils. 
 
 An acquaintance said, ‘I had two evangelists staying with me, neither 
 of them converted, but they could not do much harm as they were only 
 in charge of ehoale’ ' 
 
 The term “ Mission School,” like the term ‘‘ Mission Press,” is mislead- 
 ing. I was takentoa ‘ ‘Mission High School” some years ago. The Evan- 
 gelist opened with prayer, which, I have been informed, is not “invariably the 
 case in all such establishments. The first form of young men was put to high 
 Algebra, under an imported master, very advanced, far beyond my acquire- 
 ments ; but [ was at a loss to understand what calculating the quantity of 
 wall-paper required for aroom 20 X 16 X 14, witha door and2 windows had 
 to do with CHRIST, and what, as an acquaintance said, the Welsh quarry- 
 man, * who had ‘with some difficulty put his penny into the plate, would 
 have to Say on the subject. All the masters were unconverted—in fact, only 
 one, theimported one, was supposed to have been baptized. Iam glad to find. 
 the following inf'7ke Zenana, or Woman's Work in India, July 1895, page 
 TOS\sem, b think tlt time has come when we, as a band of Christian workers, 
 should cease employing non-Christian teachers in our city and bazar schools.” 
 Of course it should never have been otherwise ; but after so many years 
 of wrong-doing, it is pleasant to know that, in some. quarters at least, there 
 is a desire for reform. (A school is supposed to be a good way of getting an 
 audience, I have seen Muhammadan teachers, and all their pupils (Hindus, 
 Muhammadans, ‘“ Nécheris,” Jains, Sikhs, Nilarians, &c.) compelled to attend 
 morning service on Lord’s Day. It is certainly an easy one; but the conver- 
 sion of a person cannot be done by force. One_ has only to read the reports 
 of evangelists to find that in zea/ evangelistic work —preaching—much of the 
 opposition comes from persons brought up in‘ Mission Schools.” And, 
 then, there is the danger of these schools becoming family affairs. Years ago 
 it was found that baptized persons went into press-work. As one careful 
 observer remarked: “ It appears to me that we shall soon have nothing but 
 
 1 The followers of all non-Christian religions in the East support*their- 
 creeds by offerings, and they would probably do the same when converted 
 to Christ, were they not taught to depend upon the ‘“ Mission” treasure-: : 
 chest. ‘ 
 
6 
 
 a generation of printers ”—all, of course, paid from foreign funds. | know of 
 a case where a lad who was doing well aS a carpenter, with the prospect of 
 getting at least Rs. 30 a month: (with energy he could have risen to bea 
 ‘master builder” employing a large number of hands), drifting into a 
 Mission schoolmastership,—in European clothes ofcourse,—and, then, having 
 the audacity to say it was his trade (fésha). The phrase used showed clearly 
 what theidea about “‘ Mission” employment was. Pampering has everywhere 
 been followed by dire results. I believe similar results follow ‘‘ Mission ” 
 pampering. It must lower a man’s ental tone, and stifle all enterprise, and 
 every sentiment of self-respect and healthy ambition. 
 
 “It may be asked, What would we do ?” We answer, ‘‘ Just what 
 the Apostles did—‘ preach the Gospel.’” Leave all the Western trappings 
 at home. (Preach the pure Holy Ghost Gospel in India, and let it take 
 shape in India, China, Japan and Africa, without sin, but in the costume 
 of the countries respectively.) Our day finds the world in a much 
 better state for this order of things than when the Apostles planted 
 Christian churches in heathendom, that sent help back to the 
 poor saints in Jerusalem. To some this will look like going back- 
 ward. Yet it is the quickest way tothe conquest of the world for 
 Jesus. Years to come will demonstrate this. e 
 
 ‘Whenever anything like this article is presented, it is too 
 often interpreted as a criticism of the existing 7¢g7me and not worthy 
 of notice! ; many Home Editors will not print it ; and Missionaries say, 
 ‘ Absurd,’ &c. But we plead for a more candid examination of this 
 whole question. We envy no man his salary, nor any Mission its 
 well-filled coffers. But when that money. is used in foreign lands for 
 putting large numbers ot the Mission on foreign pay to do what they 
 should do for Christ without it, and for maintaining a modus operandi 
 far beyond the possible means of the people to ever maintain, much 
 less propagate” ; we sayconsider, wehinder the cause not a little. 
 Little chapels and school-houses, after the fashion of Native houses, 
 are within the means of the people.*? Gospel workers, who will live 
 on the level of their unsaved neighbours, can reach their hearts, and 
 their Gospel will appeal to the generous instincts of the heathen (for 
 such instincts do exist as we know). But Missions handling and 
 spending so much money coming from a foreign land cannot  con- 
 vince the heathen that either the workers or cause is needy. We 
 do not see how existing Missions can cut down. Butwe do see how 
 all can cease propagating occidentalism in the Orient which consti- 
 tutes the major portion of all missionary expense. 
 
 ‘“‘ Christianity within the means of the people, and possible in 
 their hands as it will be, if made an indigenous plant in any clime, 
 
 1 A home thrust. Has it been parried ? 
 
 2 Observe this; and remark that Some receive pay much beyond what 
 they could earn in ordinary life. 
 
 3.An enthusiastic foreigner collected funds from Europeans and built 
 some expensive houses for his flock. Of course, he was subsequently called 
 upon to repair them.—(See Doctor John Murdock’s /zdia Missionary Manual, 
 an invaluable work, but apparently. little known, _or acted upon, or Brother 
 Ward and J would have been spared the pain of writing.) 
 
; 
 
 will be on God’s plan of tithes and freewill-offerings—self-supporting, 
 self-propagating, heroic, enthusiastic, powerful and triumphant. We 
 do not expect these views to be accepted by any Missionary Society 
 of our day.! But they must be heard, they will not down. Let them 
 have a candid hearing.” ” 
 
 NV.B.—We do not, as far as I can learn from the New Testament, read 
 of avy instructions to teach secular subjects. 
 
 But a comrade traverses this objection by saying, “ You wont 
 find anything about the Magic Lantern in the New Testament, and yet 
 you use it, and tell me you have found it useful.” I will not attempt a reply 
 to an objection of this kind. I did not formerly, but I now think highly of the 
 magic lantern ; but it has, like everything else in this world, to be used with 
 creat caution. Its chief use is to show hymns and texts to a large audience, 
 a few parables may be used, and scenes from the life of Paul, Jonah, David, &c. 
 I have seen a Muhammadan of good position, in a very bigoted city, 
 break down and show much emotion at Doré’s picture of the first Martyrdom 
 for Christ. One great advantage, it increases the darkness at a little dis- 
 tance from the screen, and men of position can stand and listen unobserved 
 by their inferiors. 
 
 When instrumental Evangelists assist, it saves all paraphernalia in the 
 way of music-stands and shaded lamps. 
 
 I condemn imaginary pictures of The Saviour, crosses, and, of course, 
 secular pictures and mechanical slides. An Evangelist should not use them ; 
 he will find the screen, a little music and singing, and some coloured parable 
 slides quite enough to attract hearers. Even one of our most rabid praisers of 
 secular slides reports that he has had persons at his Magic Lantern Evange- 
 listic Services, who said they did not trouble to get a good view of the screen, 
 but came to hear the teaching (masihat). 
 
 Secular work should, as Brother Ward teaches, be kept distinct from 
 evangelistic work (see Acts vi, 2—4, particularly 4.) All such work should 
 be left to those, who may, for want of a better term ready to hand, be called 
 Lay Superintendents. We have seen numberless cases where Evangelists 
 have ended by becoming mere ‘“ servers of tables,” secular rulers, holding 
 patronage, kow-towed to “because of their being the purse- -holders—scandals 
 have resulted and spiritual life has gone by the board, 
 
 The lust of power has conquered, and the young man who left his native 
 land full of promise—full of holy zeal—has, before his words of enthusiasm at 
 his ‘“‘ Dismissal Meeting ” have been forgotten by his hearers, become a can- 
 tonment frequenter, a ‘ station-society ” man, a scandal to the cause, and 
 one whom the Lay Superintendent would do well to ship back to his 
 home. 
 
 With a Lay Superintendent we should, it is to be hoped, hear no more 
 of a man having to go down to the Club to re-create in European society 
 after a few hours trouble with secular work ; or of a man being unable to 
 go out to work in his district because of his having to supervise some forty- 
 four workmen whowere engaged in getting his somewhat mansional residence 
 ready for his wife during fhe approaching hot weather. I am fully aware 
 that there are many earnest workers who would be very, very ee to be 
 relieved of all secular duties. 
 
 With a Lay Superintendent we should not, possibly, find an indigen- 
 ous evangelist afraid to go and worship with a baptized brotherhood of 
 another denomination because he feared the displeasure of his master 
 (malik), he who held the key of the foreign money-box. 
 
 1 Alas ! tis true. 
 * This is all that is askeda—A CANDID HEARING. 
 
re) 
 
 - Quoniam id-fieri quod vis non potest, 
 Velis id quod possit. 
 —P. TERENTIUS AFER.., 
 
 With all the deference due to a writer of the Golden Age, I venture to \ 
 think we fiz de siécle people possess a higher philosophy ; difficulties are — 
 made, but to be overcome. It is, at least, ‘the duty of those at work in the 
 Master's Vineyard to let those who so freely supply the money know how 
 some of it is—to use the mildest adjective selectable—misapplied. Two 
 young foreign Evangelists and an outside observer were in accord when 
 it was suggested that some people, particularly;women, were very liberal 
 —with other people’s money. 
 
 Even some of the most ardent admirers of missionarism admit 
 that there is frequently a good deal of couleur de rose in ‘ Missionary 
 Literature.” 
 
 An acquaintance who held, apparently, a- brief for Occidentalism’ 
 was at one time very fond of bringing up the case of some South Sea 
 Islanders having by Occidentalism been raised from cannibalism to European 
 clothes, he had perhaps forgotten a good old axiom taught him in his 
 school-boy days, wz. Audi alteram parlem. He omitted to mention 
 photographs sent home by some very earnest workers in those Islands 
 of the costumes adopted by many of their congregations, an inharmonious 
 mixture of tawdry European finery and primitive undress—the result 
 Judicrous in the extreme. Lord Stanmore’s paper read at the ‘ Anglican 
 Conference” on the 31st May 1894 (Official Report, pages 323—332, S.P.C.K. 
 Office, 1894), gives us the views of a high official of great experience on the 
 subject of Occidentalism, which, to my thinking, he absolutely condemns, on 
 economical, sanitary, moral and common-sense grounds. His Lordship 
 affirms that vital Christianity is independent of national customs and social 
 usages. ‘‘ What!” would my acquaintance say. ‘ Would you have converts 
 keep to their exceedingly scanty national costumes ?” Sneers of this sort 
 do little good in argument. Of course not ; a costume can be devised, suited 
 to the climate, capable of being made at home, or, at least imported from some 
 adjacent country. What could be more suitable, picturesque, and modest 
 than the costume worn in the not very distant Tahiti Islands? Some 
 noble workers—women—in Travancore, succeeded, after many a battle, in 
 introducing a suitable oriental garment. (See 7he Land of Charity, by 
 Revd. Samuel Mateer. London : Snow & Co., 1871). 
 
