rm^- M 
 
 Undenominational 
 Missionary Studie 
 
 for the 
 
 Sunday School 
 
 THIRD SERIES 
 
 OUR RESPONSIBILITY FOR THE 
 IMMIGRANTS IN OUR MIDST 
 
 OUR RESPONSIBILITY FOR 
 INDIA'S MILLIONS 
 
 Senior Grade. 
 
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 Undenominational missionary 
 studies for the Sunday 
 
^ 
 
 UNDENOMINATIONAL 
 
 MISSIONARY STUDIES 
 
 FOR THE 
 
 SUNDAY SCHOOL 
 
 Third Series 
 
 OUR RESPONSIBILITY FOR THE 
 
 IMMIGRANTS IN OUR MIDST 
 
 OUR RESPONSIBILITY FOR 
 
 INDIA'S MILLIONS 
 
 Senior Grade 
 
 EDITED BY 
 
 George Harvey Trull 
 
 Assistant Minister Fifth Avenue Presbyterian Church 
 New York City 
 
 The Sunday School Times Company, 
 Philadelphia, Pa. 
 
Copyright, 1907 
 Bv George Harvey Trull. 
 
 Single copies, twsnty cents, postpaid. 
 
 Ten copies, fifteen cents each ; fifty copies, ten cents each ; carriage extra. 
 
 More than fifty copies, special prices on application to 
 
 The Sunday School Times Company, 
 
 1031 Walnut St., Philadelphia. 
 
Hntrobuctor$ IRote 
 
 THERE is no greater need in missionary literature than 
 that of suitable lessons and helps for mission study 
 in the Sunday-school. Mr. Trull's books are designed to 
 meet this need. The volumes already published have been 
 found serviceable, and it is hoped and believed that this new- 
 book will materially increase the helps available for the 
 teaching of missions to young people and children. 
 
 No problem at home presses on the nation and the 
 Church more urgently than the problem of Americanizing 
 and Christianizing the great host which pours in upon us 
 annually from Europe. Our young people should be led to 
 study the immigration question. And abroad, India is the 
 most populous and needy mission field, after China, and the 
 great men who have laid the foundations of Christianity 
 there are men whose lives should be known and reverenced 
 as among the most holy and helpful treasures of the Church. 
 These are the themes of Mr. Trull's book. 
 
 Robert E. Speer. 
 
preface 
 
 THE aim of this Third Series of Missionary Text-Books is 
 similar to that of the two that have preceded it, the pres- 
 entation of Home and Foreign Missions in simple and inex- 
 pensive form for young people in the Sunday-school. 
 Special attention is called to the fact that the studies are 
 strictly undenominational, hence they are adapted for use in 
 any school. They should be used as Supplemental Work, 
 and in no case take the place of the regular Bible lesson, but 
 be correlated with it. 
 
 They are issued in two grades, this volume for Senior 
 scholars, and a companion one for those of Intermediate and 
 Junior grades, both treating exactly the same topics. To 
 secure the best results from the missionary instruction, each 
 scholar in the Sunday-school should have a text-book of his 
 own, and home preparation of the Study should be expected 
 and required. This faithfully done, followed by a lesson of 
 ten or fifteen minutes in the class, with the closing exercises 
 of the school devoted to the missionary topic, and wisely 
 correlated with the Bible lesson of the day, will make mis- 
 sionary Sundays memorable occasions in the minds of the 
 scholars. 
 
 Those schools that can add constantly to their mission- 
 ary library will find it a distinct advantage to do so. Some 
 books suitable for reference or circulation have been sug- 
 gested at the close of each Study. The text-book is merely 
 the starting-point for further reading. 
 
 It is undoubtedly true that the Sunday-school is the 
 educational department of the Church, and in the classes 
 to-day are the future trustees, stewards, deacons, elders, 
 ministers, and missionaries. That persons who are to hold 
 such positions of responsibility should be trained in the things 
 of the Kingdom, is not open to question. In the hands of 
 
the Sunday-school superintendents and teachers of the pres- 
 ent generation lies the key to the missionary problem. An 
 instructed Sunday-school now will mean an intelligent Church 
 to-morrow. How shall they believe in that of which they do 
 not know? and how shall they know unless they be in- 
 structed? and how shall they secure instruction unless the 
 Sunday-school provides it? 
 
 I wish to acknowledge my indebtedness in the prepara- 
 tion of these studies to Miss Marian G. Bradford, Mrs. 
 Thomas H. Alison, Miss Ruth G. Winant, members of the 
 Missionary Committee of the Bible School of the Fifth 
 Avenue Presbyterian Church; to Miss Leila B. Allen, Editor 
 of " Over Sea and Land, " and to Mr. J. Ard Haughwout, 
 all of whom have rendered material aid. 
 
 For the map and one of the illustrations 1 am indebted 
 to the Foreign Missions Library, and " World Wide Missions," 
 through whose courtesy permission has been granted for their 
 use. 
 
 George H. Trull. 
 
 New York, September 15, 1906. 
 
Contents 
 
 ®ur TResponstbtllts for tbe Hmmigrante In our flMDst 
 
 Study I. 
 Where They Come from, and Why They Come 9 
 
 BY MISS RUTH G.'WINANT. 
 
 Study II. 
 Foreigners in our Cities yf> I7 
 
 BY MRS. THOMAS H. ALISON. 
 
 Study III. 
 Foreigners Mining, Lumbering, and farming 25 
 
 BY MISS LEILA B. ALLEN. 
 
 Study IV. 
 Immigration a Menace and a Mission 3 5 
 
 BY GEORGE H.^TRULL. 
 
 ©ux •fcesponeiDUlts for India's millions 
 
 Study V. 
 The Land and the People of India^. 47 
 
 BY MISS RUTH G. WINANT. 
 
 Study VI. 
 History and Religions .y> 5 
 
 BY GEORGE H. TRULL. 
 
 yf Study VII. 
 William Carey— Literary Work. . ^. 7* 
 
 BY GEORGE H. TRULL. 
 7 
 
Study VIII. 
 Adoniram Judson — Evangelistic Work 84 
 
 BY J. ARD HAUGHWOUT. 
 
 Study IX. 
 John Scudder — Medical Work , 98 
 
 BY MRS. THOMAS H. ALISON. 
 
 Study X. 
 Alexander Duff — Educational Work.. 107 
 
 BY MISS MARIAN G. BRADFORD. 
 
FROM COPYRIGHT STEREOGRAPH, 1904. 
 
 BY UNDERWOOD & UNDERWOOD, 
 
 NEW YORK 
 
 PROSPECTIVE AMERICANS 
 
STUDY I. 
 
 Cur "FesponsiMUti! for tbe immigrants 
 in our fmi^et* 
 
 TO bete Cbct Come f rem, 2nD TObs Cbev C:me. 
 
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 imt^r-.zr:* :' z.\ :';;;; •j.-^.h -j. ''.',■: '■; :'■:•,: -: ;•• =- r -. ■■-. ■: -, : nzi : : :-z. 
 
 — F. P. Sargent. 
 
 There is not a state cr territory in :u: great ooamtry 
 fan Trhich we shall not find the foreigner. In fart, 
 some ere has sa:a that we are all foreigners nnless 
 we are Indians, and we are till that even they came 
 to Am erica from Asa. But there is a difference be- 
 tween those :: as whose forefathers came over as 
 colonists in the early days, and who really laid the 
 foundations of the nation, and those who come 
 n : 11 as immigrants to get the benefits of our national 
 life. They are coming at the rate of a million a year, 
 — one every thirty seconds, 2,880 every day. In 
 182c when the first records of immigration were 
 kept, fewer than 9,000 aliens came to our shores. 
 That :s less by three thsusana than thzse vh: same 
 in a single day in 1905. There are two questions that 
 cerr.e mtc our m:~als. Where aa these vast heraes 
 come from ? VThv a; thev acme? 
 
I. Where do They Come From? 
 
 The answer to this question might well be, They 
 come from everywhere. But the character of the 
 immigration has largely changed since the early 
 days. Formerly most of those landing here were 
 people from northern Europe. Now they are largely 
 from southern and southeast Europe, and from 
 Russia. Austria-Hungary, Italy and Russia lead 
 all the rest, and in their train come forty other races. 
 
 II. Why do They Come? 
 
 But why do these people of every race and color 
 leave their own homes, and come to far-off America? 
 There are two forces at work, as stated by Dr. Grose 
 in his recent book, "Aliens or Americans?" One 
 is Expulsion, the other, Attraction. These two 
 combined the foreigner cannot resist, if he can but 
 secure enough money to start. In other words, 
 Oppression at Home, and Opportunities Abroad, cause 
 immigration. 
 
 Expulsion. 
 
 But what oppression abroad acts as an expelling 
 force to drive the immigrant from home? Poverty, 
 persecution, high taxes, compulsory military service, 
 are some of the things. 
 
 Poverty. — There is poverty here in America but it 
 is worse abroad. The average wages of the un- 
 skilled day laborer in the United States is $1.25 to 
 $1.50 per day, in England 50 cents, in Russia 30 
 cents, and in Italy from 16 to 28 cents. Those who 
 live on such pay, and raise large families, cannot 
 
 10 
 
have very luxurious homes. " In England, only one 
 person in twenty is an owner of land; in Ireland, 
 one in seventy-nine. In Scotland, one-third of the 
 families live in a single room, and more than another 
 third in only two rooms." In southern Europe 
 conditions are much worse. 
 
 Persecution. — But in addition to poverty, persecu- 
 tion or the fear of it has driven many refugees to our 
 shores. Every one knows how cruelly the Armenians 
 and the Russian Jews have been treated at home. 
 It is no wonder, therefore, that those who could 
 should emigrate to the Land of Freedom. 
 
 Other Causes. — Then in many countries taxes are 
 high, and though a man may be living in dire pov- 
 erty, yet his taxes must be paid. He is compelled, 
 too, to serve in the army, whether he wishes to or 
 not. The consequence is that to escape oppression 
 at home, he leaves and goes to America. 
 
 Attraction. 
 
 But while there are all of these causes to drive 
 him from his native land, why does he choose to go 
 to America? Because it is the Land of Opportunity, 
 of liberty and freedom, where work is plentiful, and 
 wealth can be secured. There is hardly a hamlet 
 in the Old World where the magic name of America 
 is unknown. Here is a village from which some of 
 the inhabitants have already gone. They send back 
 glowing accounts of the new land, and the result is 
 that relatives and friends decide to go too. Then 
 perhaps an agent of some steamship company may 
 happen in. 
 
 Sitting at the family table, he begins to tell how 
 ii 
 
sorry it makes him to see the head of the family 
 wasting his strength and powers in a land where he 
 can barely subsist, and then he tells him of a land 
 whose streets are paved with gold. Oh, no, this man 
 is not a missionary telling of the heavenly home, 
 but a man telling of America, — only when he tells 
 of the "gold," he does not tell also of the pick-axe. 
 He tells of a land where poverty is unknown; of a 
 land where men do just as they please, and no one 
 says them nay ; in short, of the land of liberty. He 
 speaks of increased wages, and says nothing of the 
 increased cost of living. At last his words begin to 
 tell, the people are attracted by the fair vision of 
 freedom and prosperity, and are persuaded to sell 
 their little home, which, though it be a shanty, is 
 yet their home, and set out for the nearest port from 
 which they will set sail. Many an army has attacked 
 a land and left less desolation in its train than the 
 transportation agent. These individuals are paid 
 according to the number of passengers secured, and 
 the number of falsehoods told in the securing of 
 passengers does not lessen the commission. It is 
 estimated that from one-third to one-half of the 
 immigrants who come to our shores, come because 
 of the solicitations of the transportation agent. 
 
 Having persuaded the family to go to America, 
 the next step is to the Immigration Offices, where an 
 examination must be passed. Here the fiendish 
 work of the steamship company doctors is carried 
 on. Cases of trachoma are "fixed" so as to look all 
 right. Powerful drugs are put in the eyes to allay 
 the inflammation, so that the sufferers may be passed 
 through the American port to which they are going, 
 
 12 
 
unsuspected. Blindness is the almost certain out- 
 come of the use of such drugs ; but when the steam- 
 ship companies have their fees, it matters not to 
 them if a few more or less are doomed to a life in the 
 dark. 
 
 The following incident narrated in the report of 
 the Commissioner General of Immigration, illustrates 
 the harm done by these men : "The entire family 
 consisting of husband, wife, and five children had 
 been located in Hungary, the husband being engaged 
 as a barber and the wife as hair-dresser. They were 
 in much better circumstances than the average 
 Hungarian peasant, and were both prosperous and 
 happy. A representative of one of the steamship 
 companies called on the father, and represented to 
 him that, while he was doing nicely in his present 
 situation, he could do twice as well in America. 
 Believing the story, he left his wife and children and 
 came to Baltimore. Finding the wages there scarcely 
 sufficient for his own support, he went to Washington 
 and obtained a position at $10.00 a week. His salary 
 enabled him to send small amounts to his wife from 
 time to time, and he wrote her in a rather encouraging 
 way, although he did not say that he himself felt 
 specially benefited by coming to the United States. 
 The wife, thinking that her husband was realizing 
 the expectations created in their minds by the steam- 
 ship agent, disposed of their business and household 
 effects, and came to Baltimore without having noti- 
 fied her husband, evidently thinking it would be a 
 pleasant surprise to him. He was surprised to re- 
 ceive a telegram that they had arrived, but the sur- 
 prise was anything but pleasant. He, of course, 
 
 13 
 
proceeded to Baltimore, and upon testifying before 
 the board that he was steadily employed at $10.00 
 a week, the wife and five children were admitted 
 to his care, and proceeded with him to Washington. 
 The wife, of course, immediately realized the serious 
 error into which she had fallen, and became almost 
 crazed through distress and homesickness. Thus a 
 happy and prosperous family of Europe was thrown 
 into physical and mental distress, and have been 
 induced to sacrifice their business and household 
 effects because of the desire of a steamship agent 
 to increase his business by selling the several passages 
 involved in moving the family to America." 
 
 How They Come. 
 The big vessel lies at anchor at the wharf. A 
 large crowd of emigrants wait for the word to go 
 on board. Soon they are packed in like so many 
 cattle. The journey across the ocean can hardly 
 be called enjoyable, especially if there are any great 
 storms. On one steamer, in a room 72 feet long, 
 there were 195 beds, in which 214 women and children 
 slept. There was but little air, and do you wonder 
 that many of the children cried all night long? When 
 meal-time comes the food is placed in a large pan for 
 a whole family or group, and each one helps himself 
 from the common dish. 
 
 Ellis Island. 
 
 The chief port of entry into the United States is 
 
 Ellis Island, in sight of the Statue of Liberty. There 
 
 is great excitement on board as the vessel comes into 
 
 port, as every immigrant is eager for a glimpse of 
 
 14 
 
the strange new land. After the cabin passengers 
 have been landed at the pier, the immigrants go 
 aboard barges and are towed to Ellis Island, where 
 it will be finally decided whether or not they can 
 enter the land of their dreams and hopes ; for those 
 who are sick with contagious diseases, or those who 
 are likely to become dependent on public charity, 
 will be sent back to the country from which they 
 came, at the expense of the steamship company. 
 The doctors and inspectors who examine every one, 
 are kind but very particular, and they need to be, 
 or else we would have many persons here who would 
 never become good citizens. 
 
 But there is some one else at Ellis Island beside 
 government inspectors and officials, to greet the 
 immigrants as they come. Suppose we call him the 
 "gospel pilot," for he is on hand with tracts and 
 gospels in twenty-four different languages, and he 
 himself can speak twenty -six. Do you see the pleased 
 look on the face of this man or that woman or child, 
 as, guessing their nationality, he speaks to them in 
 their own tongue? He is ready to help in any way 
 he can, and many a sad heart is lightened as they 
 find in the colporteur of the American Tract Society 
 or of the Bible Society, a true counsellor and friend. 
 Many an immigrant has gotten his first knowledge 
 of Protestant Christianity from tract or Gospel given 
 him at Ellis Island. 
 
 All requirements having been met, those whose 
 destination is New York City board the government 
 boat and are soon at the Battery. Before their 
 wondering eyes are the "sky-scraper" buildings, 
 the busy streets, the hurrying crowds, just as the 
 
 15 
 
transportation agent had said; but the streets are 
 not paved with gold, as some had expected to find, 
 nor is money to be found lying on the sidewalks. 
 As they step ashore, the first word they hear in the 
 land of Freedom is a command, though they may 
 not understand it; a command to move on and not 
 impede the traffic. We shall find out later what 
 becomes of them as they scatter through the city. 
 
 Questions. 
 
 i. In what way did our forefathers differ from the 
 present day immigrants ? 
 
 2. What effect upon our social, political and religious 
 
 life is unrestricted immigration likely to have? 
 
 3. Over how many different races does the American 
 
 flag float here in America? 
 
 4. What two forces are at work causing immigration, 
 
 and which do you think the stronger, and 
 why? 
 
 5. Give a practical instance of the evils of solicitation 
 
 on the part of the steamship agent. 
 
 6. What Christian work is now being done at Ellis 
 
 Island for the immigrants? 
 
 Books for the Library. 
 
 "Aliens or Americans?" by Howard B. Grose. 
 "Immigration," by Prescott F. Hall. 
 "Our People of Foreign Speech," by Samuel 
 McLanahan. 
 
 "Coming Americans," by Katherine M. Crowell. 
 
 16 
 
STUDY II. 
 
 foreigners in ©ur Cities. 
 
 " You can kill a man with a tenement as easily as with an 
 axe." — Jacob Riis. 
 
 "Our foreign colonies are to a large extent in the cities of our 
 own country. To live in one of these foreign communities is 
 actually to live on foreign soil. The thoughts, feelings, and 
 traditions which belong to the mental life of the colony are often 
 entirely alien to an American." — Robert Hunter. 
 
 The mighty incoming stream of humanity divides 
 at Ellis Island, attracted by the prospect of pros- 
 perity in the farming and mining region, or held by 
 the peculiar fascination of the city. Sixty-nine per 
 cent, of the whole number of immigrants, like a 
 river, eddies and flows around the already over- 
 crowded districts in Philadelphia and Boston, after 
 leaving a deposit of over 200,000 here in New York. 
 
 If these new-comers were equally distributed 
 throughout the cities, the dangers would be lessened; 
 but they are not. Earlier, in the first days of immi- 
 gration, little groups of the same nationality lived 
 together, and now whole districts are given over 
 to a foreign population as distinctly un-American 
 as any town or village of their native land; and 
 naturally it is to these, that seem a bit like home, 
 that the "coming American" goes, — too often re- 
 
 2 17 
 
maining as absolutely foreign in his religion and 
 customs as when he arrived. 
 
 Take New York as typical in its many foreign 
 "quarters." Indeed it is more than typical, for here 
 the conditions are on a vaster, larger scale than in 
 any other city. St. Louis has a large German popula- 
 tion; Boston leads in its Irish element; but New 
 York, the port of largest entry, has been the magnet 
 for the greatest numbers. Here "there are more 
 Germans than in any city but Berlin; twice as many 
 Irish as in Dublin; more Italians than in Venice; 
 and more Jews than in Jerusalem." So that no city 
 is more cosmopolitan with its Hebrew, German, 
 Irish, Italian, Bohemian, Hungarian, Chinese dis- 
 tricts. 
 
 A ride in a street-car will convince any one of the 
 strangers here in our midst. Just look at the foreign 
 names on the signs. Watch the people you meet, 
 and it may surprise you that only one in every five 
 is a native American. 
 
 Every year New York adds to itself a city the size 
 of Minneapolis. Where do these people live? We 
 do not notice this increase; but over-crowded tene- 
 ments and the slums tell the story all too plainly. 
 No room is too dark to live in, nor any cellar too 
 damp. The hot weather reveals the swarms of human 
 beings who seek the streets for a breath of cool air, 
 often sleeping on the sidewalk. In Rivington and 
 Ludlow Streets, many families sleep in "relays," 
 because there is not room on the floor for all the 
 mattresses. While one group sleeps, the others go 
 to the parks or recreation piers until their turn comes. 
 No wonder, when one tenement was built to accom- 
 
 18 
 
modate twenty-eight families, and fifty-six, just 
 twice the number, were crowded in! These people, 
 too, are so pitiably poor that every means has to be 
 used to lessen expenses, even at the risk of a "little 
 crowding." A widow with three in her own family 
 took nine boarders in her three rooms, a nephew and 
 his wife also keeping house there. The rent was 
 $18 a month. 
 
