Telugu trophies [microform]. The jubilee story of some of the principal Telugu converts in the Canadian Baptist foreign mission in India from 1874 to 1924

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SOME OF THE TROPHIES

CANADIAN BAPTIST FOREIGN MISSION BOARD
JUBILEE VOLUME

TELUGU TROPHIES

The Jubilee "StoVy cf some of ths principal - -
Telugu converts in the Canadian Baptist
Foreign Mission in India from 1874 to 1924

Editorial Committee-.

REV. JOHN CRAIG
DR. J. R. STILLWELL
MRS. I. C. ARCHIBALD,
MISS A. E. RASKERVILLE

Published for

THE CANADIAN BAPTIST FOREIGN MISSION BOARD-

By D. E. HATT

Manager, Canadian Branch,

THE AMERICAN BAPTIST PUBLICATION SOCIETY

223 Church Street,
Toronto, Canada

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CONTENTS

PART I. GOD AVARI ASSOCIATION TROPHIES.

PAGE;
1. PASTOR THOMAS GABRIEL --..--. 7

2. PASTORS JOSIAH AND JONATHAN BURDER 12

3. BEERA MIRIAM ---------- 20

4. REV. NICODEMUS ABRAHAM - - - - - - 25

5. PASTOR MULUGU JAGANNAIKULU - - - - - - 31

6. PASTOR TULURI CORNELIUS - - - - - - 35

7. CORNELIUS' AUNT MARTHA ------- 39

8. DR. DUNDI LUKE JOSHEE ------- 42

9. FOUR WOMEN OF RAM'ACHANDRAPURAM FIELD - - - 51

10. THREE PASTORS OP RAMACHANDRAPURAM FIELD - - 58

11. MR. CHETTI BHANUMURTI ------- 66

PART II.-NORTHERN ASSOCIATION TROPHIES.
1. MR. BHAGAVAN BEHARA -------- 61)

2. MAKOVALI SEETARAMIAH AND SURAMMA 72

3. GURAHATl AND HARRIAMMA ------- 77

4. BALLA GURANA AND His SON BASAVANNA - - - 84:
5. PIONEER HELPERS AT BOBBILI ------ 91

6. SAVARA GUMANNA ------.-- - 95

7. MR. N. D. ABEL --------- 99

8. MR. SOMALINGAM AND MR. APPALANARASIMHUI/T - 102

9. MR. KESAVARAYA SARMA MANDAPAKA - 107

10. DAVID AND LIZZIE - - - - - - - -111

11. BOKKA SUBBARAIDU - - - - - - - - IKj

12. PANGA APPANNA --------- 122

PART III. KISTNA ASSOCIATION TROPHIES.

1. THE KARRE BROTHERS - 127

2. ADDEPALLE MARIAMMA ------- 133

3. PANTAGANI ANNA AND CHINNA SAMUEL - - - - 138

4. KUCHIPUDI YAKOB - - - - - - - - 141

5. PASTOR PANTAGANI PEDDA SAMUEL - - " - - - 144
6. Two PASTORS OP AKIDU ------- 149

7. REV. TODETI ABRAHAM, AVANIGADDA - 156

8. PULAVARTI SAMUEL AND PASALA RATNAM - - - 161

PART IV. THE PIONEERS.
1. PASTOR DAS ANTHRAVADY - - - - - - - 165

2. CHOWDHARI PURUSHOTTAM 170

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EDITOR'S PREFACE

The attention of the reader is called to the steps by
which, in God's providence, Canadian Baptists were led
to the Telugus. Mr. D. Anthravady, who was pastor
of a church in a Telugu regiment, was at a station of
the English Baptist Mission, when he came into the
light, but he joined the London Mission at Vizagapatam.
A few years later a Major-General showed him from
the Bible that he ought to be immersed, so the church
in the regiment soon became a Baptist church. Mr.
Anthravady met Mr. Thomas Gabriel in Madras, and
taught him about baptism. Later he met also Mr.
Josiah Burder, and taught him.

Moreover, largely through Mr. Anthravady's work, a
beginning was made at Akulatampara near Parlakimedi,
and some useful workers were raised up. Mr. Puru-
shottam also had a share in this. The story of his life
tells why he was baptized in the English Baptist Mis-
sions.

At the other end of our Mission field near the Kistna
river, we should notice that Kodali Samuel, one of the
first baptized at Vuyyuru, was the means of bringing
Kuchipudi Yakobu into the light, and the latter passed
on the good news to Todeti Abraham. Read the stories
of their lives.

JOHN CRAIG.

INTRODUCTION

S the title implies, "Telugu Trophies" is com-
posed of the brief histories of the conversion
and careers of a number of Telugu men and
women who, during the last fifty years, have found
Christ in the Canadian Baptist Mission in India. They
have been and are leaders among their own folk not
merely because of natural gifts and training but also
not infrequently on account of their pre-eminence in
suffering for His sake. They have been chosen by the
missionaries who know them best and who, in many
instances, aided them to win the battle over tempta-
tion and sin chosen from a multitude of saved who,
including those who have fallen on sleep during the
half century, can scarcely be less than twenty-five
thousand. It is fitting that in the commemoration of
the Jubilee of Canadian Baptist Missions in India their
experiences should be recounted, for the glory of His
Name and the encouragement of His followers.

"Telugu Trophies" will assuredly quicken and
strengthen faith in the power of the Gospel unto salva-
tion and in the keeping power of that Christ out of
Whose hand no one can pluck His sheep. Further,
He who can win, against such fearful odds, the passion-
ate and abiding loyalty that is again and again
recorded in these pages cannot fail ultimately to draw
the Telugu race unto Himself.

H. E. STILLWELL, General Secretary,
Canadian Baptist Foreign Mission Board.

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PART I.

TELUGU TROPHIES

From the

GODAVARI ASSOCIATION

PASTOR THOMAS GABRIEL.

BY REV. JOHN CRAIG.

The name of Thomas Gabriel should be known and
honored by the Baptists of Canada. It was his appeal
that led the Foreign Mission Society of Ontario and
Quebec to send Rev. John McLaurin and Mrs. Mc-
Laurin to Cocanada in 1874.

Thomas Gabriel was born on December I5th, 1837, at
Masulipatam, a seaport about twenty-four miles from
Vuyyuru. Afterwards his parents lived for two years
at Narsapur, twenty-four miles east of Akidu, and then
removed to Rajahmundry on the Godavari river.
Thomas was about ten years old at this time. He had
attended a mission school while at Narsapur, and he
went to a mission school at Rajahmundry, which he
continued to attend till 1855, when he was eighteen
years of age. Two years later he secured employment
as a clerk in the Government Telegraph Office at
Dowlaishwaram about four miles south of Rajahmun-
dry. Having a great desire to learn telegraphy he paid
a young man to teach him the alphabet, and then bought
a dummy, on which he practised day and night till he

8 TELUGU TROPHIES

mastered the art. His diligence was soon observed and
rewarded. When Mr. Gabriel was about twenty-three
years of age he became a Christian, and was received
into the Lutheran Church. In 1865 ne was transferred
to the Telegraph Office at Cocanada. ,

About this time his father and mother became Chris-
tians, and took the name "Gabriel," which their son had
taken when he became a Christian, his name having been
Taleru Marayya. Mr. Thomas Gabriel's mother was a
sister of the father of the Karre brothers of Gunnana-
pudi so that he and they were first cousins. Then he
married their sister and the eldest of the Karre brothers
married his sister, who is still living near Gunnanapudi.
While Mr. Gabriel was still employed in Dowlaishwaram
he visited .his relatives at Gunnanapudi and Mr. Karre
Samuel and his wife visited Mr. Gabriel at Dowlaish-
waram, and decided to become Christians.

Mr. Gabriel was in the Telegraph Office at Nilapalli
near Yanam for a year, after which he was sent back to
Cocanada. About 1867 he was ordered to go to Bom-
bay, but while in Madras on his way there he fell ill
and was sent to the hospital, where he was visited by
an earnest Christian, Mr. Das Anthravady, who was a
Baptist. Not unnaturally, the subject of baptism came
up in their conversation, the result being that Mr.
Gabriel was convinced that he should be immersed.

Another man having been sent to Bombay, Mr. Gab-
riel returned to Cocanada. He seems to have under-
gone a complete spiritual change by his contact with
Mr. Anthravady. He felt that he had been in bondage
to the law before that. He began to speak to everyone
about salvation through faith in Christ, and confession
of faith in baptism. His superiors objected to his

PASTOR THOMAS GABRIEL

preaching so much ; hence he resigned his position in the
Telegraph service in January, 1869, leaving a salary of
seventy rupees a month with a prospect of a consider-
able increase and a good pension on retirement. He
worked in connection with the Godavari Delta Mission,
making the Kolair Lake region the chief field of his
labors. In 1870 his views changed in regard to some
points of church order, and he separated from the above
mission, and opened a tannery at Cocanada for the sup-
port of his family and some preachers and teachers who
were working with him.