 _It is unfortunate for my acquaintance’s argument that in the year 1875, 
 in the very Islands that he spoke of, about 50,000 persons died of epidemic 
 measles. (Haydn's Dictionary of Dates, 20th Edition, page 368, column 2.) It 
 was, I believe, Jroved, that prior to the introduction of European clothing 
 measles had been quite unknown, and that the measle microbe came in second: 
 hand clothing, imported into the Islands ; let us, for the sake of a common 
 humanity, hope, only for gain, and with no ulterior motive. 
 
 Nothing can be more immodest than the European costume as worn by 
 some. I have often heard Orientals remark upon it. The Oriental Society 
 dress is modest, picturesque, graceful, suitable in every way, and healthy. 
 
 A young foreign Evangelist remarked: ‘“ Yes, I saw the man you 
 speak of ; he reminded me of a Christy Minstrel, or an Eurasian loafer.” 
 
 ‘ 
 
 Why, a man who has gone through the ceremony of baptism—not 
 always, it is to be feared, the full baptisnr of the Holy Spirit, but merely 
 John’s baptism—should wish to attempt to denationalize himself, has been 
 a matter of astonishment to me for some years; more, a great grief. Is 
 such a man so blind as not to be able ito see that his own countrymen 
 
9 
 
 despise him, and foreigners laugh at him? And, then, having adopted 
 European clothes, he thinks he must live up to them :all sorts of wants are 
 created, all expensive,. unneeded ; then a ‘ Bungalow” follows, and a 
 ‘ Pankha’ all at the expense of foreigners. Ue doesn’t really need these 
 things; his own blood-relations are perfectly happy without them. But why 
 not have them? They add, he thinks, to his importance, and cost him 
 nothing. 
 
 __ It is remarkable that the higher a man’s social position, the less wish 
 has he to denationalize himself. I know of numerous cases. 
 
 Imay note that some of my Brahmo friends—men in very high 
 official positions, educated far above Englishmen of similar position, 
 originally—have banded themselves into an association to wear no clothes 
 of foreign manufacture or style. | 
 
 One who differs from my views says, ‘‘Oh! we do not interfere, we 
 let a man wear what he likes.” I fancy few of us, if any, allow our 
 domestic servants to wear European clothes ; why, then, should the employés 
 of foreign masters—that is, the supporters of Evangelists in this country—be 
 differently treated ? 
 
 One of my constant antagonists says, “Oh! Christianity is not a 
 matter of clothes.” 
 
 Exactly; it is of. When a baptized person becomes a_ converted 
 person, and gets a firm grasp of Christ’s right hand, he does not feel an 
 overwhelming craving for a suit of second-hand clothes, nor does he 
 experience an urgent call to go to the nearest Cantonment Bazar to buy— 
 with other people’s money—such a suit. The same antagonist says, “ By your 
 reasoning you ought to travel, say, to Rampur by road, instead of by rail.” 
 For such an antagonist, silence is best; unless one should be irritated into 
 following the teaching of certain verses in the Book of Proverbs. I happen 
 to have lately been teaching two indigenous clerks Phonography, the admir- 
 able invention of the ingenious Sir Isaac Pitman, and hope that type-writing 
 will follow, because I believe that all the wsefw/ inventions which have been 
 granted us in modern times by our Heavenly Father are for our benefit ; 
 but I really am unable to understand how unsuitable clothes can be con- 
 sidered to be benefits. 
 
 When so illustrious a personage as “ Carmen Sylva,” the scholar, the 
 poetess, popularly named “ Mother of her people,” can wear the national 
 dress of her adopted country ; when the nobility of Greece do not despise 
 the dress of the peasantry of their natal land ; when several nations are 
 proud that they have still a national dress to wear—surely, it is, to say the 
 least, somewhat unseemly fora few isolated individuals, very low in the social 
 scale, to be ashamed of their’s, particularly when their own nobility are not. 
 An indigenous clergyman once did say to me, that though he always wore his 
 national costume, except when on duty in church, he would, if he knew 
 English, always wear European clothes, as a protection, when travelling by 
 rail. I admit that a very marked improvement in the treatment of pas- 
 sengers of all classes, but particularly of those travelling by the 3rd class, 
 is imperatively needed ; but. I have seen nearly every mile of rails laid in this 
 country, and have travelled over them a good deal, and I must say that 
 men of his social status have always seemed to get on pretty well. He is | 
 not, perhaps, aware that railway travelling is not invariably, on the Con- 
 tinent, and in England quite free from the evil he complains of. Even our 
 American cousins are not quite immaculate. (See “ Jonathan et son Con- 
 tinent,’ par Max O’Rell (15 édition. Paris: Calmann Lévy, 1894.) 
 
 He has possibly never travelled by railway in either Turkey or 
 Egypt. Perhaps it will occur to any one who may have been good enough 
 
10 
 
 to read my remarks so far, that his idea of disguising himself is hardly 
 in harmony with his calling. 
 
 ( There +s another matter in connection with Occidentalism which ap- 
 pears to be worth consideration—the bestowal or assumption of European 
 names. The result is not satisfactory, at least so it would appear from the 
 Official Report of the Census of 1881 , pure-blooded Natives of this country 
 with European names returned themselves as Eurasians, thus rendering the 
 returns quite valueless for statistical purposes.) 
 
 I have watched one case of change of name with some interest. —— 
 was baptized as Marqus; he subsequently blossomed into Mark. The 
 transition to Markham is now easy ; and perhaps future generations may 
 claim lineal descent from the talented authoress of the incomparable for 
 
 children, and even their elders, histories of England and France. 
 
 Chakkarbatti, a most worthy Bengali name, has become Batty ; and 
 a converted clergyman, an Englishman, tells me of what he considers a 
 shocking case. I fancy many will concur with him. Ido. A man whom his 
 baptizers called Fateh (vulg., forges fath), victory; Masih, .,.« The Messiah, 
 
 __.Fatéh Masih—changed his name to Massy, thereby practically showing 
 that he was either afraid or ashamed to witness for Christ. Surely, with 
 our Master’s denunciation of such persons engraved on our hearts, real 
 Christians of whatever race cannot hold converse with such a renegade. 
 But now comes the lesson for rawe foreigners are guilty, not the feeble, 
 weak-kneed Orientals—men whom we are so fond of pointing the finger of 
 scorn at, and decrying as wanting in moral stamina. 
 
 [1 was told by a baptized person of aman with an English name, who, 
 when he was asked why he did not come to worship with the indigenous 
 brethren, or show any desire to be friendly with them, said that he did not 
 mix with the people of this country, dest lég. ‘ I suppose,’ remarked my 
 informant, “ he pretended he was born four £gs (a measure of length, varies 
 from 12 to 2 miles) the other side of London.’ 
 
 € Qccidentalism zs directly encouraged by “ Distonaree) Mr. Eugene 
 Stock stated at the Anglican Conference of 1894 (see Report, para. 336) as 
 follows :— We think that it” (Occidentalisnt) ‘is undesirable, and the 
 Church Missionary Society has used all its influence everywhere to prevent 
 anything of the kind.” The only treatment that a statement of this kind 
 deserves is a categorical denial. He led the members of the Conference to 
 understand that he had travelled a great deal, and might, therefore, be looked 
 upon as an authority. One can only feel that these extensive travels must 
 have had the effect of obliterating from his memory the English classic story of 
 «‘ Eyes and no eyes,” or that he is, like one of his cozfrérves who visited India 
 some years ago, quite deficient of the faculty of observation, and ungifted 
 with the power of assimilating facts. Would it be allowable to invite him to 
 think over the wise words of a late Governor of Bombay, Lord Reay,—if my 
 memory does not fail me,—vwvzgz.: ‘‘ When I had been three weeks in the 
 country I thought I knew all about it ; when I had been six months it oc- 
 curred to me that there was yet a good deal to learn ; and when I had been 
 two years I was convinced that I knew nothing whatever about it.” I my- 
 self, after a residence of some 38 years, with not very prolonged absences, 
 with special opportunities for careful observation, humbly place myself in 
 Lord Reay’s final position. Mr.Stock “repeats” (Report, page 337) 
 “that the Church Missionary Society by its rules, and by its instructions 
 to Missionaries, and in every possible way all round the world, has said, 
 ‘ Let the people keep their national customs. Let Christianity be grafted 
 on to their own national life. That has been our policy all along.” I have 
 not seen all the instructions referred to, so cannot deny this statement in 
 
i 
 
 full; but I can say that some of these instructions are, like those regarding 
 Ritualism, which I “ave seen, unheeded, ignored, defied. 
 
 I have had in my possession for some 20 years a photograph of a local 
 Secretary of the Church Missionary Society with indigenous baptized per- 
 sons near him, who;do not all appear to be dressed in their national costumes. 
 I-see in the pulpit, in the reading-desk, &c.. employés of the Church Mis- 
 sionary Society dressed in English clothes. I have known a clergyman, 
 not connected with the Church Missionary Society, animadvert on the 
 clothes permitted,to be worn by its employés. I will not give any more 
 instances, but merely say, ‘ I ve in the country—and huow.” 
 
 But, perhaps, as Mr. Stock says, (Report, page 337) that the Native clergy 
 had the surplice and stole, and were, barring their bare feet, just like Eng- 
 
 lish clergymen, we may deem that he stultifies himself, and may, therefore, 
 pass him by. : 
 
 But there is one most objectionable passage in Mr. Stock’s speech of the 
 31st May 1894 (Report, page 336), which requires to be noticed, wéz., “the 
 Islands that he referred to belong almost entirely to Non-Conformist Mis- 
 sions.” ‘“ Belong !!!” This is ona par with such expressions as ‘ My 
 catechist,” ‘‘My colporteur,’ and the like, and even ‘ My convert.” But, of 
 course, no true Christian suffers such blasphemy to be uttered in his pre- 
 sence without rebuke. Perlaps Mr: Stock’s words were incorrectly reported. 
 If so, we will “put the blame on the right shoulders.” (Report, page 
 337): 
 
 We find much of this “ Belong,” “ My,” &c., amongst domineering 
 missionarists. It is not an uncommon complaint that the newly arrived 
 missionarist is very loving, exceedingly affable, charmingly urbane ; but after 
 a little time, possibly from contact with ‘“ station society,” generally entirely 
 composed of Government officials, he learns Aakimdat, a difficult word to 
 translate, let us say, officialism, jurisdiction, authority—in short POWER. 
 He holds the key of the treasury; ergo, is the hdakim ruler, com- 
 mander. 
 
 The hakim. stage having been reached, away goes, by natural 
 sequence, Christian courtesy ; to keep an assembled congregation waiting ; to 
 suddenly change the hour of service, to allow of preaching in the English 
 Church, where some portion of ‘“ station society ” collects together ; or to, 
 (forgetful of, or more probably ignorant of, the old-time (alas! that it 
 should so often be old-time, and not modern-time) kindliness of Bishop 
 Hooper, who zz temp. Rk. Edward of Blessed Memory, wisely issued an 
 injunction as follows :—‘‘Item, that the curate... ,with the advice and 
 consent of the whole parish, shall agree upon one certain hour Te atic 
 so the most convenient hour agreed upon,” &c. 
 