 Foreign Quarters. 
 
 On the east and west sides of the city, near the 
 rivers that bring fresh air and keep them from being 
 greater hot-beds of disease, are these congestions of 
 population. One section overlaps the other, but 
 everywhere the Italian is in evidence. 
 
 We have become so used to the Irish immigrant, 
 and he has become so like us, that we are apt to 
 forget that there are 300,000 of them here. In the 
 last generation " Pat " was digging dirt in the trenches, 
 but now he is the political boss of our cities, and 
 "Tony," the Italian, has taken the Irishman's former 
 job. From the Syrian colony near the Battery come 
 the wonderful laces and fine embroidery that pedlers 
 so often display on summer verandas. The Greeks 
 are the flower and fruit venders of the streets. How 
 their tray-like baskets of violets must awaken dreams 
 of the "sunny Greece" they left! The Bohemians 
 (15,000) have a large colony, as have also the Poles 
 (50,000), and the Hungarians (50,000-60,000), but 
 by far the largest "quarters" are the Italian and the 
 Jewish. The Hebrew quarter is called the "Ghetto." 
 The Chinese is the most unusual and unique. 
 
 19 
 
The Ghetto. 
 
 A trip over the new East River bridge will take 
 you through part of the Ghetto, and you will realize 
 that no words can describe it. You will feel like a 
 stranger in a strange land, where an unknown tongue 
 is spoken. Even the people are different, with an 
 entirely new type of face. The old women, haggard 
 and worn, are sitting at the door or bargaining at 
 some push-cart. Many wear the oddest looking wigs, 
 resembling hair only in color. Men are standing on 
 the corners, gesticulating as they talk; and the 
 children — they are everywhere, of all ages and all 
 sizes. Signs in Yiddish, unintelligible to us, hang 
 over windows gay with wonderful millinery, or hidden 
 by great lines of new or second-hand clothes swinging 
 in the air. The shop-keeper waits at the door, not 
 to invite the customer in, but literally to pull him in. 
 From the throngs on the sidewalks and in the middle 
 of the street, wherever there is room between the 
 push-carts, you will realize that there are 760,000 
 Jews scattered throughout our city. Most of them 
 live east of the Bowery, above and below Grand 
 Street. 
 
 The German and Russian Jew are alike in that 
 both come to America for profit; the one chiefly 
 to make money, and the other to gain the religious 
 freedom which Russia denies her subjects. This 
 latter class makes the Orthodox Jew that fills the 
 synagogues. They never eat pork, seldom any meat, 
 but quantities of crabs and razor-fish. The Russians 
 are pitiably poor, but do not stay so. Every energy 
 is put forth to make money. Long hours of work 
 and scanty food they do not mind, if something can 
 
 20 
 
be saved. The pity of it is that the burden falls 
 also on the children. As soon as they are large 
 enough, they are put at machines to turn out ready- 
 made garments as fast as possible, to supply the de- 
 mand that each year increases for a cheaper and 
 cheaper article. The Jews monopolize this garment- 
 making business, and out of it has grown two of the 
 greatest evils of our foreign quarters: the Sweat- 
 shop, and Child Labor. 
 
 Keenly alive to the benefit of a good education, 
 the Jew never misses an opportunity to advance 
 himself. The night-schools are crowded with an 
 eager throng, as are the day-schools and colleges. 
 In every profession we find them, and in law and 
 medicine many have risen to prominence. They 
 practically control the real-estate and dry-goods 
 business of the city. But in all their successes or 
 failures, they remain a "separated" people, sadly 
 waiting for the King they did not receive when He 
 came as a babe in Bethlehem. 
 
 Little Italy. 
 The Bowery acts as a dividing line between the 
 Ghetto and the most famous of the Italian quarters, 
 Mulberry Bend. Not all the 450,000 Italians in the 
 city live there, but it is a type of the "Little Italy s" 
 one finds along the East Side and Harlem. Familiar 
 sights of the streets are groups of men returning from 
 their work in tunnel, subway, or cellar excavations; 
 little brown-eyed bootblacks; the inevitable corner 
 fruit-stand, with its array of tastefully arranged 
 fruit; and an occasional hurdy-gurdy, with its bril- 
 liantly dressed girls, so skilful in throwing and twirling 
 
 21 
 
the tambourine. On a fete night, the streets are 
 impassable, and all Italy seems gathered under 
 wonderful arches of red, green, and white lights 
 strung from sidewalk to sidewalk. The newness of 
 the immigrant in the throng can be judged by the 
 dress; the gay head- and shoulder-shawls of the 
 women, and the foreign cut of the men's clothes, 
 together with their high-heeled shoes, showing that 
 they have just arrived. 
 
 There are queer grocery stores where there is a 
 wonderful display of vegetables in their season: 
 garlic, and red and green peppers, all having seasons 
 of their own. The supply of macaroni must never 
 run low. In September the windows and fire-escapes 
 are brilliant with a wonderful tomato conserve which 
 the Italians skilfully prepare. Little bits of green, 
 pathetic attempts at window-gardens, show they never 
 lose their love for the country life they left in Italy. 
 
 Unlike the Jew, the Italian is very illiterate when 
 he arrives, and, worst of all, he remains so. The life 
 in their colonies is so complete, there is no necessity 
 of ever going outside for anything. "One man was 
 here for twenty-eight years, yet he could not speak 
 a word of English." In this way the ignorance and 
 superstition of the peasant class in Italy is being 
 fostered right in our midst here in New York. 
 
 Chinatown. 
 What Baxter Street is to the "Ghetto," and Mul- 
 berry Street is to the "Bend," Mott Street is to 
 "Chinatown." Around it centers the Chinese life 
 in New York. Just across the Bowery from the 
 Ghetto, and running into "the Bend" is this piece 
 
 22 
 
of Asia. A visit to it, even in a sight-seeing auto- 
 mobile, is apt to be full of interest. Great signs, 
 with queer Chinese characters on them, swing over- 
 head from funny little balconies lighted by lanterns. 
 Great piles of nuts and boxes of tea mark the grocery 
 stores, but the display in the butcher-shop baffles 
 description. There are many prosperous looking 
 shops where one can get beautiful porcelains and 
 carved ivories. On opposite sides of the street, as 
 if vicing with each other, stand the theatre and the 
 Joss-house. True, the latter is on the top floor of a 
 tenement, but the idol and the wonderful shrines are 
 there, before which incense constantly burns. The 
 priest calls the god's attention by clanging a bell, 
 and then, with a piece of wood in each hand, falls 
 prostrate before the image, rising on his knees and 
 falling, all the while beating the floor with the wood; 
 arguing, no doubt, that the louder the noise, the more 
 surely will the god hear his prayer. 
 
 Not many Chinamen are to be seen on the streets, 
 and only a few women, wives of the rich merchants. 
 The Exclusion laws keep them from coming to our 
 country, and those who are here keep their queues on, 
 and hope by " plentee washee " to make money enough 
 to return to China to live in ease the rest of their days. 
 
 It is a relief to come into the general air of neatness 
 and cleanliness that pervades Chinatown, after the 
 filth of the Bend and the Ghetto. But the relief 
 does not last long when we see the opium joints, 
 those unclean dens of iniquity. 
 
 Christianity's Opportunity. 
 Is it not true that New York, although our boasted 
 23 
 
metropolis, is, in a sense, really not an American 
 city after all? It is significant that the apostle Paul 
 sought to establish Christianity in the cities, because 
 they were the centers of a widely radiating influence. 
 Dr. Josiah Strong has said, "We must save the city 
 if we would save the nation." At our doors there is 
 one of the greatest Home and Foreign Missionary 
 opportunities ever granted the Church. 
 
 Questions. 
 
 i. Point out any dangers to the community resulting 
 from the overcrowding of immigrants in the 
 foreign quarters. 
 
 2. What will be the likely effect upon the immigrant 
 
 himself, socially, politically, and morally, 
 if he settles in the colony of his nationality? 
 
 3. Describe the Ghetto, Little Italy, and Chinatown. 
 
 4. Which of the foreigners do you think are apt to 
 
 make the best citizens, and why? 
 
 5. What is the Church's opportunity and obligation 
 
 to the foreigners? 
 
 Books for the Library. 
 
 "The Poor in Great Cities," by Baxter. 
 " Children of the Poor," by Riis. 
 "How the Other Half Lives," by Riis. 
 "Americans in Process," by Wood. 
 "Poverty," by Hunter. 
 "Aliens or Americans?" by Grose. 
 
 24 
 
STUDY III. 
 
 foreigners {mining, lumbering, ant> 
 farming, 
 
 "If the great sympathetic American public could see for 
 itself, could know the sorrows and heartaches of those who 
 spend their lives in the coal mines of our country, I am sure 
 they would give their unqualified support to every effort being 
 made by organization of labor to ameliorate the conditions 
 under which these miners work, to secure for them wages com- 
 mensurate with hazardous labor, thus enabling them to take 
 little boys from such toil and place them for a few years at least 
 in our schools, where they may secure their birth-right of educa- 
 tion, and enjoy the sunshine so needed to their physical develop- 
 ment. " — John Mitchell. Pres't of United Mine Workers 
 of America. 
 
 "The gap between organized labor and the Christian church 
 is not growing wider, but is narrowing. Ministers are now 
 admitted to many Labor Unions', and on the other hand, Labor 
 Unions are sending delegates to ministers' meetings, where 
 they learn that they have one common Maker, one common 
 Lord.''— Rev. Chas. Stelzle. Sup't Dep't of Church and 
 Labor in the Presbyterian Church. 
 
 Not all the immigrants settle in our cities, though 
 one might think they did after a visit to the foreign 
 quarters in New York, Chicago, Philadelphia, or 
 Boston. Thousands go to the mines of Pennsylvania, 
 others to the lumber camps of the northwest, and 
 still others to the farming sections of the central 
 
 25 
 
west and north. Suppose we visit these sections, 
 that we may see for ourselves the miner, the logger, 
 and the farmer who come from across the sea. 
 
 The Mines. 
 
 " How many foreigners come into this region now? " 
 asked a passenger of the railway conductor, as the 
 train passed through the coal regions of Pennsylvania. 
 "A steady stream," he answered, "there is no end to 
 them." There are now 110,000 Slavs in this district. 
 The Slavs are the Russians, Czechs, Poles, Slovaks, 
 and several other peoples from southeastern Europe. 
 Politically, they hold the balance of power in three 
 Pennsylvania counties. When a certain judge was 
 recently elected, a politician said, "The Huns put 
 him there." There are ten municipalities where the 
 native Americans, all united, could not outnumber 
 or out- vote the foreigners. 
 
 Some years ago the men in the mines were all 
 English-speaking, but other nationalities have forced 
 them out. In one section the English-speaking miners 
 decreased in eleven years from 14,000 to 1,000, while 
 the Slavs increased in one year from 6,000 to 10,000. 
 The foreigners would work for less money, so the 
 scale of wages was gradually reduced until the recent 
 great coal strike brought all the miners under the 
 control of the United Mine Workers of America, 
 and wages were advanced, and the hard conditions of 
 their employment mitigated. 
 
 The work of raising the manhood of the poor is 
 progressing among our immigrants, but in no place 
 more slowly than in the coal regions of Pennsylvania ; 
 yet even there, there has been some improvement. 
 
 26 
 
The conditions of life are very hard. People are 
 literally herded together. Often in a house of but 
 four rooms, a man, his wife, children, and as many 
 as ten boarders, will live. From the time when they 
 are little children, the miners work hard, early and 
 late: the boys in the coal "breakers," where they 
 pick out the slate from the coal; the girls in the home, 
 helping their mothers tend the babies, scrub, and cook, 
 until at about seventeen, they marry and continue 
 in their new home the hard life they have had under 
 their parents' roof. If given the opportunity of 
 education, they eagerly accept it; and if allowed to 
 continue in school, they easily carry off the honors. 
 In one instance there were eleven Slavs in a high 
 school with forty-five Americans, but the Slavs 
 excelled all the others. Their desire is to be Ameri- 
 cans. A Polish father spoke to his boy in his native 
 tongue, and the boy answered, " Father, I'm no Hunk; 
 I'm an American." 
 
 The lives of the miners, deep down below the 
 surface, from 500 to 2,000 feet, are often in great peril. 
 Then is the spirit of true heroism shown. They are 
 as heroic as any body of soldiers, for again and again 
 they do and dare for their comrades, taking their 
 lives in their hands. Two men, heads of families, 
 discovered that the underground engine-room was 
 on fire. There were fourteen men beyond. Instantly 
 they gave the alarm, and without a moment's hesita- 
 tion, they started to warn their comrades. As they 
 hurried to the rescue, the smoke grew thicker. They 
 were forced to turn back and build a brattice to cut 
 off the current of air, thus trusting their lives to the 
 air left around them. After nine hours they were 
 
 27 
 
rescued. They had saved the lives of their com- 
 panions, but there was no reward save that given to 
 every brave man who does his duty. Surely such 
 men should find their place in the kingdom of Him 
 who said, " Greater love hath no man than this, that 
 a man lay down his life for his friends." 
 
 But how shall they find it, unless they hear the 
 gospel of the Lord Jesus Christ in its purity ? These 
 men have religious possibilities. In their veins flows 
 the blood of martyrs ; and they will still march sturdily 
 their ten miles to worship, in a Church that gives 
 them little comfort or guidance. 
 
 Yes, we have in our midst a people holding in- 
 dustrial and political power that they are only now 
 discovering; a people capable of education, self- 
 sacrifice, and religious zeal. Shall we dull their minds 
 with hard labor, starve their souls, and kindle their 
 hatred by our coldness and greed of gain; or shall 
 we go to them in our Master's spirit, and bid them 
 enter his kingdom? Their spiritual quickening 
 is what should concern us. The work done in the 
 Settlements and Missions of our cities, is needed in 
 the miners' "patches." Some of our missionaries 
 have tried it, and this is the result. They began 
 with a kindergarten which gathered children speaking 
 thirteen different languages. "In less than three 
 months, the two Christian young women in charge 
 wrapped them all up in American speech, gospel, and 
 song. They visit the mothers, they care for the sick, 
 they have a night-school for men and boys, they 
 have mothers '-meetings, and classes for girls, they 
 carry on a Sunday-school, they plan entertainments." 
 From their lips the children hear for the first time the 
 
 28 
 
stories of the Good Shepherd and of the Christ who 
 blesses little children, and they carry these stories 
 to their homes. Among the men touched were several 
 Italians who have carried the gospel back to their 
 home country. One of them was denounced by the 
 priest, who commanded the people to burn the 
 Bibles they had received. The man wrote to the 
 missionary: " I have not much fear of their doing so, 
 for they have more faith in the books and in me 
 than in the priest, and I have challenged him to a 
 debate in the public square, inviting the Mayor and 
 town officials. I know I am not a learned man, but 
 I will do my best. Pray for me." With such fruit 
 from a small sowing, shall we not sow more widely ? 
 
 The Logging Camp. 
 
 But let us leave the mines and those who work 
 under the ground, and take the train for the far north- 
 west, where the loggers swing their axes all day long 
 in the bracing air of the forest. The logging camp 
 is a bee-hive of activity by October ist. How many 
 men do you think are engaged in the lumber industry ? 
 Three times as many as compose the standing army 
 of the United States. 
 
 If we drive into the gigantic timber region in the 
 winter, we may find the mercury 40 degrees below 
 zero, and fur alone will protect us from the biting 
 cold, for we are "tenderfeet." But not so the woods- 
 man; he laughs at the cold, and works from early 
 morn, "with no thought of strikes," it is said, "but 
 the strike of the alarm clock" which wakens him 
 before dawn. Dr. Puddefoot, in his interesting book, 
 "The Minute-Man on The Frontier" describes life 
 
 29 
 
in the lumber camp, in part, as follows: "The 
 snow is deep, and the lordly pines are dressed like 
 brides in purest white. Not a sound is heard save 
 our sleigh-bells, or some chattering squirrel that 
 leaps lightly over the powdery snow. It is a sight of 
 unsurpassed beauty; but alas, how soon the change! 
 An army of brawny men invade the lovely scene. 
 Rude houses of logs are quickly erected, and men 
 with axe and saw soon change the view. Inside the 
 largest house are bunks, one above another; two 
 huge stoves, one at each end, give warmth; while, 
 in picturesque confusion, socks and red mackinaws 
 and shirts hang steaming by the dozens. There is a 
 cock-loft, where the men write their letters, and rude 
 benches, where they sit and smoke and tell yarns till 
 bedtime. In a few weeks at the farthest, the grand old 
 forest is a wreck; a few scrubby oaks or dwindling 
 beech-trees are all that are left. The buildings rot 
 down, the roofs tumble in, and solitude reigns supreme. 
 
 " On stormy days hundreds of the men go into the 
 nearest village, and sin revels in excess. The streets 
 are soon filled with drunken men, ready for fight 
 or worse. The condition of the loggers' children is 
 pitiable, brought up in an atmosphere of drunkenness 
 and debauchery; swearing as natural as breathing; 
 houses packed so closely that you can reach across 
 from one window to another. Diseases of all kinds 
 flourish, and death is ever busy. Eight or ten nation- 
 alities are often found in these towns, men who cannot 
 spell their names living next to men who have had a 
 college or university course. 
 
 "The mission churches among the lumbermen are 
 like springs in the desert," but they are all too few. 
 
 30 
 
"These villages and camps ought to have good libra- 
 ries, a hall well lighted, innocent amusements, lectures 
 and entertainments, and in addition to this, an army 
 of men carrying good books and visiting all the camps, 
 and there is nothing to hinder but the lack of money." 
 
 Farm Life. 
 
 From mine and forest, we will travel now to the 
 rural sections, to the great grain fields of the middle 
 west, where many of the best class of immigrants 
 from northern Europe have settled. Let us follow 
 that company of Russians bound for North Dakota. 
 When they get there, the men discard their Russian 
 clothes, and dress like all "cow-boys," in flannel 
 shirt, jean trousers tucked into their bootlegs, and 
 rough slouch hat. The boys are just like them. The 
 women wear short skirts; a kerchief tied on the 
 head, and a bit of gay ribbon in addition, makes the 
 younger ones look attractive. The little girls wear 
 dresses like their mothers', only much shorter! The 
 house will be made of mud, but all mud houses are 
 not alike. At first they will roughly put up a shelter 
 of turf, but that is only as you would rig up a tent 
 to camp out. Later the home is of sun-dried brick, 
 ceiled inside with wood, whitewashed everywhere, 
 inside and out. There are chimneys, and glass win- 
 dows, — a very comfortable house, and is it any more 
 truly "mud" than your own house that may be made 
 of brick? 
 
 Our boys and girls from the stifling misery of 
 Russia speedily enter into their heritage of freedom. 
 They ride ponies with the fearlessness of young 
 Indians, and celebrate the Fourth of July as if they had 
 
 3 1 
 
been born here. Kirk Munroe tells of a Russian boy 
 he met whom he called the " acme of young America." 
 "I met him alone on the prairie, miles from a house, 
 herding sheep with a bicycle, a cheerful little chap 
 of thirteen, born in Russia. He said the wheel was 
 less trouble than a pony ; it did not have to be watered, 
 and never ran away. It was good to chase coyotes 
 when they came sneaking round his sheep. He 
 believed he could run one down if only he could make 
 it keep to the road." 
 
 All through the northwest there are thousands of 
 foreigners. According to the census of 1900, there 
 were 807,000 of them in Michigan, Wisconsin, Minne- 
 sota, and North and South Dakota who could not 
 speak a word of English. Many of these live in solid 
 settlements of one nationality; the Bohemians in 
 Minnesota, the Russians in Dakota, the Poles in 
 Michigan, the Roumanians in Wisconsin; while 
 there are many more settlements of mixed nationali- 
 ties. On the fruit farms of California will be found a 
 number of Italians; in Alabama there are Scandi- 
 navians and Germans; Japanese in Texas and 
 Florida. The last mentioned are to experiment in 
 raising silk, cotton, tobacco, and fruits. 
 
