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 OCCASIONAL PAPER. 
 
 Cambritrgc lllissimt ia ^axih %n^m 
 
 L 
 
 RELIGIOUS INFLUENCE IN MISSION 
 SCHOOLS, 
 
 HY THE 
 
 REV. G. A. LEFROY, M.A.
 
 RELIGIOUS INFLUENCE IN MISSION SCHOOLS. 
 
 I HAVE been asked to put shortly on paper my impressions as to 
 the moral influence which the system of Education that we are now 
 pursuing is calculated to bring to bear on the boys attending our 
 Schools, and also as to the effects of it — if any — which may already 
 have become discernible. I say my "impressions," for while there 
 can be no doubt that the subject is one of paramount interest to all 
 who are really interested in our work, affecting as it does, so far more 
 closely than the reports of Inspectors' visits or the results of 
 Government Examinations, the question of the vitality and worth 
 as a missionary agency of the work in which we are engaged, it 
 must be at the same time equally obvious that it is one in w^hich 
 statistics can avail us little or nothing, but which must depend almost 
 wholly on the experience of the individual worker, and that too 
 under circumstances so peculiar that the very same experiences may 
 well produce on different minds widely different impressions. I will 
 therefore do my best to avoid anything like positive assertion or wide 
 generalisation and to confine myself simply to stating what my own 
 impressions at present are. 
 
 And first as to the opportunities which we have for forming 
 any opinion on the subject at all. These are principally threefold — 
 
 (a) The Regular Religious Lesson with wliich we begin each 
 day's work in school and college. 
 
 {(3) The more personal and private interviews and conversations 
 which we are able to have with a few of our pupils who come to 
 us out of school hours for help, either in their regular subjects 
 or more frequently in some extra piece of reading which they 
 are taking up for themselves and which does not come into 
 the course of the regular lessons.
 
 (y) A Prize essay which we set them— usually on some subject 
 
 more or less directly religious— twice a year, and in which we 
 
 try to elicit an honest statement of their own opinions. It is 
 
 in this of course that we get the most direct assertions of 
 
 beliefs and disbeliefs, though there must always remain a 
 
 question as to the value of such assertions representing truly 
 
 and honestly the writer's mind. 
 
 Of these the most important — as it is the most frequent and the 
 
 most methodical— is probably the regular class lesson, and yet it is, 
 
 perhaps for the very reason of its regularity, the one in regard to 
 
 which I find it most difficult to form an opinion as to its probable or 
 
 achieved influence. 
 
 That it may be made thoroughly interesting — that it is very often 
 quite the reverse is an opinion from which probably but few religious 
 teachers of any country or any class will dissent, as also that the 
 difference in this respect depends principally on the teacher, on his 
 own interest in the work and the care and thoroughness with which 
 he has prepared it for his pupils beforehand. 
 
 That the generality of the boys and young men of this country 
 show any special aptitude for or interest in religious teaching is an 
 opinion from which I should be inclined to differ. 
 
 It is, I believe, often said that the native mind is naturally re- 
 ligious, and there can be no doubt that it is so if by this is meant that 
 they are greatly interested in and show a most remarkable aptitude 
 for the Philosophy of Religion (by which I mean abstract specula- 
 tion as to the Divine "Essence, the nature of life, and such like), or 
 for the outward ceremonial and detail of religion. 
 
 Of this one meets with most abundant proof, not only in the 
 more educated minds with which we come in contact in schools and 
 colleges, but in the case of the commonest tradesman or mechanic 
 who often interrupt the Bazaar preaching with a question of such 
 metaphysical or speculative depth as would be, I believe, quite 
 beyond the reach of the ordinary Englishman either to originate or 
 appreciate, as they certainly are most difficult to answer. If on the 
 other hand by religious is meant that they are possessed of that acute 
 moral sense which we believe to lie at the very foundation of all truly 
 practical religion, there can, I think, be no doubt that Hindus and 
 Mahommedans alike so far from being highly possessed of this lack it 
 in an almost incredible degree. To this the Pantheism of the one and 
 the absolute predestinarianism of the other most probably largely 

 
 contribute, but whatever the causes may be the effect can scarcely be 
 denied by anyone who either meets them personally or is at all ac- 
 quainted with their religious maxims or doctrines on the subject of sin.* 
 
 And further, in addition to this blunted sense of moral responsi- 
 bility, there is an aversion to, or at any rate an incompetence to 
 appreciate, anything like Historical Evidences which often sorely 
 troubles us when deaHng with a Religion essentially so historical as 
 Christianity. It will therefore be seen that while in some respects 
 we find greater receptivity, in others, and these perhaps more im- 
 portant ones, we find greater bluntness and want of interest than 
 would usually be the case in England. 
 