The tannery was not a success, so when Mr. Gabriel
had used up all his private means, he found it neces-
sary in 1871 to seek help, and went to Madras to offer
his mission to the Strict Baptists of England through
their agent Mr. Doll. He was not acquainted with any
American or Canadian Baptist Missionaries when he
set out for Madras, but on his way to that city he
halted over Sunday at Ramapatnam and met Messrs.
Timpany and McLaurin. The latter, writing on August
24th about Mr. Gabriel's visit, said, "He preached on
Sunday from Isaiah 55: i. It was peculiarly refresh-
ing to hear him talk of the impossibility of earthly things
satisfying a thirsty soul, and of the full satisfaction re-
ceived through faith in Christ." Mr. Gabriel was not
successful in his search for help, and hence on his return
to Cocanada he reopened the tannery, which had been
closed before he left for Madras. He continued to
correspond with Messrs. Timpany and McLaurin, who
helped him not only with advice, but also with gifts of
money.

Mr. Gabriel was ordained while in Madras; so in
March, 1872, when he made a tour in the Kolair Lake

io TELUGU TROPHIES

region, he baptized some converts at Chinnamilli, four
miles north of Akidu and others at Gunnanapudi, about
twenty miles southwest of that station, and since 1875
the headquarters of a church. Some converts at this
place had requested a missionary of the Church Mis-
sionary Society at Masulipatam to baptize them, al-
though they were relatives of Mr. Gabriel and the fruits
of his work, the very first converts having been Mr.
Karre Samuel and his wife, who were Mr. Gabriel's
cousin and sister. In July, 1873, Mr. Gabriel reported
thirty-one recent converts baptized at Gunnanapudi and
eight baptized at Chinnamilli. He reported also a
schoolhouse built at Gunnanapudi.

Mr. Gabriel's financial difficulties increased greatly in
1873, and as no help came from the Strict Baptist Mis-
sion he appealed to American Baptists who had already
more than they could care for. Finally he appealed to
the Baptists of Ontario and Quebec through Messrs.
Timpany and McLaurin. At the annual meeting in
October the Foreign Mission Board after long and care-
ful deliberation decided to take up the mission. Mr.
McLaurin was authorized by cable to go to Cocanada.
This he did in March, 1874, arriving, on the I2th of the
month. He found only a few not very well instructed
Indian Christians in Cocanada, the majority of Mr.
Gabriel's converts being in villages near Kolair Lake.

On July i8th, Mr. Gabriel set out with Mr. McLaurin
on a tour to the Kolair region. They spent a Sunday
at Ganapavaram, twelve miles northeast of Akidu, and
nine converts were examined and baptized. Passing
through Kolair Lake they reached Gunnanapudi, where
service was held in the forenoon on Sunday and several
asked for baptism. In the afternoon a meeting was

PASTOR THOMAS GABRIEL 11

held at a neighboring village, and twelve persons were
received and baptized. In his report for the year Mr.
McLaurin stated that Mr. Gabriel had spent much time
in hard work on tour. The church statistics for the
year (1874) showed that 133 had been baptized, and
that the total membership at the close was 219. The
converts received may well be credited chiefly to the
work of Mr. Gabriel.

At the end of the year this brother came in from tour
very ill with fever. Everything possible was done to
save his valuable life; even the Government doctor
stayed with him; but all to no purpose. On January
ist, 1875, h e P asse d away, 'his latest word and smile
testifying to the preciotisness of the Lord Jesus. Mr.
McLaurin wrote of him that he was a great student of
the Bible, and understood well God's way of saving men.
He gloried in the Gospel; he loved and honored his
Lord, and he loved and hungered for the souls of men.
No matter how much he had set his heart on any plan,
the moment it was shown to him that it would interfere
in the least degree with the glory of God, he put it
under his feet. His final illness lasted a week. When
Mr. McLaurin went into his room he opened his eyes
and said, "Oh, I am in Heaven." At another time when
his wife sat by his bed weeping, he said, "Fear not,
fear not, my Lord is with me, is with me." The day
before he died Mr. McLaurin said, "Brother Gabriel, is
Jesus precious to you?" His wandering thoughts came
back, and eagerly, joyously he replied, "Most precious,
most precious, most precious."

PASTORS JOSIAH AND JONATHAN BURDER.
By Rev. John Craig.

I. JOSIAH BURDER.

Soon after the
death of Pastor
Thomas Gabriel on
Jan. ist, 1875, Mr.
McLaurin was cheer-
ed by the coming of
Mr. Josiah Burder, a
Baptist brother who
had been living at
Ganjam, not far from
Berhampore. On the
suggestion o f Mr.
Gabriel, Mr. McLaur-
in had invited Mr.
Burder to assist, in
the work at Cocan-
ada.

This brother was
born a t Chicacole,
about 1830. He was
a Sudra, and belong-
ed to the sub-caste
known as S r u s t i
Karnams. Rev. S. S. Day and his wife, the first Ameri-
can Baptist missionaries to the Telugus, landed at Cal-

Josiah Burder.

PASTORS JOSIAH AND JONATHAN BURDER 13

cutta in 1836, and proceeded to Vizagapatam to visit the
missionaries of the London Missionary Society. After
a few months there they moved to Chicacole, and con-
ducted mission work for nearly a year. Josiah Burder
attended a school which was under Mrs. Day's supervi-
sion, and received his first impressions of the truth.

Some years later the London Mission Society occupied
Chicacole, and Mr. Chowdhari Purushottam worked as
an evangelist from 1844 till 1850. Mr. Burder became
a Christian probably through the influence of this
earnest evangelist, and for a time he served as a teacher
and later as a preacher in the mission. Afterwards he
went to Ganjam and became a clerk in the Department
of Public Works. He used to preach in Oriya on Sun-
days, and a pious English engineer induced him to de-
vote all his time to preaching, and promised to pay him
a salary. Like Pastor Thomas Gabriel; Mr. Burder
became a Baptist through the influence of Rev. Das
Anthravady, pastor of a Baptist Church in the 4ist
Native Infantry Regiment, where he had charge of the
Officers' Mess.

In 1874 Mr. Burder lost his wife who was a daughter
of Mr. Purushottam. When he came to Cocanada early
in 1875, m ' s son Jonathan and a daughter and younger
son were with him. In August of this year he accom-
panied our missionaries, Messrs. McLaurin, Churchill
and Boggs on their tour of exploration. Tuni, Yella-
manchili, Vizagapatam, Bimlipatam, Vizianagram, Bob-
bili and Palkonda were visited on this tour. They have
all become stations of the Canadian Baptist Mission.
Soon afterwards when Mr. Timpany visited Cocanada in
October Mr. Burder was ordained as a minister of the
Gospel. He was faithful in pastoral and evangelistic

14 TELUGU TROPHIES

work during the six years that he was spared to the
mission. Until the Akidu field was separated from Co-
canada and committed to the care of its own missionary,
Mr. Burder often made tours over that region also, going
as far as Gunnanapudi.

Mr. Craig's first visit to the Christians of those vil-
lages was made under the guidance of this brother in
March, 1879. It was a privilege for the new mission-
ary to be intimately associated with such an experienced
Indian worker even for two or three weeks. Mr. Bur-
der was a quiet man, who weighed his words before
speaking, and who, while having a good command of
Telugu, was accustomed to speak very deliberately. To
listen to sermons and addresses in Telugu by such a
speaker was a boon to one who was learning the lan-
guage. Mr. McLaurin wrote as follows about this bro-
ther in 1880: "He is studious and thoughtful, thor-
oughly versed in the religious customs and ceremonial
of the Hindus; and has few peers in dealing with cavil-
ling Brahmans. In dealing with the native Christians
he is kind, yet firm; and in his contact with Hindus he
is conciliating and convincing." Mr. McLaurin adds
that one evening, while they were all sitting on the ver-
anda chatting, Mr. Josiah began telling of his experi-
ences during the day, preaching in the streets, convers-
ing with the people and finding them eager to hear.
Some one made the remark that it was pleasant to be so
engaged. "Oh, yes," Mr. Josiah said, "my rice never
tastes sweet to me in the evening, unless I have told
some one about Jesus during the day."

A special evangelistic effort was made by Mr. Burder
in 1881 during the period from February to May.
Every evening he took a party of girls from the Board-

PASTORS JOSIAH AND JONATHAN BURDER 15

ing School to sing, and, if occasion offered, to speak to
the women. All through Cocanacla and in more than
a score of near-lying hamlets crowds of both sexes
heard the Gospel sung and spoken. A few months later
on Sept. 4th, Mr. Burder passed away after performing
a marriage ceremony in the chapel. His death was a
sad loss to the work. Mrs. J. C. Yule described the
incident in a poem, part of which is as follows :

THE PASTOR STOOD
Before the plighted pair, and once again
He read God's Word in the mellifluous speech
Of his own land, and lifted up once more
His voice in prayer, and then passed on
To the brief utt'rances that made them one.
But here his words became confused. His mind
Wandered as he who dreams; and when at last
The rite was ended, they who saw him felt
'Vague fears of coming change. They brought the pen
And bade him write. "And are we then," he said,
"To talk no more about the blessed word,
To pray no more?" "All that is over now,"
The teacher gently said. "Only your name
Is wanted to this record; pray you sign!"
He took the pen and wrote, but his own name
Seemed a forgotten thing. The faithful hand,
True to the prompting of the fervent love
Which burned within, essayed no more to trace
His own poor name, but "Jesus, Jesus," that
Which filled and overflowed his inmost soul,
And washed it clean of every other name.