 What are the Christians of our country doing to 
 bring Christ to these foreigners? What difficulties 
 and encouragements do we meet? 
 
 The settlements composed solidly of one nationality 
 are much harder to reach than the mixed settlements. 
 In the former, the approach has to be made through 
 the second generation ; the elders hold fast to the ways, 
 customs, and religion of the mother country. 
 
 In a mixed population it is easier to work. Mis- 
 
 32 
 
sionary effort is carried on in the foreign languages 
 and in English. Sometimes a Sunday-school may 
 be conducted in English, yet have two or three foreign 
 classes, each in a different tongue. One obstacle 
 encountered is the number of Free Thinkers, and those 
 teaching the doctrines of Anarchy. A Bohemian- 
 American Catechism, published in Chicago, is taught, 
 it is claimed, to more than 12,000 Bohemian children 
 in Illinois and Iowa. It contains such statements as 
 these: " God is a word used to designate an imaginary 
 being which people of themselves have devised." 
 "There is no heaven." "Christianity is the greatest 
 obstacle to the progress of mankind, therefore it is 
 the duty of every citizen to wipe out Christianity." 
 "All churches are impudent humbugs." 
 
 In many small places of Minnesota, the Free 
 Thinkers have halls where meetings are regularly 
 held, and Sunday evenings are given up to social 
 celebrations with suppers. These celebrations require 
 the labor of the women and children in preparation 
 through the day, thus preventing them from attend- 
 ing church or Sunday-school. The leaders embitter 
 the men against Christianity, so that they often forbid 
 the women to read the Bible or attend church. The 
 Roman Catholic priests also are hostile, and try to 
 frighten the people from listening to the missionary. 
 But, in spite of these difficulties, there is a splendid 
 work going on, and there are loud calls for more help- 
 ers. One missionary writes: "On Sunday I preached 
 in three places, driving forty -four miles. There are so 
 many little churches without pastors, and we have 
 none to send them. If young men could only see 
 this work face to face, they could not resist its call. 
 
 3 33 
 
The skirmish line is far ahead of the army; we must 
 drive the army forward!'* Men of grit and endurance 
 are the kind needed in the Home Mission field. One 
 missionary "built a little hut, the roof of which was 
 shingled with oyster cans. His room was so small 
 that he could pour out his coffee at the table, and 
 without getting up turn his flapjacks on the stove. 
 A traveling missionary, visiting him, asked him where 
 he slept. He opened a little trap-door in the ceiling, 
 and as the good woman peered in she said, 'Why, 
 you can't stand up in that place.' ' Bless your soul, 
 madam,' he exclaimed, 'a home missionary doesn't 
 sleep standing up.' " 
 
 Questions. 
 i. What noticeable race changes have taken place 
 in the mining regions in the past few years? 
 
 2. If you had $10,000, with which to improve the 
 
 conditions among the miners, how would 
 you spend it? 
 
 3. Describe the life in a logging camp. 
 
 4. In what states of the central west are most of the 
 
 foreigners located? 
 
 5. Is it an advantage or a disadvantage to have large 
 
 settlements of but one nationality in a com- 
 munity ? Why ? 
 
 6. What are some of the forces of evil that the home 
 
 missionary has to combat in frontier work? 
 
 Books for the Library. 
 "The Minute-Man on The Frontier," by W. G. 
 Puddefoot. 
 
 "Those Black Diamond Men," by W. F. Gibbons. 
 
 34 
 
STUDY IV. 
 
 flmmigratton a (menace ano a (mission. 
 
 "While tlie people of tlie United Slates have gladly offered 
 an asylum to millions upon millions of tlie distressed and un- 
 fortunate of other lands and climes, they have no right to carry 
 their hospitality one step beyond tJie line where American in- 
 stitutions, the American rate of wages, the American standard 
 of living, are brought into serious peril " — General Francis 
 A. Walker. 
 
 "The supreme truth *o be realized is that nothing but Chris- 
 tianity, as incarnated in American Protestantism, can preserve 
 America's free institutions." — Howard B. Grose. 
 
 The American flag to-day probably floats over 
 more races than any other. It is not because we have 
 gone to foreign shores as conquerors, but because 
 people from foreign shores have come to us. A great 
 army of people, a million strong, comes to us every 
 year from every nation under heaven. The immi- 
 grants are exerting a mighty influence upon our land, 
 and unless they are Christianized and Americanized 
 by assimilation into our national life, they will be an 
 increasing menace. The Vandals and Goths over- 
 threw Rome, the greatest political power of the ancient 
 world. Their successors, coming not with sword and 
 spear, but with foreign speech, strange customs, and 
 un-American spirit, will as surely undermine our 
 institutions and overthrow our Republic as did their 
 
 35 
 
ancient sires Rome, if we are not aroused to the 
 danger. 
 
 Immigration has been called a " peaceful invasion," 
 but it is an invasion none the less, and a menace to 
 our national and religious life. But it is a mission 
 as well, to the Church and to Patriotism, so to evan- 
 gelize, educate, and legislate, that the immigrant 
 cannot remain an alien, but will become a loyal and 
 true American. Should an invading army approach 
 our shores, the call to arms would resound throughout 
 the land, and there would be thousands of volunteers 
 to defend home and country against the foe. But 
 the "peaceful invasion" at the rate of more than two 
 regiments a day is actually taking place. The in- 
 vaders are marching into our cities, our mines, our 
 lumber camps, our rural districts. They are forming 
 distinctly foreign settlements, thoroughly un-Ameri- 
 can in spirit, right under the protection of the stars 
 and stripes. At a convention of French-Canadian 
 Roman Catholic priests held in Nashua, N. H., the 
 following mottoes were displayed: "Our tongue, 
 our nationality, our religion." "Before everything 
 else, let us remain French ! " Such sentiments should 
 be given no place in free America. Present conditions 
 constitute a call to the people of our land to defend 
 our liberty and our institutions. Patriotism and 
 the Church have a mission. 
 
 Statement of the Problem. 
 
 Immigration has frequently been referred to as a 
 
 problem, and it is. Briefly stated it is this: How to 
 
 Americanize and Christianize the immigrant. For 
 
 a better understanding of the problem, let us examine 
 
 36 
 
some actual effects of immigration, with their conse- 
 quent perils, and then try to discover certain forces 
 that will aid in the solving of the problem. 
 
 I. Some Actual Effects of Immigration and 
 Consequent Perils. 
 The effects of immigration have been very marked 
 along certain distinct lines, — racial, commercial, 
 social, political, and religious. 
 
 Racial. 
 
 There are some sixty different races and peoples 
 living in the United States to-day. Two-thirds of 
 the population are either foreign-born, or are the 
 children of foreign-born parents. In New York 
 City, only one-fifth of the population is native Ameri- 
 can. The metropolis has more persons by the name 
 of Cohen than Smith. "New England is no longer 
 Puritan but foreign. So is it in the middle and 
 central west. In nineteen of the northern states, 
 the number of the foreign-born and their children 
 exceeds the number of the native-born." It is also 
 very significant that the birth rate of the native- 
 born is decreasing, while that of the foreign-born is 
 increasing. As far as race is concerned, the marked 
 effect of immigration is that the native-born is being 
 fast outnumbered by the foreigner. 
 
 Is there any peril here? Mr. Eliot Norton thinks 
 so, the danger of the distinctly American type becom- 
 ing extinct. He says: "It needs little study to see 
 of what great value to any body of men, women, and 
 children a national or racial type is. It furnishes a 
 standard of conduct by which any one can set his 
 
 37 
 
course. Now national character can only be formed 
 in a population which is stable. The repeated intro- 
 duction into a body of men, of other men of different 
 type or types, cannot but tend to prevent its forma- 
 tion. Thus the twenty-two millions of immigrants 
 that have landed have tended to break up the type 
 which was forming, and to make the formation of any 
 other type difficult. Every million more will only 
 intensify this result, and the absence of a national 
 character is a loss to every man, woman, and child." 
 
 Commercial. 
 In speaking of the commercial effects of immigra- 
 tion, we mean those which have to do largely with 
 the question of labor and occupation. It has been 
 said that the immigrant has a commercial value, that 
 he is worth so much to the community, according to 
 his ability to earn. This is doubtless true, but his 
 coming in any large numbers is bound to have its 
 effect upon the trades or occupations in which he 
 engages. If there is an over-supply of labor, the 
 tendency is to lower wages and to result in a lower 
 standard of living. It has been stated by those who 
 have made thorough investigation that, except in 
 certain parts of the south and west, where farm 
 laborers and their families are desired as permanent 
 settlers, there is absolutely no demand or need for 
 foreign labor. There are men, of course, who will 
 take advantage for their own ends of the unskilled 
 ignorant foreigner, and secure his services at much 
 lower wages than would be demanded by others; 
 and such men welcome cheap labor. But we must 
 not forget that it is this very cheap labor that has 
 
 38 
 
driven out the native American from certain lines 
 of work. "As long as society was homogeneous," 
 says Prescott Hall (that is, having a common char- 
 acter), " Americans were ready to do all kinds of work. 
 So long as manual labor was honorable socially, 
 all the manual laborers needed could have been, and 
 would have been, produced by the increase of the 
 native stock." 
 
 Increased immigration cannot but affect our 
 commercial life, and is a real peril in that it offers 
 an opportunity to the unscrupulous contractor to 
 secure labor at starvation wages, reduces the laborers 
 to a condition often worse than slavery, and makes 
 them and their families, because of their enforced 
 manner of living, sooner or later dependent upon 
 charity, or drives them into the criminal class. The 
 sweat-shop and child labor, with all their attendant 
 evils to mind and body, are a result of the increasing 
 immigration, and wherever they exist the community 
 is in peril. 
 
 Social. 
 
 Closely akin to the last-named effect of immigra- 
 tion, is that felt on society. The class of persons 
 now coming in such numbers to our shores is quite 
 different from that which came in former times. 
 Class and race distinctions are becoming more marked. 
 Says Prescott Hall: "A democracy to be a success 
 depends on the intelligence of the average citizen. 
 Wherever civic intelligence and initiative are low, 
 democracy becomes impossible, and an oligarchy 
 or an empire takes its place. Wherever a superior 
 and an inferior race are brought together, one must 
 
 C9 
 
rule ; and one will withdraw itself socially and politi- 
 cally from the other. When this happens, universal 
 democracy ceases to exist, and no amount of preach- 
 ing the rights of men or any other theoretical con- 
 siderations will modify the result." Up to 1880 
 the immigration in general was of such a character 
 that it could be and was assimilated into our na- 
 tional life. It was largely from northern Europe, 
 but now it is different. The present-day immigrant 
 is much more illiterate than those coming a genera- 
 tion ago. Hence he is much harder to assimilate. 
 Then too, he is criminally inclined. Thirty -five per 
 cent, of the murders are committed by illiterate 
 foreigners. In the hard coal regions, between 1880 
 and 1890 the population increased twenty-five per 
 cent., but the convictions for crime increased thirty- 
 four per cent. In the city of New York, ninety-five 
 per cent, of those living in the slums are foreigners 
 or their parents were, and fifty -one per cent, of 
 these are from southern and eastern Europe. In 
 round numbers, the foreigners furnish twice as many 
 criminals, two and one-half times as many insane, 
 and three times as many paupers, as do the native 
 Americans. It is very significant, too, that the 
 children of foreigners born on American soil furnish 
 three times as many criminals as the native-born, and 
 twice as many as the foreign-born. In other words, 
 then, "the children of immigrants are therefore 
 twice as dangerous and troublesome as the immi- 
 grants themselves." 
 
 Do not these figures of themselves indicate the 
 peril to society from the foreigner, without further 
 comment ? 
 
 40 
 
Political. 
 
 The early immigration was from lands familiar 
 with some form of representative government. The 
 foreigner then was able to appreciate our form of 
 government, and, becoming naturalized, made in 
 most cases a good citizen. But to-day the bulk of im- 
 migration is from lands where democracy is unknown. 
 Persons coming from such lands are totally unfit 
 for citizenship, and yet they are becoming naturalized 
 at a rapid rate, and in their hands is placed the ballot, 
 which many of them cannot so much as read. Pro- 
 fessor Mayo-Smith writes: "The German vote in 
 many localities controls the action of political leaders 
 on the liquor question, oftentimes in opposition to 
 the sentiment of the native community. The bad 
 influence of a purely ignorant vote is seen in the 
 degradation of our municipal administrations in 
 America." In a political campaign, the foreign vote 
 has to be reckoned with, and leaders speak knowingly 
 of the Italian, the Irish, the German, and the Russian 
 vote. 
 
 The peril here is evident to every thinking person. 
 Unless strict measures are taken, it will only be a 
 short time before the balance of political control 
 will be absolutely in the hands of the foreigners. 
 
 Religious. 
 But the effects of immigration have been felt not 
 only in the spheres mentioned, but religiously as 
 well. Of the immigrants arriving in 1900, when a 
 religious census was taken, only eighteen and one- 
 half per cent, were Protestant, while fifty-two per 
 cent, were Roman Catholic, four per cent. Greek 
 
 4i 
 
Catholic, ten per cent. Jews, and fourteen per cent, 
 other religious beliefs. It is safe to say, therefore, 
 that four out of every five arriving in 1900, were 
 not in sympathy with our Protestant Christianity. 
 This proportion of non-Protestants has marked 
 the immigration since the large increase from 
 southern and eastern Europe. What effect has 
 it had upon the religious life of the nation? It 
 has brought into our midst a throng of people 
 who have no belief in God or regard for law. In 
 Chicago, a certain group of foreigners instruct 
 their children from a catechism which teaches atheism 
 and anarchy. In numerous sections of the land, 
 the Lord's day is desecrated, and instead of being a 
 holy day as formerly, it has become a holiday of the 
 worst sort. The standards of morality have been 
 lowered. These are some of the things that should 
 cause us concern. 
 
 Are they perils ? Undoubtedly. 
 
 Wide open and unguarded stand our gates, 
 
 And through them x^resses a wild, motley throng — 
 
 These bringing with them unknown gods and rites, 
 Those, tiger passions, here to stretch their claws. 
 In street and alley what strange tongues are these, 
 Accents of menace alien to our air, 
 Voices that once the Tower of Babel knew! 
 
 O Liberty, White Goddess, is it well 
 To leave the gates unguarded? On thy breast 
 Fold Sorrow's children, soothe the hurts of fate, 
 Lift the down-trodden, but with hand of steel 
 Stay those who to thy sacred portal come 
 To waste the gifts of freedom. Have a care 
 Lest from thy brow the clustered stars be torn 
 
 42 
 
And trampled in the dust. For so of old 
 The thronging Goth and Vandal trampled Rome. 
 And where the temples of the Caesars stood 
 The lean wolf unmolested made her lair. 
 
 — Thomas Bailey Aldrich. 
 
 II. The Solution of the Problem. 
 
 In the solution of this great problem of immigra- 
 tion, every one should be concerned, — the nation, 
 the state, society, the church, the individual. There 
 should be legislation and education on the part of 
 the nation and the state, philanthropy on the part of 
 society, evangelization on the part of the church, 
 and personal effort on the part of the individual. 
 Let us touch upon these briefly. 
 
 Legislation. 
 
 We have immigration laws at present, but in view 
 of the conditions that exist, there is need for further 
 legislation that will restrict immigration to those 
 persons who will become loyal Americans. All 
 others are undesirable and should not be admitted. 
 Some legislation would also be valuable looking 
 towards a better distribution of the foreigners already 
 here, relieving the over-crowded sections of our 
 large cities, and sending the immigrants to the less 
 populated regions of the south and west. The sweat- 
 shop and child labor should also be prohibited. 
 
 Education. 
 
 The public school is often pointed to as one of the 
 greatest forces in helping to solve the immigration 
 
 43 
 
problem. There the children are given such instruc- 
 tion as should result in making them loyal Americans, 
 and in most cases it does. In one such school in New 
 York City, there are twenty -nine different national- 
 ities represented. If you ask these children, they will 
 tell you : "Yes, our parents did come from Austria, 
 Italy, or Russia, but we are Americans." On the other 
 hand, Prescott Hall has pointed out that "courses in 
 history and government, flag exercises, and occasional 
 readings of the Declaration of Independence in the 
 schools, have only a superficial effect. It is even said 
 by competent observers that the result of school 
 education of immigrant children is often to alienate 
 the children from their parents. The children cease 
 to have much in common with their parents, in some 
 cases feel socially above them, and in more cases 
 contract a dislike for manual labor." While the public 
 school can certainly do a great deal, yet its limita- 
 tions must be recognized. At best it can but reach 
 the children, while their parents still remain in 
 ignorance. Some means of elevating and educating 
 the latter also seems necessary. 
 
 Philanthropy. 
 We are living in the days of immense wealth, and 
 of dire poverty, too. Men of the former class are 
 giving large sums for the public benefit. But as yet, 
 comparatively little has been done to better the social 
 conditions of the crowded sections of the large cities. 
 Here is a great opportunity for large-hearted phil- 
 anthropy, the building on a large scale of model 
 tenements, the construction of more playgrounds 
 and parks. For until the conditions in which the 
 
 44 
 
foreigner is now compelled to live are vastly improved, 
 we cannot expect much of him. 
 
 Evangelization. 
 But legislation, education, philanthropy, are all 
 insufficient. Something more is needed. Every- 
 thing should be done to improve the outward con- 
 dition of the immigrant, but we fail as Christians 
 unless we give to him the gospel of Jesus Christ. 
 The gift of a New Testament at Ellis Island must be 
 followed by some systematic effort to get in touch 
 with the immigrant afterwards, whether he settles 
 in the city or goes elsewhere. Here in our own land 
 we have the opportunity of foreign missions. If 
 we do not go abroad to preach the gospel, then God 
 will surely hold us responsible for giving the message 
 of salvation to those of foreign speech right at our 
 doors. A very encouraging work has been done for 
 the past two summers in New York, preaching the 
 gospel in the open air and in tents, and hundreds 
 who would not enter a Protestant church have listened 
 attentively to the truth. One result is the formation 
 of a Protestant church by several scores of Italian 
 converts. The immigrant will hear the gospel and 
 will accept it when brought to him by men eager for 
 his salvation. 
 
 Personal Effort. 
 After all, personal effort is the one essential in the 
 solving of the immigration problem. The nation, 
 the state, society, the church, are all made up of 
 individuals, but these organized institutions will 
 never accomplish anything, for the solution of any 
 
 45 
 
problem, unless the individual sees his personal duty 
 and does it. For the sake of our country which we 
 love, for the sake of the immigrant who needs our 
 help, for the sake of Jesus Christ who died that all 
 men might be one, let us not be recreant to duty ! 
 
 Questions. 
 
 i. Why is the so called "peaceful invasion" of immi- 
 gration a menace? 
 
 2. What is the problem of immigration? 
 
 3. What reason is there to fear that the American 
 
 type is dying out ? 
 
 4. What relation can you trace between the sweat- 
 
 shop, child labor, and immigration? 
 
 5. What proportion of the criminal, insane, and pauper 
 
 classes is to be found among the immigrants? 
 
 6. Why are so many of the present class of immigrants 
 
 unfit for citizenship? 
 
 7. What have we to fear from the increasing political 
 
 power of the foreigners? 
 
 8. What is significant about the religious attitude 
 
 of the immigrant ? 
 
 9. Along what lines would you suggest a possible 
 
 solution of the immigration problem? 
 
 Books for the Library. 
 
 "Immigration," by Prescott Hall. 
 
 "Aliens or Americans?" by Howard B. Grose. 
 
 46 
 
STUDY V. 
 
 ©ur ffiesponatbtlits for Hn&fa's flMllion& 
 
 Ebe XanD anD tbe people ot unota. 
 
 "One-fifth of the inliabitants of the globe are under consider- 
 ation when one studies India, a fact that should be impressed 
 indelibly upon the Christian's memory." — Beach. 
 