 Similarly, in the Caroline period, Harsnett, Bishop of Norwich, 1620, 
 Laud, Bishop of St. David’s, 1622, ask concerning ‘“ convenient hours,”) fix 
 upon ‘hours ” without consulting the wishes of the regular worshippers, 
 are to the man who has become a Adadkim, matters undeserving, apparently 
 a moment’s consideration. One often hears missionarists say, ‘‘ We must 
 assert our authority.” Terrible that men and women who have declared 
 “ before the congregation ” that they give up all, and go to a hostile climate 
 to preach the Gospel, should fall so low. What is the fous et origo of much, 
 if not all, this domineering missionarism ? The answer may be givenin a 
 homely proverb: ‘ Paiusd da sain, béli da khan” (Lord of the money, 
 Lord of the servant). Perhaps some of this love of power is acquired “ in 
 cantonments,” where, occasionally, a cantonment clergyman is sometimes 
 able to dictate toa few people. .An interesting incident occurred at———. 
 some years back. The proposed visit of a cantonment clergyman having been 
 
12 
 
 ascertained, a plébiscite anent the “ convenient hours” was taken, and notice 
 issued in accordance therewith. On his arrival he was informed of the 
 hours fixed in harmonywith thejwishes of the congregation. ‘Oh! / should 
 not have done that, 7 should have fixed the hours.” Perhaps (?) some dom- 
 ineering person may learn a lesson from the following little anecdote. A 
 cantonment clergyman intimated to the Staff Officer of a station that service 
 would be at 9; intimation submitted for orders. ‘8:30 last Sunday ” 
 “Yes, sir.” ‘ Put 8:30 in orders for to-morrow.” ‘“ Yes, sir.” : 
 
 The line between misapplication and misappropriation is a very 
 fine one; the possession of the purse is, has, often been followed by, let us 
 use soft language, extravagance. A “ missionary ” is, in some organizations, 
 permitted to collect local subscriptions and spend them at his own discre- 
 tion ; no house of business or Government would permit their affairs to be 
 conducted on such principles. Scandals have arisen from such an 
 arrangement, and, of course, may occur again. In a land far distant from 
 India, Government found it necessary to hold an enquiry regarding certain 
 disturbances which had arisen solely from the faulty system which I 
 now condemn. An extract from the evidence given by one of the witnesses 
 will suffice’:— 
 
 _ Would you have given your subscription to Mr.—— ? ’—“ Certainly 
 not. It was asked for in the name of the Society, so I gave it.” 
 
 When travelling in the Levant some years ago I came upon an institu- 
 tion conducted in compliance with Luke ix, 2. After a pleasant visit I was 
 glad to offer my mite ; the recipient asked me for my address in England. 
 I rather demurred, but he insisted upon having it. Immediately on arrival 
 in England, I received a formal receipt from the head-quarters of the 
 institution. 
 
 Government does not permit its subordinates to have control over the 
 public funds. A budget is issued, and has to be adhered to. 
 
 In a case where a Government subordinate spent revenue on devices 
 of his own, not, it should be plainly stated, for his personal benefit, he was 
 reduced and transferred. 
 
 I call to mind only two cases in which the Lord’s money was _misappro- 
 priated. With regard to such money having been misapplied—well, let the 
 
 oie ed Superientendent of any Society come out to India and judge for 
 imself. 
 
 There are one or two little items which it would be well if the proprietors 
 of ‘ Missionary ” Societies looked into, wzz. :— 
 
 Item 1.—The amount of “hire.” \ am certainly not one of those who 
 consider that a London curate, particularly one who really works in the 
 slums of, say, Soho, or the Borough, where somewhat expensive sanitary 
 precautions are absolutely necessary for the protection of life, is adequately 
 remunerated by a salary of £2 a week,—only just double the pay and con- 
 tingencies of the unlettered agricultural labourer—but when it comes to 
 Rs. 750 a month, then enquiry seems desirable. This amount I have 
 heard denied. [can only say that I have in my possession a letter from a 
 Commissioned Officer, who is entirely ignorant of my views regarding mis- 
 sionarism, which states that an Evangelist gave up that income because he 
 could not conscientiously—I believe he had some scruples regarding sacerdotal 
 missionarism—enjoy it any longer. An Evangelist I knew well, a most 
 devoted man, occasionally omitted to draw his pay because he thought. 
 himself overpaid. eee 
 
 Liem 2.—Pay of wives and children. In, 1 believe, all branches of the ~ 
 Government service an official’s marriage means a decrease of income, a 
 donation to the family fund on marriage, and enhanced monthly subscrip- 
 
 / 
 
18 
 
 tions. More subscriptions to be paid for each child. I! have been. quite 
 lately informed that even the few Railway Companies not yet entirely 
 subjugated to Government rule have made retention of employment depend- 
 ent on regular payment of subscriptions to certain provident funds, the 
 Accounts Department taking the precaution of ‘cutting ” the employé’s pay 
 for subscriptions to the family fund. ‘‘ Oh! but the wives so paid are required 
 to engage in evangelistic work to the best of their ability.” 
 
 “But do they ? A friend tells me that he has had the fullest possible 
 opportunities for observation, and that he knows of only two wives who are 
 real helpers. I was told by an imported Evangelist that one wife. said, 
 ‘Tam amissionary’s wife, but not a missionary. I do not vouch for this 
 last narration ;—perhaps my informant had been to Rome.' But from other 
 sources I am led to credit it.” 
 
 ‘But the children ; their presence in the missionary’s household has an 
 ennobling effect upon the Native mind.” 
 
 “T refrain from giving an opinion, though, of course, 1 do not question 
 your assertion. | remember nine years back an evangelist did tell me that his 
 little boy preached on the line of march, but two other evangelists, connected 
 with the same Society, asked, ‘When and where?’ and said they were not aware 
 of it. But I do not deny, I should be the last todo so, that a well-ordered 
 household, well-behaved children, and a wife of the kind described in the 
 concluding verses of Jehovah’s Book of Proverbs, do have an ennobling in- 
 fluence on the inhabitants of the vicinity. But that surely does not demand 
 ‘hire,’ ’tis but a duty ; and is such an influence non-existent in Civil and 
 Military stations where no hire is given ?” 
 
 Item 3.—Pay received from elsewhere. ‘\ suppose it will be readily 
 conceded that a ‘ Missionary’ should not be a magistrate, or a member of 
 a Municipal Committee, dormant or active,—I have known one missionary 
 who was apparently the chief worker in the Municipal Committee of one of 
 the largest citiesof a province,—or that he should be a Major in a Volunteer 
 Corps, or that he should be a member of the Council of a large Provincial 
 University, or a public Examiner, or that he should receive a personal salary, 
 which he does not credit to the funds of his own Society from another 
 Society ; and that such entries in reports and diaries as the following 
 are not sightly :—‘ Much taken up with my work in connection with the 
 ——University this month. I have been busily engaged of late i in the public 
 examinations at the Government college, school, &c., at——’’ 
 
 “But it is a rule of the Society now that any money received by its em- 
 ployés for the services you mention should be formally credited to account. 
 The case of the personal salary from another Society you now mention I was 
 quite ignorant of. I will enquire into it. Our Society has lately issued a rule 
 to the effect that nothing but spiritual work must be undertaken.” 
 
 “ Permit me to invite your attention to an entry in the ‘ Quarterly Civil 
 List,’ published by authority, of the——Province, latest edition, Ecclesias- 
 tical Department. ‘ Other clergymen receiving g allowances from Government. 
 Reverend——Station-—-—Allowance—— ” 
 
 “Oh! but that amount has to be brought to account.” 
 
 ‘‘ Doubtless, but the Accountant-General has omitted to mention this 
 fact in the coJumn of Remarks, so that any of the general public who may 
 have a wish to cavil are quite unaware of it; you might like to bring the 
 omission to the notice of the responsible official.” 
 
 Should a foreign Evangelist adopt the Native dress? Dr. R. N. Cust, 
 Bengal Civil Service (retired), in his ‘ Essay on the Prevailing Methods of 
 
 1“ Quid Rome faciam ? Mentiri nescio.” Juv. Sat. iii. 41. 
 
14 
 
 the Evangelization of the Non-Christian World” (London : Luzac & Co., 46, 
 Great Russell Street, 1894), page 27, says not. I have, for the last 31 years, 
 admired Dr. Cust as an Administrator of the first order ; an official of power 
 and method ; and as a man of phenomenal versatility. Some of his books 
 have been my frequent study. He has left a name behind him in, to my 
 knowledge, one part of India, which has not yet, even after the lapse of so 
 many years, become dimmed. I therefore venture, with an immense amount 
 of diffidence to differ, but in only some slight degree, from him. There is 
 no political necessity in India, as there most undoubtedly is in the interior 
 of China, for the adoption of indigenous costume. I have not myself 
 visited the country, but I have very good evidence from men who have 
 Spent many years there. Of course in the sea-ports it is not necessary ; more, 
 it would be extremely undesirable. I have worn a /umgi, turban of many 
 folds, for many years in the cold weather : it is most comfortable for riding ; 
 useful when bivouacking ; and ina _ high, bitterly cold wind with dust, is 
 readily manipulated into face and beard protector and neck comforter. 
 Native shoes are very comfortable for dispensary and verandah work-—of 
 course useless in a long walk. I have not worn shoes in a house or tent for 
 many years, and have almost become quadrumanous ; I, of course, ignore 
 all Darwinian theories. Many foreigners do not wear anything on their feet, 
 in-doors, in the very hot weather; in fact, men, women and children adopt 
 a costume very oriental. There is also the saving in wear and tear of 
 carpets to be borne in mind. Perhaps Dr. Cust, even in Court, when an 
 Assistant Commissioner, was not always dressed in the occidental mode. 
 The chogha (&: =), dressing-gown, made of camel's hair, sometimes of 
 
 sheep’s wool, and the Zostin (uyaxeeg), Sheepskin coat, are much worn 
 
 by foreigners. We have, since we have acquired India, adopted numberless 
 oriental modes; we have even exported some. In this as in everything else 
 there is the judicious mean. The head of Mr. Booth’s organization was 
 
 staying with me ; he wore the dress of a Sadhu Tq (religious mendicant), 
 a5 ; 
 
 cotton clothes dyed the colour called dhigwax VaTAal2 kind of brick- 
 
 dust colour, different orders vary the shades, sometimes it is almost light 
 primrose. During his stay he practically ruled the household, all the 
 domestics were so taken up with revering him. I strongly condemn his 
 procedure, but there are many oriental modes that can, nay, should be, 
 adopted. 
 
 The adoption of French children’s boots by Native girls is most severely 
 to be blamed. A few lectures by ‘sanitary shoe-makers ” (see advertise- 
 ments in London daily papers up to 1890) would be useful in “ Mission ” 
 families. How beautiful a child’s natural foot ; how hideous the artificially 
 deformed foot of the occidental adult. 
 
 How modest, graceful, healthy, suitable, economical the Native girl’s 
 dress with the chadar Geile), mantilla ; kow immodest, ludicrous, un- 
 
 healthy, unsuitable, expensive, the French boots, black stockings, Pr7ucesse, 
 corsage, corset, lournuse, chapeau—the latter often tawdry, and generally put 
 on badly, the face exposed. ‘“ Zenana Mission ladies” are terribly to 
 blame in such matters. The punishment would be severer than J should 
 like to see “ Zenana Mission ladies,” oriental and occidental, suffer, but 
 if they ever saw the behaviour, or heard the remarks of the bystanders, 
 when they were going through a village unveiled, and unsuitably clothed, 
 they would be more discreet. 
 