"Why at the marriage, Sir,
"Spake you so strangely?" his attendant said.
"I'm going on a journey," he replied,
And spake no more. A few short hours, and he
Had passed beyond their vision;
And, ent'ring the fair City, had sat down
Beside the Lord he loved.

i6 TELUGU TROPHIES

II. PASTOR JONATHAN BURDER.

Jonathan Burder was about eighteen years of age
when he accompanied his father to Cocanada in 1875.
He was employed as teacher for some years, but soon
showed considerable ability as a preacher, and at God's
call he devoted his life to the work of the Gospel min-
istry. He was married on March 6th, 1880, to Amelia
Keller, who had visited Canada with Mr. and Mrs.
Timpany. The ceremony was performed by Dr. Jewett
of the American Baptist Mission, who was in Cocanada
at the time, working with Mr. Timpany on the revision
of the Telugu Bible. After his father's death in 1881
Mr. Jonathan became pastor of the Telugu Church.
His ordination took place on January I2th, 1884, He.
was a devoted evangelist, and did a great work espe-
cially in Cocanada, not only by his public preaching, but
also by his private conversations with many men of the
Hindu community. He had learned a great deal about
Hinduism from his father, and his mind was stored with
pithy sayings and Sanskrit verses, which he used with
great skill in answering men who tried to interrupt him
when he was preaching in the streets. He had a power-
ful voice and a great command of his mother tongue.
While his father always spoke in a quiet and deliberate
way, Mr. Jonathan's words poured out like a flood. At
meetings of the Godavari Association it was a treat for
the delegates to listen to an address by this eloquent
brother. On one occasion he addressed the students in
the Seminary on "Preaching in the Villages," and when
a small book of model sermons was published one of
his sermons was included.

The Cocanada Church and the Mission lost the ser-

PASTORS JOSIAH AND JONATHAN BURDER 17

Rev. Jonathan Burder and Family.

iS TELUGU TROPHIES

vices of this worker in 1900. He died of cholera on
August 3ist. Some months afterwards when Miss
Simpson was making her first visit to a home in Cocan-
ada, the man of the house told her of his faith in and
love for Christ. He assured her that there were one
hundred men in the town whom he knew, who were
like Nicodemus, afraid of their friends, afraid of being
put out of caste, but who were Christ's disciples at heart.
He and the others had been wondering why Jonathan
Burder's visits had ceased; they had not heard of his
death.

Mr. Jonathan's wife Amelia was the daughter of
Ezra Keller, a Telugu Preacher in the American Baptist
Mission. When Mr. and Mrs. Timpany went to Can-
ada on furlough in 1876, they took Amelia with them,
and put her in Woodstock College. When she returned
to India in December, 1878, she showed her good sense
by giving up the use of European clothing and going-
back to that of her own people with some slight modifi-
cations. Until her marriage in March, 1880, she as-
sisted Mrs. Timpany in caring for the girls in the
Boarding School at Cocanada. Her marriage when she
was over twenty years of age was a good example for
Christian girls and their parents, who think that sixteen
or fifteen or even fourteen is the proper age for mar-
riage. She was a help to her husband as long as he
lived, and survived him only eight months. Their
first-born was a son whom they named Josiah after his
grandfather. Miss Simpson undertook the expenses of
his education, and had the joy of seeing him become a
good helper in the work as headmaster of her school
for Caste girls. He was married to a daughter of Mr.
Panga Appanna, of Parlakimedi, whose story is told in

PASTORS JOSIAH AND JONATHAN BURDER 19

another chapter. Mr. Josiah died rather suddenly, Feb.
3rd, 1904. Miss Simpson mourned for him as for a dear
relative, and through her efforts a stone was erected in
the cemetery at Cocanada in memory of Pastors Josiah
and Jonathan Burder, the latter's wife, Amelia, their
son Josiah, and also Jonathan's brother Charles. Nearby
is the grave of Pastor Thomas Gabriel, and here the re-
mains of several of our missionaries have been laid to
rest.

BEERA MIRIAM.
Z?v Miss A. E. Baskerville.

Long before the Canadian Baptists had thought of
sending missionaries to India, away back in 1848, in
Kommalamudi,, a village in Gudivada Taluk of the
Kistna District, a little baby girl was born to Vanga
Dliarmayya. She was the fifth child, there already
being two boys and two girls in the family. To this
little girl was given the name of Adamma. No doubt
she had much the same experiences as the other little
girls of her country and her time, but as Dharinayya and
his family were not Christians, her childhood was short.
When she was of "suitable age," we are told, she was
married according to Hindu custom to Beera Venkayya,
a man considerably older than herself, as his second
wife. "Suitable age," in those days, was probably from
twelve to fourteen possibly less. Venkayya's home
was in Dowlaishvaram, a town a few miles from Rajah-
mundry on the Godavari River. The young bride was
very zealous in the worship of the idols, and received a
good name among the neighbors on account of her piety.

Her husband's elder sister was a Christian, and there
were some Christians among the neighbors. Through
them she heard the Gospel, was convinced of the Truth,
and was baptized in Rajahmundry at the same time as
Thomas Gabriel, becoming a member of the Lutheran
Church there. It was through the influence of Rev.
Thomas Gabriel that she and her husband later joined
the Baptist Church. As is sometimes the case, the new
converts changed their names, and thereafter Venkayya

BEERA MIRIAM 21

was known as Zaccheus, while Adamma adopted the
name of Miriam.

Zaccheus was earning his living by working as a ser-
vant in gentlemen's houses, and this made it necessary
for them to move about a good deal, but wherever
Miriam lived, by her words and by her life, she made her
dear Saviour known to those who were her neighbors
and her friends, and was a good zealous church mem-
ber. After Zaccheus had been in service in Rajahmun-
dry, Secunderabad, and other places, he came with his
wife and little daughter to Cocanada, where he remain-
ed until too old to work. He took service as cook with
Miss Folsom, Principal of the Timpany Memorial
School in Jagannaikupuram, which is the name given to
that part of the city south of the river.

Miss Folsom says, "Away back in the eighties (1885,
I think), Zaccheus became my cook, and I well remem-
ber when he brought his wife, Miriam, and introduced
her to me. How pretty she looked with her wavy,
glossy hair, handsome cloth, and just enough jewels to
set off the rich brown of her throat and arms. Zaccheus
was proud of his wife and liked to dress her well. The
question of Christians wearing jewels came up in those
clays, and it cost Zaccheus and Miriam a hard struggle
to decide that she should remove hers. I suppose that
the one great objection was that it would make her ap-
pear like a widow. They, with Lydia, their daughter,
lived in a little house in the church compound until we
moved to the big school, after which they occupied a
room in the school compound until Zaccheus built a
house for himself in the Christian petta."

"As our school developed we engaged more servants,
and had Telugu worship with them daily. Two of the

22 TELUGU TROPHIES

servants and a number of our boarders could read the
Bible in Telugu and sing Telugu hymns. Miriam and
Lyclia led us with their sweet voices. Bibles and hymn
books were furnished for all who could read. 'Miriam
explained the passage read and led in prayer. In this
way we had some precious seasons together. One, at
least, was converted there, and has been a Christian
worker ever since. At our annual New Year's dinner
for our servants and their families Miriam was always
ready to offer prayer and to give a little sermon to the
assembly. She was instant 'in season and out of season',
speaking a word whenever possible for her Lord and
Master."

In her first work as Bible woman she was supported
by Miss Folsom. She helped her husband about the
kitchen in the forenoons, and accompanied Miss Priscilla
Beggs in her visits among the women in the afternoons.
Later, when Miss Hatch was in charge of the Bible work
in Cocanada, she was appointed as a regular Bible
woman on the staff, and continued when Misses Simp-
son, Murray, Pratt and Baskerville were directing the
work.

Miriam was Miss Beggs' assistant until her death on
Nov. 28, 1918, with the exception of the time when
Zaccheus, too old for further service, insisted upon going
to live with her people in Gunnanapudi. It was a sore
trial to her to leave her old home and her much-loved
work. Mr. Davis, who w T as Cocanada field missionary
at that time, bought their little property, with the under-
standing that if ever she returned, she should have a
place there until called to her home above. A number of
workers' houses were built on the lot, which has ever
since been mission property. After the death of

BEERA MIRIAM 23

Zaccheus she gladly came back to her work among the
women of Jagannaikpuram. For some years a room
was given her with the other workers, but finally it be-
came uninhabitable through lack of proper repairs, and
it became necessary for her missionary to rent a com-
fortable room for her elsewhere.

Two or three times during her life she fell ill and was
raised up again, as it were, from the very gates of death.
Her only daughter was the cause of much sorrow to her,
and in her old age the shiftless husband of her grand-
daughter, instead of being a help to her, was with his
family a burden upon her scanty resources. Many
times after her husband's death she had to endure priva-
tion, because her salary as a Bible woman, while amply
sufficient for her own support, was not large enough to
stand these unreasonable demands upon it. The death
of her husband, her daughter, and other near relatives
caused her great grief, but in all her tribulations, uncom-
plainingly borne by the Lord's help, she achieved victory
through grace.

She never quarrelled with anyone, but lived on terms
of harmony and friendship with all her fellow workers,
who counted her fellowship dear and desirable. Her
prayers, so faithful and earnest, were an inspiration and
uplift to many. She was very careful to give instruc-
tion in the Christian life to the members of her house-
hold. She loved hospitality, and with great piety and
love she helped and comforted the Lord's people. She
was always a regular attendant at Divine worship, and
let the preacher be old or young, she gave earnest heed,
and counted the teaching precious.