 "What am I to understand by the Trident? The answer is, 
 the Trident is a three-pronged fork which appears in every 
 temple of Siva in India. It doubtless indicates the later Hindu 
 Triad. It has thus come to be regarded as a symbol o f the 
 Hindu religion." — Vaughan, 
 
 Various titles, more or less descriptive, have been 
 given to India. It has been called the "Land of 
 Idols, " the " Land of Regrets, " the " Twilight Land, " 
 and the "Land of the Trident." It extends from 
 the Himalaya Mountains on the north to the Indian 
 Ocean on the south, and from China and Siam on the 
 east to the borders of Persia on the west. The distance 
 from east to west at its widest point, including 
 Burmah, is 2,500 miles and about 2,000 from north 
 to south. It contains nearly one and three quarter 
 million square miles, and is a little more than half 
 the size of the United States. 
 
 As to relative location, India's most northern 
 point is in the same latitude as Richmond, Va., and 
 its southernmost point, Cape Comorin, would be a 
 
 47 
 
little south of Panama. Two-thirds of the territory 
 is under British control, the remainder being gov- 
 erned by native chiefs. The fourteen British provinces 
 are ruled by British governors, who, in turn, are 
 subject to the Governor-General or Viceroy. 
 
 Natural Divisions. 
 There are four general divisions of the Empire: 
 
 (a) The region of the Himalaya Mountains in the 
 north. 
 
 (b) The region of the River Plains. 
 
 (c) Southern India, called the Deccan. 
 
 (d) Burmah. 
 
 (a) The Himalayan Region is very extensive. 
 Its snow-capped mountains separate India from 
 China and Thibet on the north. The word, Him- 
 alaya means, in Sanscrit, "the abode of snow." No 
 more fitting name could be given these great ranges. 
 They contain some of the highest peaks in the world, 
 and, in fact, Mt. Everest, the loftiest, rises to a 
 height exceeding five and one half miles. The 
 scenery is grand beyond description, surpassing that 
 of the Alps, and, in consequence, English summer 
 resorts are being established in this section. Without 
 these great mountains, India would be a far different 
 land. They are an effective barrier against invaders 
 from the north, and in their snow-capped heights 
 the great rivers which water the plains below have 
 their source. 
 
 (b) The River Plains lie south of the mountains 
 where flow the Indus and the Ganges. The latter is 
 famous as one of the sacred rivers of India, and is 
 supposed to flow from the toe of Vishnu, one of 
 
 48 
 
India's most popular gods. This section is the most 
 densely populated part of the whole Empire, and is 
 the most fertile. Two and three harvests are reaped 
 annually. "This region was the theatre of the great 
 race movements of India's history, and the seat of 
 its early civilization." 
 
 (c) The Deccan, or Southern India, is the triangular 
 tableland bounded on the north by the Vindhaya 
 Mountains, the other two sides of the triangle being 
 enclosed by the Eastern and Western Ghats or hills, 
 which follow the coast line of the peninsula. The 
 word Ghats means, literally, "landing stairs," and 
 so indicates the character of the hills. 
 
 (d) Burmah, the Beautiful, is in the extreme 
 east of the Empire. Orchids whose loveliness would 
 fill an American florist with envy are as common 
 flowers there as is the field daisy in the United States. 
 Rare ferns and velvety moss abound, while "a 
 Burmah forest in March is bright with the many 
 colors, and sweet with the varying scents of thousands 
 of flowering trees; a veritable Eden." 
 
 India is indeed a mighty Empire ! Keshub- 
 Chunder Sen, one of her great reformers, has said: 
 "None but Jesus, none but Jesus deserves to wear 
 the bright and glorious diadem of India, and Jesus 
 Christ shall have it !" God help us to fulfil this pro- 
 phetic utterance. 
 
 Climate and Natural Resources. 
 
 The products and climate are alike varied. The 
 
 latter is for the most part semi-tropical, depending 
 
 upon the region in question. There are three seasons: 
 
 the cool and pleasant, extending from October to 
 
 4 49 
 
late February; the hot and dry, covering the months 
 from March to the latter part of June, and the rainy 
 season, from late June through September. 
 
 As to products, India is an agricultural land where 
 splendid crops are raised with little effort. Rice, 
 the staff of life for one-third of the population, is 
 raised extensively. Twenty varieties are known in 
 the single province of Bengal. If you lived in India, 
 you could get tea, coffee, sugar, flour, and a great 
 variety of fruits all raised on native soil. You would 
 also see cotton and tobacco growing. The mineral 
 resources are very meager. Iron, copper, and coal 
 are found, and a small quantity of gold. If you enjoy 
 hunting, you would have a chance to shoot big game: 
 lions, tigers, wolves, leopards, bears, and the rhinoceros. 
 
 The People. 
 The people of India are much more interesting than 
 their land, fascinating as its study may be. They 
 number nearly 300,000,000, or about one-fifth of the 
 population of the world. Within an area a little 
 more than half the size of the United States, there 
 are three and one-half times as many inhabitants; 
 in fact, there are more races to-day in India than are 
 found in all of Europe. Their languages too are very 
 different, there being, in 1901, eighteen which were 
 spoken by more than a million people each. In the 
 whole Empire, it has been stated that there are 185 
 different languages spoken. Hindi is the tongue 
 spoken by the largest number. 
 
 Racial Types. 
 For the sake of brevity, we may divide the races 
 50 
 
into two general classes: Aryan and non- Aryan. 
 The former are of peculiar interest to us because 
 they and we have a common ancestry. Their fore- 
 fathers and ours came from the same stock. The 
 same migration from the original home, variously 
 located by different authorities as Asia, Scandinavia, 
 or European Russia, took certain Aryans to India; 
 others to Greece, and Rome, and still others to Ger- 
 many and Britain, the last named being our ancestors. 
 
 The Aryans entered India from the northwest, 
 and gradually drove the original settlers before them. 
 To-day they are known as Indo-Aryans. They live 
 in the northern and northwestern part of the country, 
 and are by far the most numerous of the population, 
 numbering about 200,000,000. 
 
 Of the non- Aryan races, who were the original 
 inhabitants of India, little is known. They were 
 Mongolians and came from the northeast, and spread 
 westward in the river plains. 
 
 They resembled in a measure the Chinese. Their 
 descendants now live in central and northeast India. 
 The people now in the south are a different type, 
 having coarser features and darker skins. They 
 probably came from the northwest, crossing the 
 Vindhaya range into the Deccan. They number to- 
 day more than 50,000,000. 
 
 General Characteristics. 
 "The Hindus are docile, gentle, peaceable and 
 temperate, courteous to a degree, affectionate, and 
 naturally religious." They possess a fair amount of 
 intelligence, the Brahmans, or priestly class, being 
 scholars, but the great mass of the people of the lower 
 
 5i 
 
castes are illiterate. They are very conservative 
 and non-progressive. Innovations of any sort are 
 decried. The highest good in life is to follow custom. 
 Even such evils as child marriage and enforced widow- 
 hood are excused on this ground. Zealous reformers 
 shake their heads, and whisper, " Kya Karurn?" 
 "What can I do?" 
 
 Home Life. 
 
 The family consists of three generations living 
 in one household, and all property is held in common. 
 The homes of the wealthy are large and rambling. 
 They are surrounded by broad, shady verandas for 
 the men, while one facing the rear is used by the 
 women. In the middle of these houses are two courts. 
 In one is an elevated platform used for worship. 
 Overlooking these courts are latticed galleries, from 
 behind which the women look on at the religious 
 service, which they are not allowed to attend, for they 
 are not thought worth saving. 
 
 The homes of the poor are usually mud huts of 
 one room, and here the whole family lives, and, at 
 times, the live stock as well. If the room is not 
 large enough to accommodate all, the women sleep 
 out of doors, for cattle are sacred, and woman — well, 
 she is nothing. 
 
 Child Widows. 
 Child marriages have been the custom from time 
 immemorial. Little girls yet in their cradles, or at 
 the age of three or four, are betrothed to boys slightly 
 older, and at seven or eight, seldom later than twelve, 
 are actually married. There are many grandmothers 
 in India not more than twenty-five years of age. 
 
 52 
 
As a result of these early betrothals, many are the 
 child widows, for if the boy dies before marriage, 
 the girl is considered widowed just as much as if he 
 had died afterward, and she can never marry. Though 
 an absolutely innocent child, she is condemned to 
 a life of indescribable misery. She is shunned and 
 treated with great cruelty, even by her own parents. 
 Her very touch is supposed to carry pollution. Two 
 million of such children are in India to-day. But 
 there are twenty million more widows who have 
 been married, and whose husbands have died. Listen 
 to the pathetic prayer of one of them: "O Father 
 of the world, hast Thou not created us? O Almighty, 
 hast Thou not power to make us other than we are, 
 that we too might have some share in the comforts 
 of this life? O Lord, save us, for we cannot bear our 
 hard lot. O God of mercy, our prayer to Thee is 
 this, that the curse may be removed from the women 
 of India." 
 
 The ancient custom of "suttee" requiring the 
 widow to be burned to death on her husband's 
 funeral pyre, has been abolished. But in many 
 cases even such a dreadful death would be preferable 
 to the life of utter degradation and misery the widow 
 to-day is compelled to lead. It has been aptly 
 characterized as "cold suttee," and is more pro- 
 longed in its torture, if less violent, than the old 
 practice. 
 
 Condition of Women. 
 
 The great mass of Hindu women live a life of slavery. 
 They have no rights. As the case may be, absolute 
 obedience to father, husband, and in event of the 
 latter's death, to the son, is required. The wife may 
 
 53 
 
not eat with her husband. She must rather wait upon 
 him, and she and her daughters will eat what is left. 
 
 Some of the proverbs of India give a clear insight 
 as to the regard the Hindus have for women. " Woman 
 is the gate to hell," "A whirlpool of suspicions," 
 "A dwelling place of vices," "What poison is that 
 which appears like nectar? Woman." "Educating 
 a woman is like putting a knife in the hands of a 
 monkey." 
 
 Ignorance among women is accordingly almost 
 universal. Only one in fourteen hundred can read. 
 In the earliest times, when the Aryans first came to 
 India, woman's position was much superior to what it is 
 to-day ; yet it was strictly enjoined that no man under 
 penalty of hell, should teach to his wife or daughters 
 the Vedas, the best part of the Hindu Scriptures. 
 
 Every thoughtful girl and woman living in the 
 Occident, and reading these things, must stop a 
 moment and ask herself the question, Why are 
 things so different with me ? must stop and compare 
 her dearly loved liberty with the imprisonment of 
 the harem; her sacred home with the polygamous 
 household of her brown-skinned sister, and ask 
 WHY? Has the geographical position of the two 
 countries made the difference? Does the higher 
 education of the West account for it? No, it is rather 
 the gospel of Jesus Christ, and of that gospel India 
 stands in sore need today. 
 
 Questions. 
 i. Should you land in the southernmost part of 
 India, and travel due north, through what sort 
 of country would you pass? 
 
 54 
 
2. At the journey's end, what would be the relative 
 
 location in America? 
 
 3. If you lived in India, what sort of food could you 
 
 get without sending out of the Empire? 
 
 4. What are the racial reasons why we should be 
 
 especially interested in the people of India? 
 
 5. How would the average Hindu respond to the 
 
 progressive ideas of the average American? 
 
 6. Why would you not like to be a native girl or 
 
 woman in India? 
 
 7. Mention some of the proverbs that show the 
 
 Hindu opinion of woman. 
 
 8. What can the gospel of Christ do for such con- 
 
 ditions? 
 
 Books for the Library. 
 Beach — "India and Christian Opportunity." 
 Mason — "Lux Christi." 
 Thoburn — "The Christian Conquest of India," 
 
 55 
 
STUDY VI. 
 
 IRteton? ant> TReliQions. 
 
 "Hinduism is perhaps the only system of belief that is worse 
 than having no religion at all." — De Tocqueville. 
 
 "The only salvation of India, even from an economic point 
 of view, in the opinion of those who have longest and most deeply 
 studied it, is its Christianization." — Julian Hawthorne. 
 
 I. The History. 
 The political history of the people of India is so 
 bound up with their religious life that it is impossible 
 to study the former without bringing in the latter. 
 We can but sketch some of the most important 
 periods of the history, and point out the chief features 
 of the religions in the past and present. 
 
 Three Great Eras. 
 Politically, we may divide the history into three 
 great periods: The Hindu from about 2000 B. C. 
 to 1000 A. D.; the Mohammedan, from 1000 to 1757; 
 the British, from 1757 to the present. 
 
 1. The Hindu Era, 2000 B. C. — 1000 A. D. 
 As we have already learned, the Aryan invaders 
 entered Central India from the northwest about 
 2000 B. C, drove back the inhabitants, and settled in 
 
 56 
 
the Punjab. Gradually they extended their control 
 over the whole of the country, although there was 
 never, during this time, any central place of govern- 
 ment. There was no real national life, nor has there 
 ever been in India. The caste system has effectually 
 prevented it. 
 
 Invasions. 
 During the Hindu period, there was a series of 
 invasions by foreign powers that exerted more or 
 less lasting influence. Chief among these was the 
 Persian in 508 B. C, under Darius; the Greek, under 
 Alexander the Great in 327 B. C. ; followed by 
 Bactrians from Northern Afghanistan, who in turn 
 were driven out by Scythians from Central Asia. 
 India, therefore, has not lived an isolated life such as 
 China or Thibet, but has been molded and influenced 
 by contact with the outside world. 
 
 2. The Mohammedan Era, 1000 A. D. — 1757. 
 The rapid growth of Mohammedanism is one of 
 the marvels of history. It set out to conquer the 
 world. In 664 A. D. it first entered India. Three 
 hundred years later, Mahmud, the Mohammedan 
 ruler of the little kingdom of Ghanzi (modern Afghan- 
 istan), led seventeen raids into the Punjab, conquered 
 it, and annexed it to his kingdom. By 1206, all 
 of Northern India was under Mohammedan control. 
 A century later, it had spread over the Deccan in 
 the south. The Mogul Empire, established in 1526, 
 was Mohammedan. Not until 1857, when the 
 British Government took control, taking it from 
 the hands of the East India Company, did Moham- 
 
 57 
 
medanism lose its political hold. To-day, King 
 Edward of England rules over one-third of all Moham- 
 medans in the world. 
 
 Trade With Europe. 
 During this Mohammedan period, India first came 
 in contact with modern Europe; but it was with 
 the trader rather than with the warrior at first. The 
 Portuguese were the first to begin trade, then the 
 Dutch and the English and the French. 
 
 3. The British Era, 1757 — Present Time. 
 
 It is of great interest to note how so small an inci- 
 dent as the rise in the price of pepper from three shil- 
 lings to eight was what led the English first to India. 
 The Dutch in 1599 who traded in India for this spice, 
 formed a trust, and raised the price. This led to the 
 establishment of the English East India Company 
 for direct trade. Gradually, Holland and Portugal 
 were driven out, and the French and English traded 
 side by side, until, at the battle of Plassey in 1757 
 in the Province of Bengal, the English won a great 
 victory over the French and Bengalese. This proved 
 to be the beginning of English authority in the Pro- 
 vince of Bengal. 
 
 This battle was the turning point in England's 
 policy in India. Previously the East India Company 
 had been there simply for trade. Now it became 
 evident that conquest was also desirable. 
 
 Sepoy Mutiny. 
 In 1857, just one hundred years after Plassey, 
 there broke out what is known as the Sepoy Mutiny. 
 
 58 
 
Both Mohammedans and Hindus throughout the 
 valley of the Ganges rose against the English rule, 
 and terrible scenes followed. There had been growing 
 disaffection because of the growth of English power, 
 the introduction of European civilization, and the 
 abolishing of old customs. "Last of all, as the fuse 
 which fires the mine, was the rumor that the car- 
 tridges given to the native soldiers in the army were 
 greased with the fat of cows, the animal sacred to 
 the Hindu; and with the fat of swine, an animal 
 unclean alike to Hindu and Mohammedan." This 
 meant to the Sepoys, a disregard of their sacred 
 scruples, and revolt followed. The mutiny was 
 finally put down, but the control of the country now 
 passed from the hands of the East India Company 
 to the British Government proper. This was an- 
 nounced to the people on November i, 1858; and 
 on January 1, 1877, at a great durbar or court 
 reception held at Delhi, the site of the ancient Mogul 
 capital, Queen Victoria was proclaimed Empress of 
 India. 
 
 India To-day. 
 
 Three-fifths of the territory of India is under 
 direct control of England to-day, the government 
 being administered by a Viceroy, who rules over 
 fourteen provinces, with his capital at Calcutta. In 
 addition, there are several hundred native princes 
 who rule their kingdoms, feudatory to Great Britain. 
 On the whole, the British government in India has 
 been marked by the advancement of civilization and 
 general improvement of conditions, with an honest 
 effort to administer affairs for the benefit of the people. 
 
 59 
 
II. The Religions of India. 
 Turning now from the political history, we would 
 inquire as to the religious life of the people of India. 
 We have already learned that they are not of a single 
 race or language, but of many. Hence they differ 
 widely in their religious beliefs and practices. "Out 
 of one thousand natives selected from the different 
 religions in their due proportions, 723 would be 
 Hindu, 199 Mohammedan, 24 Buddhist, 6 Sikh, 
 8 Christian, and 40 pagans." Or, in other words, 
 among India's 300,000,000, only one person in one 
 hundred is a Christian. 
 
 Minor Faiths. 
 
 There are many minor faiths, such as Judaism, 
 Parseeism, Jainism, Sikhism; but they have little 
 hold on the great mass of the people. Hinduism and 
 Mohammedanism are the popular religions, and 
 Buddhism in Burmah and Ceylon. 
 
 The Jews are few in number, less than 20,000, 
 and are mostly in and near Bombay. They have two 
 synagogues, and their worship is much like that 
 conducted in the synagogues in the time of Christ. 
 The Parsees came to India in the eighth century, 
 driven from Persia by the Mohammedans. They, too, 
 reside mostly in Bombay, and there are nearly 
 100,000 of them altogether. Their religion is Zoroas- 
 trianism, founded by Zoroaster about 3000 B. C. 
 They believe in two great opposing deities, one good 
 and the other evil. They are said to worship fire 
 and the sun, which they regard as symbols of purity. 
 They are the most progressive of all the people of 
 India, and "in all matters of civilization, are con- 
 
 60 
 
siderably in advance of even the best class of Hindus." 
 The Jains number about one million and a half, 
 and form the commercial class of India, the bankers 
 and merchants ; though in the south they are mostly 
 farmers. Their name means "victorious ones," 
 those who have gotten the victory over themselves 
 by self-discipline. 
 
 The Sikhs, of whom there are a few more than 
 2,000,000, form a large part of Britain's native army. 
 The sect arose towards the close of the fifteenth 
 century, about the time Columbus discovered 
 America. At Amritsar is built the golden temple, 
 one of the architectural wonders of India; and in it 
 is kept the Sikh Bible, called "Granth." This they 
 worship. 
 
 All these various forms of religious belief are far 
 superior in their moral character to Hinduism, which 
 holds the popular mind of India proper. 
 
 Hinduism. 
 Hinduism, in its various forms, is the oldest religion 
 in India to-day. It has passed through successive 
 stages, and is still the dominant belief of the masses. 
 It is very complex and difficult of analysis. It is a 
 combination of religion and philosophy, contributed 
 by many people of many creeds through many 
 centuries. It has been compared to an immense 
 glacier which, coming down the mountainside, 
 gathers up everything that is in its path. Hinduism 
 has no real unity of belief or practice, nor any central 
 figure, as has Christianity or Buddhism. A man 
 may believe anything he likes, and be a good Hindu, 
 so long as he observes the laws of caste, 
 
 61 
 
Its earliest form was practised by the contem- 
 poraries of Abram. This was the Vedic age, so 
 called from the name of the Aryans' sacred writings, 
 the Vedas. The forces of nature were the objects 
 of worship. In the Vedas, it is interesting to note 
 " suggestions of the common traditions of the Creation, 
 the Fall, and the Flood." These sacred books, 
 while containing some sentiments that are lofty and 
 inspiring, are in the main tedious and puerile. In 
 point of antiquity, they are surpassed by the Old 
 Testament, "and the moral elevation of the latter 
 shines with peculiar lustre by comparison." 
 
 Caste. 
 