 And yet I hope that our work of these three years has not been 
 altogether in vain. AUnutt has been occupied with a lengthy course 
 on Natural Religion, the need of Revelation, the characteristics of a 
 true Religion, and so on, while I have been engaged with Biblical 
 subjects, at first parts of the Historical books of the O. T., and 
 latterly the opening of the Episde to the Romans. This last has 
 certainly, as might have been expected, worked more interest than 
 any of my previous subjects, but besides this there is, I think, a 
 distinctly perceptible advance in the Hindus, who form the bulk of 
 our senior class, in the definiteness of their perception of a present 
 personal God — a belief almost wholly lacking to Hinduism — and in 
 the one Mahommedan whom we have, in the recognition of the need 
 of some high standard of morality, though at present he chiefly 
 confines himself to moral maxims and advice, not realising their 
 insufficiency and the need of their being backed by some practical 
 and enabling power. I don't think one can say very much more 
 about the daily lesson. There has been one very unmistakeable and 
 interesting case of the awakening of the religious sense in one boy 
 who joined our College class some two years ago, after having read 
 up to that time in a Government school in another part of the 
 country. He came to us knowing nothing whatever about Christianity, 
 and with apparently as little religious thought of any kind as possible, 
 but one or two questions which he has put lately show that things are 
 beginning to work in his mind, and that he is being brought face to 
 
 * It is the natural consequence of this that in dealing with our Native Christians 
 we find scarcely anything more difficult than to bring them to anything like true 
 recognition and real sorrow for wrong-doing. Even shame at detection is in most 
 cases almost wholly lacking, and a petition for forgiveness rarely indeed means 
 more than an effort to escape punishment.
 
 face with problems of which he formerly had never thought. He has 
 just left us, I am sorry to say, after taking a second in the Coll. 
 F. A., in order to continue his studies in Lahore : we shall miss 
 him, both for his own sake, for he was a very nice fellow, and as 
 affording an interesting test of a theory with which we Avere fully 
 possessed when we started our College, but which, I believe, we are 
 both beginning to have our doubts about, viz. that from a missionary 
 point of view it would be right to restrict our College as far as 
 possible to boys previously trained in our own or some other Mission 
 school, because in such we could count on a certain acquaintance 
 with rudimentary ideas of Religion, as well as with the facts of the 
 Bible History. It certainly seems as though these ought to be 
 the ones most susceptible of further teaching and most prepared to 
 be led on to higher Christian truth, but on the other hand there is 
 no doubt something to be said theoretically in favour of presenting 
 these questions for the first time to the mind just as it is entering on 
 manhood and able in some degree to understand the importance 
 of the subject without its having lost its novelty and interest by 
 the somewhat mechanical and humdrum association of old school 
 lessons, and, I think, so far experience favours this latter view. For 
 the rest we don't get much out of them in class; questions are 
 sometimes asked, more often on the whole with a view to raising an 
 objection than to remove real difficulties, but sometimes no doubt 
 from the latter motive too. 
 
 In the way of private intercourse I have personally seen most of 
 two boys; the Hindu, of whom I have just been speaking, and the 
 Mahommedan, to whom I have alluded as the only one in the 
 uppermost class. Of the former I have not much to add to what 
 I have already said. Our conversation did not often turn on directly 
 rehgious subjects, though a book he showed me one day was an 
 indication of the turn his thoughts were taking; it was a collection of 
 essays by some of the leading Hindu reformers who are now making 
 so much way in Calcutta and other places, and whose effort is to fall 
 back from the corruptions of later Hinduism on the purer teaching 
 of the Vedas. A letter we have just received from this boy is also 
 interesting as showing the view he has taken of our rehgious instruc- 
 tion, especially just at the present time, when a Delhi local paper has 
 been urging against us with great vigour that we compel the attend- 
 ance of our students at rehgious services and teaching in opposition 
 alike to the wishes of the parents and of the boys. He writes, and I
 