 _ , Much Occidentalism is introduced by persons whose travels have been 
 limited to the boundaries of their native suburban districts; much introduced 
 through race-pride, that is, deficiency of humility (see Dr. Cust’s book, 
 
15 
 
 already quoted). A devoted occidental evangelist took hold of a colony that 
 was in a state of chaos, carried it up to prosperity, built a place of worship, 
 —oriental architecture—put in no benches, took off his shoes himself, like his 
 flock. After some time, being of an itinerant temperament, and somewhat 
 erratic withal, the evangelist left. Missionaries succeeded him, ¢hey 
 needed chairs and ‘could not take off their shoes, just like the Natives.” 
 Shoes in-doors and chairs (compare the highest seats in the synagogues, 
 Luke xx, 46) are so very dignified and add so much to a person’s position. 
 The result was, of course, as might be expected, the corrupt tree of Mission- 
 arism brought forth fruit after his kind, in but a few years, delegates from the 
 forgotten evangelist’s flock presented themselves at their provincial ‘ Native 
 Church Council,” and laid bare the grievance under which they zow groaned 
 —they had no “ Europe ” benches in their place of worship. 
 
 We do not find from the Acts of the Apostles and the latter portion of 
 ‘The Book ” that converts changed their names and their costumes when 
 they were converted. We find some exceedingly objectionable names 
 amongst the members of the first Churches. ‘ But,” has often been said, 
 “you would not permit Ram Bakkas (a fafois name)?” Why not? 
 
 Ua Ram was, in Hindu mythology, the triune incarnation of Vishni, 
 
 Ram Chandra, and Balram (for details, see J. T. Thompson’s Dictionary, 
 Dehli, 1846, and probably “ Hindu Mythology” by the Revd. Wilkins—- 
 London Missionary Society), but in modern Hinduism Ram is an equivalent 
 of God,—The Almighty—-Deistic truth having, to a considerable extent 
 triumphed over mythology in the course of later years. 
 
 Ram Bakkas* means then “the gift of Jehovah, Bakkaés being the 
 
 corruption of the Persian word bakhsh( _ i»), similarly, FIClIAUCTS 
 
 Narayan Das. Narayan was “a name of Vishnu, considered as the being 
 who existed before all worlds, and moved on the waters of creation.’-— 
 J. T. Thompson, already quoted. But in many parts Vishna is unknown, 
 and when a modern Hindu says “ Narayan jané,” he means “ God, The 
 Almighty, knows.” I would rather let these men GO BACK TO THEIR 
 NATIVE VILLAGES, not be located in ‘“ Mission compounds” and use 
 
 their names as sermons. All preachers to Hindus use the word re ala 
 SS 
 
 (Mukti) as Salvation, release from Sin, andthe humblest Hindu peasant 
 knows what the Christian preacher means, though the word really means 
 release, exemption from further transmigration. 
 
 The head of Mr. Booth’s organization in India, Frederick Tucker, 
 introduced the term ‘ Mukti Faw,’ an ingenious concrete of the 
 Sanskrit word “ Mukti,” and the Arabic cs ‘“ Fauj,” troops, and the 
 
 meaning of the term was at once grasped by the indigenous mind. In some 
 parts of India we may still have to educate the people up to the Chris- 
 tian’s meaning of “ Muktz,” just as we have to educate the people of the East 
 End of London up to the meaning of the word “ Salvation.” 
 
 “ But, at least,’ says our objector, ‘“you would not perpetuate Muham- 
 mad Bakhsh, the gift of Muhammad ?” 
 
 “Do you, comrade, know the meaning of the name ? 
 “Oh, of course, itisthe name of the founder of the religion of the sword.” 
 “Muhammad, derived from the Arabic word w« hamd, praise (of 
 
 God) means “ praiseworthy,” “praised.” The new convert to Christianity ma 
 well retain such a name, which he can use as a text when proclaiming the 
 praiseworthy gift cf Salvation through Christ. The originator of the 
 Muhammadan religion was called Muhammad years before his busy 
 brain conceived the idea of a new creed for his fellows, 
 
16 
 
 Even a name, any compound of FEU Krishn—black, dark-blue— 
 
 may be utilized for Christ. It is, of course, quite unnecessary to bring up 
 the Apostle Paul's case, the supposed change, (Act xiii, 9,) there really was 
 no such change, from Saul to Paul, had no bearing whatever on the question 
 we are now discussing. We may dismiss Jerome's (Catalog. § 5, and 
 Comment. Epist. Philem.) ingenious suggestion with a smile. Canon B. F. 
 Westcott, DD. (‘Speaker's Comment.” Vol. II., page 440,)-.remarks: “ It is 
 possible that there was no more than a coincidence, a second name was so 
 very common; é.g., Simeon Niger, Barsabas Justus, John Mark, that it 
 might fairly be assumed that the Apostle had all along borne both names, 
 Saul as a Hebrew, and Paulus asa Roman citizen. The Gentile name be- 
 fitted the Apostle of the Gentiles, and, from this point in the history, is 
 used constantly except when reference is made to his earlier life.” 
 
 We may treat Augustin (Confes. Lib. vili. iv, 9) as we treated Jerome. 
 “And even that least of Thy Afostles (1 Cor., xv, 9) by whose tongue 
 Thou soundest forth these words, when through his warfare, Paulus the 
 Proconsul, his pride conquered, was made to pass under the ¢asy yoke of 
 Thy Christ, and became a provincial of the great King ; he also for his former 
 name Saul, was pleased to be called Paul in testimony of so great a 
 victory.” 
 
 Mr. Abiel Abbot Livermore (‘‘ Acts of the Apostles with a Commentary.” 
 Jas. Munro, Boston, U.S.A., 1844) opinionates as follows : “ Saul, who also zs 
 called Paul. The ‘also’ would be more appropriately placed after the Paul. 
 The name of Saul is dropped at this place, and that of Paul ever afterwards 
 employed. The cause of this change is unknown. Ifthe Apostle had two 
 names at the beginning, it is remarkable that only one has been used 
 hitherto ; and it is not probable that he adopted the name of Sergius Paulus, 
 as that would be for the greater to receive a title from the less; though the 
 use of Paul as a constant designation may have arisen first among the family 
 and attendants of the Proconsul. The adoption of a new name did not, 
 moreover, occur on account of Paul’s conversion, because, even after that 
 event, he still retained his former one. We, therefore, conclude that the 
 change took place out of deference to Gentile preferences of a Roman to a 
 Hebrew name for the Apostle to the heathen world. The meaning of 
 Saul is, desired ; that of Paul, small, little. But, though having different 
 senses, the words may have been the same essentially in pronunciation, the 
 Romans calling Paw? whom the Jews called Sauw/,; asthe Dutch call Hans, 
 whom we call john, and the French /eaz, and the Greeks and Latins 
 Johannes, and the Hebrews Jochanan.” Jews when surrounded by Gentiles 
 and speaking two languages were accustomed to have two names, a Hebrew 
 and Greek one. Thomas, we remember, was also called Didymus, both 
 meaning the same, a fwzu. We find something of the kind in India; thus a 
 man whose name at the land registrar’s office is Kamar-ud-din, is known in 
 his native village as Kamwardi. Achange of name at baptism isinconvenient 
 in common life. JI sent a letter to a man, using his baptismal name in the 
 address ; my messenger could not find him, and would have returned to my 
 house ve zuzfecté if he had not met a person who knew doz the addressee’s 
 names. The addressee was a man of forty and had hardly ever been out of 
 his native town. 
 
 A Lay Superintendent, from his despotic position, could put a stop to 
 the occidentalisms of costume-changing, name-altering, by saying, “I do not 
 allow such ; I cannot employ you if you want to change your name or cos- 
 tume.” Writers in Zhe Missionary Review, Vol. VIII., page 433, say, 
 “We do not want autocrats or popes,’—certainly not the latter,—but wedonot 
 want ‘ Missionaries ” clothed with secular power, and so lustful of the same 
 as to forget ‘ ‘The Message ” entrusted to them ; we do not want our present 
 
17 
 
 complicated, unworkable, unwieldy system, of Committees—Central, Sub- 
 Provincial, and Local; we want common sense and spirituality. The latter 
 cannot exist with secular influences always acting detrimentally to it. The 
 best form of Government is a God-fearing despotism. The want of dis- 
 cipline at present prevailing in ‘‘ Missions” is a source of the deepest 
 sorrow to all earnest men. Ido not touch upon the jealousy so prominent, 
 as it is not, I find from the printed report of one of our oldest imported 
 evangelists, an especial peculiarity of Occidentalism. 
 
 Some occidentalists, with their overweening desire to make everybody 
 conform to their unsuitable, imported notions, actually prevent the poor 
 having the Gospel preached to them. We, foreigners, want to mould every- 
 body in our crudely constructed ‘‘ formers.’ Some of us have come from | 
 Yorkshire ; we go to the North-Western Provinces and Panjab ; and because 
 we were whipped for talking our mother tongue in our native village schools, 
 we think we must teach High-Urdu to the peasantry we are thrown amongst. 
 “Oh! in some of the Courts Government has insisted upon the use of High 
 Urdu as far as possible ; we must educate up to the Government standard, 
 and” sotto voce, ‘‘ besides, as Urdu has good grammars, readers, teachers, it 
 is much easier for us.” 
 
 The first Apostles of Southern India—Heinrich Plutschau, and Bartholo- 
 mins Ziegenbalg, in 1706, made the peasants teach ¢hem ; they sat down on 
 the ground, and as former pupils, from time immemorial, had done, they 
 learned their Tamil letters by forming them on the floor-dust of the 
 village ace 
 
 The peasantry form the majority, an enormous majority, of the people 
 of India; they are more amenable to The Word than the upper classes, and 
 it is, obviously, to them that our attention should be mainly turned. The 
 upper classes can be reached through books, of which there is 2 embarras 
 de vichesses, even now, and as the oriental suffers, like the occidental, from 
 the cacoéthes scribendi, there is never likely to be a deficiency of Jabulum 
 for the alumni of Government colleges and schools, could they be induced. 
 to read it ; but the orientalis not a great reader—a week to prepare, four days 
 to read, and a week to recover from the exertion is alleged to benot unusual. 
 
 Government does not follow the ‘‘ missionary” mode. A reference to an 
 Army or Civil List shows that an officer’s appointment to certain posts 
 depends upon his passing in peasant languages, and that an increase of pay 
 follows his success in such examinations. In the Hindu semi-independent 
 States the official correspondence islargely in the character read by the people. 
 
 In faeix Bihay—mainly, I believe, through the efforts of the talented Mr. 
 G. A. Grierson, Bengal Civil Service,—Government “ retrograded,” possibly, 
 the occidentalist would say, to the HB lAaithi character. In Wales and some 
 
 e 
 
 parts of Scotland the use of mother-tongues is increasing, not decreasing. 
 When in England I frequently attend services in a French Church, and 
 though, possibly, nearly all the congregation know enough English to under- 
 stand a sermon init, they, like the Welsh and Scotch, prefer their own 
 language. There are possibly more, but I know of five Welsh Churches 
 in London alone. Books in the East Yorkshire dialect have, and have had for 
 many years, a large sale ; similarly, those in the Wessex dialect. 
 
 A good man, now alive for evermore, gave his flock, hymns, a liturgy, 
 and sermons in their own dialect, Dorset, and had his reward. 
 