 The second stage of Hinduism was marked by the 
 rapid development of forms and ritual, and the rise 
 of the system of caste. There were four orders or 
 classes: Brahmans or priests, soldiers, merchants, 
 and menials. Those lower than the last named were 
 regarded as outcasts, pariahs; so low that "they 
 needed to reach up to touch the bottom." There 
 could be no intermarriage between the different 
 castes, nor could a person of one caste eat with a 
 person belonging to another. This system has doubt- 
 less done more to put a blight upon India's develop- 
 ment than any other one thing. Even a native 
 Hindu admits "that civilization has been brought to 
 a standstill in the country by its mischievous restric- 
 tions, and there is no hope of a remedy until these 
 restrictions are removed." 
 
 It prevents the expression of the commonest 
 feelings of humanity. A missionary relates the story 
 of how one day a store collapsed, and eight persons 
 
 62 
 
were pinned down by the debris. Though hundreds 
 of natives at once gathered, not one would lift a hand 
 to help, for fear of touching an unfortunate who might 
 not be of his own caste. If it had not been for the 
 Christian missionary and his helpers, who promptly 
 went to the rescue, none of the injured would have 
 survived. Rather a ludicrous incident is told by 
 another missionary. His Hindu servant would not 
 touch any meat or serve it. One morning when an 
 egg was desired for breakfast in addition to tea and 
 toast, the Hindu came in, bearing the latter, but a 
 Christian servant had to bring the egg. The Hindu 
 would not handle it, "for the eating of an egg meant 
 the premature destruction of a chicken, and hence 
 was a great offense." 
 
 Transmigration of Souls. 
 
 For thousands of years one of the chief teachings 
 of Hinduism has been transmigration. It is thought 
 that the soul must pass through 8,400,000 re-births 
 before final salvation and happiness are secured by 
 absorption into Brahm. Future incarnations depend 
 on character in the present life. If a man lives basely, 
 he may be re-born as a wild animal, or even as some 
 plant or tree or insect. If he has done well, he may 
 be re-born in a higher caste or as one of the gods. 
 Man can never escape from the effect of all his 
 thoughts, words, and deeds in each one of his incar- 
 nations; and these combined, called "Karma," enter 
 into the fixing of his destiny. 
 
 In the next stage of development there was a 
 reaction against so much ritual and form, and the 
 more intelligent turned to philosophy. The inquiry 
 
 63 
 
was how to escape endless transmigration, and men 
 now said it was by knowledge rather than by ritual. 
 
 Modern Hinduism. 
 
 While we have thus traced the development of 
 Hinduism from earliest times, we are more con- 
 cerned with what it is in India to-day. Modern 
 Hinduism, as we may call it, is centuries old. It 
 dates back to the early centuries of the Christian 
 era, and has been marked by deterioration, as the 
 centuries have passed, in the direction of gross 
 sensuality. 
 
 There are three principal systems of Hindu phil- 
 osophy in India to-day. Chief of them is Vedantism. 
 Its two foundation principles are Illusion and Panthe- 
 ism. The world in which we live has no real existence, 
 but is an illusion, and it is because of ignorance that 
 men believe it has any existence. The only reality 
 is Brahm, an impersonal Being. It is through illusion 
 that this absolute Being has made any manifestation 
 of Itself; and hence, what we think to be the universe 
 is, in reality, Brahm. This is, of course, pure Panthe- 
 ism, identifying God and the universe. It led to 
 gross polytheism; for everything being God, from 
 the blade of grass to man himself, all things are 
 objects of worship. Deities were thus multiplied to 
 the number of 330,000,000. 
 
 The Hindu Triad. 
 
 Modern Hinduism teaches that there are three 
 
 gods who are the principal manifestations of Brahm 
 
 the Impersonal, forming a striking contrast to the 
 
 Christian Trinity. They are Brahma (masculine) 
 
 64 
 
the Creator, Vishnu the Preserver, Siva the Destroyer. 
 Each of these gods has a wife. Kali, the wife of Siva, 
 and Vishnu, in some of his many incarnations, are 
 the two most widely worshiped in India to-day. 
 
 There is a story told explaining Vishnu's popularity. 
 A dispute having arisen among the wise men of old 
 as to which was the greatest of the gods, one of the 
 sages said he would put them to a test. He visited 
 each one in turn. He went first to Brahma, but did 
 not bow down before him. The god was very angry, 
 but was at length pacified. Next, Siva was visited, 
 and when he greeted the wise man, the latter paid 
 no attention to him. The god was so enraged that, 
 if his wife had not interceded for him, he would have 
 killed the sage then and there. Lastly, a visit was 
 paid to Vishnu, who was asleep when the wise man 
 called. To waken him, he kicked him as hard as 
 he could in the breast. Instead of being angry, 
 Vishnu begged the sage's pardon for being asleep 
 when he called, and thanked him for the kick, which 
 he said had made an indelible mark of good fortune 
 on his breast. He hoped the wise man's foot was not 
 hurt, and began to rub it gently. "This," said the 
 sage, "is the mightiest god: he overpowers his enemies 
 by the most potent of all weapons, gentleness and 
 generosity." 
 
 Krishna Worship. 
 Vishnu has had nine incarnations, not all in human 
 form, for the first was a fish, then a tortoise, next a 
 boar. The eighth, was Krishna, a cow-herd, base and 
 immoral, and his worship is the most common in 
 India to-day. By many Hindus, he is compared 
 5 65 
 
favorably with Christ. But an impartial investiga- 
 tion of the facts shows that as a boy Krishna was a 
 liar, wilful, and disobedient; as a man he was grossly 
 immoral, and delighted in warfare. Any volume 
 dealing in detail with Hinduism will satisfy any 
 unbiased mind that Christ and Krishna should not 
 be mentioned in the same breath. The worship of 
 Krishna is sensual in the extreme. 
 
 Sakti worship, a form of the worship of Kali, is 
 also widely practised, and is likewise base immorality 
 under the guise of religion. 
 
 In addition to these gross forms of worship, many 
 of the people worship plants, trees, rivers, pools; ani- 
 mals, such as the cow, the bull, monkeys, and snakes; 
 and living men, the Brahmans or priests. Frequent 
 pilgrimages are taken to sacred rivers and cities. 
 "Benares is the Jerusalem of Hinduism. Here, 
 temples, idols and symbols, sacred wells, springs and 
 pools are multiplied beyond all calculation. Here, 
 every particle of ground is believed to be hallowed, 
 and the very air is holy. The number of temples 
 is at least 2000, not counting smaller shrines." 
 
 Worship is "mainly personal service to the gods, 
 the priests being their valets and butlers, the people 
 being absent or else passive spectators." In one of 
 Siva's temples, there are twenty-two ceremonial 
 acts performed every day in the worship. "Ten of 
 these have to do with the god's dress and sleep, and 
 nine are connected with as many meals which he 
 daily enjoys." At dawn, he is awakened by the 
 waving of lights and the ringing of bells. His teeth 
 are brushed, and he is dressed for the day. All this 
 is the work of the priests; the people simply come 
 
 66 
 
to the temple to look upon the god, prostrate them- 
 selves before him, offer their gifts, and secure pardon. 
 
 Three Characteristics of Hinduism. 
 Enough has been said to indicate that there is 
 no real unity to Hinduism. There are three things, 
 however, which seem to characterize it: Pantheism, 
 as a creed; Idolatry, as a worship; Caste, as a social 
 system. 
 
 Strength and Weakness of Hinduism. 
 Hinduism, securing the allegiance of 200,000,000 
 people, is a power in India to-day, as it has been for 
 centuries. It has undoubtedly strong points: the 
 sanctity of life, and the inculcating of the passive 
 virtues of patience and submission. But, on the 
 other hand, it has fatal defects. Another has 
 pointed out that it robs man of a personal God; 
 destroys conscience, asserting that sin is an illusion 
 or a manifestation of God; teaches fatalism, rob- 
 bing man of the power of choice and the freedom 
 of the will. It upholds an iniquitous caste system, 
 which effectually prevents all national unity, reform, 
 and even charity. It is accompanied by the en- 
 thronement of lust and gross idolatry, and degrades 
 woman. 
 
 Contrasted with Christianity. 
 These deficiencies appear upon the surface, but 
 when contrasted with Christianity, the inadequacy 
 of Hinduism to meet the needs of man is seen even 
 more clearly. The ideas of God and of man; of 
 salvation, and the means of securing it, all differ. 
 
 67 
 
Christianity is monotheistic, one God; Hinduism is 
 pantheistic, all is God. Christianity teaches creation 
 by God; Hinduism, the eternity of matter. Chris- 
 tianity teaches that man is personal, with a capacity 
 for God; Hinduism says personality is an illusion. 
 As to salvation or the ultimate aim or goal, Chris- 
 tianity declares that it is a perfected, glorified per- 
 sonality like unto Christ ; Hinduism declares it to be 
 a personality that completely loses itself in Brahm. 
 Christianity says sin is rebellion against God; Hindu- 
 ism says it is not a moral defect, but mental, due 
 to ignorance. As to the means employed to secure 
 salvation, in Christianity, God saves man ; in Hindu- 
 ism, man saves himself by ritual, by knowledge, or 
 by worship. Christianity says regeneration is the 
 divine means : Hinduism says transmigration. 
 
 Buddhism in India. 
 While the Buddhists are not nearly so numerous 
 as the Mohammedans in India to-day, in point of 
 time Buddhism should next be considered. It 
 arose during the sixth century B. C, and was a pro- 
 test against the formal ritualism of the Hinduism 
 of the day. It taught morality, forbidding the taking 
 of life, adultery, lying, stealing, and the use of intoxi- 
 cants. But the Buddhist basis of all morality is 
 self-interest, and consequently differs radically from 
 Christian morality. Nirvana, the utter extinction 
 of existence, was the goal to be sought. Buddhism 
 denies the existence of any personal God. But the 
 human longing to worship something has led practi- 
 cally to a deification of Buddha himself, so that his 
 image is worshiped by devout Buddhists every- 
 
 68 
 
where. This system of belief exerted a wonderful 
 influence all over India for a thousand years, but 
 to-day is confined chiefly to Ceylon and Burmah as 
 far as India is concerned. Elsewhere in Asia it is 
 still a mighty force, and numbers 400,000,000 ad- 
 herents. In Burmah are hundreds of pagodas, which 
 are the Buddhist places of worship. Many of them 
 have been built in memory of Buddha in order to 
 secure merit. 
 
 Mohammedanism . 
 
 In point of numbers, the Mohammedans rank next 
 to the Hindus; for there are more than 60,000,000 
 of them in India at present. True to their character 
 elsewhere, they are the most fanatical and bigoted 
 of the population, opposed to every sort of reform, 
 and the implacable foes of Christianity. Buddhism, 
 as we have seen, arose in the sixth century before 
 Christ ; Mohammedanism in the sixth century after. 
 
 Mohammed was born in 570 A. D. in Mecca, Arabia. 
 He was a camel driver, and, in the course of trade, 
 came in contact with certain Jews from whom he 
 derived many of his religious ideas. His genius 
 "mixed old ingredients into a new panacea for hu- 
 manity; sugar-coated it with an easy-going morality, 
 and forced it down by means of the sword." 
 
 The Bible of Mohammedans is the Koran, slightly 
 shorter than the New Testament, and containing 
 114 chapters. It is filled with historical errors, 
 superstitions, and fables, and sanctions slavery, 
 polygamy, divorce, the degradation of woman, and 
 religious intolerance. Its gravest defect is its failure 
 to mention redemption by sacrifice. There is no place 
 
 69 
 
for atonement in its teaching. The Mohammedan's 
 idea of heaven is a place where all his sensual desires 
 will be fully gratified. Mohammedanism has been a 
 religion of martial conquest, and has had phenomenal 
 success. Its devotees permitted to others but one 
 alternative — Mohammedanism or the sword. 
 
 The Outlook. 
 Into this land of India, centuries old but sunken in 
 sensuality and idolatry, the cross of Jesus Christ has 
 come. The Christian population is yet insignificant, 
 as far as numbers are concerned, but 3,000,000 out 
 of India's 300,000,000. But a brighter day is ahead. 
 There are signs of Christian conquest. Last year, in 
 the now historic library of William Carey inSerampore, 
 a native missionary society was organized, to be 
 conducted and supported wholly by the native Indian 
 Christians themselves. Already it has enlisted some 
 of the most intelligent and zealous of the young men 
 of India. The twentieth century is to witness a great 
 conflict between the combined forces of heathenism 
 and Christianity, and the battle will wage but feebly 
 unless men and supplies are speedily and constantly 
 sent to the front by the church at home. Let this 
 be our watchword: "The Cross in the land of the 
 Trident." 
 
 Questions. 
 
 1. Mention the three periods of India's political 
 
 history, and the length of each. 
 
 2. Trace the development of English control of India. 
 
 3. Which of the minor faiths of India teaches the 
 
 highest morality ? 
 
 70 
 
4. What are Hinduism's strong points, and what its 
 
 chief defects? 
 
 5. Mention three characteristics of present day- 
 
 Hinduism, as to creed, worship, and as a 
 social system. 
 
 6. What is the most popular form of Hindu worship 
 
 in India to-day? 
 
 7. What are the chief tenets of Buddhism? 
 
 8. Why has Mohammedanism such power in India 
 
 at present? 
 
 9. Which of these three religions do you consider 
 
 the best, and why? 
 
 10. Why are they all inadequate to meet the spiritual 
 
 needs of men ? 
 
 11. What is the strongest reason you can give for 
 
 sending the gospel to India? 
 
 Books for the Library. 
 H. P. Beach — "India and Christian Opportunity." 
 H. P. Beach— "The Cross in the land of the Trident." 
 J. P. Jones — "Krishna or Christ." 
 C. A. Mason — "Lux Christi." 
 C. A. Mason— "The Little Green God." 
 "Religions of Mission Fields" — Published by 
 Student Volunteer Movement. 
 
 J. M. Thoburn — "The Christian Conquest of India." 
 M. Williams — "Brahmanism and Hinduism." 
 
 71 
 
STUDY VII. 
 
 TKHilliam Care?, Xtterar? TKHorft, 
 1761*1834, 
 
 Jftrst flrttestonarB of tbe ffirst missionary Society 
 in jenglanD. 
 
 For forty-one years a missionary to India without a fur- 
 lough. 
 
 **/ rejoice that God has given me this great favor, to preach 
 among the Gentiles the unsearchable riches of Christ. May 
 I but be useful in laying the foundation of the church of Christ 
 in India. I desire no greater reward, and can conceive no 
 higher honor.'" — William Carey. 
 
 His Life Motto — "Expect great things from God; Attempt 
 great things for God.". 
 
 The name of William Carey is immortal in mis- 
 sionary history, not merely because of its associations 
 with the land of India, but also because he was the 
 founder of the modern missionary movement in 
 England. He is sometimes called the Father of 
 Modern Missions. Before his time, there had been 
 little or no interest in missions abroad either in the 
 Established Church or among Dissenters. In 1709, 
 in Scotland, the Society for the Propagation of 
 Christian Knowledge had been organized, chiefly to 
 send the gospel to the Indians of North America. But 
 in England there was not a single missionary society. 
 
 72 
 
Early Christianity in India. 
 
 Before considering the work of Carey and of the 
 other great missionaries who followed him, we must 
 not forget that tradition says that Christianity was 
 introduced into India as early as apostolic days by 
 Thomas, one of the Twelve. Whether this be true 
 or not, in keeping with the tradition there is near 
 Madras a hill called St. Thomas' Mount in honor of 
 the Apostle. By the fifth century there were Nes- 
 torian Christians in India, and in 1291 the first 
 Roman Catholic missionary arrived. Francis Xavier, 
 the Jesuit, labored there in the sixteenth century. 
 When the Dutch began trade in the next century, 
 Protestantism was first introduced, for the charter of 
 the trading company required that the gospel should 
 be given to the natives. But it was of a mechanical 
 type, and lacked the spirit of true Christianity. 
 
 The earliest successful Protestant mission to do 
 real evangelical work is known as the Danish-Halle, 
 so called because its first missionaries came from 
 Halle, Germany, and were sent out under the patron- 
 age of the King of Denmark. The Mission stood for 
 pure Christianity, translation of the Scriptures, and 
 education of the natives. Ziegenbalg and Schwartz 
 were the most illustrious representatives of this 
 work, and were the forerunners of that great line of 
 Protestant missionaries, four of whom we are to 
 consider in these Studies. 
 
 Carey's Early Life. 
 
 William Carey was born at Paulerspury, a little 
 village in the middle of England on August 17, 1761. 
 
 73 
 
It was the region from which came such men as 
 Shakespeare, Wycliffe, and Bunyan. He was the 
 eldest of five children, and his early life was influenced 
 largely by his grandmother, who was very devout. 
 His parents were very poor, his father being a weaver, 
 and it seemed as though there were no brighter 
 prospect for the son than to follow the trade of his 
 father or to be a common laborer. But God had 
 destined him otherwise. Little did his family or 
 school-fellows realize the great gifts he possessed; 
 but even in his earlier years, he showed a great love 
 for books of science and travel, a remarkable power 
 of observation, love of nature, perseverance, and a 
 great aptitude for languages. At twelve, he mastered 
 the one Latin book he possessed. A little later he 
 learned Greek and Hebrew and Dutch, and he gained 
 a working knowledge of French in three weeks. 
 This was but indicative of what he would do later in 
 India as a translator. 
 
 His schooling was finished at fourteen. At sixteen, 
 he was apprenticed to a shoemaker in Hackleton. 
 It was in the shoe-shop that he was led to Christ by 
 a fellow-apprentice, and at the cobbler's bench that 
 he prayed and laid his plans for foreign missions. 
 
 Enters the Ministry. 
 Though brought up in the Church of England, 
 after going to Hackleton he joined the Dissenters, 
 and when twenty-two years of age he was baptized, 
 His conversion was genuine, and he soon began to 
 preach very acceptably. On August i, 1787, he 
 was ordained, and became pastor of the Baptist 
 Church at Moult on, where his salary did not exceed 
 
 74 
 
$75-oo P e r year. Having married when he was but 
 twenty, this small salary was quite insufficient to 
 meet the needs of his family, so he continued his 
 cobbling of shoes at night, taught school in the day- 
 time, and preached on Sundays. He was so poor 
 that it was no uncommon thing for him to be without 
 food, but he made no complaint. 
 
 Growth of His Missionary Idea. 
 As he taught the children geography, and read 
 carefully his Bible, he felt strongly that the church 
 had an obligation to give the gospel to the heathen. 
 As a boy he had been so fond of reading voyages 
 and travels that his schoolmates gave him the nick- 
 name of " Columbus. " An account of Captain Cook's 
 Voyages fell into his hands about this time, and he 
 became more interested than ever in the heathen. 
 Their helpless condition preyed upon him, especially 
 the evils of slavery, and his sister says that she 
 remembers his never offering prayer in his family 
 or in public that he did not remember those enslaved. 
 In his shoe-shop, he had upon the wall a map which 
 he made himself. On it he noted any information 
 he could secure regarding the peoples and needs in 
 foreign lands. He talked to his fellow-ministers 
 about missions, and at one of the ministers' meetings 
 he proposed as a topic for discussion, "Whether the 
 command given to the apostles to teach all nations 
 was not obligatory on all succeeding ministers to 
 the end of the world, seeing that the accompanying 
 promise was of equal extent." But he was rebuked 
 by the chairman, who called him a miserable enthu- 
 siast for asking such a question. 
 
 75 
 
Shortly after this, Carey published his famous 
 pamphlet, "An Enquiry into the Obligations of 
 Christians to use means for the Conversion of the 
 Heathen." He made use of the same arguments 
 as does Paul in Romans 10: 12-15, an d concluded it 
 with the practical suggestion that a missionary 
 society be formed to send the gospel abroad, and 
 that Christians be urged to contribute one-tenth of 
 their incomes for the work at home and in foreign 
 lands, or at least a penny a week per member for the 
 work among the heathen. 
 