 5 
 
 believe, from his personal character, that he means much at any rate 
 of what he says : *' I cannot find words to express the kindnesses 
 and favours you have shown all times to me, and for which I 
 am indebted to you for the whole of my life ; the moral education 
 which has been sown by the lectures cannot vanish, and will 
 serve a good part in the remainder of my years and on my part 
 .1 will also try to attain that high aim you were discussing in those 
 lectures." The conclusion may verge on bathos, but I believe it is 
 not the less genuine. Of the other boy — the Mahommedan — I have 
 seen far more, and have marked, I think, a far more decided advance 
 in thoughtfulness and depth, though not, I fear, in acceptance of 
 definite Christian teaching. What struck him more perhaps than any- 
 thing else Ave have read together, and it is interesting as illustrating 
 the true spirit of Islam, and suggesting possible lines of approach to, 
 and points of contact with, Mahommedans, was the hymn " Thy will 
 be done." "I did not think there was anything like that in Chris- 
 tianity," he said, and was evidently very much taken by it. The 
 point however which he seems definitely to have reached is that of 
 an earnest moraUty, and he devours eagerly such books as Smiles' 
 Self Help, Blackie's Self Culture, and the like, seeking by all means 
 to obtain a higher standard of morality and more effective incitements 
 to it, though not recognising the need of any help external to our- 
 selves. We have however lately had an exhibition of some real 
 moral courage on his p#rt, which was as welcome as it is rare, and 
 hard to meet with among the natives of this country. It is, I think, 
 worth mentioning in this account. 
 
 There is, as you know, a very considerable feeling of opposition 
 to our College, afloat both here in Delhi and among some of the 
 officials of the Lahore Government College, and a short time ago our 
 pupil, of whom I am writing, received a request from an influential 
 Mahommedan of his own sect to furnish him with any details about 
 our College which might form the material for an attack on it in one 
 of the local papers. This letter the boy brought to Allnutt, saying 
 that as the intention of the \mter was decidedly hostile it would not 
 be right for him to supply the wished-for information, but adding that 
 he did not know what else to do, as the writer was a man of con- 
 siderable influence in their congregation, and would be able to make 
 it very unpleasant for him if he refused. To this Allnutt answered 
 that, plainly, the right course would be for him to tell the writer of the 
 letter that he could not himself give him the information asked for, 
 
 4
 
 6 
 
 but that any information needed could be obtained by application 
 to Mr AUnutt. From this he at first very much shrank, saying that 
 the man would be extremely angry if he knew that the letter had been 
 shown to Allnutt, and that he really dreaded the badndmi (I need 
 scarcely translate, for the word is almost as much English as Urdu ; 
 it is a terrible bugbear out here) which would be entailed by such a 
 course. But when Allnutt told him that he had acted quite rightly 
 up to this point and it now remained to be seen whether he had 
 moral strength to go through with it — to tell the truth and shame the 
 devil — or not, he thought a moment, and then said decidedly, 
 " I will," and did so. Anyone who has had any acquaintance with 
 the people of this country, and knows how moral weakness is perhaps 
 of all others their besetting sin, will recognise the effort involved in 
 this, and appreciate it accordingly. 
 
 I don't think anything is left for me to say now, except to 
 make a few quotations from the essays to which I have previously 
 alluded, but first a word as to the object and nature of these. In 
 many missionary schools it has been, and I suppose is, the habit, 
 following in this the precedent of the great Duff, to instruct the boys 
 thoroughly, not merely in the rudiments, but also in the deepest and 
 most mysterious doctrines of our Christian faith, and then set ques- 
 tions, or an essay, intended to draw out the knowledge so imparted, 
 it of course being understood that the scholars wrote from the head 
 only, in no ways expressing their own conviction or sincerely accepting 
 the truth of what they, in many cases most ably, put on paper. 
 Without expressing any opinion on this method I want it to be most 
 clearly understood that it is not one which we follow ourselves. On 
 the other hand, our chiefest endeavour is to elicit an expression of 
 really honest opinion, whether or not it be in accordance with what 
 we would fain see believed : this the very wording of the subject for 
 our last essay sufficiently shows. It ran thus ; 
 
 In what way do you think it probable that Indian society will be 
 affected as regards 
 
 {a) Its prevalent modes of thought, 
 
 {b) its religions, 
 
 {c) its manners, customs, and beliefs, scientific or otherwise, 
 by the continuance and development of education on its present 
 lines. 
 