 An imported Evangelist who, though not an excessive occidentalist, was 
 in the habit of decrying my efforts in a local language, told me that he once 
 saw an audience of domestic servants “held” for three-quarters of an hour 
 by an officer, now retired, who addressed, them in their native atozs, 
 
18 
 
 I once saw an indigenous evangelist begin an address in High-Urdu ; he 
 ‘was not successful in obtaining his hearers’ attention, but he suddenly 
 changed into his native tongue, the local one, and before he was half through 
 his first sentence he had got the whole of them in his hand. 
 
 It may seem incredible, but as, afcer the necessary enquiry, | have con- 
 tinued my efforts, because I am sure they are needed, I am justified in 
 asking for credence, that intwo languages in which one Society ought to 
 work it has not given the people the grand old liturgy, which it itself uses, 
 in their own mother-tongues. 
 
 A ‘*Mission” schoolmaster told me that when he took charge he found 
 the children talking their own language,—he could not speak it himself,—so 
 he prohibited it, and insisted upon High-Urdu. But it is not an easy thing 
 to suppress a blood-language, and the children burst into their own as 
 soon as they are released from school. Their parents have them taught 
 elsewhere out of hours, and the elder ones accept and éake home publi- 
 cations in it. 
 
 I have throughout this little dvochure touched the errors of Occidental- 
 ism with a very gentle, though, I venture to say, firm hand, because | 
 have no admiration for “slashing,” which is always more apt to repel 
 than convince. But one finds it far from easy to. find a moderate adjective for 
 arule that exists, in one ‘ Mission” at least, namely, that every freshly 
 imported Evangelist must sit down to devote himself to the in-doors study 
 of High-Urdu, a language which the people do not understand. One can 
 hardly fancy the Committee of La Mission Lvangélique Bretonne (Honor- 
 ary Secretary, Dr. If. W. Bullinger, Woking, Surrey, England ; Treasurer, 
 J.-C, Bolton, Esq:; 26, Great’ St. Helens, London, “E.C); ‘Bankers, “Messrs. 
 Bevan, Barclay, Bevan & Co., London ;) La Adisston Lvangélique Bretonne 
 is conducted as all “ Missions” should be, would that they were, for 
 
 “Tl wy pas de possibilité de faire marcher en avant une ceuvre 
 comme celle-ci avec plus d’économie. 
 
 a? . p r La a 
 “ Aucun des membres de notre Comité n’est payé, pas meme leur 
 frais de déplacement. Tout est gratuit. 
 
 “Le local de leur réunions est fourni gratuitement par la Société 
 Biblique Trinitaire de Londres. 
 
 ‘“‘ Les frais de bureau sont insignifiants. 
 
 ‘Le Directeur de la Mission en Bretagne pour éviter des frais de 
 voyages cofiteux, emploie les chevaux de sa ferme a ce travail et ne 
 prend tout juste pour lui-méme que le strict necessaire., Mme.——— 
 conduit sa maison avec Ja plus grande simplicité. Le jeune 
 M.——-—--—-—-n’a tout juste que sa nourriture et ses effets.* Les 
 Instituteurs et les Institutrices sont payés au taux de leurs collégues 
 de la contree.” ! 
 
 Further particulars can be obtained, from a small pamphlet called Za 
 Bretagne—La  Dasse—Bretagne, et l Evangile” (Morlaix.  (Finistére). 
 Typographie ct Lithographie, A. Chevalier, 11 Rue de Brest, 1889—-or Secretary, 
 Trinitarian Bible Society, 25, New Oxford St., London, W.C.}. This pam- 
 phlet might be used for English school-boys and school-girls in place of some 
 of the trash they are made to wade through when learning French. It is 
 published with a counterpart (in English,) insisting upon a young Evarigelist 
 from England learning Parisian French before he sets to work on the. Breton 
 language. 
 
19 
 
 La Croix, a Roman Catholic paper, says: ‘ Protestantism is making 
 progress in Brittany, because the Protestants write in Breton and preach in 
 Breton, and while our priests begin to disdain this tongue, they cultivate it, 
 study it, take care of it, and have at Tremel a manufactory of books and 
 Breton tracts, of which copies can be found on the surface of the whole 
 country. Bretons begin to like these books because they cherish their tongue, 
 and if we do not take care Brittany will escape from us, we mean Catholic 
 Spiritual Brittany ; the popular poems have even a touch of this Protestant 
 literature which comes out of this manufactory.” (Zhe Quarterly Record of 
 the Trinitarian BibleSociety, October 1895, page 5). 
 
 But a few months back I met a young evangelist. I asked him amongst 
 what class of people he hoped to be Permitted to work ? He replied, 
 ““ Amongst the poorest of the poor.” 
 
 ‘“T hope, then, that you are trying to learn their language.” “ Oh! no ; 
 the Committee which employs me has told me to study High-Urdu.” 
 
 “T trust you have protested.” 
 ‘“‘No ; | should be dismissed if I did.” 
 
 In several places the services in Church are held in Urdu, the local 
 languages being almost entirely set aside. The excuse is that the local 
 languages are destined to be submerged by Urdu. | doubt it—the time is 
 at least not yet—z/ ever ; meantime the people are not reached. 
 
 In one place, both services on the Lord’s Day and all the Bazar preach- 
 ing is in the local language, the consequence is that the two indigenous 
 evangelists, who have been imported from other parts of India, are able to 
 preach in the local language, their children speak it, and should, in God’s 
 Own time be ready to preach in it. One of the foreign evangelists speaks 
 it alone, she has sufficient local work and needs no second language to 
 be used, only on Wednesday and Friday, when Urdu is used ostensibly for 
 the benefit (?) of the two imported evangelists, the mother-tongue of one of 
 whom it is not. I conceive that an evangelistic corps is not sent into the 
 country of——~—-for the instruction of two or three evangelists, strangers, 
 who. may form part of the corps, but for that of the very many thousands 
 who “have not so much as heard whether there be any Holy Ghost,’”— 
 AGUS XIX 2: 
 
 When 23 millions, of all classes, from kinglings to cobblers, and many 
 more much lower in the social scale, understand ove language and use it 
 every day of their lives, they have a claim to be offered, at least, the Only 
 Truth in words within their comprehension. 
 
 “Oh! but kinglings don’t talk Zafozs, which is all you ought to allow 
 it to be; they mix in ‘ good society’ and learn Persian and the High-Urdu 
 of culture.” A very old friend of mine,—a decided kingling, but under, of 
 course, @vect control by the ruling power (England), though he saw a good 
 deal of his over-rulers could talk nothing else, when his grandchildren were 
 almost grown up. He was a great narrator of Bible stories,—not quite correct 
 of course, a good deal of Muhammadan legend mixed up with them,—but still 
 in the main true to the original text—the one Christians possess. I have seen 
 Natives of many classes, Hindus amongst them, sitting round his cot in the 
 open air, listening to him until he had to leave off, tired out. What a useful, 
 influential evangelist he might have made if there had been any one to teach 
 him ! 
 
 “Oh! but after some thirty years you can number the zzdzgenes of the 
 congregation on your ten fingers ; you won't want them all; and the others of 
 the small number of occasional worshippers are foreigners and only under- 
 stand Urdu more or less corrupt, you can't neglect them.” 
 
20 
 
 “Certainly not, but you can take a hint from the workers at Jerusalem 
 in modern times, and open your doors four times every Lord’s Day and give 
 all an opportunity.” (At Jerusalem they had, at one time, services in five 
 languages every Lord’s Day in the Protestant Church). 
 
 “It is useless mourning over the neglected days, passed away, never to be 
 recalled, dut PLaceED to AccouNT; but supposing thirty years back the 
 local language had been made the standard ?” 
 
 “Ts it too late now to change? Surely not. Is it ever too late to mend?” 
 
 ‘‘ When a man of sense goes to live in a foreign country, he, for his own 
 comfort, learns the local language, or tries to. Bacon has something to say 
 regarding the man who does zof. If you go to the expense of sending 
 your boy to France or Germany, you don't put him in the. English colony 
 and tell him to avoid speaking anything but his mother-tongue. When an 
 officer is sent to Russia, he is given introductions, or as to get them, and 
 is ordered to live in native society, and imbibe the language.” 
 
 ‘T have no doubt that if encouragement were given, and opportunities 
 afforded, these foreigners you speak of might, God helping, be made useful as 
 evangelists.” / 
 
 Of course there are some who never can learn a language. I think now of 
 one who has been at it for, off and on, some fourteen years, whose pronuncia- 
 tion of certain words would be laughable if it were not so saddening ; and of 
 another now closing an unsuccessful struggle of some forty-four years with a 
 language, at whom many, foreign and indigenous, have poked their puny darts ; 
 but such men need not be considered entire failures. It is better to talk in- 
 correctly than not to speak at all. 
 
 Dear old Father Ziemann, he never got complete hold of any language, 
 his own inclusive ; but he was a giant in the field (see ‘‘Memoirs of Rev. W. 
 Ziemann,” by Rev. H. Lorbeer (Benares, Medical Hall Press, 1882), and his 
 memory is Blessed. 
 
 But setting aside special exceptions, a man is most likely ‘to succeed 
 if he says to himself: ‘Here Iam with, say, a million of unsaved souls 
 round me; the best way to reach them is assuredly through their mother- 
 tongue, one language is enough for most men, I don't feel like an 
 exception, my life appears to be Made for me here, I remain ; let senseless 
 rules go.” 
 
 __An intelligent Hindu said to me: “In my young days, if a boy was 
 put to English, his parents were accused of going to make a kyristéu 
 (Christian), of him and suffered accordingly, but now-a-days Government 
 gives the best appointments to those who know English and Urdu, so I 
 suppose it’s got to be; but the result is'that my children come home and 
 say what they should not in languages which my wife, who, as you 
 know, writes her own. local charactgr” ‘4(a very unusual thing in her part 
 of the country) cannot understand”) Native children are often rewarded for 
 learning bad language to be used out of home hours. (Fact.) “Oh! but 
 you are cutting away your own argument,” 
 
 “ Soyez trangquille. \ should be the very last to decry education, but 
 my father had to pay for mine, probably yours also. We neither of us got it 
 free, because our parents consented to be baptized. If a man wants to 
 educate his children up toa high standard “e must pay for it, avd not the 
 English egg-woman, the humble labourer or artizan, the school-boy (saving 
 from his weekly allowance) or the American tramcar man, or newspaper 
 seller. Kindly read again what Brother Ward says on the subject. I think 
 you said that a man did not value what he got for nothing. Moreover, your 
 system interferes with trade. I suppose you have been long enough out here 
 to know of the existence of the ‘ Native Christian loafer,’ a person who loafs 
 
21 
 
 from one place to another constantly getting baptized,—sometimes poses as 
 the earnest enquirer, sometimes as the victim of the Z#lm, tyranny, of the 
 Padri Sahib, clergyman gentleman ; he generally forgets though to mention 
 that he has been dismissed for drunkenness, or immorality, or swindling, or 
 indebtedness. Of course young university men can tell us of persons of the 
 same species in England, who are always wanting to be confirmed; human 
 nature is very much the same in all climes.” 
 
 “Yes. Been troubled with them myself; written about them in our 
 ‘Local Missionary Organ.’ ” 
 
 ‘Well, supposing, instead of putting him into a scholarship, ora monitor 
 &c., ship, you were to say ‘ AZzzsht, teacher, writer, come now to mean Mr. 
 z.é.,an educated Mr., Rahim Khan has a school, under the patronage of the 
 Christian European residents of the station, he lives by it, I will give you 
 a chié—letter of introduction—to him ; you can work as a market-porter, and, 
 in the afternoon help in the school; after a week’s trial, 20s vervons.” 
 