She kept on faithfully at her work in spite of increas-
ing age and increasing weakness, and it was, her privilege

24 TELUGU TROPHIES

to work until within two months of her death. Her
zeal and love burned brightly until the very last. Though
she lived to be seventy, and read her Bible daily, it was
never necessary for her to use spectacles. In her last
sickness, when her days were numbered, she seemed to
see visions of her dear Lord and the angels of God, who
had come to take her away, for she frequently ex-
claimed: "Behold! My King! My God! I am ready!
Receive me to Thy embrace." She lived a long, faith-
ful life of piety and usefulness in the Master's service,
and beautifully adorned the doctrine she professed.

"Favour is deceitful and beauty is vain, but a woman
that feareth the Lord, she shall be praised. Give her
of the fruit of her hands, and let her own works praise
her in the gates !"

REV. NICODEMUS ABRAHAM, 1868-1920.
By Rev. J. R. Stillwell.

In his Annual Report, 1919-1920, the Foreign Mission
Secretary, the Rev. H. E. Stillwell, himself two terms a
missionary in India, his second term with Mr. N. Abra-
ham associated with him in the work of theological edu-
cation, wrote concerning him as follows :

"On February ist, 1920, there fell asleep in Jesus, at
his humble home in Cocanada, Rev. N. Abraham, for
thirty years Dean in Theology of the Mission Seminary,
and undoubtedly the leading Indian Christian of our
native flock. He had taken the full theological course in
the Seminary founded by William Carey at Serampore,
was a profound student of the Word of God, and deeply
spiritual in his presentation of it. By far the great
majority of all the Indian Christian preachers and
teachers on our Mission Field today, have sat in his
classes, and received the impression of his unique per-
sonality. It is safe to say that the passing of no one
else on our Mission Staff . . . could have caused a
deeper or more widespread sense of inestimable loss.
The prayer of the Foreign Mission Board is that God
may raise up many from among our Telugu people of
like noble character and loyal service."

Nicodemus Abraham was born at Dowlaishwaram, a
town at the head of the Goclavari Irrigation system, on
the 24th of May, 1868. There is a tradition concerning
his childhood, that in his first month a missionary visited
the home, took the babe in his arms, blessed him, and
assured the parents that the child would grow up and fill
a large and useful place in life.

26

TELUGU TROPHIES

He received his primary education in the mission school
of his native town. On the completion of his studies as
far as this unpretentious school would carry him, he
entered the Government Board School of the same place,

Rev. N. Abraham.

and studied up to the High School entrance examination.
Here he received much ill-treatment 'from his Hindu
schoolmates, being the first and the only Christian boy
in the school. He then proceeded through the High

REV. NICODEMUS ABRAHAM 27

School curriculum, in a Rajalimundry school of Second-
ary grade, which was four miles distant, and which dis-
tance, long and dusty though it was to the young boy,
he walked morning and evening. He is said to have
received no mission help during his studies, but lived
at home and from there, through persistence and youth-
ful energy and eagerness, acquired the grounding which
was so well to serve him in after years.

During his school period he was a regular attendant
at all mission services, took a deepening interest in the
faith of his parents, both of whom were sincere Christ-
ians, the father being a preacher of the gospel ; and when
grown to maturity was baptized on an evidence of his
faith by Mr. Heelis of the Godavari Delta Mission, but
later joined the Samalkot Seminary Telugu Baptist
Church, with the full consent of Mr. Heelis, when it
became plain that he would be permanently associated
in the work of the Seminary, whither he came as there
was no work of the kind he wished to do elsewhere.
When he joined the Seminary staff, he had passed the
matriculation examination of the Madras University,
which at the time, a generation ago, was a high educa-
tional standard in the Canadian and American Baptist
Telugu Missions the Canadian Mission having no Uni-
versity Matriculates at all and the American Baptist only
three ; whereas today there are over one hundred of this
grade in the Canadian Baptist Mission alone.

Mr. Abraham joined the Seminary staff in 1888. The
Seminary at the time included three departments liter-
ary, Biblical and theological. His application was for a
post in the literary department, in which he was given
an appointment as First Assistant ; and a little later pro-
moted to the Headmastership of the literary department.

28 TELUGU TROPHIES

This he filled with splendid efficiency. For he was a
good disciplinarian as well as a successful teacher. But
more noticeable than these very necessary qualities, was
his thorough Christian character sincere, consistent, in-
telligent, and grounded in the faith. He knew in Whom
he believed, had a reasoned faith of his own, and was not
moved from it an inch by any kind of influence. He
kept in the "middle of the road", not indulging in
extremes; but was always moderate, steady and a sin-
cere adherent of the fundamentals of the faith. He was
reliable and could always be counted on. You knew
where to find him. He was a safe man, but not safe
because he feared to launch out he was safe because
his beliefs were founded on an unshakable experience.
He possessed the spirit of Christ in a remarkable degree,
which he manifested daily in word and deed. He was
uniquely even-tempered, and lived superior to the gusts
of various passions' which frequently sweep even the
calm Hindu from his feet. He had that "self-control"
which is the great desideratum, the summum bonum, of
the religious Hindu. His life was exemplary, his influ-
ence beneficial, and his presence in the school helpful.

Up to 1887, the biblical and theological courses in the
Seminary ran parallel with those in the literary depart-
ment. This parallelism served all purposes in the early
days of the Mission, while teachers were few and the
teaching elementary; but as it did not give place for
thorough work in any one department except at the ex-
pense of another equally important in its way, it came
about that the various courses were separated and con-
verted into independent studies. Thus the theological
course was converted into a department by itself, and
likewise the literary course.

REV. NICODEMUS ABRAHAM 29

The theological course alone concerns us here. In
the early nineties of the last century and until quite
recently, the students received into the theological de-
partment were of two grades, designated Primary, and
Lower Secondary. The theological course was framed
into a four years' course the first two preparatory for
the Primary students in order to prepare them to enter
upon theological studies proper in the third and fourth
years, in which the L.S. students joined them. When
this adjustment was made, the necessity at once arose
for an increased staff, for there was now more work
than the missionary himself could get through in the
theological section of the school. This increase in the
theological staff could not have come from the mission-
ary ranks, even if desirable, which it was not. As there
were no Indian Christians with the necessary training
and equipment, there was no other recourse than the
training of such.

Fortunately, there was Mr. N. Abraham at hand, who
being eminently suitable, was sent on to the Serampore
Theological Seminary with his own full and hearty
assent. He took the full three years' course in English
in the Seminary, during which he made his mark. For
he was possessed of a maturity, sincerity, and intelli-
gence, rare in the classes; and he received the highest
commendation from his teachers, who were sufficiently
interested to make inquiry as to whether there were
others in the Canadian Baptist Mission like him. They
themselves had few like him.

On the completion of his theological studies, he was
given work in the theological department of the Semin-
ary, in which he gave faithful service, which service he
continued under my successors, Messrs. Craig, H. E.

30 TELUGU TROPHIES

Stillwell, A. S. Woodburne, H. B. Cross, and H. D.
Smith, all of whom were impressed by his sterling char-
acter, integrity, and splendid ability. He was to all in-
tents and purposes an assistant missionary, and filled the
missionary's place whenever the latter was absent at the
hills, or on other service.

Mr. Abraham passed from this life February 1st,
1920, after 32 years of varied service, during which long
period he came to be ever more deeply appreciated and
ever more widely known, not only in our own mission,
but in others as well, as he was always pressed into
service at all conventions. Besides the performance of
his duties in the Seminary, he gave eminent service in
Home Mission work, being- an influencial member of the
Home Mission Board. For a time, he wrote and edited
a small periodical, but there was not sufficient support
in the nineties of the last century to keep it alive.

Mr. Abraham was given ordination, and served as
pastor of the Seminary church, to which he ministered
with great acceptance. He passed away on a Saturday
night after preparing his notes for the Sunday morning
preaching service. Though passed on before, he still
lives in the lives of the men trained in his classes and
influenced by his Christian spirit and character. We
mourn his loss, but thank God for his life and service,
so loyally rendered to the mission and to his divine
Master. The workmen pass, but the work continues.
For the work is of God, and the workmen his instru-
ments, prepared and raised up by Him, for every emer-
gency and time of need ; and as Mr. Abraham served his
own day and generation, we firmly believe there will
follow others fitted and qualified for the coming days
and new generations,

PASTOR MULUGU JAGANNAIKULU.
By Rev. John Craig.

When Mr. and Mrs. McLaurin occupied Cocanada as
our first mission station in March, 1874, M. Jagannaikulu
was a boy of ten years. Hence he remembers Mr.
Thomas Gabriel and his tannery and Mrs. Gabriel and
her wood-yard. The lad's home was for a time near
the rented house in which Mr. McLaurin and his family
lived. Later his home was in a hamlet near the Mission
compound which was bought early in 1876. The mother
soon became a Christian and the son attended the Mis-
sion School, and was baptized after Mr. Timpany had
taken charge. B. Subbaraidu, who became Mrs. Archi-
bald's helper, was baptized at the same time. Jagannai-
kulu was among the first students to enter the Seminary
at Samalkot when it was opened by Mr. McLaurin in
Oct., 1882, and was a member of the first graduating
class in April, 1886. It is interesting to note that T.
Cornelius and P. David, whose histories are given in
this book, were fellow-graduates, and that B. Subbaraidu
also was a classmate. His history tells why he did not
complete the course with them. When the Seminary
reopened in July Mr. Jagannaikulu was appointed a
teacher, and in the following November he was married
to Morampucli Mary,, who had attended Mrs. McLaurin's
Boarding School for girls. At the meeting of the As-
sociation at Cocanada in January, 1887, he was ordained.
Owing to the smallness of the missionary staff, the
Seminary was closed from April, 1887, till July, 1888.