 Having been called to the church in Leicester, he 
 removed from Moulton in 1789. It was in 1792 that 
 he was invited to preach the sermon at the ministers' 
 meeting held in Nottingham. Just nine years before, 
 in this same place, had originated what is now known 
 as the " Concert of Prayer, " a plan to unite Christians 
 in concerted prayer an hour the first Monday of every 
 month for the outpouring of God's Spirit, and for 
 the spirit of missions throughout the world. Carey 
 took as the text of his sermon: Isaiah 54: 2, 3, and 
 his two divisions were: " Expect great things from God: 
 Attempt great things for God." 
 
 A deep impression was made, and Carey, fearing 
 it should be dissipated, seized Andrew Fuller by the 
 arm, and exclaimed, "And are you, after all, going 
 again to do nothing?" Carey's zeal and prayers 
 were not without effect, for four months later, on 
 October 2, 1792, in the parlor of the Widow Wallis 
 at Kettering, was formed the first purely English 
 Missionary Society. It was composed of twelve 
 village ministers, and they named their organization 
 "The Particular (Calvinistic) Baptist Society for 
 
 76 
 
Propagating the Gospel among the Heathen." The 
 Church of England, Congregationalists, and Presby- 
 terians, all held aloof and would have no part in the 
 undertaking, but all honor to the twelve men of 
 faith who in spite, of ridicule and indifference, inspired 
 by Carey's faith formed the first English Missionary 
 Society ! 
 
 Carey was, of course, eager to go to the field. 
 His preference was Tahiti, in the Southern Pacific, 
 or Western Africa, where he knew the needs to be 
 great. But just at this time Dr. Thomas, a Christian 
 surgeon who had been in the employ of the East 
 India Company, was in England seeking to arouse 
 interest in the establishment of a Mission in Bengal. 
 He was communicated with, the result being that 
 Carey decided to return with him to India. As the 
 members of the Missionary Society talked it over, 
 they likened India to a gold mine, but who would 
 venture to explore it? "I will venture to go down," 
 said Carey, " but remember, you must hold the ropes. " 
 
 March 20, 1793, was the day Carey parted with 
 his church at Leicester. It was with great reluctance 
 that the people let him go, for they loved him as 
 their own souls. But they had been praying for the 
 extension of God's kingdom, and now God called 
 upon them to relinquish their minister to help answer 
 the prayer. 
 
 Difficulties. 
 
 It was not without difficulties that Carey set out 
 for India. His wife bitterly opposed his going, and 
 at first refused to accompany him. His father also 
 had little sympathy with his desires. The captain 
 
 77 
 
of the vessel upon which passage was engaged, at 
 the last moment refused to take the missionaries, 
 and so departure was delayed, until finally they 
 embarked upon a Danish boat bound for Calcutta. 
 The delay, however, gave Carey the opportunity of 
 visiting his wife once more, and she decided at last 
 to go with her husband if her sister would accompany 
 them. This she consented to do, and on June 13, 
 1793, the missionary party set sail from Dover. 
 
 After a voyage of five months, their destination 
 was reached. A heart less stout than that of Carey 
 would doubtless have quailed before the difficulties 
 that now confronted him. Unable at first to secure 
 a permanent location in or near Calcutta, because 
 of opposition by the East India Company, he was 
 reduced almost to starvation, and, in addition, his 
 wife and two of his children were seriously ill. But 
 his courage did not fail. He wrote: "Everything 
 is known to God, and God cares for the Mission. 
 I rejoice that He is all sufficient, and can supply all 
 my wants temporal and spiritual. I feel peace within, 
 and rejoice in having undertaken the work." 
 
 Life in Mudnabatty and Serampore. 
 Having stood such tests of faith, relief was at hand, 
 and God was about to open a way for sufficient 
 support, that made him independent even of the 
 society in England. He secured a position as manager 
 of an indigo factory at Mudnabatty, which gave 
 him opportunity to come in close contact with the 
 workmen and to preach. He remained in Mudna- 
 batty five years, and accomplished much for the 
 cause. The reports he sent home were so encouraging 
 6 78 
 
that additional missionaries were sent out in 1799. 
 Much opposition to their coming was displayed by 
 the East India Company, as had been shown in the 
 case of Carey. They were not permitted to join 
 him, but were invited by the Governor of the small 
 Danish settlement at Serampore, fifteen miles above 
 Calcutta, to settle there. 
 
 Among the new missionaries were two who were 
 destined in the Providence of God, to be united with 
 Carey in the Serampore Mission for many years, 
 Joshua Marshman and William Ward. The lattef 
 was a printer, and had come from Hull, England. 
 Before Carey left for the field, he had met Ward, 
 and had said to him that if the Mission prospered, 
 it would not be long before a printer would be needed 
 to print the Word of God. As Carey proceeded 
 with his translations, the need for Ward's services 
 became more and more urgent. 
 
 After consultation, it was decided that Carey 
 should leave Mudnabatty, and with the recently 
 arrived missionaries, establish a new Mission at 
 Serampore. He arrived with his family in Jan- 
 uary, 1800. 
 
 Literary Work. 
 Meanwhile he had made such good progress in 
 his study of the Bengalee language that he began 
 the translation of portions of the Scripture. Thus 
 commenced his literary labors, which extended over a 
 period of forty years. Before he died, he had trans- 
 lated the Scriptures wholly or in part into thirty- 
 four languages and dialects. He has been fittingly 
 called the Wy cliff e of the East. What the M Morning 
 
 79 
 
Star of the Reformation" did for English-speaking 
 people, Carey did for the people of India. He knew 
 that he could not reach the millions about him with 
 his own voice, and so he considered the translation 
 of the Bible into the various dialects and tongues 
 of the natives the most valuable as well as the most 
 necessary thing he could do. God manifestly sent 
 him to India for this purpose; took him from the 
 work-bench at Hackleton, where he prayed and 
 planned for Missions, to make him the herald of the 
 everlasting gospel to millions of his fellow-men in 
 far-off India. 
 
 His literary work was not confined wholly to 
 Scripture translation. He prepared a Bengalee 
 dictionary and grammar, and also grammars of the 
 Sanscrit, Mahratti, and several other languages. 
 When he first went to India, he collected specimens 
 of animal and vegetable life, and wrote descriptions 
 of them which were of great value. 
 
 Educational and Philanthropic Work. 
 Although the name of Carey will ever be associated 
 with his literary labors, we must not forget that he 
 accomplished much also in other lines. When he 
 first went to India, the sacrifice of children in the 
 Ganges River was common, as also the practice of 
 suttee, self-immolation of widows on the funeral 
 pyres of their dead husbands. Carey was horrified 
 at these things, and did all that he could in protest. 
 Having examined the sacred books of the Hindus, 
 he discovered that there was no warrant for this 
 sacrifice of children, and the Viceroy accordingly 
 issued a proclamation forbidding it. This was in 
 
 80 
 
1801, but not until 1825 was suttee abolished, so 
 firmly established was the custom. Carey had the 
 joy of translating into Bengalee the proclamation 
 which forbade it. 
 
 In the early days at Mudnabatty, Carey put into 
 operation three lines of mission work, — preaching the 
 gospel, translation of the Bible, and schools for 
 Christian education. All of these he considered 
 essential in the establishment of a Mission. As time 
 passed, and his translations appeared, a large op- 
 portunity for usefulness in educational work came 
 to him. He was offered the professorship of the 
 Sanscrit, Bengalee, and Mahratti languages in Fort 
 William College in Calcutta. This he accepted, and 
 filled with great distinction. He also became the 
 translator for the government. He received an income 
 of about $7,500 from his professorship, all of which, 
 with the exception of about $200 for the necessaries 
 of life, he gave to the Mission. The policy of Carey 
 and his fellow-missionaries at Serampore is seen 
 from the following extract: "Let us give up our- 
 selves unreservedly to this glorious cause. Let us 
 not think that our time, our gifts, our strength, 
 our families, or even the clothes we wear, are our 
 own. Let us forever shut out the idea of laying up a 
 cowry for ourselves or our children. If we are enabled 
 to glorify God with our bodies and spirit which are 
 His, our wants will be His care. " 
 
 Fort William College was a government institution. 
 Carey felt the need for an institution in which a 
 native ministry might be trained. Hence, in 1818, 
 he founded Serampore College, and became its 
 President, and Professor of Theology. He also 
 
 81 
 
lectured frequently on Botany and Zoology. This 
 college is still doing a noble work. 
 
 Closing Days. 
 
 Carey was a prodigious worker and a man of 
 indomitable perseverance, or else he never could 
 have accomplished what he did in the enervating 
 climate of India. For forty-one years he labored, 
 never once returning to England for a rest. It was 
 on June 9, 1834, that he passed from the scenes 
 of his earthly labors, and great was the sorrow of 
 his associates and converts. Robert Hall, who was 
 one of his successors in the church at Leicester from 
 which Carey went as a missionary, pays him this 
 tribute: "That extraordinary man who, from the 
 lowest obscurity and poverty, without assistance, 
 rose by dint of unrelenting industry to the highest 
 honors of literature, became one of the first of Oriental- 
 ists, the first of missionaries, and the instrument of 
 diffusing more religious knowledge among his con- 
 temporaries than has fallen to the lot of any individual 
 since the Reformation: a man who unites with the 
 most profound and varied attainments, the fervor 
 of an evangelist, the piety of a saint, and the sim- 
 plicity of a child." 
 
 "Christian England laughed when Sydney Smith 
 sneered at William Carey as a 'consecrated cobbler,' 
 going on a fool's errand to convert the heathen. 
 Carey died aged seventy three years. He was visited 
 on his death-bed by the Bishop of India, the head 
 of the Church of England in that land, who bowed 
 his head and invoked the blessing of the dying 
 missionary. The British authorities had denied to 
 
 82 
 
Carey a landing place on his first arrival in Bengal; 
 but when he died, the government dropped all its 
 flags to half-mast in honor of a man who had done 
 more for India than any of their generals. The 
 universities of England, Germany, and America 
 paid tribute to his learning, and to-day Protestant 
 Christianity honors him as one of its noblest pioneers. " 
 
 Questions. 
 
 i. For what is Carey particularly famous in mis- 
 sionary history? 
 
 2. Trace the progress of Christianity in India before 
 
 the time of Carey. 
 
 3. In what ways did his early life fit him to become 
 
 a missionary? 
 
 4. How did he show his interest in Missions before 
 
 becoming a missionary? 
 
 5. Tell all the circumstances about the founding 
 
 of England's first missionary society. 
 
 6. What do you consider Carey's greatest work for 
 
 India, and why? 
 
 7. Why is he called the Wy cliff e of the East? 
 
 Books for the Library. 
 
 " The Life of William Carey," George Smith. 
 "The Life of William Carey," J. B. Myers. 
 "Men of Might in India Missions," H. H. Holcomb. 
 "Pioneer Missionaries of the Church," C. C. 
 Creegan. 
 
 83 
 
STUDY VIII. 
 
 Hfconiram 3u&6on, Evangelistic THIlorft, 
 1788*1850, 
 
 jfitst missionary of tbe ffirst missionary Society in 
 Bmerica. 
 
 " Adoniram Judson is surpassed by no missionary since 
 the apostle Paul in self-devotion and scholarship, in labors 
 and perils, in saintliness and humility, in the result of his 
 toils on the future of an empire and its multitudinous peoples. 
 He took possession of Burmah for Christ, when only a strip 
 of its coasts had become the nucleus of the eastern half of the 
 British Empire of India, and he inspired his native country 
 to found two great missionary societies. " 
 
 First English and American Missionary Societies. 
 
 Just eighteen years after the formation of the 
 first Missionary Society in England, there was founded 
 in 1810 at Bradford, Mass., the first American Foreign 
 Missionary Society. Back of the English Society 
 was William Carey, whose zeal for missions, led 
 twelve village ministers at Kettering to found the 
 Society. Back of the American Society were the 
 zeal and devotion of Adoniram Judson and three 
 of his fellow-students of Andover Theological Semi- 
 nary, who by offering their services for work abroad 
 led to the formation by nine Congregational minister? 
 
 84 
 
of the American Board of Commissioners for Foreign 
 Missions. 
 
 Youth and Education. 
 The boyhood of Adoniram Judson was very in- 
 teresting. He was born at Maiden, Mass., on August 
 9, 1788, and when he was still very young his 
 parents noticed that he was unusually bright. When 
 he was only three years old, he surprised his father 
 one day by reading to him a whole chapter from 
 the Bible. His favorite pastime was playing church, 
 at which times he was always the minister. He 
 was also very skilful at solving puzzles and riddles. 
 One day a letter containing his answer to a puzzle 
 happened to fall into the hands of his father, who 
 was a stern old Congregational minister. The next 
 morning he called Adoniram, and gravely informed 
 him that he had purchased for him a book of riddles, 
 a very common one, but as soon as he had solved 
 all that it contained, he should have other books. 
 Little Adoniram seized upon the book joyfully, but 
 was surprised to find that it was an arithmetic. 
 "You are a very acute boy, Adoniram," said his 
 father, patting him on the head, "and I expect 
 you to become a great man." He was educated 
 at Providence College (now Brown University), and 
 was graduated with the highest honors of his class. 
 
 Converted and Becomes A Missionary. 
 
 While in college, he became much attached to a 
 
 brilliant young man who was an avowed infidel, 
 
 and it was not long until young Judson professed 
 
 as great unbelief as his friend. Soon after leaving 
 
 85 
 
college, he chanced to be stopping at a country inn, 
 and was shown to a room next to that of a young 
 man who was very ill, and who, he was told, could 
 not live through the night. The thought of a young 
 man dying so near to him preyed upon his mind all 
 night, and he kept asking himself, as he heard the 
 groans from the next room, "I wonder if he is pre- 
 pared!" In the morning, he asked the landlord 
 how the sick man was. " He is dead, " was the reply. 
 "Dead!" said Judson, "Do you know who he was?" 
 " Oh, yes, he was a fine young fellow from Providence 
 
 College; his name was ". At the mention of 
 
 his name, Judson was completely stunned, for he 
 realized that it was his infidel friend. He immediately 
 returned home, and that fall entered the Theological 
 Institution at Andover, and the same year conse- 
 crated himself to the Christian ministry. Judson 
 was now twenty years old. The following year, 
 1809, he became greatly interested in the subject 
 of foreign missions. He was deeply impressed by 
 reading a sermon by an English minister, Dr. Bucha- 
 nan, on Matthew 2:2, "For we have seen His star 
 in the east, and are come to worship Him;" the 
 theme being, "The Evidences of the Divine Power 
 of Christianity in the East," describing its influence 
 particularly in India. About this time there came 
 to Andover four of the five young men who, while 
 at Williams College, Williamstown, Mass., had banded 
 themselves together to pray for foreign missions. 
 One day, because of a thunder-storm, they were 
 compelled to take refuge under a haystack near the 
 college grounds. Here they held their prayer-meeting, 
 and Samuel Mills, their leader, after speaking of the 
 
 86 
 
great need of sending the gospel to the heathen, 
 exclaimed, "We can do it if we will." To-day the 
 historic spot is marked by the famous Haystack 
 Monument. When Judson came in contact with 
 these students and others of like missionary spirit, 
 he soon made up his mind that he would become a 
 foreign missionary . Together with his fellow-students , 
 Samuel Mills, Samuel Nott, and Samuel Newell, he 
 made request of the Association of Congregational 
 Ministers of Massachusetts to be sent abroad. 
 
 In due time it was decided to send Judson and 
 his associates to Asia. On February 5, 181 2, he 
 was married to Miss Ann Hasseltine, a beautiful 
 and vivacious young girl, destined to prove herself 
 a true heroine on the mission field. Two weeks after 
 their marriage, together with Mr. and Mrs. Newell, 
 they started for India. 
 
 Becomes A Baptist. 
 It was on the voyage that the real character of 
 Judson was displayed. He was a Congregationalist, 
 he was being sent out as a Congregational missionary, 
 and was supported by a Congregational Board. 
 During the voyage, however, he became a Baptist. 
 As he began to plan definitely for the work that was 
 before him, it occurred to him that, in founding a 
 new Christian society among the heathen, it was 
 very important that the converts to the new faith 
 should be properly baptized when received into 
 the Christian Church. This thought led him to make 
 a careful study of the subject of baptism. In the 
 country to which he was going, there were already 
 some noted Baptist missionaries: Carey, Marshman, 
 
 &7 
 
and Ward; and he wished to be fully prepared to 
 defend his anti- Baptist views. Investigation, how- 
 ever, led him to the belief that the Baptist position 
 was the right one, and that he and the other Congre- 
 gationalists were wrong. The consequences of such 
 a change of belief startled him. He would either 
 have to adhere to the tenets of the Congregational 
 Church on this important subject, which now he 
 no longer believed, or he would have to break with 
 the Missionary Board which was sending him out as 
 a missionary, and from which he expected to draw 
 his support. It was in this struggle that the real 
 character of the man was shown. Could he be untrue 
 to his convictions? Never! Come what would, he 
 would follow the dictates of his conscience. After 
 a reluctant but fearless struggle, he came to a definite 
 conclusion, and after landing at Calcutta, he sent 
 word to Carey, Marshman, and Ward of his desire 
 to be immersed. These missionaries most gladly 
 welcomed Mr. and Mrs. Judson, and showed them 
 every kindness in their power. Prompt and straight- 
 forward obedience to Christ was the keynote of 
 Judson's whole life. 
 
 He wrote letters to America, telling of his changed 
 views, and said to one of his Baptist friends, "Should 
 there be formed a Baptist Society for the support 
 of a mission in these parts, I should be ready to 
 consider myself their missionary." The news was 
 a call to the Baptists of America to engage in foreign 
 missionary work, and they responded cordially. 
 One of the first foreign missionaries of the Congre- 
 gational Church, Judson now became the first mis- 
 sionary of the American Baptist Church. He thus 
 
 88 
 
had a share in the formation of two of the great 
 American Foreign Missionary Societies. 
 
 Reaches India. 
 
 The ending of the voyage, however, was but the 
 beginning of new difficulties. India at this time was 
 largely under the control of the East India Company, 
 which was opposed to the coming of missionaries, be- 
 cause it was thought that the introduction of a new 
 religion would stir up hostility on the part of the 
 natives, and lead to complications with the English 
 Government. Mr. and Mrs. Judson were there- 
 upon ordered to leave the country, and to go 
 back to America. They were allowed, however, 
 at their own urgent request, to go to the Isle of France, 
 where they remained for four months working among 
 the English soldiers. They then decided to make 
 another effort to establish themselves on the Indian 
 coast. The only vessel in which they could sail 
 was going to Rangoon, Burmah, and they dreaded 
 to pass from the protection of the English flag to be 
 under the absolute control of the Burman despot. 
 But the only alternative was to return to America, 
 and this they would not think of doing. On July 
 13, 1 81 3, they landed at Rangoon, and took pos- 
 session of a little English Baptist mission house 
 which had been built by a son of Dr. Carey. 
 
 Burmah and Buddhism. 
 
 Burmah is the largest and easternmost province 
 of British India. When Judson began his work 
 there, however, it had not been conquered by the 
 
 89 
 
English, and was ruled by a despotic king. It is 
 about iooo miles long, 30 to 40 miles wide in the 
 south, and 550 miles wide in the north. There are 
 three principal rivers running south, and parallel 
 with each other, — The Irrawaddy, the Sittang, and 
 the Sal win. The largest of these is the Irrawaddy, 
 at whose mouth is the city of Rangoon. The southern 
 part of the country is very low, and, in the rainy 
 season, which lasts from July through September, 
 is completely submerged with water from one to 
 twelve feet deep. The houses are built on piles, 
 and during the rainy season, everyone goes about 
 in boats. The inhabitants of Burmah are brown- 
 skinned, stout and well proportioned, and have long, 
 straight black hair. Their religion is Buddhism. 
 They believe in the transmigration of souls, and 
 are consequently very superstitious about killing 
 animals, or even the smallest insects. The worm 
 upon which they step may contain the soul of their 
 nearest and dearest deceased friend. Buddhism also 
 teaches that there is no personal God, and that matter 
 has no real existence. It denies the existence of 
 the soul, and asserts that there is no such thing as 
 blame or guilt. The one fundamental principle is 
 that life consists of misery and disappointment. 
 The highest good to which we can hope to attain, 
 therefore, is utter annihilation, "Nirvana," or 
 "Nigban, " which is heaven, and it means annihila- 
 tion. It was into this atmosphere of black and 
 awful paganism that Adoniram Judson and his young 
 wife plunged themselves. What a privilege to carry 
 the light and glad hope of the gospel to such a 
 hopeless people ! 
 