 ‘Of course if Philanthropists like to endow Peoples’ Colleges, no one 
 would say them nay, though one could, just at present, wish that hospitals, 
 blind or leper, &c., asylums could be substituted for colleges; but I need not 
 trouble you or myself further, Brother Ward’s words suffice.” 
 
 ‘But you would surely have Theological Colleges?” 
 
 ‘“ Most decidedly not. I would have, open of course, to fayzg students 
 only, Bible Colleges where THE CH/EF TEXT-BOOK should be THE 
 BIBLE, with a sub-study of the absurdities and good things to be found in 
 the Quran and Véd, Kabir’s works, and those of others. But with what is, 
 in ordinary parlance, understood by Theology, I would have nothing to do. 
 I know of a very earnest man connected with a Theological College, who to 
 satisfy, | presume, some occult mental craving, spent much time in making 
 an abridged translation in Urdu of Gregorys ‘ Pastoral Rule,’ and of 
 another earnest man who translated the Epistle to Drognetus, work equally 
 useless, but—czz bono ?” 
 
 There is a particular kind of folly,—not that I would, of course, venture: 
 to maintain that such folly is a purely occidental characteristic,—that is very 
 rife amongst imported Evangelists, and that is credulity. ‘Oh! poor dear 
 men, they were employed on a_ plantation, and the heathen overseer 
 dismissed them because they were, or were going to be, baptized’ (I forget 
 which). ‘I could not let them starve” (but they could have got work as 
 market-porters, particularly as labour was scarce). One felt tempted to ask 
 if the men’s statements were tested, and what the overseer had to say on 
 the subject, as one can hardly expect’ a man to work if he has a hope of his 
 keep from foreign funds. x 
 
 A short time ago I was in want of skilled labour, had several contracts 
 in hand; a baptized person came for employment. ‘‘ What can you do?” 
 
 “ Clerk’s work ; I belong to a race of clerks.” ‘‘ No vacancy for a clerk. 
 
 ‘Want skilled labour ; have contracts to be tendered for.” 
 
 “But you ought to employ baptized persons in preference to Muham- 
 madans and Hindus.” 
 
 “Ts itso? Ican only employ fit persons.” 
 
 ‘But do you expect me fo carry a basket full of earth on my head ida 
 (The baptized person frequently resorts to insolence): ‘ Decline to discuss, 
 prove your probity, find security, and sign the contract-papers. 
 
 Let me not be misunderstood. I do not say that because a Native is 
 
 baptized, he is at once to be suspected. I have known baptized Orientals 
 to whom the Occidental might well do homage. ! hada clerk under me 
 
22 
 
 for years who always did his duty ; he was addicted, like so many Orientals 
 to taking evil things ; such as fREe} missi—a preparation of antimony 
 
 wes Tal ganjha, a preparation made from the female flowers, &c., of 
 
 the Cannabis Sativa, erroneously, I believe, termed Cannabis Indica in the 
 Pharmacopeia Britannica, but he never came under censure. 
 
 Some twenty years back I and two others enterprized a ‘ Christian In- 
 dustrial School.” I was not myself sanguine of success; had heard of so many 
 failures in the same line; but we thought it our duty to give baptized 
 persons opportunities for -honest work. So long as the Muhammadan 
 teachers did all the work, some boys sent us from an orphanage did well, 
 but when pressure was increased, they rebelled. Our Honorary Secretary 
 suggested the school he had gone through in his boyhood—the cane, a 
 member, with similar memories, concurred. My youthful experiences were 
 those of every English boy who had had his full rights as a British boy ; but 
 knowing the difference between the British and the Oriental boy, I decided 
 upon reduced rations for limited periods. Much improvement was not shown, 
 in fact, things got no better. At length the forbearance of our Honorary 
 
 Secretary terminated ; two or three of the boys were ordered to carry a el 
 
 pinkha made by the teachers to the house of a customer not distant—result 
 rebellion, they said they were not Uy) cod guli log, porters, as they 
 were chure chumar (leather-dressers and scavengers) by birth, this could not 
 be submitted to, our Honorary Secretary decided that ‘the dignity of 
 labour” was beyond their comprehension, and there was no desire to 
 acquire any knowledge of it, expulsion or desertion followed, and they left 
 to go to credulous occidentals with terrible tales of woe. They had really 
 been treated with the greatest forbearance, had been given proper food, time 
 for the R. R. R., sufficient recreation time, most Oriental boys are not fond of 
 very active recreation; a posture of repose, and leisure for “ thinkin’ 0’ 
 nought” constitute recreation sufficient for them ; they had not been forced 
 into Church, though of course told they ought to attend public worship, and the 
 labour exacted from them had been infinitesimal. Shortly afterwards I 
 went on atour of investigation into ‘ Missionary” working generally, 
 and industrial enterprizes particularly. I went to the institution from 
 whence these lads had come, and stated my case. “ Ach! Mein theurer 
 Herr, sie setzen mich nicht in Erstaunen. Ich glaube Ihnen. Dies ist eine 
 schiind liche Sache, etc., you are not to blame; its this terrible pampering, 
 spoiling system. Just the same here when I came; the boys, most of them 
 of the lowest grades*of society, all wanted to be said log, gentlemen peo- 
 ple ; wanted to have servants ; called upon to work, wanted me to employ 
 labourers. I wanted to have some surface drains cut in the rainy-season ; 
 thought they ought to do the work, Oh! No.” Well! Went out with a 
 mattock, exerted myself profusely, thought to shame them. What is that you 
 say ? ‘ They would not dig; to beg they were not ashamed.’ /a, Das ist eine 
 zuverlissige Thatsache. Nein / Youand your Committee need not blame 
 yourselves.” 
 
 I went to a large city to see some large weaving-mills ; was shown over 
 them by the courteous Manager ; it was a pleasure to see the happy (genuine) 
 greetings he got from little mites of weaver-boys in every ‘room,’ 
 bright little fellows, who darted off in the middle of a chat to knot, with 
 wonderful dexterity, a broken thread, before damage could be done to a 
 long length of material. It was really a touching sight, and made one 
 wonder if all the diatribes of the Native newspaper makers regarding. the 
 brutality of the conquering race were all quite true. “ I am making’ énquiries 
 about Christian labour; do you employ Christians ?” “ Certainly, Iam a’ 
 
23 
 
 Christian myself ; go out of my way to help them, but they won't be helped ; 
 ( they seem to have an idea that because they have been baptized they are 
 
 to getmore pay and less work than the heathen. I, in justice to my em- 
 ployers, have to turnout good work at reasonable rates ; good workmen are 
 kept on, bad are not.’) 
 
 I made enquiries from a subordinate supervisor of Goverment employés. 
 ‘Yes, Sir, candidates come to me for preliminary examination, make it, take 
 them to my superior officer: he enrols them; they do well fora time, and 
 then want promotion; cannot be over the heads of your seniors, except in 
 very special cases, or where special qualifications are needed.” 
 
 “ Butl am a Avestdén (Christian). 
 
 “Government does not recognize any religious differences. See Pro- 
 clamation of November 1858” ‘ Well! I will resign.” 
 
 A threat of this sort does not awe a Government Official, whatever effect 
 it may have upon an Occidental Missionarist. 
 
 “ You can, after the expiration of your contract time. Meanwhile, if 
 you don’t conduct yourself properly, you will be dismissed, with a posi- 
 bility of your being debarred from any Government employment in future. ” 
 
 Years ago I employed a compositor, well knowing the ways of his kind, 
 I bound him down by a most elaborate contract, 4 pages 4to, after a fair 
 trial the master of his chapel could not bear with him any longer, he dis- 
 appeared, leaving about 5 Ibs. of “ pie ” behind him. 
 
 I employed a young clerk, took a good deal of trouble with him. One 
 mail day he arrived about an hour and-a-half late, when I gently expostulated, 
 urging that the mail only went out once a week, and there was much to be 
 done and but an hour or so left to do it in, he said he was not coming any 
 more, as an uncle had just offered to put him to a high-class school and 
 pay his board. I put it to any business man if this was not disappointing, 
 particularly after all the pains I had taken to teach him, so that he might 
 “better himself” when he left my service ; when one saw, by the clock, 
 that preciéus moments were slipping away, one felt tempted to exclaim— 
 
 Edvdaéa oe 
 KUPUSTAV, KaL OV 
 Busisat pe eAes 
 
 The uncle appeared soon to tire of his protége,as the Jad came home 
 again and was employed in his father’s school at the cost of funds remitted, 
 presumably, for the Evangelization of the heathen. 
 
 Ido not blame any of these “ failures” ; it is not ¢hezy fault, we who 
 permit a bad system alone deserve censure. I may have been unfortunate in 
 my experiences. (I have others instock: Ihave only given a selection.) I 
 trust it has not been the same with all who have felt it a duty to help those 
 who have been in some slight degree separated from their own countrymen. 
 English stay-at-home people have often been told that whena Native of India 
 is baptized, he or she loses many of his or her rights of citizenship. I distinct- 
 ly affirm that this is not the case, as our Government offices, business houses, 
 railways, households, &c., prove. 
 
 I do not of course strive to convey that the English, French, Italian, Ger- 
 man, Greek, Arab, Turkish, Roumanian, &c., employés I have met are all 
 sine maculé. write of those I know most of. 
 
 It is surprising how Luke ix, 2. has been lost sight of in India, it 
 is only quite within late years that the matter has received any portion of the 
 attention its vast importance demands, and has ail along demanded.. From 
 my childhood I can remember a touching picture (a work of art in oils) of 
 
24 
 
 Doctor Morrison operating for cataract in China. I see from Zhe 
 Medical Missionary Record, Vol. I1., No. 3, page 76 (New York, 118 East 
 46th Street), that the Reverend Doctor Morrison was at work in 
 1820. The Christian Surgeon is the chief man in an evangelistic effort. 
 
 I would here remark that I most strongly disapprove of money 
 fees. It is, I consider, unseemly. for a worker for Christ .to take 
 money. Thank offerings in kind should be accepted, of course, they 
 are the oriental custom, and are very encouraging to benefactors. Should 
 a Christian dispensary be really too poor to give away large quanti- 
 tices of drugs, particularly during epidemics, one of the many un- 
 employed baptized persons, who are “always complaining that they can’t get 
 work to do, could be encouraged to open a drug shop. I know of an 
 independent indigenous baptized person who is apparently making a 
 very decent living as a chemist, &c., in a large Hindu-cu#-Muham- 
 madan city. His “wife helps him. 
 
 Next to the Surgeon is the Colporteur; but Iam sorry to say that 
 I have heard people say, ‘Oh! he is not much, put him in as a Col- 
 porteur.” French Colporteurs have been Favoured with many sheaves. 
 
 1 admit that I am one of those who will not sell the ‘Word of 
 God; but then my distributions are not very many; my opponents al- 
 ways say. ‘‘ But men do not value what they can get for nothing.” 
 This is, unfortunately, a bcomerangish kind of argument, the same 
 men have sold Christianity, they have paid men to be Catechumens, 
 and increased their pay when they submitted to be baptized. 
 