 I need scarcely say that we did not so stultify ourselves as to 
 endeavour, either by suggestions of our own or by references to
 
 books, to supply them with an answer to a question so couched. 
 Furthermore, I beHeve that the boys know we do want them 
 honestly to say what they think and that they are not the least more 
 likely to get the prize if they say what is in accordance with our views 
 than if they vigorously maintain the opposite. That this is so may, 
 I think, be proved by a passage in one of these two essays where 
 the writer defends on philosophical grounds the prevailing idolatry 
 as practised by the more educated and thoughtful Hindus. He says, 
 
 "The native students maintain their belief in the worship of deities, on the 
 reason that they do not worship them merely as stones, but as representing the 
 figure of God in different incarnations, such as Krishna, Rama, and Siva, pre- 
 serving the unity of God under different names." 
 
 This, while from personal knowledge I believe it does thoroughly 
 represent the writer's own standpoint, is hardly the line that would 
 have been taken had it been sought to curry favour by an incipient 
 Christianity. On the other hand I do not mean to say that one 
 can always be certain in the case of these writers, any more than of 
 others, that they quite mean all they say. They may of course, as 
 much as others, be induced by motives of supposed expediency to 
 suppress opinions they really hold, or express others of which they are 
 at best but half convinced. I merely want to point out what our 
 own intention is in setting these essays, and I think the words I have 
 quoted, as well as others, which will follow, show that that intention 
 is to a large extent understood and acted on. Having said thus 
 much I will now quote a few passages from each paper. The 
 Hindu describing the spread of a more liberal and thoughtful 
 spirit, says, 
 
 "The most important effect of the Western education is that the natives have 
 begun forming societies in which they try to remove their social and customary 
 abuses. As an illustration of the fact let us choose two chief castes of the Hindus, 
 viz. Kayasth and Khattri. These two castes are generally more educated than 
 others, and consequently the effect on their minds has been greater than on others. 
 The Kayasths have formed a National Society in which different subjects are dis- 
 cussed for the improvement of mutual advantage, viz., the abolition of those 
 customs which are superfluously expensive, the restrictions in the expense of 
 
 marriage ceremonies and such other things These societies represent marked 
 
 distinctions between the old men who are uneducated in Western sciences and the 
 young educated students. The former wish to retain as far as possible the old 
 customs, the latter wishing to abolish them and form new rules about them." 
 
 Again, as to the obliteration of sharp caste distinction in the 
 matter of trades, he says,
 
 8 
 
 "The distinction of caste or rather of trade-holders is quite gone away by the 
 Western education. Previously every caste had its own profession, and was not 
 allowed under any circumstances to alter it. Now when the Western education 
 welcomed all kinds of persons whether high or low, the thoughts of each of them 
 equally improved and they were left to adopt whatever line of trade they may 
 choose or to improve their own." 
 
 Again, as to the decrease of superstition, 
 
 "The natives held and still hold superstitious thoughts in all their actions. 
 Whenever they go to some work or leave their home to go to some other city they 
 looked for good omens, viz. whether it is a favourable time for them to do so or not. 
 They consulted with the Monks or Faqirs about their future fate and considered 
 them as supernatural persons who also pretended to foretell their fates and thus 
 earned much money while apparently suffering very much by excessive hard life, 
 by which they might be considered as being deeply engaged in the thought of God. 
 The educated natives do not consider them in any respect higher than themselves, 
 but on the contrary think them as wicked persons cheating the people and earning 
 money by false means." 
 
 Remarking on the fact, that Hindus have been so far much 
 more affected by Western education than the Mahommedans, he traces 
 it to three causes: (i) The ignorance of their rehgion prevailing 
 among young Hindus. (2) The failure of historical or geographical 
 proof, (3) The inevitable result on native worship of even a slight 
 acquaintance with science. Thus, he says, 
 
 I. "The Hindu students in their school life have no knowledge whatever of 
 their religion, and in that course of time (viz. boyhood) they go on to perform their 
 religious ceremonies without knowing what they mean ; they simply obey the will 
 of their parents in doing so, for some of these ceremonies seem troublesome and 
 needless to the young student. When such is the condition of their knowledge 
 of their own religion it is not very difficult that they can be made more doubtful 
 about the truth of their religion by the well-developed and scientific education. 
 