 90 
 
Early Missionary Labors. 
 
 Although Rangoon was not the place where Judson 
 had hoped and planned to locate, for it seemed to 
 be a very uninviting spot, yet he could not have 
 chosen a more strategic point. Situated at the mouth 
 of the Irrawaddy, it was at the very gateway of the 
 empire. Here Mr. and Mrs. Judson began their 
 great work of "converting Burmans." Their plan 
 was to settle down quietly in the country, and under- 
 mine the ancient heathen religion by winning the 
 hearts of individuals. This was not an easy task, 
 for no system of truth could be more diametrically 
 opposed to Buddhism in its fundamental principles, 
 than Christianity. As we have seen, the former 
 teaches that there is no God to save, no soul to be 
 saved, and no sin to be saved from; while these 
 are the fundamental teachings of the latter. 
 
 The first and most difficult task was learning the 
 Burman language. He had no grammar or dictionary, 
 and it was slow, hard work. For three years he 
 struggled, and, at the end of that time, had completed 
 a small grammar, and his first tract, called " A View 
 of the Christian Religion." The following year, 
 1 817, he completed the translation of the Gospel 
 of Matthew, and a few days later, began the stupen- 
 dous task of compiling a Burman dictionary. He 
 did not undertake to preach to a Burman audience 
 in their own tongue, however, until nearly six years 
 after coming to Rangoon. 
 
 Evangelistic Work. 
 His first public sermon marks an era in the history 
 of Burman missions, for it was soon followed by the 
 
 9i 
 
first of a series of conversions. Six years of faithful 
 sowing without reaping a single blade of grain must 
 have been discouraging work, but Judson was a man 
 who never gave up. 
 
 But now that the Burmans began to adopt the 
 new faith, the heads of the government became 
 alarmed, and the clouds of persecution began to 
 gather. Judson decided to strike at the very root 
 of the matter, go to Ava the capital, and see the 
 king himself. This he did, but the king would not 
 be interested in the new religion, and Judson was 
 compelled to return to Rangoon. Several years 
 later, 1822, he made a second visit to the capital, 
 this time with more success. He was kindly received 
 by the king, and it was at this time that he decided 
 to plant a church in the very heart of the Empire, 
 under the shadow of the throne. 
 
 Imprisonment. 
 In 1823 Mr. and Mrs. Judson took up their abode 
 in Ava. The outlook was very encouraging. They 
 had left a vigorous little church of eighteen converted 
 Burmans at Rangoon, and they themselves were 
 distinctly in the royal favor. But in a very short 
 time the skies became black. War broke out between 
 Burmah and the English Government in India, 
 and suspicion at once fell on all white foreigners. 
 Dr. Judson was seized, fettered, and thrown into 
 the death prison, where he remained for eleven 
 months. The horrors of this place are beyond de- 
 scription. It was during this distressing period that 
 Mrs. Judson (Ann Hasseltine) proved herself a 
 heroine, She braved all dangers, and endured every 
 
 92 
 
hardship in her untiring efforts to relieve her husband's 
 sufferings and to secure his release. At the end of 
 eleven months, the prisoners were taken to Oung- 
 Pen-La, a town about ten miles from Ava, and here 
 Dr. Judson remained in prison for six months longer. 
 During this time he was laid low by the fever which 
 prevailed among the hundred or more prisoners. Daily 
 his noble wife visited him in the prison, carrying 
 food and clothing. While suffering intensely from 
 the fever, constant discomfort, and frequent torture, 
 the horrors of the place were increased by the roaring 
 of a lion, confined in a cage near by the prison, and 
 allowed to starve to death because of the hatred 
 of the Burmans for the British emblem. After the 
 lion's death, Mrs. Judson secured the use of the cage 
 for her husband, that he might have fresh air. This 
 proved to be a precious boon, as compared with the 
 stifling room where he had been confined with the 
 other prisoners. In the midst of his most terrible 
 sufferings and wretchedness, the thought that gave 
 Judson the greatest uneasiness was that his work 
 was at a standstill, and that Mrs. Judson was left 
 unprotected at the mercy of ruffians. He often 
 used to comfort himself with Madame Guy on 's 
 lines: — 
 
 "No place I seek, but to fulfill 
 In life and death Thy lovely will; 
 No succor in my woes I want, 
 Except what Thou art pleased to grant. 
 Our days are numbered — let us spare 
 Our anxious hearts a needless care; 
 !Tis Thine to number out our days, 
 And ours to give them to Thy praise." 
 
 7 93 
 
Close op the War With England. 
 
 At last Judson was taken out of prison, and sent 
 by the Burman king to negotiate terms of peace 
 with the English, who were everywhere victorious. 
 When the final terms had been arranged, Mr. and Mrs. 
 Judson were allowed to leave the capital. When they 
 arrived at Rangoon, they found that the little mis- 
 sion had been broken up, and the converts scattered. 
 A state of anarchy followed the war, and it was 
 impossible to remain in Rangoon. One of the results 
 of the war was that the English had wrested from 
 the Burmans a large part of their sea-coast, and it 
 became necessary to establish a capital for the new 
 country. Mr. Judson was invited to accompany 
 the English commissioners on an expedition to ascer- 
 tain the best location for the new town. This he 
 did, and a spot at the mouth of the Sal win was 
 selected. The new town was called Amherst, and 
 here the Judsons opened a new mission in 1826. 
 
 Before operations were fairly begun, however, 
 Mr. Judson was compelled to re-visit Ava for the 
 purpose of negotiating a commercial treaty. This 
 proved a most unfortunate step, for while he was 
 absent his faithful wife, whose health had been 
 broken by the hardships which she had previously 
 undergone at Ava, died. The mission at Amherst 
 soon broke up, for the commander of the English 
 army did not make it his headquarters, as had 
 been expected, but chose Maulmain, a town about 
 twenty-five miles farther north. The result was 
 that Amherst was rapidly eclipsed by the latter 
 town, and it was decided to move the mission to 
 Maulmain. 
 
 94 
 
Spiritual Results. 
 Accordingly, in 1827, this throbbing center of 
 Burman life became the center likewise of Christian 
 influence. Fruits of Mr. Judson's labors now began 
 to be manifest. He had been strongly reinforced 
 with other missionaries from America, and the 
 campaign of spiritual conquest which followed 
 was a most vigorous and successful one. By the end 
 of 1832, five hundred and sixteen Burmans had ' 
 accepted Christianity. But now that the work 
 was on a solid foundation, Judson's restless, aggressive 
 spirit would not let him rest. He was not satisfied 
 with founding two or three missions on the outer- 
 most edge of British Burmah; he longed to strike 
 into the interior. The work at Rangoon had been 
 revived and placed in the hands of a native convert, 
 whose efforts were being crowned with encouraging 
 success. A flourishing mission had been planted at 
 Tavoy by Mr. and Mrs. Boardman, two of Judson's 
 associates at Maulmain, and the light of the gospel 
 was beginning to penetrate the darkness in all 
 directions. Judson, like the Apostle Paul, was the 
 guiding spirit of the various centers of Christian 
 activity, and he labored on with a never failing 
 zeal. He made an unsuccessful effort to plant a 
 mission at Prome, a city on the Irrawaddy, half 
 way between Rangoon and Ava. Again and again 
 he threw himself against the bulwarks of Budd- 
 hism and Burman bigotry within the borders of 
 the despot, and again and again he was repulsed. 
 To-day a beautiful church stands in the very 
 capital of the Empire as a memorial to his untiring 
 zeal. 
 
 95 
 
Visit to America and Last Days. 
 
 By the year 1845, Mr. Judson was very much 
 broken in health, and decided to return to America. 
 His visit was accompanied by the greatest enthusiasm, 
 and he was honored everywhere as a true hero of 
 the Cross. On returning to Maulmain, he found 
 the mission in such a nourishing condition that he 
 felt free to take up the work again in Rangoon. 
 His last years were an uphill struggle against the 
 intolerance and oppression of the Burman Govern- 
 ment, and he was much hampered by the lack of 
 support from the Mission Board in America. He died, 
 and was buried at sea on April 12, 1850, while at- 
 tempting to regain by a sea voyage his fast failing 
 health. 
 
 In the Baptist meeting-house in Maiden, Massa- 
 chusetts, is a marble tablet, on which is inscribed: 
 
 Un fnlemortam. 
 
 Rev. Adoniram Judson 
 
 Born Aug. 9, 1788 
 
 Died April 12, 1850 
 
 Maiden, his birthplace 
 
 The ocean, his sepulchre, 
 
 Converted Burmans, and 
 
 The Burman Bible 
 
 His monument. 
 
 His record is on high. 
 
 Questions. 
 
 1. What kind of a boy was Adoniram Judson, and 
 
 when and where was he born? 
 
 2. What was the means of his conversion? 
 
 96 
 
3- How did he happen to become a Baptist? What 
 was the keynote of his life? 
 
 4. What difficulties did he encounter in getting a 
 
 foothold in India? 
 
 5. Describe Burmah. 
 
 6. What are the principal beliefs of Buddhism? 
 
 7. Give an account of his work at Rangoon. 
 
 8. What misfortune did he suffer at Ava and Oung- 
 
 Pen-La? 
 
 9. Give an account of his work at Maulmain. 
 
 Books for the Library. 
 
 "The Life of Adoniram Judson, " by his son, 
 Edward Judson. 
 
 "Notable Baptists — Adoniram Judson," by his 
 son, Edward Judson. 
 
 97 
 
STUDY IX. 
 
 3obn Scuttoer, IKLB., fnieMcal Worft, 
 1793*1855, 
 
 3fit0t amertcan fBle&ical missionary to Hn&ta. 
 
 "He walked constantly with Jesus, and spake unto the Lord 
 his Master by night and by day as he had opportunity. He 
 told me that he wished to be one of the inner circle around Jesus 
 in heaven. That was his ambition, and he lived near here, 
 that he might also be near there." — Henry M. Scudder. 
 
 When asked in America what were the discouragements in 
 the missionary work, Dr. John Scudder answered, ''I do not 
 know the word. I long ago erased it from my vocabulary.' I 
 
 "Make him a Christian, and make him a missionary." — 
 — Daily Prayer of Dr. Scudder for his son. 
 
 Value of the Medical Missionary. 
 One of the earliest medical missionaries was Luke, 
 the writer of the Gospel which bears his name, and 
 called "the beloved physician." There is evidence 
 in the book of Acts that he accompanied Paul during 
 a part of the latter's second and third missionary 
 journeys. To this day, some of the most useful 
 missionaries of the Cross have been those who have 
 combined relief for the body with help for the soul. 
 Dr. John Scudder was such an one. " His skill as a 
 surgeon was the key in many instances to his success 
 as a preacher. A man who could open the eyes of 
 
 9 S 
 
the blind inspired a reverence far greater than one 
 who appeared simply as a Christian teacher. His 
 two-fold profession gave him great power. " 
 
 Birth and Early Life. 
 
 The very year that William Carey set sail for the 
 foreign field, 1793, there was born in Freehold, New 
 Jersey , on September 3 , the boy who was to become 
 the first American medical missionary to India. 
 John Scudder's father was a lawyer of repute, and 
 his mother a woman of refinement and culture. 
 From his boyhood, his mother says "he was always 
 good," and showed qualities which were character- 
 istic of the future man; benevolence (so generous 
 was he that he would go out and gather wood for the 
 poor families in the neighborhood), self-sacrifice, 
 and a perseverance which took no account of ob- 
 stacles. He had also a bright, happy disposition, 
 genial manner, and thus easily won friends. 
 
 While at Princeton, he was known not only as a 
 hard student, but as an earnest Christian, and exerted 
 a powerful influence for good over his classmates. 
 More than one gave his life to Christ as a result of 
 his direct, personal interest. In obedience to his 
 father's desire, he gave up the ministry, and chose 
 the medical profession as his life-work, feeling that 
 it furnished opportunities for doing good to the 
 soul as well as to the body. He accordingly entered 
 the New York Medical College, and in 181 5 was 
 graduated with honors. 
 
 God's Providence. 
 If he was not now to enter the ministry, God's 
 
 99 
 
hand was certainly leading him in all his decisions, 
 and preparing him for the coming years in India. 
 In settling in the East Side of New York to practise, 
 he lived with a family of culture, but none of them 
 were Christians. Through his earnest efforts and 
 godly life in their home, all of them were led to Christ, 
 and later Dr. Scudder married one of the daughters. 
 Success such as he won seldom comes quickly to a 
 young physician in a large city. But his faithful 
 and intelligent care of his patients, as well as his 
 bright, cheery manner, won hosts of friends and 
 a large practice. But in the very midst of his fame 
 and increasing financial prosperity came the call 
 to leave all and go to heathen lands. 
 
 It is interesting to think of the way God speaks 
 to us, so many and various are His methods. To 
 Dr. Scudder, the call came through a pamphlet 
 entitled, "The Conversion of the World; or, The 
 Claims of Six Hundred Millions," picked up care- 
 lessly while waiting to see a patient. He borrowed 
 the book, and read it several times. It echoed the 
 cry, "Come over and help us," and until he had 
 answered, "I will," there was no peace in his heart. 
 Friends and patients alike tried to dissuade him from 
 going. His father threatened to disinherit him. 
 The size of his practice was urged; its claims on him; 
 the good he was doing in his church relationship 
 here; and the more worldly argued the utter folly 
 of giving up all his prospects of fame and fortune 
 for the bodily discomforts and certain poverty of a 
 missionary's life. But he and his wife had counted 
 the cost, and were willing to lose all that they might 
 win souls for Christ. 
 
 ioo 
 
Sets Out for India. 
 
 At just this time, the American Board of Com- 
 missioners for Foreign Missions, of Boston was looking 
 for a Christian physician to accompany a party of 
 missionaries to India. Dr. Scudder offered himself, 
 and was accepted. Then began preparations for a 
 trip from which they never expected to return. 
 One of his faithful Negro servants, Amy, could not 
 bear to be parted from her mistress, nor from her 
 little two-year-old charge, Maria. When told of the 
 trials and perils before her, she answered, "If little 
 Maria can meet them, I can," and the "faithful 
 Amy," as she was called, became a member of the 
 missionary band. 
 
 Those who saw the party leave the old Fulton 
 Street Dock, never forgot the sight. Dr. Scudder 
 was buoyant at the prospect of becoming Christ's 
 ambassador to the heathen. His last words were, 
 "Only give me your prayers, and that is all I ask." 
 Such an example of consecration could not be without 
 its effect on a wide circle, and at least one young 
 man, James Brainerd Taylor, decided to leave his 
 mercantile business, and follow the noble example 
 thus set before him. Dr. Scudder and his family 
 having joined the other missionaries in Boston, it 
 was on June 8, 1819, that all set sail in the good ship 
 " India. " The four months that they were on board, 
 the missionaries devoted to personal effort among 
 the crew. A wonderful revival took place, and must 
 have encouraged them for the work that lay before 
 them in India. 
 
 Calcutta was reached in October. Soon after the 
 vessel anchored, they had a glimpse of the city's 
 
 101 
 
great extent. On the shore directly opposite, a 
 great multitude of natives carrying their gods, were 
 approaching the water to throw them into the stream. 
 They held them over the water some minutes, while 
 the noise of various musical instruments continued, 
 and then plunged them in to float down the current. 
 For the first time, the missionaries had seen the 
 important Hindu ceremony of the drowning of the 
 gods. 
 
 The place to which Dr. and Mrs. Scudder were 
 assigned was Jaffna, in Ceylon, an island directly 
 south of the mainland of India. Before leaving 
 Calcutta, however, they were greatly grieved by 
 the death of little Maria. Her death was followed 
 by that of a baby sister four months later. In 
 writing of it, he says: "We must say that our trials 
 have been heartrending. Oh, that God would sanctify 
 them to us ! You may rest assured that we do not 
 repent of our coming. No, we rejoice and thank 
 God for putting it into our hearts to leave America, 
 and come and live among this people. I would not 
 exchange situations for a world." 
 
 Missionary Labors in Ceylon. 
 The island of Ceylon where Dr. Scudder was the 
 only medical missionary, contains about 24,664 square 
 miles, and in 1831 had a population of a million. 
 Tamil was the language of the Brahmans, and Hindus 
 of the northern section, and before Dr. Scudder, 
 now an ordained minister, could preach to them, he 
 had to master it. But he was not idle in the mean- 
 time. The news of his skill as a surgeon soon spread, 
 and thousands flocked to his bungalow for aid, and 
 
 102 
 
none went away without a word about the Great 
 Physician. If the native could read, he was given a 
 written pamphlet. As thousands of these were given 
 away, the labor of preparing them must have been 
 great. While Dr. Scudder was busy in the hospital 
 or preaching, Mrs. Scudder was conducting a school. 
 "She provided for the children (he writes in a letter 
 to his mother), and takes care of almost the whole 
 of the domestic concerns, which are neither few nor 
 small. She has ten females under her care. These 
 she teaches to sew in the afternoons. In the morning 
 she begins to hear the boys recite in English, which 
 is no small labor. She hears three different classes. 
 She sometimes visits the people." 
 
 Begins Itinerating. 
 
 As time passed by, Dr. Scudder felt, if the natives 
 were ever to be reached, he could not wait for them 
 to come to him, but he must go to their villages. 
 He was continually going from one place to another. 
 The population was so great, the same places and 
 people could not be visited twice, so he left tracts 
 and Bibles. Stop and tfynk just a minute what 
 your condition would be if you had heard only ONCE 
 of Jesus, and would never hear again. 
 
 Once while on one of these trips, far from home, 
 he was taken very ill. Word was sent to his wife, 
 and she made up her mind to go to him at once. 
 She meant to travel by night as well as by day, 
 though it was very dangerous to do so on account 
 of the wild animals. As night came on, the roars 
 of tigers and the trumpetings of elephants could be 
 heard in the distance, and then nearer and nearer. 
 
 103 
 
Every one of the carriers who had come with Mrs. 
 Scudder ran off in a great fright, and left her alone 
 with her little boy in the jungle. What could she 
 do to defend herself against the wild beasts? Prayer 
 to the God who had saved Daniel from the lions 
 was her only refuge. Earnestly did she ask for pro- 
 tection, and was not denied. Though she could hear 
 the tigers as they drew near, and could see the gleam 
 in their savage eyes, yet not one of them did her 
 harm. In the morning, the cowardly carriers returned 
 and the journey was resumed. 
 
 So hard did Dr. Scudder work that even his wonder- 
 ful constitution was undermined, and after nine 
 years' labor, he was ordered to take a rest in Madras, 
 and in Bengalose in southern India. This led later 
 to the founding of a mission at Madras, in the very 
 centre of heathenism. A few years later, in 1836, 
 Dr. and Mrs. Scudder were appointed to this station. 
 
 Labors in Madras. 
 Here the open opposition was much greater than 
 in Ceylon. He was stoned and persecuted, but still 
 he continued preaching early and late, and healing 
 the sick. One day he performed fifteen surgical 
 operations, seven being for cataract. Thus in a 
 physical as truly as in a spiritual way was he giving 
 sight to the blind. So indefatigable was he in his 
 efforts to preach, that most of the large towns in 
 that part of India heard of salvation through him. 
 While on one of these journeys, he '"stood eleven 
 consecutive hours, without moving from his post. 
 He did not even stop to eat, but had coffee brought 
 to him." 
 
 104 
 
Furlough — Influence With Children. 
 The heat of the country and his unsparing labors 
 began to tell on him. Nothing but a long rest could 
 save him for future work, and in 1841, after an 
 absence of twenty-two years, he was induced to take 
 a furlough in America. During all the years of his 
 residence in India, his father had never forgiven him 
 for going abroad. Letters sent home, had been burned 
 unopened, or after a period of years given to the 
 anxious mother. Dr. Scudder's return was there- 
 fore unknown to his father, but when he came back 
 to the old home, and stood in his father's presence, 
 the stern old man relented, and became reconciled 
 to his son. While here he could not be silent. "If 
 he could not preach to the heathen, he must preach 
 about them. " All over the country he went, arousing 
 interest in missions, especially in his beloved India. 
 Children everywhere flocked to hear him, for they 
 were especially attracted by his fascinating stories 
 of the need in far-off lands. 
 