 The following extract from the 64th Annual Report of the Trinitarian 
 Bible Society, 1895, (offices of the Society, 25, New Oxford Street, London, 
 W.C.,) may interest those who insist upon selling the Word of God, 
 té the detriment of free-trade, and who by thus entering into com- 
 mercial undertakings, backed up by money given for preaching the 
 Gospel, give baptized persons cause to complain that they have few 
 openings ‘for obtaining a livelihood independent of “missionary” aid, 
 Report, (paves: Way andi eons ii Eres distribution is, your Committee 
 Fle believes, the Divine principle which should govern the work of 
 the Society ; and not only is it right and true in itself, but it is the means 
 by which the largest result can be obtained.” 
 
 “A faithful Bible Society should be something more than an Associ- 
 ation for merely translating, printing, and selling the Word of God; 
 for ordinary publishers have. ‘done this as a matter of business, and may dn 
 
 it. again. It should be, above all, an organization making FREE GRANTS 
 
 of * Scripture whenever such grants are truly needed, thus carrying out 
 the Saviour’s command ‘GIVE ye them to (eat? (Matt xiv TO) and 
 exhorting the people of the Lordi in this best of all ministries : ‘Freely 
 ye have received, treely give.’ (Matt. x, 8.) 
 
 The words underscored will, it is hoped, dispose of those who 
 say “if Evangelists—this, according to your own showing, includes 
 Colporteurs—did not sell books the Word would never be “published. “ 
 
 I don't think so. Let theColporteur go about with samples (portions), 
 read azd expound, give away to “likely” persons, and then say, ‘ This 
 is but a small part “of what you ought to know, the rest you can buy 
 ” T know that people “have gone very long distances to get 
 his vie ate The Book of which they had been given but a part; and 
 we will hope, God Helping, that these long distances will before long 
 become short ones. Kindly observe : “ It (free distribution) is the means 
 by which the largest results can be obtained.” Within the last few 
 weeks the Manager of the oldest and largest Press in the Bengal Presj- 
 
25 
 
 dency informed me that he had applications for their most expénsive 
 éditions, and that the applicants insisted upon having books that had 
 been bound in England. Many of us know that some Evangelists, indig- 
 enous and imported—particularly the former,—do not like Bible-trading : 
 it is considered rather zzfra dignitatem. ‘Touting” has been done, to 
 the expressed scorn of Muhammadans and heathen. 
 
 “An exceedingly occidental Evangelist told me in the year 1866, or 
 so, “of a very unpleasant scene at a mé/d,—religious-owm-social-ef-com- 
 mercial gathering, when, amidst the jeers of the crowd, a Padri was 
 selling his wares after the manner of a hawker, praising their beauty 
 and their cheapness) He felt much disgusted; could not see any 
 CHRIST init. y ; 
 
 Anewly baptized person told his teacher, a European, that he must 
 be supported from foreign funds—I presume, because he had, by be- 
 coming a Christian, lost his trade. It happened that his trade was one 
 which Natives do carry on, although baptized. I regret to say that his 
 plea was successful. Muhammadans buy things: from the shops of 
 Parsis who, to them, are just as much jigs uffay, infidels, -as 
 Christians. Muhammadans, Hindus, Christians, &c., work together as 
 domestic and official servants; they have misunderstandings of course, 
 but so they have in England, &c., where they are all, nominally, of 
 the “same caste.” 
 
 The evils attendant on the system at present followed may be 
 inferred from a passage in a paper by “the Reverend F. A. P. Shirreff, 
 Missionary (C. M.S.), Principal, St. John’s Divinity School, Lahore,” read 
 before ‘the Missionary Conference of the Anglican Community,” June 
 ist, 1894 (see Official Report, S. P. C. K. Office, page 490). “ The Bishop of 
 Bombay” (Doctor Louis George Mylne, appointed 6th July 1876, see Army 
 List), “in arecent letter, refers with just severity to that low concep- 
 tion of evangelistic work as simply one among many possible means of 
 earning a livelihood, which is so fatally prevalent in this country 
 (India), and which has been the inevitable determining cause of many 
 failures and scandals on the staff of Indian Missions.” 
 
 But the strongest evidence comes from one of the ‘free and in- 
 dependent ” indigenous baptized persons, who stated at a Native Church 
 Council (I copy from the printed Report of the meeting) that “in my 
 opinion all friends of Missions, and especially the Missionaries, should 
 make efforts to obtain for the Native Christians, and for their children, 
 respectable positions in life. When a_ higher class is formed, then some 
 of them will become catechists and Native missionaries.” Unfortunate- 
 ly forthe latter part of this allegation, a foreign evangelist of some 
 experience complained that the very men who had been raised entirely 
 by foreign funds, and “the efforts of Missionaries, to respectable positions 
 in life’ had in return made no efforts to induce their children to 
 ‘““‘become Native missionaries,’ thé position of catechist they, of course, 
 looked down upon, but had made every “effort” to get them into 
 Government employ, or enrolled as pleaders or barristers. 
 
 Are not those who condemn present methods justified when they say that 
 there must be. some error ina system which permits so devoted, so heroic 
 a man as Robert Pickering Ashe, m.a,, Camb., of Uganda, the worthy 
 companion of Alexander Mackay, the finest missionary since Paul of Tarsus, 
 to say—-see paper read-at the Anglican Conference (Report, page 310)—“ that 
 Canon Taylor's attack on Church Missions, some years ago, gave expression 
 to a gtowing opinion among those interested in. Missions that our methods 
 need to’ be considered ; since it is evident—and the fact stares us hideously 
 in the face—that after a century of effort the expenditure of many noble 
 
26 | 
 
 lives, as well as of some millions of money, the Church of England (extra- 
 ordinary to say) has signally failed to establish one solitary or single Native 
 Church in any part of the world—that is to say, a Church self-governed, 
 self-supported, and expanding.” 
 
 Some proclaim that Canon Taylor has been disposed of, that he wrote 
 bosh, that he was phenomenally ignorant of his subject, and that his pen 
 was dipped in gall. While admitting that he was, perhaps, not thoroughly 
 acquainted with the work he condemned, still the gravamen of his statements 
 has yet to be answered. 
 
 And Doctor Cust ? “Oh! he wrote a book against us ; but we have 
 suppressed him.” 
 
 Have you ? Not quite so easy to suppress Doctor Cust. It was, Iam 
 informed, attempted by one Society, and, as a very earnest man told me, the 
 attempt was ludicrous. 
 
 A very real, live man remarked to me, quite of his own accord, “ It is 
 very remarkable that so many earnest men should say so much against 
 Missionarism.” One can only conclude that Missionarism is to blame. It 
 is also very remarkable that so many men of common sense should, at the 
 Anglican Conference, definitely express their disapproval of Occidentalism. 
 It is to be hoped that the wise words of the Revd. F. E. Wigram (Report, 
 | pages 337-338), where he speaks against grand houses, foreign clothes, and 
 Occidentalism generally, will not be forgotten. Also the mention of the 
 Native clergyman on 200 rupees a month witha “ drawing-room ” (Report, 
 page 508), and the Revd. H. W. Woodward’s remarks (Report, page 507). 
 Mosquito curtains are, however, not occidental ; the small shopkeepers in 
 the minor streets of Calcutta, and the camel-breeders and cattle-stealers of 
 the scrub-tracts in the Panjab, who are certainly not occidentalists, use 
 them because they are obliged to, if they would hope to have a good night’s 
 rest. 
 
 Orphanages are, perhaps, at present unavoidable, but those in charge 
 of them should be required to turn their attention’ more to practical teach- 
 ing. (Baucation is all very well ; but a young person who is turned out of an 
 orphanage able to read and write, but utterly unable to do anything for him 
 or herself, is likely to find life’s battle a hard one. One careful observer 
 remarked that in many cases the a/umuz of orphanages could not speak the 
 language of their own countrymen, but used cantonment Hindustani, 
 which .may be briefly described as an ungrammatical, mispronounced 
 medley, something of the himdri simmin kiddir class (the speaker was 
 enquiring after his baggage) ; or Brapadr hddle mé (intended to mean that the 
 articles purchased had really been sent).\ ‘An exception must be made in 
 favour of the establishment at Sikandra,’ as the following little anecdote 
 will prove. A missionarist, acting in the parental manner which such 
 persons so much affect, wanted to induce one of the indigenous employés 
 to take a wife of Azs choosing. The employé objected, said he would go to 
 Sikandra where the girls were made to grind the household wheat. 
 
 ‘‘ Missionary annual letters” and magazines and platform speeches 
 are full of the “ persecution ” which baptized persons are sometimes sub- 
 jected to. ‘ Well-water is a fruitful source of dispute, but then unbaptized 
 persons are in exactly the same case. Muhammadans, with their numerous 
 sects, and Hindus, with their numberless religious social divisions, are 
 always at logger-heads about wells, and bloodshed is not unknown. 
 Sweepers are no worse off than baptized persons ; they are always being 
 bullied about water-drawing. A case is occurring in my vicinity as I write. 
 When the indigenous baptized person rises, if he ever does, above Occi- 
 dentalism, he will be “ self-governed, self-supported, and will expand,” as 
 our. brother Robert Pickering Ashe writes, and will be independent of 
 
27 
 
 aid from Muhammadan and other drawers of water... Meanwhile 
 he will be no worse off than most foreign baptized persons. At one 
 place a parental missionarist complained to the European magistrate 
 in charge of the subdivision that “his people” were “ persecuted in 
 connection ” with the water needed for daily consumption. ‘ Oh,” said 
 the magistrate, ‘‘I thought they expected persecution.” ‘ Yes, we look 
 for persecution, but we don’t like inconvenience.” 
 
 ‘“Mission schools” will probably remain for some years yet. Even 
 the most sanguine reformer now living can hardly hope to see them 
 done away with before the expiration of his, time. But could not some- 
 thing be done to turn out practical persons ? Cr o° teach, besides reading 
 and writing, something of the common requirements of life? One youth in 
 my employ could not weigh a book-post parcel correctly ; could not make 
 out how many tolas (= oz. °4114) went to aseer (2lbs.); and _ having 
 been made to lop some branches one aiternoon tried to use them as 
 kindling the next forenoon.) An English lad brought up, during the 
 holidays, in the country, and properly fagged at a public school, can do 
 a little carpentry, groom and saddle his pony, &c., and trim a lamp, 
 build a fire, make an omelette, rumble-tumble, &c., cook a chop, row 
 a boat, make a rabbit net, sometimes even a casting-net, and much more 
 besides. A serviceable Head Master would say: ‘ Well, sir, I will give 
 your boy the best education his biain is able to assimilate, and I will 
 guarantee him a clean skin, and a good knowledge of the best way to 
 use his hands, so that, should he ever happen to be cast on a desert 
 island, he will not feel at a loss.” The Manager of a Christian estab- 
 lishment once wrote to me demanding, really the only term to use, a 
 subscription. I wrote to know if arrangements had been made to secure 
 a sound technical education, and was told that they were not going to 
 have any technicalities. I believe that many of the illustrious members 
 of the Royal Houses of Europe could, if necessary, earn their living by 
 their hands ; and’I, therefore, do not see why persons of the chure and 
 _chiimar (scavenger and leatheydresser) class should consider themselves 
 above work, because baptized.) once visited one of the social errors 
 of Missionarism, a ‘ Christiarf village,’ and found that it had a small 
 suburb attached to it where the unbaptized sweepers employed as menials 
 lived. With reference to Doctor Cust’s remark at page 99 of his un- 
 answerable book “ Essay on the Prevailing Methods of the Evangeliza- 
 tion of the non-Christian World” (already quoted), CL may be permitted 
 to remind him that one of the first places attacked, destroyed, and the 
 inhabitants murdered at Bareilly in 1857, was the ‘“ Christian village.” The 
 low morality in such establishments is, I regret to say, notorious.) 
 