32 TELUGU TROPHIES

During this time Mr. Jagannaikulu was engaged in
evangelistic and pastoral work at Gokaram, twenty miles
west of Samalkot, and at the end of 1887 the missionary
reported that he had been doing efficient work there and
in the surrounding villages.

From July, 1888, Mr. Jagannaikulu was on the Semin-
ary staff continuously for fourteen years. In 1891 the
principal set him apart to the work of teaching the
Bible; hence he has a good general knowledge of that
Book. Before Mr. J. R. Stillwell went- on his first fur-
lough in 1894, in reviewing the work of the Seminary he
wrote: "Mr. Jagannaikulu has been with me from the
beginning, and has proved himself a good teacher in the
school, a spiritual preacher in the church, and a safe
counsellor in difficulty." From the time that the Home
Mission Society was organized in 1888, Mr. Jagannai-
kulu took a deep interest in its work and often filled
the office of secretary. In 1890 he spent his vacation in
touring over the Akidu field, which included Vuyyuru
then, seeking to stir up the members of the churches to
fuller consecration of life and property, especially in
connection with the Home Mission work. Since the
organization of the Convention with its various Boards,
Mr. Jagannaikulu has served at times as secretary of
the Home Mission Board which continues the work of
the former Home Mission Society,

In 1902 Mr. Jagannaikulu took up the work of an
evangelist in Cocanada. At the beginning of 1906 the
field was divided into North and South Cocanada, and
a new church was organized in Jagannaikpur with about
fifty members. M'r. Jagannaikulu was pastor of this
church for a few. months, but in May he was called to

PASTOR MULUGU JAGANNAIKULU 33

be pastor of the mother-church as a temporary arrange-
ment. The report for 1907 says that he had rendered
very efficient service during the year. He is still pastor
at the present time. The Cocanada Church consists of
the members who reside on the north side of the canal
that divides the city, and also those who live in villages
north and west of the city. In addition to pastoral work
there is room for extensive evangelistic work also, in
which Mr. Jagannaikulu has taken his share. AVhen
preaching to an ordinary audience in the villages he
speaks in an interesting and impressive Avay. As an
illustration of this, in telling of the wretchedness of the
Prodigal Son when a famine came after he had Avasted
all his money, Mr. Jagannaikulu said it was like accident-
ally hitting with a pestle one's finger that was already
sore with a felon.

Mr. Jagannaikulu's wife Mary has been a worker with
the lady missionaries for many years. As is the case
with all Bible women in the city, Mary has a number of
houses allotted to her for regular visits, so that the
work to be done calls for a steady effort from day to
day and from week to week. In one of the annual
reports it is said that she had had a longer holiday than
usual during the hot season, but that during the rest of
the year she had worked in her bright, enthusiastic way,
and that her monthly reports had been very encouraging.
Among her pupils there were at that time ten women
who had given in their names as desiring to trust only
in Christ, and asking prayer for themselves, their hus-
bands and families.

Before telling about two of her daughters it may be
said that she herself is a daughter of Morampudi Sarah,

34 TELUGU TROPHIES

whose stoi'y is told in another chapter. Mary's two
younger daughters have both passed the Matriculation
examination at the McLaurin High School. One of
them has studied in the ist and 2nd years at the Women's
Christian College in Madras. The other is now in her
first year.

PASTOR TULURI CORNELIUS.

i

By Miss E. Priest.

Tuluri Cornelius
was born in Mora-
munda, a village in
what is. now the Ra-
machandrapuram field
of our Mission.
While still a baby he
was adopted by his
aunt, Balluri Martha,
one of India's child-
widows grown to
young womanhood,
with a true mother
heart. She and her
father were true
Christians, and so
Cornelius was
brought up in the
fear of the Lord.
Dearly did Martha
love him and his
family, and until her death her word was law in their
home, and it was the law of love.

As a boy he went to the Lutheran School in Rajah-
mundry, but when his grandfather and foster-mother
went to Tuni to work in the Baptist Mission, trouble
arose, which was settled by Cornelius going to Samalkot
to our school. He was a good student and of quiet,

Pastor Tuluri Cornelius.

36 TELUGU TROPHIES

steady habits. On February 12, 1882, he was baptized
in.Tuni, and continued a member of this church for
over forty years. After graduating in Theology he
brought his bride, Nancy, to Tuni in 1888, and she has
been a true helpmeet to him.

For eleven months they lived in an outstation, but
when Mr. Garside came to take charge of the Tuni field
in 1889 he moved them into Tuni and installed Cornelius
as pastor of the 'church, which responsibility he carried
until his call to higher service in June, 1922. All through
these 33 years he served with conspicuous ability,
devotion and success, and saw the church in Tuni grow
from the small beginnings of those early days till it came
to have a membership of 300, besides giving off members
to form new churches in all parts of the field. In 1890
a painful incident occurred. A teacher who had been
dismissed evidently bore a grudge against Cornelius, for
one night he called him out, and then shot him in the
head with a borrowed gun. His life was preserved but
he lost the sight of one eye. Some of the Tuni officials
combined to suppress the evidence, but in spite of this
the accused was sentenced to ten years' imprisonment.
Before this time was up there came an occasion when
the Government decided to release a number of prisoners
as a part of the celebration, and this man was among
them. Before releasing him they wrote to Cornelius to
know if he was willing, and in a truly Christian spirit
he gave his consent.

Before Mr. Garside left on furlough it was decided
that Cornelius should be ordained. This gave him
authority, but never was this used to lord it over his
brethren; his title was never paraded, rather brought
with it a sense of responsibility. His musical talent was

PASTOR TULURI CORNELIUS 37

truly consecrated to Jesus and he set his face against
anything that savored of irreverence in the singing of
Bible stories. What a help he was to the girls in the
Boarding School as he spent an hour with them each
Saturday morning teaching them how to sing many of
our good Telugu hymns. In those days his violin was
great company to him, and how pleased he was to re-
ceive a copy of the Sankey hymn book with music. With
a little help he soon learned to pick out tunes. He
enriched Telugu Christian literature by the composition
of four beautiful hymns which are in our hymn 'book, a
metrical life of Christ, and other writings. He was
always ready to use his gift in writing hymns for our
work among the children, and his hymn on the 23rd
Psalm is sung by the children in many parts of our
Mission. His library was limited, but what good use he
made of it ! And his faithful study of God's Word kept
his preaching fresh and helpful. He was very apprecia-
tive of help along the line of Bible study. Although of
a retiring, unassuming manner, there was a quite force-
fulness and dignity that made one feel quite at ease if
he was in charge of any occasion, whether it was a
baptism, a wedding, a business meeting, a social gather-
ing or any other function.

Cornelius was a man of most prepossessing personal
appearance, dignified and manly in his bearing, and
altogether one of the best examples of strong Christian
manhood which our Mission has known. He was pos-
sessed of fine intellectual gifts, was remarkably sound in
judgment, devoted and dependable, upright in character
and steadfast in purpose. He commanded the confidence
and esteem of the Christian community, and the respect
of the Hindus as well, and took a leading part in the

38 TELUGU TROPHIES

work of the Association and Convention, especially in
the work of the Home Mission Board. To successive
missionaries he was a wise and safe counsellor, a capable
and devoted friend and brother, a steadfast helper in
every good work. In the history of these years of the
beginnings of God's Kingdom among the Telugus the
life of Tuluri Cornelius will ever stand forth as one of
God's best gifts to his Telugu people, and although Tuni
field without Cornelius seems almost unthinkable, there
will always be a deep sense of gratitude to God for
sparing him to serve so many years.

CORNELIUS' AUNT MARTHA.
By Miss E. Priest.

Balluri Martha was bora in a village on the Rama-
chanclrapuram field as we call it now, before our mission-
aries came to open up work among the Telugus. Her
father heard the gospel through Mr. Bowden of the
Godavari Delta Mission, and received it gladly, and was
the first fruit of the gospel in their village. Her mother
died while she was still a small girl, and she and her
father became much to each other. Their home became
a centre of influence for Christ, and the foundation of
Martha's useful Christian life was laid in those days.
How she loved to recall them and tell how her father
taught the gospel to the coolies who worked in his fields,
and how he gathered the women of the village and taught
them about Jesus until some of them believed in Him.
There was much petty persecution to bear, but it was
borne in a truly Christian spirit. One instance will show
this. There was so much trouble about the well that
Mr. Bowden decided to lay a charge against the
troublers. The decision given was that if they did not
choose to draw water from the well used by the Christ-
ians they might dig another. To secure them from the
clanger of being poisoned, Mr. Bowden advised that a
cover be put on the well and padlocked when not in
use, but Martha's father said, "No, we must not do that,
but as each one lets clown his or her bucket, do so with
a prayer that our enemies may soon come and draw from
this Avell" and the time came when they were glad
to do so.