 ■2. Another reason of their having become less superstitious or rather possess- 
 ing opposite views of their religion is that Hinduism fails entirely to prove its 
 historical evidences. There are great exaggerations in mentioning the geographical 
 positions of the places which are the scenes of the great works of their religious 
 heroes, or which are the worshipping places. These exaggerations are found to be 
 utterly false by a very little knowledge of the Western education. The student is 
 thus left to choose which side he likes, either he should leave his religion or he 
 should not accept the testimonies of the great scientific explorers. As an example 
 of the controversy between the Hindu religion and Western science we may state as 
 follows. The Hindu Religious books teach that the source of the river Ganges is 
 Heaven, and that it flows from the head of Siva. The truth of this legend can be 
 easily rejected by the knowledge of the geography of India where we find that the 
 Ganges derives its source from the Himalayan Mountains and pursues a regular 
 course.
 
 9 
 
 3- The worship of nature, such as fire, water, and rain, which is an essential 
 part of the Hindu Religion, is not of much satisfaction to the educated students; 
 they have rejected it, or rather they can reject it by a little knowledge of Physics 
 and Chemistry in which they learn what these elements of nature are ; how they 
 are guided by the established rules of cause and effect, and have no sense of being 
 considered as things of worship." 
 
 He concludes with what is, I think, a very remarkable appeal for 
 further information respecting Hinduism in order that he, and others 
 in the like position, may have the materials necessary for a final 
 decision. 
 
 "All the above arguments show that the Western education has decidedly 
 disturbed the educated minds and weakened their belief in their own Religion. 
 In the end it is better to say that if a little knowledge of Hinduism will be given 
 to the native students it will remove all kinds of doubt which they possess and 
 their minds will become clear. Either they will adhere to their own religion with 
 firmness and will throw off the thoughts of swinging between the two, or they will 
 entirely reject Hinduism and adopt any other religion in which they might find 
 more truth and reasonable facts." 
 
 And I doubt not that some will be found to pray for the writer of 
 these words that his wish may be granted him and may lead him to 
 the knowledge of Him in whom is neither Greek nor Jew, Barbarian, 
 Scythian, bond nor free, for that He is indeed for all aHke the Way, 
 the Truth and the Life. 
 
 And now turning for a moment to the ^lahommedan's essay, 
 there are just a few points, I think, one may notice. Not many, for 
 though it got the first prize, and is very decidedly better than the 
 other as well in depth and arrangement of thought as in style, yet 
 it contains fewer passages fitted, by definite allusion and distinct 
 expression of opinion on matters of detail, for quotation in such 
 a paper as this. Alluding to effects already achieved and due in 
 his opinion to Western education, he says : 
 
 "Everyone knows that it has raised the tone of the native Public Service, 
 purified the native Bench and improved the native Bar, though more particularly 
 in Bengal, Bombay, and Madras; but these being parts of India and inhabited by 
 our own brethren, we may hope the day will come when Upper India also will be 
 on a level with them." 
 
 Again, he notes an improvement in tone and manner of thought 
 among the people generally : 
 
 "The impurity and wildness of thought which have lx:en for centuries notorious 
 characteristics of our society are now dying out. Bear in mind that when I say
 
 lO 
 
 they are dying out, I do not mean that they have died out. But still it (/. e. what 
 has been already accomplished) is a great achievement of the English education, 
 seeing that they vi^ere for many centuries the pith and point of our thoughts. The 
 probability that this healthy effect is due chiefly to English education, arises from 
 the consideration that the impurity and wildness began to lose their ground only 
 when English education began to spread, i.e. it was only 20 years ago that they 
 began to vanish. Credulity has passed off, though leaving scepticism in its place 
 as its deputy in many cases, especially with regard to Religion." 
 
 And further on as to the cause of this, on the whole, undoubted 
 improvement : 
 
 "Then to what cause is this amelioration due? The answer is evident. To 
 nothing else most probably than the influence of English education. The sense of 
 duty, estimation of virtue, importance of tnithfulness and honesty, love of their 
 country, and liberty in thought, word, and deed, have begun to take the place of 
 the old impurity and wildness in thought, and credulity of our society." 
 