 Back in India — Closing Days. 
 But he was not content until he was at work in 
 Madras again. In 1849, ne was joined by two of his 
 sons who, after their preparation in America, returned 
 as missionaries. That same year his wife died, and 
 also a son at college. He never seemed to recover 
 from these shocks. His health steadily failed, and 
 another trip to America was proposed. But a voyage 
 to the Cape of Good Hope instead seemed to benefit 
 him, so that while in Capetown he was preaching 
 and constantly working. He was to conduct an 
 evening service and, tired from the morning's exer- 
 
 105 
 
tions, lay down to gain strength for it, when he fell 
 asleep to wake in heaven. 
 
 A Remarkable Family. 
 
 No one can sum up the blessings of such a life. 
 Wherever he went, at Princeton, in the Medical 
 School, visiting his patients in New York, no less 
 than in Ceylon, and Madras, his life had one purpose, 
 one aim, — to bring men to Christ. Nor can a life 
 influence such as his ever end. Medical students 
 trained by him are carrying on his work in India. 
 Nine of his children and twelve grandchildren became 
 missionaries. They and their wives have given almost 
 six hundred years of service to missions. What 
 have you given? 
 
 Questions. 
 
 i. What argument, based on the ministry of Jesus, 
 can you advance in support of medical mis- 
 sions ? 
 
 2. Mention three advantages of medical work, and 
 
 point out also its limitations. 
 
 3. Mention at least three instances in which God's 
 
 providence was clearly marked in Dr. Scudder's 
 life. 
 
 4. What impresses you most about Dr. Scudder's 
 
 character or work, and why? 
 
 Books for the Library. 
 
 Creegan — "Pioneer Missionaries of the Church," 
 Chap. XIII. 
 
 Holcomb — "Men of Might in India Missions." 
 
 106 
 
STUDY X. 
 
 Hlexan&er Duff, E&ucational Work, 
 
 1806*1878- 
 
 ff iret missionary of tbe BstablfsbeD Cbutcb of Scotland 
 
 "O Lord, for the sake of promoting Thy glory among the 
 heathen, I am ready to go to the parched desert or the howling 
 wilderness, to live on its bitter herbs and at the mercy of its 
 savage inhabitants. Lord, strengthen the weakness of my faith 
 that I may be powerful in the accomplishing of Thy will." 
 
 — Alexander Duff. 
 
 "Devoted lives are a more powerful preaching than burning 
 words. " — Motto given by Duff to students at Madras in 1849. 
 
 "No man since Paul has done more to kindle and keep alive 
 the fires of world-wide missions." — Arthur T. Pierson, D.D. 
 
 "He was afraid of no truth, but sanctified all truth.'l 
 
 — George Smith. 
 
 Early Days. 
 Shortly before the death of William Carey, there 
 visited him in his home at Serampore the young 
 Scotch missionary, Alexander Duff. It was a meeting 
 which the latter never forgot. As he rose to go, 
 Carey called him back and said to him, "Mr. Duff, 
 you have been speaking of Dr. Carey, Dr. Carey. 
 When I am gone, say nothing about Dr. Carey; 
 speak about Dr. Carey's Saviour." To tell of the 
 Saviour was what had indeed brought Duff to India; 
 
 107 
 
otherwise, he would never have gone, and he followed 
 strictly the elder missionary's advice. 
 
 In the rugged hills of Scotland, Alexander Duff was 
 born April 25, 1806, near the village of Moulin. His 
 parents had been converted in their youth under the 
 preaching of Charles Simeon, and they were staunch 
 and loyal Christians. Their home was the scene 
 of many a prayer-meeting, and Duff grew up in a 
 wholesome Christian atmosphere. He was influenced 
 in his early years by three persons chiefly, — his father, 
 for whom he had a deep love and respect, and who 
 molded his spiritual life; his schoolmaster, Mr. 
 Macdougall, who laid the foundations of his broad 
 culture; and Dr. Chalmers, who at St. Andrew's 
 University, by his missionary spirit and appeals, 
 quickened Duff's interest in the great cause of mis- 
 sions. I say quickened, because Duff's interest had 
 been first aroused in the family circle at home, when 
 his father would tell him stories of the idolatry in 
 far-away India, perhaps little thinking that his own 
 boy would some day go to this very land to battle 
 against its heathenism. 
 
 When eight years old, he went away to school, 
 and soon after leaving home he had a dream in which 
 he saw the human race stand before God for judg- 
 ment. He saw some condemned and others com- 
 mended. As his own turn approached, doubtful 
 what the result might be, he awoke with a start. 
 The dream had made such an impression that he 
 prayed earnestly for pardon, and his conversion 
 dates from this time. A little later, he had another 
 dream in which God seemed to draw near to him in 
 a golden chariot drawn by fiery horses. As he looked 
 
 108 
 
on in wonder, he heard God's voice in kind and 
 gentle tones saying, "Come up hither, I have work 
 for thee to do." 
 
 Student Life. 
 At school, Duff easily led his class, and at fifteen 
 entered St. Andrew's University, where he made a 
 brilliant record. He was the pride of the University, 
 not only for his scholarship, but for his genial good 
 nature. Together with his devoted friend, John 
 Urquhart, and others, he was one of the founders 
 of "The Students' Missionary Society. " Its members 
 had the privilege of personal contact with some of 
 the great missionaries who came home to tell what 
 had been done in foreign lands, and who were seeking 
 new recruits. Among them were Joshua Marshman, 
 one of Carey's associates in India, and Robert 
 Morrison, fresh from his work in China, who so im- 
 pressed Urquhart that he decided to become a 
 foreign missionary. 
 
 Missionary Decision. 
 
 The field Urquhart chose was India, but in 1828 
 he died. Duff resolved to give his life to missions 
 in his friend's place. On a visit home, his father 
 inquired for Urquhart. "He is no more," said Duff. 
 "What if your son should take up his cloak? You 
 approved the motive that directed the choice of 
 Urquhart; you commended his high purpose — the 
 cloak is taken up." Thus Duff announced to his 
 parents his decision to become a missionary. 
 
 Soon after this decision, the Church of Scotland, 
 in response to an appeal from India, resolved to 
 8 109 
 
establish a college for high-caste Hindus near Calcutta. 
 Duff was urged to undertake this work. At first 
 he refused, because he felt unequal to so great a 
 responsibility ; but later, convinced that it was God's 
 call, he gladly accepted. He preached his first sermon 
 in St. Giles' Cathedral, Edinburgh, the text proving 
 to be the motto of his whole life: " For I determined 
 not to know anything among you, save Jesus Christ, 
 and him crucified." i Corinthians 2:2. 
 
 On August 12, 1829, when twenty-three years 
 of age, he was ordained to be the first foreign mission- 
 ary of the Established Church of Scotland. He 
 visited many churches, arousing intense interest in 
 missions. In one address based on Romans 1 : 14, 
 "I am debtor both to the Greeks, and to the Bar- 
 barians," he said : "There was a time when I had 
 no care or concern for the heathen; that was a time 
 when I had no care or concern for my own soul. 
 When, by the grace of God, I was led to care for my 
 own soul, then it was I began to care for the heathen 
 abroad. In my closet on my bended knees, I then 
 said to God : ' O Lord, Thou knowest that silver 
 and gold to give to this cause, I have none; what 
 I have, I give unto Thee — I offer Thee myself. Wilt 
 Thou accept the gift?" 
 
 Voyage to India. 
 Just before his ordination, Duff was married to 
 Miss Drysdale of Edinburgh. On October 14, 
 1829, they set sail for Calcutta. There was no short 
 route through the Suez Canal in those days, and 
 around the Cape of Good Hope was the only way, 
 and full of danger. The vessel was wrecked off the 
 
 no 
 
south coast of Africa, but her passengers, after trying 
 experiences, all reached Capetown safely. All of 
 Duff's valuable library was lost except his Bible 
 and Psalter. A sailor found these on the shore, and 
 brought them to Duff, who read to his shipwrecked 
 companions Psalm 107. After a delay of several 
 weeks, Mr. and Mrs Duff set sail again for India. 
 Again they met severe storms; were blown out of 
 their course, and anchored at last in the Ganges, 
 only to be wrecked a second time by the violence 
 of a monsoon. Their only place of refuge was a 
 Hindu temple Soon after, they reached Calcutta, 
 eight months having elapsed since they set sail from 
 home. 
 
 Work in Calcutta — 1830-1835. 
 Founding of the College. 
 
 Although Duff had been charged by the missionary 
 society at home to found the college outside the 
 city of Calcutta, yet it became very evident to him 
 that the need was in the heart of the city itself, 
 where the young Hindus who had renounced their 
 faith, and had accepted no religion in its stead, could 
 be reached. The aged William Carey thoroughly 
 agreed with Duff, so he went ahead, and with the 
 help of a noble young Brahman, Rammohun Roy, 
 who secured a building and gathered some scholars 
 for him, he opened a Christian English school right 
 in Calcutta. Duff declared the English language 
 to be " the lever which, as the instrument of conveying 
 the entire range of knowledge, is destined to move 
 all Hindustan. " Five boys came to the first session 
 of the school, which opened, after a protest had 
 
 in 
 
been silenced, with Scripture reading and the Lord's 
 Prayer in the Bengalee language. Numbers increased 
 rapidly, and the boys soon learned to love their 
 Bible lesson as well as their other lessons. The one 
 assistant was reinforced at the end of the first year 
 by two other helpers. 
 
 Lectures. 
 
 A group of young Hindus who published a paper 
 denouncing Brahman teaching, attracted much at- 
 tention at this time. Duff's offer to give a course 
 of lectures for their benefit was accepted, and fifty 
 or sixty men came each week. Many under this 
 teaching became Christians, among them, the editor 
 of the paper and leader of the band: Krishna Ban- 
 nerjea, a high-caste Hindu who became a noted 
 Christian teacher and author. Duff was also in- 
 fluential in establishing a medical college, and was 
 associated with Macaulay and Trevelyan in their 
 splendid and successful efforts to have English made 
 the language of schools and colleges under British 
 control. 
 
 A Pastor. 
 
 When the church of St. Andrew's in Calcutta was 
 left without a minister, Duff became its pastor for 
 a time, building up a large and active church. 
 
 Work in Scotland, 1835-1839. 
 
 After five years of incessant labor, his health broke 
 down completely, and it became absolutely necessary 
 to return to Scotland. But he had no regrets, even 
 
 112 
 
though ill. When he reached home, he found the 
 missionary spirit all but dead, and without taking 
 time fully to regain his strength, he threw himself 
 energetically into the work of educating the church 
 at home in the knowledge of India's need. His first 
 sermon was full of missionary fervor, and aroused 
 great enthusiasm, which swept over the whole country. 
 He greatly overtaxed his strength preaching in crowd- 
 ed churches and halls throughout the entire com- 
 munity, but when he left a second time for India 
 after five years, the church, largely due to his efforts, 
 was keenly alive to missions. In 1839 the offerings 
 for the foreign work were fourteen times larger than 
 five years before. Four missionaries had gone to 
 India as a result of Duff's appeals, and the Ladies' 
 Missionary Society of Scotland owed its origin to 
 the interest aroused by one of his addresses. 
 
 Ten Years in India — 1839-1849. 
 It was a joy to the founder of the Calcutta School 
 to find upon his return a flourishing college of seven 
 hundred students in the place where ten years before 
 he had organized his first class of five boys. Duff 
 commenced at once to enlarge his work, organizing 
 training schools for native teachers, Sunday Bible 
 classes for clerks who were too busy to attend the 
 classes during the week, and evening classes for the 
 graduates. He turned to a new field, and founded 
 two mission schools fifty miles north of Calcutta. 
 Through the generosity of some wealthy merchants, 
 he was able to open a home in Calcutta for native 
 Christians who, on account of their baptism into 
 the Christian faith, were persecuted. 
 
 113 
 
Effects in India of the Scottish Disruption. 
 
 In 1843, a dark cloud gathered, and threatened 
 all these branches of work; for over in Scotland, 
 the Free Church separated from the Established 
 "Kirk," and Duff, with most of his associates, cast 
 in their lot with the former, though nearly all the 
 property of the schools and colleges he had founded 
 remained in the possession of the Established Church. 
 
 Faith was strong, however, and the silver lining 
 to the dark cloud soon appeared, for the Free Church 
 bent all energies to the establishment of a new college 
 and mission in Calcutta. Personal friends of Duff 
 contributed generously. $2500.00 came from New 
 York. Land was bought, and a building commenced. 
 Five hundred boys were present on the opening day 
 of the new school, and before the second month, 1050 
 were enrolled; more than in the old college. 
 
 Marked spiritual advances cheered the hearts of 
 the missionaries during these trying days. A great 
 number of high-caste Hindus were added to the 
 church, but with each baptism the opposition in- 
 creased. Leading Hindus took their children from 
 the Christian schools, and Duff's life was in danger; 
 but the number of converts continued to increase. 
 Some Hindus opened an English school where religion 
 was not permitted to be taught. Still the Christian 
 schools prospered, and many were added to the 
 Church. 
 
 The Call to Return to Scotland. 
 In the midst of all his activities, the news came of 
 the death of Dr. Chalmers, his old friend and teacher. 
 The death of this wise counsellor and loved friend 
 
 114 
 
was not only a great personal sorrow, but Duff was 
 much concerned about the condition of the Free 
 Church at home, now deprived of its ablest leader. 
 He feared that the whole cause of missions would 
 suffer, as well as the loved work in Scotland. The 
 Church at home realized its loss, and knew of no 
 worthy successor to Dr. Chalmers except his former 
 scholar, Alexander Duff. A most urgent call was 
 therefore sent to Duff to give up his work in India, 
 and return to Scotland. Protests against his going 
 poured in upon him. Brahmans and Christians 
 alike begged him to remain in India, and finally it 
 was decided that he would not accept the call per- 
 manently, but for a time return to Scotland to stir 
 interest and to organize the missionary work of the 
 new Free Church. Before returning in 1850, he 
 visited all the mission stations in India, as far as 
 possible, preaching, strengthening, encouraging, wher- 
 ever he went. Finally at Bombay, just before he 
 sailed, he delivered his stirring and now famous 
 address on the "Necessity of Christian Teaching 
 even in Government Schools." 
 
 After a brief rest, he began the long preaching 
 tours in Scotland which exhausted him physically, 
 though they abundantly rewarded him; for he saw 
 the tremendous growth of missionary interest in the 
 new Free Church, as he had seen it fifteen years 
 before in the Established Church. 
 
 Vis t t to America — 1854. 
 A very urgent invitation to visit America was 
 accepted, and in February, 1854, after a stormy 
 passage, he landed safely, though the ship was nearly 
 
 nr. 
 
destroyed in the harbor of New York. For three 
 months, he traveled constantly, drawing crowds 
 in every city to hear his eloquent plea for world- 
 wide missions which could never be forgotten. Com- 
 pletely exhausted by the strain, he returned to 
 Scotland, leaving in this country a deep impression 
 and an awakened interest. 
 
 Last Years in India — 1 856-1 863. 
 In the new college buildings in Calcutta, erected 
 during Duff's absence, they held a great meeting to 
 welcome him back in 1856, and upon that occasion Sir 
 Henry Durand said : " Duff and his fellow-laborers 
 have, under God's guidance, laid the corner-stone 
 of an edifice which must swell to gigantic proportions 
 in another quarter of a century. Whatever the 
 growth of the work, Duff and his five pupils will 
 be remembered as God's instruments." It is 
 interesting to see a part of the fulfilment of this 
 prophecy. In less than twenty-five years, there 
 were 41,000 native students in the Christian schools 
 and colleges of India. In less than fifty years, there 
 were 10,000 native teachers, having 62,000 students 
 under Christian teaching. On the roll of those who 
 have given life and labor to India, no name stands 
 higher than that of Alexander Duff. In 1863 he 
 left India to return no more. 
 
 Final Return Home — 1863. 
 
 While his wife preceded him and went directly 
 
 to Scotland, he took a voyage to the Cape, hoping 
 
 to improve his health. He visited the mission stations 
 
 of his church in Africa with great interest, encouraging 
 
 116 
 
and advising the workers. He joined his wife in 
 Scotland, and very soon afterward the greatest 
 sorrow of his long life came to him, in her death. 
 One of the first students of the first school in Calcutta 
 who became a Christian minister and author, Dr. 
 Behari Day, in his life of Duff, pays a beautiful 
 tribute to the splendid, helpful companion of his 
 life who was, throughout his long service in India, 
 an inspiration to her great husband. Duff was given 
 all the honors the Church can pay to a faithful ser- 
 vant grown old in the service. He was an active 
 preacher and author until, at the age of seventy, 
 he fell in his library, and died two years later from 
 the effects of the fall. During his last illness he said : 
 " I am very low and cannot say much, but I am living 
 daily, habitually in Him." As death drew near, 
 he exclaimed with perfect peace and calm, "Thy 
 will, my God, my God, be done. " It was on February 
 12, 1878, that he departed to be with Christ. 
 
 "It was the glory of Alexander Duff that, arriving 
 in Calcutta in the midst of a great intellectual movement 
 of atheistical character, he at once resolved to make 
 that character Christian. Bengalese, and alas ! their 
 European friends and teachers, talked of Christianity 
 as an obsolete superstition. Duff burst upon the scene 
 with his faith, energy, erudition, and eloquence to teach 
 them that the gospel of Christ was not the ally of ignor- 
 ance or error, but was in the van of civilization, and 
 that the Church of Christ was still the 'Light of the 
 World. ' // is certain Duff's work can never be undone 
 unless we are faithless to his example. " 
 
 Four great heroes of the faith representing literary, 
 evangelistic, medical, and educational work have 
 
 117 
 
been brought to our attention. They were the 
 pioneers in the early days of modern missions, a 
 century ago. They left home and friends and bril- 
 liant prospects, when India was five times further 
 away by sailing craft than it is to-day by steamer. 
 They did so because within them was a burning zeal 
 to be ambassadors for Christ to those dwelling in 
 darkness and in the shadow of death. All honor 
 to these men and their noble wives, who lived and 
 died for India — the first missionaries of the first 
 missionary societies of England, America, and Scot- 
 land! 
 
 A noble army, men and boys, 
 
 The matron and the maid, 
 Around the Savior's throne rejoice, 
 
 In robes of light arrayed: 
 They climbed the steep ascent of heaven 
 
 Through peril, toil, and pain; 
 O God, to us may grace be given 
 
 To follow in their train. 
 
 Missionary Hymn by Reginald Heber, 
 
 Bishop of Calcutta 1823-1826. 
 
 Questions. 
 
 1. What three men influenced Duff's early life and 
 
 in what ways? 
 
 2. Tell of his home and student life. 
 
 3. What led him to become a missionary, and how 
 
 did he announce his decision to his parents? 
 
 4. Why do you think he read Psalm 107 when saved 
 
 from shipwreck? 
 
 5. Describe the first five years in Calcutta. 
 
 6. What were some of the results of his first visit 
 
 home to Scotland ? 
 
 118 
 
7. What traits of character do you see revealed in 
 
 Duff's own words quoted in this Study? 
 
 8. Who were the pioneer missionaries respectively 
 
 of the first missionary societies of England, 
 America, and Scotland? 
 
 9. Which one do you consider greatest, and why? 
 
 10. What responsibility do their lives impose upon us? 
 
 Books for the Library. 
 
 "Life of Alexander Duff," by Elizabeth B. Vermilye. 
 
 "Life of Alexander Duff," by George Smith, LL.D. 
 
 "Recollections of Alexander Duff," by one of his 
 pupils, Lai Behari Day. 
 
 "Missions and Modern History," by Robert E. Speer 
 — Chapter on "The Indian Mutiny." 
 
 "Pioneer Missionaries of the Church,'! by C. C. 
 Creegan. 
 
 "Men of Might in India Missions," by H. H. Hol- 
 comb. 
 
 119 
 
Princeton Theological Seminar .Libraries 
 
 1012 01234 4091