40 TELUGU TROPHIES

There was always a welcome in this home for any
missionaries who came that way, and when Mr. Timpany
toured out from Cocanada it was a comfort to find this
little company of Christians. When the time came for
Mr. Currie to go to Tuni and open work there the
question of helpers was a live one. Mr. Timpany was
led to urge Martha's father to go to this "far country".
Tuni at that time was a tiger jungle, very different from
the irrigated south country, and it was a test of faith
indeed, but he came, and Martha with him, and thus
saw the beginning of the Lord's work on the Tuni field
as well as on the south field. In later years, she joyed
to go over the history of those early days, and her face
would beam as she said, "I have seen all this of the
Lord's working with my own eyes, and this is only the
beginning of what He is going to do". Her older sister
brought much pressure to bear on them to get them to
return to their native village, but though at times the
pull was strong God kept Martha on the Tuni field, to
the comfort and joy of all who have worked there. She
was truly a "mother in Israel", with a welcome in her
heart for all who came, irrespective of caste. When our
sweeper woman was baptized Martha encouraged her
so much by her loving welcome. Her reading was
limited to her New Testament, and how she loved it and
memorized it! The portion assigned for the monthly
meeting was always ready, and her bright, responsive
face was such an inspiration to us as we sought to open
the Word. It was to her we turned for counsel when the
problems arose, sure of loving sympathy.

When on tour, Atchamma was the one to hold the
crowds, but Martha was the one to do individual work,
finding out some hungry heart to minister to. Very

CORNELIUS' AUNT MARTHA 41

literally her message was the Cross, to her that was the
message she was to tell, and she never left folks without
telling them the "how" of salvation. The love of her
mother heart was lavished on Cornelius, whom she
adopted, and he and his family owe much to her loving
care. Many times we have thanked God for giving
Martha and Pastor Cornelius to the Tuni field. She was
spared to a good old age, and the call came after a brief
period of helplessness. We miss her very much, but we
do not grieve, for she was truly a shock of corn fully
ripe and has left- a blessed witness of what God can do
for and through our Telugu sisters.

DUNDI LUKE JOSHEE.

THE FIRST TELUGU DOCTOR OF OUR MISSION.

By Miss S. I. Hatch.

Dundi Luke Joshee was born in Cocanada within a
year of our first missionaries' arrival there. He attended
the first mission school and was baptized into the first
church formed there.

I.

His Consecration to Christian Work. In the year
1902 there is a meeting in Ramachandrapuram. In those
days how full of caste prejudice this town was ! Why,
even the merchants would not allow Christians to touch
their wares, but would throw their goods at them when
they lay down their pice, and the washermen were refus-
ing to work for the missionaries, thinking their touch
unclean.

The station was only recently opened by the Mission,
so it is in a lowly chapel of mud walls and thatch roof
that a young medical graduate from Agra, D. L. Joshee,
fluent in the command of three languages, and just re-
turned to his own Telugu country from that city of
marble palaces and famous pinnacles and domes, is being
consecrated as a church deacon. He is one who is to
help change this enmity into friendliness, and to become
finally the chief of the city-fathers, and an acknowledged
leader in the whole community.

The prayer of consecration is offered by the sainted
Rev. J. E. Davis, with the laying on of hands. But even
that man of faith can hardly have realized then how

DUNDI LUKE JOSHEE

43

abundantly his prayer was to be answered. The Leper
Asylum under the Telngu doctor's medical care was to
have a reputation second to none; young boys and girls
were to go from there rejoicing in a new lease of life
and a new-found spiritual joy; the orphaned children

of lepers were to%^tfed j f&^fos^f^$ftions in society;
the Asylum was to be called, even by non-Christians,
"a very Heaven upon earth", and thousands of patients
were by the grace of God to receive healing at his
hands.

Yes, that prayer unto God meant equipment from on

44 TELUGU TROPHIES

high, before which all other equipment, however great,
sinks into insignificance.

II.

In the Leper Home. Years have gone by. The
lepers have assembled together in the beautiful capacious
chapel, one of the many blessings provided for them
through the "Mission to Lepers." There are no enclos-
ing walls, but only a roof supported by arches and
pillars, so the gentle breeze circulates freely. Visitors
are in the part reserved for the unafflicted ones,
separated by a low parapet wall from the lepers. They
look down upon the happy faces of the lepers, and
beyond and on either side, they see through the arches
the beautiful thick foliage of the mango and other trees,
the graceful waving palms, and the blossoms of the
temple-tree, and beyond, the pretty shaded winding high-
road.

Our doctor, his face full of smiles and radiating
happiness, calls on one and another of his loved patients
to introduce them to the visitors, an eminent doctor from
Madras and her sister. "Polshetty," he calls, and a fine
clean young man arises from his seat on the teachers'
platform. "See," he says, "this is a lad whose father, a
caste convert, and his mother have passed away. One
brother became a leper and disappeared, and an older
brother, not a Christian, would have none of him, so
when he showed signs of leprosy in his face and hands,
his missionaries, who greatly loved him, were glad to be
able to send him to a Christian Home. Now, you per-
ceive that the patches, then so prominent, are so faint
that only a practiced eye can discover a trace." "How
have you treated him?" the visitor asks. "With the in-

DUNDI LUKE JOSHEE 45

jections recommended by Sir Leonard Rogers and Dr.
Muir." "Are you not discharging him?" "We are
ready to do so, but he is not very robust as yet, and, as
he desires, we are glad to retain him as an Assistant
to the Pastor."

"Come, Achamma," and a wee girl of thirteen comes
to the railing. "See, her fingers are all gone, only stumps
and thumbs remaining, but look at her smiles. When
she came here two years ago," the doctor adds, "she was
stunted in growth, was so morose and unhappy and pas-
sionate (and one cannot wonder when one sees her
fingers, which were then full of running sores) that our
first thought was to make her smile. We had her bathed,
her head closely shaved. New garments were given to
her, the injection treatment began to relieve her week
by week. Her physical wants being supplied, she saw
others happy around her, and so began to listen to the
Gospel message, and to her great joy and ours, she put
on Christ by baptism. The pain gone, the sores healed,
the mind at rest, can we wonder at her smiles? Each
one has his or her appointed task in the Home, and hers
is that of teaching others to smile."

" 'A cheery word and a cheery smile

Make home a Heaven, and life worth while.' "

"I wish there were time to show you all the interesting-
cases. Nookamma, with the gnawing ulcer in her foot
healed; Appalaswamy, the lion-faced, now the smooth-
faced; Pollyanna, playing the 'glad game'; Sankrudu,
patching and sewing with his stumps of fingers ; Reuben,
the faithful, ministering to the dying; those young lads
from Berhampore in the far North and Coonoor in the
far South, who come for help and healing." As Dr.

46 TELUGU TROPHIES

Joshee finishes this eminent lady doctor is pleased to say
that she has learned much since coming.

III.

At Home in the Brahmin Zemindary. It was a glori-
out day, and the missionaries, Dr. Joshee and family,
and also other Christian friends, had gladly accepted the
kind invitation of the lady, V. Runganaikamma Garu,
tendered to them through her grandson and heir, to
attend a function at the palace. She was a Zemindar
in her own right, and had authority over ten villages, of
which Doddampeta is a centre. This town is about five
miles from Ramachandrapuram, and on another canal.

The lady missionary had paid many visits there before,
but until the advent of the Doctor, she had at different
times spent many weary moments in the back yard,
waiting until the slow movements of those that were
within could procure for her a chair on the porch only,
while the Rani would sit on a carpet inside the door,
with her little grandchildren playing about her. But now
the contrast ! As soon as the company arrives, all are
ushered into the palace with quite an acclaim, for honour
is to be given to the Indian Christian doctor who has
wrought a great cure. Through the imposing front
entrance, and up the broad stair, all are conducted.
Seats are given in the reception hall which from the
balcony overlooks the large crowds in the court below.
Having given Dr. Joshee the seat of honour, a Brahmin
reads to him a long address extolling his good qualities,
and praying for his continued favour, after which this
very dignified Zemindar lady, one intelligent beyond
her class, being learned in Sanscrit and Telugu, comes
forward, and with great grace presents him with a gold

DUNDI LUKE JOSHEE 47

medal. On this are engraved the words "For saving-
life," and also the giver's and receiver's names. In this
way she shows her gratitude to him who has ministered
to her.

This stamp of approval by the Brahmin Zemindary
has led to the opening of many closed Zenana doors, and
all castes are being ministered to by him. By the magic
word "Annagaru" (elder brother), he is allowed this
freedom. In his private hospital, quite apart from the
Leper Homes, six or seven thousand patients men,
women and children, of all castes and creeds are minis-
tered to by him, year by year, without cost to the
Mission.

Space forbids giving glimpses of the doctor in so many
honorary capacities for ten years Chairman of the
Union Board (Mayor) ; at times, acting President of the
Taluk Board; Health Propagandist; war recruiting
officer, jury man of the High Court; President of the
Telugu Baptist Convention; Treasurer of the Home
Mission Board, and other offices.

Three more glimpses must suffice.

IV.