 Deficiency in moral courage accounts for the results not being 
 greater than they actually are : 
 
 "The reason why the above mentioned qualities and others like them have not 
 yet begun to be displayed in public is, I believe, that the age of practice has not 
 yet come, and the age of theory is still lingering, i.e. the age in which men rest 
 satisfied merely with knowing the meaning and value of some good principles and 
 do not act upon them, having got no mental courage enough to show them by 
 actions." 
 
 The same is the case with religion : 
 
 "Still later {i.e. after Hinduism and Buddhism) they were thrown into doubt 
 by having now Mahommedanism forced upon themselves, then Christianity pre- 
 sented to them ; but doubt alone could not have been sufficient to prevent them 
 from deciding upon a pure religion, had they not been silenced by the base fear of 
 being out-casted, in other words had they not been bound by the ties of caste-dis- 
 tinction — an intricate snare first laid down by the earliest selfish Brahmans, and 
 then kept on firm by ignorance." 
 
 And the purely secular character of the Government teaching is 
 further responsible for this : 
 
 "We must not expect too much from Indian society as to this point, seeing that 
 an effect is adequate to its cause, in other words, bearing in mind that English 
 education has been up to this time neither a religious nor a philosophical one, and 
 hence imperfect. But religion is a matter of heart not of head ; it appeals to the 
 heart alone which is improved and purified only by a i-eligious and moral education. 
 We are not however unaware of how much the missionaries here in India are doing 
 towards it. Hence we are obliged, dividing the present education into two kinds. 
 Government non-religious education and Missionary religious education, to treat 
 of their effects separately. The effects of Government non-religious education 
 lie chiefly in the direction of destroying the beliefs, directly or indirectly, of the
 
 II 
 
 natives, wliether they be Hindus, Mahommedans, Bengalis, Punjabis, Sikhs, or 
 Parsis. No one believes the Ganges as coming down from heaven, or form a 
 finger of some God therein, or eclipses as wrathful expressions of God's tumultuous 
 contests, or some seven seas of delicious fluids as flowing round the world. Still 
 such destructive effects are none the less important on that account, because such 
 effects are the first most necessary steps towards gaining tricth. No one can ap- 
 preciate truth adequately unless he know the absurdities of falsehood. 
 
 The effects of Mission religious education operate chiefly in two directions. 
 
 (i) In that of edifying the natives of this country directly and indirectly, while 
 at the same time it carries on its work of destruction more effectually 
 
 (2) In the direction of creating in the hearts of the natives a strong desire for 
 search after truth — a fact attested by the bustle of so many truth-searching societies 
 as the Arya, Brahma, Prarthana Samajes, or as the Theosophical and vSayyid 
 Ahmed Khan societies, which all clearly point to the strong desire to search for 
 truth. As to the future probable effects of English education on Indian society 
 with regard to religion, all the above facts combine to point out that the day will 
 come when these numerous societies will find out one common universal truth by 
 the light of Western enlightenment and decide upon it. The day will come when 
 the natives of this country, getting sufficient moral strength from English education 
 will bid adieu to this age of theory and will publicly acknowledge what religious 
 opinions they hold, and on what fiiTn religious moral principles they act." 
 
 One more quotation and I have done, and this on the need of a 
 higher family Xi'i^. 
 
 "But as regards their family life the absence of two things is felt more painfully. 
 
 (i) The absence of domestic warmth and happiness. 
 
 (2) The absence of real order and wise management of household things and 
 affairs. 
 
 These are chiefly owing to the ignorant and degraded condition of our women, 
 in which they are generally kept, though a few Hindu and Mahommedan families 
 have begun to have their daughters educated by English ladies. But these families, 
 few as they are, lead us to hope for and expect the day when Indian daughters will 
 generally be found educated and enlightened like their Western sisters making their 
 houses warm and happy." 
 
 On such passages as these I think I need say nothing. This 
 much at any rate they show, that the long fallow ground is being — 
 at least has commenced to be— broken up, and that seeds of deeper 
 thought and higher aspiration are being sown. It remains only for 
 us to pray that in His own good time the Lord of the har\-est may 
 give the increase. 
 
 Cambridge Mission, Delhi. 
 February, 18 S3. 
 
 CAMBRIDGE, PRINTED AT THE UNIVERSITY PRESS.