 This ‘‘ demanding ” subscriptions, above referred to, is a scandal. I 
 am glad to see that Doctor Cust animadverts upon it. I have had one 
 or twq astounding applications. I.was compelled to treat one ap- 
 plicant to a somewhat curt reply. .He. was extravagant in his 
 house, and was, from other reasons, quite unfit to be entrusted with 
 the control of money for Protestant purposes. I have seen some very 
 impertinent calculations in a missionary paper; it calculated how much 
 money certain persons of high rank and large rheans gave them. How 
 could they possibly know how much these persons spent in the Vine- 
 yard ? If I happen to have means I am not responsible to the mem- 
 bers of any self-appointed hierarchy, nor am I called upon to give zhem 
 a percentage of my income, nor to advertise in ‘ Missionary Reports ” 
 the amounts I give to the poor, sick and afflicted, and to “ Foreign 
 Mission Boards” ; but I am responsible that I do not throw money into 
 the coffers of a Society which, by its own published accounts, shows it- 
 self absolutely unfit to be entrusted withthe expenditure of other people’s 
 
28 
 
 money. {i am proud to lave known more than one “screw” who did 
 not advertise his munificence, but who gave freely to deserving objects 
 and persons. 
 
 Occidentalism has brought with it much idolatry. This may seem a some- 
 what bold statement to make ; but I will support it by a few instances of very 
 many which are readily producible. 
 
 Instance A.—\ took a very intelligent Hindu intoa large church. After 
 carefully regarding all the appointments of the building, he remarked, 
 
 “ Great many Ae] wirat” (figures, images, also used for pictures, repre 
 
 sentations) “here.” 
 
 Instance B.—The son of a menial servant, who after infant baptism 
 had been brought up in the schools and churches of a denomination which 
 professedly, is bound by the Protestant teaching of Wickliffe and other 
 minor Reformers, and which has blotted out the word ‘altar’ from its 
 ecclesiastical vocabulary, remarked, ‘I think there ought to be a-cross on 
 the altar.” 
 
 Instance C.—A young and inexperienced ‘overseer considered placing 
 flowers on what he was, in defiance of his consecration oath, pleased to-term 
 the altar, essential to his spiritual lifeand of that of his flocks. Some of the 
 members of the churches under his oversight protested. ‘“We-have,” said they, 
 “but just emerged from the darkness of Buddhism ; what we have been 
 taught by our pastors—those who led us out into Light—is totally at variance 
 with the views of this overseer. Away with flowers, we will have none of 
 them ; our still heathen fellow-countrymen taunt us about these newly intro- 
 duced flowers.” 
 
 Thus saith the Lord, “ Bring no more vain oblations; incense is an 
 abomination to Me.” (Isaiah i, 13.) 
 
 ‘“‘ The sacrifices of God are a broken spirit.” (Psalm li. 17.) 
 
 Pure Christianity needs no such meretricious aids as altars, crosses, 
 incense, candles, images, pictures and the numerous “ abominations ” of 
 medizevalism, the ornaments so much belauded by modern formalism. 
 
 There is no altar in the Church of England, nor, indeed, in any really Pro- 
 testant Church. When the Church of England was purged of false dogma 
 the altar was the first to be attacked. ‘1549-50. Itm. pd. to Robt. 
 Sekerston and his fellow for a weks worke for takyng downe the ltr. 
 iiijjs. ixd” Dr. R. P. Blakeney’s “The Book of Common Prayer in its 
 History and Interpretation” (3rd Edition, Miller, Berner’s Street, London, 1870, 
 page 296). This book of Dr. Blakeney’s I commend ‘to the Neo-Anglican 
 for careful study. 
 
 Major Seton Churchill—"* Church Ordinances from the Layman’s Stand- 
 point ” (Nisbet’s. 1884, page 250.)—records,” Archbishop Grindall, in his 
 ‘Instructions to Churchwardens, wrote as follows :— Churchwardens should 
 see that in their churches and chapels all altars be utterly taken down, 
 and the place where they stood paved, and the wall whereunto they joined 
 whited over and made uniform with the rest, so as no breach or rupture 
 appear ; and that the altar stones be broken and bestowed to some common 
 use.” 
 
 “Do you imitate the Temple and the Synagogue worship in your 
 churches ?” said he. ‘ Have you the ark there ?” 
 
 “No ; what makes you think so ? ” 
 “ Only my father was talking of your deeming a part of your churches 
 more holy than any other part.” 
 
29 
 
 _ Indeed we do not ; or if. any do, they have no warrant either of Scrip- 
 ture or of our church for their superstitious notion.. There is a table in all 
 our places of worship, on which the bread and wine are placed at the 
 celebration of the Lord’s Supper, and this table is ordered to be put on one 
 side when not wanted. Unhappily most. of our older churches were built 
 during the domination of Popery, and as they had a pagan altar, anda 
 recess in the east end always to fix it in, surmounted and surrounded with 
 such things as you saw in the captain’s cabin, we, for convenience sake, had 
 our table set there ; and to fill up the space that was stripped of the idola- 
 trous images and pictures, we, very properly, exhibit the Ten Commandments, 
 of which you know one solemnly prohibits what we, by God’s grace, have 
 abjured. Gradually the bringing of the table out into the chancel or body 
 of the church was discontinued, and the congregation directed to go up to 
 it instead ; and for the preservation of the articles laid upon it, and to pre- 
 vent inconvenient pressure, a railing was thrown across. From this, some 
 ignorant people came to attach a sort of sanctity to what was so ex- 
 clusive, and the error—as error always does—spread a good deal. The 
 table is even called ‘an altar’ by some, though we allow of no sacrifice but the 
 sacrifice of thanksgiving offered up on the altar of our hearts, and made 
 acceptable by Christ’s sacrifice. No person who studies the Bible can be 
 led away into the unscriptural folly of attributing to any one part of a Chris- 
 tian house of prayer greater holiness than to any other part. Nor can a 
 person who reads the canons and other formularies of our church convict 
 her of countenancing it.” 
 
 “Tam glad Iasked you, Ma’am,” said Alick ; “ for, to confess the truth, 
 the more I see of your wide separation from this disgusting idolatry, the 
 more willing I am to listen to your opinions.” Extracted from “ Judah’s 
 Lion,’ by Charlotte Elizabeth (30th thousand: Seeley’s, 1885). 
 
 In two places in which [have been permitted to work during the last 
 twenty years, I have remarked that when simplicity was studied the audi- 
 ences were good, but when a tainted, formalistic worship was introduced the 
 audiences fell off in numbers. 
 
 The formalism, anglicanism, sacerdotalism, medisevalism, ritualism, 
 which Occidentalism brings with it are not aids but deterrents to the Evange- 
 lization of India. 
 
 An interesting note regarding the placing of the table “ altarwise” will 
 be found in “ The Diary of John Evelyn Esquire,” of Wotton, in Surrey, edited 
 by William Bray, 2 January 1818 (London : Fred. Warne & Co., no date). 
 
 While admitting every wholesome Occidentalism, there is one, pre-emi™ 
 nently unwholesome, we must set our faces against with all the strength that 
 the Almighty may Vouchsafe us. Those to whom I specially address my- 
 self, the employers of evangelists, should examine their nominees on the 
 
 subject of ABSOLUTE abstinence from intoxicating things. If their nomi- 
 nee brings forward stock objections,—e.g., ‘‘ to demand absolute abstinence 1s 
 but to induce hypocrisy,’—" I have no idea of confining a man by any hard- 
 and-fast regulations "—‘‘ I-do not approve of such pledges,” and the like—the 
 employers should say: ‘“ We have carefully considered the subject; we will 
 not atford the heathen more opportunities, than they now possess, to 
 rage. We will ‘not put stumbling blocks in any man’s way, we have 
 to account to God. We decline to discuss the matter. We will 2o¢ em- 
 ploy you.” I was once itinerating on temperance lines with a young 
 Brahmo friend. He said of a certain imported evangelist, ‘‘ He drinks.” I was 
 horror-struck. The expression ‘He drinks” means to the European ear a 
 man who drinks to get drunk—to soak, in fact. 1 could only say, “I had not 
 observed azy signs of intemperance.” ‘ Well,” said my young friend, “ he 
 has wine on his table.’ The impression on the minds of the evangelists 
 
30 
 
 neighbours was clear enough, though I have no reason to believe that there 
 were any grounds for such an impression. Still the fact remained ; and there 
 was, a beginning having been made, always the osszbelzty of all the horrors of 
 intemperance being the result. All habitual drunkards begin with modera- 
 tion. Did any one ever know of an instantaneous dipsomaniac? = 
 
 Brother Ward has (see Zhe Missionary Review, Vol. 
 page 427, line 19, e¢ seg.) made one mistake, it appears to 1 
 some experience to back me, that itis of little use appealing t¢ tho: 
 by professional Missionarism, The persons to whom the matte 
 represented are the employers, ofthe employed. I propose t 
 of this little dvochwre to the supporters of “ Missions” in the 
 
 The Spectator (modern), quoted in Zhe Literary World, November 9, 
 1894, page 358, column 1, line 56, says: “ To many Englishmen the distinc- 
 tion between critical comment and personal insult is hardly perceptible.” 1. 
 entertain the hope that some, at least, who may deign to read what I have’ 
 ‘written, may prove to be among the few. Ihave endeavoured to avoid, as far 
 as possible, giving any clue to the personality of those whom I felt it ne¢es- 
 sary to blame. Systems, zo¢ persons, have been attacked. ra) 
 
 Copies will, 1 hope, be distributed in the British Isles, the United 
 States, on the Continent, and elsewhere, 
 I have no personal quarrel with any one. Ido not condescend to 
 quarrel with any one. “Veque extra necessitates belli precipuum odium 
 gero,’ which may be rendered, ‘(I bear no particular hatred beyond the 
 necessity of war.” I, with many others, believe that numberless faults 
 exist in the present system, that they can be removed, that they 
 should be. 
 
 “ February 25, 1700. Dr. Burnet preach’d to-day before the Lord Mayor 
 and a very greate congregation on 27 Proverbs, v, 5 and 6. ‘Open rebuke 
 is better than secret love; the wounds of a friend are better than the 
 kisses of an enemy. He madea very pathetic discourse concerning the’ 
 necessity and advantage of friendly correction” (Diary of John Evelyn, 
 Esquire, already quoted, page 577). 
 
 Much more might be said, but for the present, perhaps only for the 
 present, I will merely say . 
 
 Oud plura? 
 
 I have tralineated, to some extent, regardless of the warning of 
 Quintus Horatius Flagcus :— ‘ 
 
 Humano capiti cervicem pictor equinam 
 Jungere si velit, et varias inducere plumas 
 Undique collatis membris, ut turpiter atrum 
 Desinat in piscem mulier formosa superné ; 
 sSpectatum admissi risum teneatis, amici ? 
 Credite, Pisones, isti tabulee fore librum 
 Persimilem, cujus, velut zegri somnia, vanze 
 Fingentur species ; ut nec pes, nec caput uni 
 Reddatur formee. 
 
 De arte poeticé, i—9. (Edit. Lond. 1752). 
 But the subject is a many-headed one, and one hard to treat briefly. 
 
 HUMPHREY TRIEVEARE.