Rejoicing in the Joy of Harvest. The church was to
be formed at Kotipalli. For long years the hopes, the
burden, and the prayer of our hearts had been for the
establishment of the work here. Yes, here, even in this
citadel of Hinduism, with its countless ceremonies and
bathings, its. many idols and many priests, its temple
devotees, and its so-called sacred waters where sea and
river meet. Even here there is to be a centre of light
and life and love to the surrounding district. We had
thought that with only fifteen a church could be formed,

4 TELUGU TROPHIES

but forty-eight names were given as charter members, a
representative council attended, and the church was re-
cognized amid scenes of great rejoicing. A feast had
been prepared by the wives of the two good doctors,
gifts were brought by those present, and all were deeply
thankful to God.

Miss Jones warmed all our hearts as she sketched the
history of the work that had culminated in this happy
gathering. She told how in former years, there had not
been living a single witness of the Gospel in this or in the
surrounding villages; how, in this Brahmin stronghold,
Christians were not even allowed to walk in the streets.
Later, the Christian doctor was called in an urgent case,
was rewarded for his success by the gift of a free lease
for a building for a dispensary, and so the way was
opened for the entrance of the glorious Gospel of our
Lord and Saviour Jesus Christ. This dispensary,
situated on the same tank as one of their sacred temples,
is now a centre of Christian influence with Dr. Massey
Clement, a nephew, assisted" liberally in his medical edu-
cation by Dr. and Mrs. Joshee, in charge. The church,
newly formed with Dr. Massey as Honorary Pastor,
and with two grants of land given by grateful patients
to Dr. Joshee, contributing to the support of the work, is
now fairly launched, and with great thankfulness the
doctor rejoices as in the joy of harvest.

V.

The Doctor as a Suitor. Going back again to the
early days, we see a young doctor, dressed in English
clothes and all in white, standing at a church door, as
possibly many others have done before him, casually
observing the young ladies as they come and pass in.

DUNDI LUKE JOSHEE 19

This is a church at a large Christian college centre, and
the preacher must needs be of the foremost in order to
dispense spiritual food to the many Telugu professors
and Christian missionaries there.

The doctor has heard that the minister's oldest
daughter is one of the choice ones of India. There is
scarcely need for the friend at his elbow to indicate her
approach, for her noble carriage, her fair countenance,
and her modest demeanour would lead to her recognition
as one among a thousand. As the suitor followed her
into church and saw her face lighten up with the spirit
of true devotion, his heart was won, and to him she is
henceforth the one and only.

Many hindrances came in the way of their union, but
after two years or more of waiting, this gifted one was
brought a bride to the "Cosey Home" in Ramachandra-
puram, to be the truest helpmate of her good husband
in all the branches of his work. Nay, more, without
her wise counsel, her unfailing assistance and her re-
markable executive ability, these various activities of
which glimpses have been given, would have been im-
possible of accomplishment. She has never accepted
salary for anything she has done for the Mission. When
she first arrived the Brahmins wondered how man}'
thousands the doctor's adopted mother, Miss Hatch, had
given for her daughter-in-law. So fair, so gifted, so
devoted, Mrs. Joshee is as a rare jewel in our midst.

"Her children rise up, and call her blessed ! Her hus-
band also and he praiseth her."

VI.

Lastly, A Glimpse of the Doctor in the Midst of His
Family The two older daughters are about to leave for

50 TELUGU TROPHIES

Madras to attend the Free Church High School (there
being no high school for girls in our Canadian Baptist
Mission, though there are two for boys), and the writer
hurried down to "Cosey Home" to say good-bye, for the
cart must soon leave for the railway station, twelve miles
away. Being one of the family, she enters unannounc-
ed, to find all, father, mother, Nelly, Eva, Charlie,
Rachel, Anne Josephine, and Lalita, with their heads
bowed in prayer, and the father is earnestly commend-
ing the travellers to the care of the Heavenly Father,
and praying God's blessing on each one.

Yes, this is the attitude of the Joshee family in all
their goings-out and their comings-in. All their bless-
ings, the blessings vouchsafed to them in their family,
in the church, in the hospital, in the leper home, in the
town, and in the hospital, are acknowledged as from the
hand of God, and to Him they wish to ascribe all the
praise.

FOUR WOMEN OF THE RAMACHANDRA-
PURAM FIELD.

By Miss S. I. Hatch.
I. THE PIONEER.

Morampudi Sarah was the first to go in and out among
the women of the villages in this field, where now there
are 23 Biblewomen, so she is the pioneer.

So full of intense zeal and enthusiasm, so wonderfully
apt in illustration, in quotations from their own books
to the Hindu's own discomfiture, so quick at repartee
and so full of Gospel truth was she that one might wish
all the younger generation might have learned at her
feet. He story, as given below, was told by her many
a time to her hearers, when she wanted to emphasize
the truth of what she was saying from her own ex-
perience.

"I was born of unbelieving parents, and so was mar-
ried when very young. My husband was in charge of
coolies digging the canals for irrigation, which has
brought the great Godavari with all its sustenance to our
very doors."

"I was only 14 when my first child came to me. I was
soon after attacked with a severe sifge of boils, and no
amount of cow-dung cake dressing or priestly spells
seemed to cure me. But one day, carrying my child on
my hip, I went into the bazaar and there was a great
commotion. A foreigner, whom I afterwards learned
was Rev. A. V. Timpany, had gathered a crowd around

TELUGU TROPHIES

him, and was telling a most wonderful story of a woman
who for twelve years had suffered agony, but by touch-
ing the garment of the great Healer had been healed.
And after the preacher told the story, those who were
with him sang it over and over again in such a familiar

From left to right: M. Manikyam, P. Mary, G. Shantamma.

tune. I listened, rapt and overjoyed, and felt at once
the Healer would meet my need. And He did. I re-
covered from my boils, but I learned later more than
this, tliat as my body had been healed, my soul also
could be cured, if I would but believe, and I would need

FOUR WOMEN OF RAMACHANDRAPURAM FIELD 53

no more to offer bloody sacrifices to the gods and god-
desses.

"Because I became a Christian, my husband was very
angry and shut his door against me. Morning after
morning, I used to come and beg him to let me cook his
meal for him, but he was furious with me. Then one
night I took my child and lay at his door, and as I lay,
I dreamed Jesus, my Saviour, appeared to me, saying,
'Fear not. You are pardoned.' With great joy I awoke
and hastily knocked at the door, but, alas ! there was no
response. Just then, however, the child awoke and
cried, and the cry of the child melted the heart of the
father, and I was received. And, oh, joy! not long after
he too followed Christ in baptism. God gave us five
daughters and we adopted one son, and all but one of
these became mission workers.

'"Oh, yes. I have told you my story over and over again
and the story of sin and the story of salvation through
Him who died for us and rose again, the story of this
great Healer. For twenty years up and down these
canals in the good boat 'Elizabeth,' tramping all through
these many villages, sometimes to the ones and twos,
sometimes to the scores, and sometimes to the hundreds,
I have been telling the story. Yes, many of you have
believed, and yet so many are still outside, but woe is
unto me, if I preach not the Gospel."

And so Sarah would keep her hearers interested hour
after hour, and those who had heard the story over and
over before would still hear it with fresh desire from
her lips, so great was her unction and her power. Worn
out at last, she passed away into the everlasting rest,
and within a week her adopted son followed her.

54 TELUGU TROPHIES

II. MUNGAMURI MANIKYAM.

Manikyam, representing- our educated women, pos-
sesses a higher elementary certificate in English. She is,
in part, a product of our Boarding School. She showed
real desire for study by returning to school after several
years of teaching and Bible work, and was justified in
her ambition by passing ahead of all the others whose
studies had been pursued uninterruptedly.

She is essentially a teacher, the Bible -being her
specialty. For some six years, she was virtually in
charge of a training class for Biblewomen, and those
who have been trained by her are now working in Par-
lakimedi, Tuni, and Ramachandrapuram, and are highly
spoken of. This class is now closed, as the women are
being sent to the new Biblewomen's Training School at
Tuni.

Manikyam is still chaperon to the younger Biblewomen
and teachers. Her work is that of visiting the Zenanas
in the afternoons and teaching in the Rajah-Cockshutt
school in the mornings. Her help in the la'ce industry
is also invaluable. The former pupils of the Rajah-
Cockshutt school, both Brahmins, Komatis, and Sudras,
are her most willing listeners, and they in turn have
interested others, and multitudes of shut-in women have
heard the sweet story of the Gospel from her lips. Her
charm of manner, her sweet musical voice, her sym-
pathetic understanding of the attitude of her hearers
acquired through long years of acquaintance, add to the
value of her message, a message that comes from a
heart full of rich experiences.

FOUR WOMEN OF RAMACHANDRAPURAM FIELD 55

III. PALLI MARY.

Mary represents the self-educated; and her story is
composed from what has already appeared in print.

Come, reader, back some twenty years, to a little
thatched-roof, mud house in Kaleru, where lived Palli
Philip and his wife Mary. Mary was uneducated, just
a village woman, but there was a desire to give her life
in service for Christ. As she saw her children being-
taught in the new Mission school that had been opened
for the few Christians there, she decided that she too
must learn to read. She studied with her children who
were in the village school and learned to read the Bible.
Not satisfied with that, Mary longed for more Bible
training. Her dream was that she might go to the Bible
training class in connection with the Boarding school in
Cocanada, but how could she get away to school when
she had a husband and five children to work for? That
was a problem. Her husband and young widowed
daughter came to the rescue and took up the burden of
caring for the three older children, while Mary took her
wee baby and went to Cocanada to study.

After a year she returned to Kaleru full of zeal, and
knowing well the Bible stories. Among the many who
believed through her Gospel message was a young blind
girl. Mary taught her many hymns and verses; and as
the blind girl went in and out among the caste people,
she taught them also what she had learned, and very
often they gave her food or a cloth. If you were to go
to that village, you would hear the people tell of the
little blind girl who left her message for Jesus. She has
gone home, but her testimony remains, and the one who
taught her still gives her message.
Miss Myers continues ; "One day, as I was leaving the

56 TELUGU TROPHIES

Madigapetta, Mary came to me and said, 'Amma, please
come and see the caste people over here'. 'But Mary/
I replied, 'Miss Hatch is waiting for me.' 'Never mind/
said she, 'just come and see this Kamsali woman. She
wants to become a Christian.' I had to go. I could not
resist her pleading. After I had talked with the woman
and had prayer, I left, and started for the other side of
the town. But again Mary called me, 'Oh, come and see
this blind woman, she lives just across the street.' Off
I went again, and it was not until I visited three others
that I could get away at all. There were many, many
more, but time would not permit."

"On our way to the canal we heard someone calling,
'Wait, wait, Amma, he's coming'. We looked in the
direction of the voice, and there running along the bank
of the tank was Mary, and a few yards behind a rather
elderly caste man. We stopped our rickshaw and the
man came and salaamed to us. He at once began re-
peating the 5 ist Psalm and many verses which Mary
had taught him. He knows the Way, he has come into
the Light, and since then he has been baptized."

And so many stories could be repeated of all the
houses Mary visits and of all the people she knows and
has taught, and by the help of her Master, has led into
the Light.

IV. GULLA SHANTAMMA.

This uneducated woman tells her own story. "A
visit to our village some twenty years ago," she says,
"would have shown you men, women and children living
together in wretchedness and misery, all ignorant and
debased, worshipping the little gods that are daubed over
with yellow and red, and kept under daubed earthen
pots in a miserable mud-walled 'gudi' or temple. If the

FOUR WOMEN OF RAMACHANDRAPURAM FIELD 57

dread goddess, cholera, should come, wild orgies would
be engaged in, and the men, all drunk with toddy, would
wildly sacrifice hens, chickens and goats in order to
appease the goddess and send her away.

"A no-man's land has separated us very effectively
from the caste part of the village, and no caste man or
woman ever darkened our doorway. But the missionary
came, and the Mission school was opened, and so much
of what was dark, has become light. There are now
over one hundred Christians in this petta, and of. the
caste people seven have been baptized. Now when
cholera comes, we meet in church for prayer, and send
for medicines to Ramachandrapuram. Though I am still
illiterate, I have learned hymns and verses by heart, and
because I have found the true Light, the caste women
and children receive me gladly, and to them I teach what
I have learned, going even into their school, where the
Hindu teacher helps the children memorize the verses.

"I have been supported in this work by the prayers
and contributions of the Women's Society of the
Goclavari District. I have had many sorrows, many
cares and many burdens, and desire above all many
prayers in my behalf."

THREE PASTORS OF THE RAMACHANDRA-
PURAM FIELD.

By Rev. J. R. Stillwell

I.
PASTOR SADI-IU DAVID, 1850-1915.

Pastor Sadhu David was born in 1850 in a small
country village of no other significance than that he was
born there. When twenty years of age he moved to
Dowlaishwaram, where he learned to read and write in
a Mission school. A little later he moved to Muramanda,
now a village church centre on the Ramachandrapuram
field; and while here, Rev. A. V. Timpany discovered
him, and it was a good discovery the missionary made on
the day that he found Sadhu David, as other mission-
aries still living can testify. The missionary baptized
him, took him to Cocanada, where he had him taught the
necessary subjects to qualify Mr. David to serve as a
colporteur; and then let him loose over a wide range of
virgin territory as far as the gospel message was con-
cerned. After good service as a colporteur, which ser-
vice fitted him for other work, he was made pastor of
the Nalluru church. Here he did such faithful work,
and was successful to such an extent in impressing his
personality on the people of his village, that he won for
himself the very worthy name of "Nalluru" David,

Mr. David was called from his village, Nalluru, to
serve under that mighty and doughty missionary, the
Rev. A. A. McLeocl at Anakapalli, where he kept up his
record for faithful service. Indeed Sadhu David and

THREE PASTORS OF RAMACHANDRAPURAM FIELD 59

faithfulness are all but identical terms, for David could
not well be other than faithful.

But Pastor David's greatest service was that rendered
to the lepers at the Ramachandrapuram Leper Asylum
under the superintendence of Miss Hatch. All his pre-
vious experience seemed to have fitted him for this
service, as though he were born to it. His heart was in
the work and his life was so bound up in the interests
of the lepers, that he became a part of the institution,
and just as much an interesting character as the lepers
themselves.

He loved singing, composed many hymns, and taught
them to the lepers, who would sing these hymns by the
hour and the day to visitors, if the visitors loved the
hymns equally with the lepers. He was a father as well
as pastor to the lepers, and cared for them as though
they were his own children. He was general assistant
and general factotum, being handy at anything and
everything that came his way, whether in securing sup-
plies for the lepers, supervising the gardening which
they did, doing carpentry in the making of coffins for the
many who came in too late to receive much help and
who passed away soon; or in giving any other service
that the time and place called for. He became so much
a part of the place that it has been hard to think of the
Institution without expecting to see Pastor David some-
where around.

He lived his motto: "Be wise as serpents and harm-
less as doves," and 'in every deed manifested the true
Christlike spirit. His hymns are many of them still sung,
and his memory abides after he himself has gone. He
was married twice, had several children, of whom one,
Pastor S. D. Lemuel, serves the Nalluru church, the son

60 TELUGU TROPHIES

thus succeeding the father after many years. His
second son was being trained to take his father's place,
but, through joining the Indian Defence Force, his
health became so undermined that he became consump-
tive and died of that disease. The workmen pass, and
the work continues, but its pace is accelerated in virtue
of the lives lived and the services rendered by those
gone before; and this brief biography commemorates
Pastor Sadhu David and lists his name among the
worthies of the Mission.

II.

PASTOR BELL AM LAZARUS, 1870-1913.

One of the most efficient, intelligent, and helpful as-
sistants on the Ramachandrapuram field was Pastor Bel-
lam Lazarus. His family were the first converts in his
native village, Veclaramudi, and in consequence had to
suffer many indignities and privations which the son
never forgot. His father's faith and perseverance
under trials and tribulations was the son's great comfort
and encouragement and became the iron in his blood.

Mr. Lazarus studied in the Samalkot Seminary.
While there under the influence of an older student, he
joined in a school strike, a rather foolish one and soon
broken, all the strikers making confession that their
action was wrong with the exception of Lazarus and
the older student, who decamped for home early one
morning before any were stirring. The older student
did not return, but Lazarus did; and he too made com-
plete and unreserved confession. He never wholly for-
got this lapse, for later while serving on the Ramachand-
rapuram field, he repeatedly referred to it with regret.

THREE PASTORS OF RAMACHANDRAPURAM FIELD 61

He served as a teacher in several villages, before his
promotion to the pastorate of the Kaleru church. Of
the villages where he taught, one was Jonnada, where
years after, on the missionary visiting this village in
company with Mr. Lazarus, pupils taught by him could
remember and recite his verses and still sing the hymns
he had taught them. He had enterprise and push. He
was teacher of the village school as well as pastor of
the church. To increase the number of his pupils and
at the same time to engage and hold their interest, he
instituted prizes which he provided from his own
resources.

He had a knowledge of medicine for the common ail-
ments of his people, a knowledge which served him well
as he used it to increase his influence in the village. He
helped his people in their difficulties, made them small
loans of money when in need, and in every way proved
himself a friend in time of necessity. He had an energy
of. speech that moved and inspired his hearers. He had
a gift and swing of song that carried all with him. He
had keen qualities of mind that enabled him to meet
difficult questions and put would-be assailants to shame.
A single instance will suffice.

On one occasion while holding a rally of workers in a
large and important town, during the big street-preach-
ing effort, a disputant appeared whose purpose seemed
plain interruption. But the preaching continued, and
the disputant disappeared. "Too bad," said a mission-
ary present; "the disputer should have been met and
answered, and not thus disregarded, until he wearied in
his opposition and went his way." But he had not gone
ozvay. "Look yonder," said I, and, on looking in the
direction indicated, the missionary saw a little distance

62 TELUGU TROPHIES

away on a quiet corner, Mr. Lazarus and the disputer
in close and friendly argument, the Christian preacher
ready at every turn to meet and answer the disputant.

Belief in demon-possession is common throughout
India, and the study of this widespread belief was of
the deepest interest to this Christian preacher. He
tested the belief on various occasions, and never, as far
as his own observation went, found any reality behind
the professed possession. The demon-possessed-one
will dance and whirl about until he falls prostrate, from
which prostrate position he believes he cannot rise until
a chicken is procured for him. This the fallen one
seizes, snaps its head off with his teeth, hurls it from him
and rises. On one such occasion Mr. Lazarus went
down and whispered in the ear of the prostrate one that
no chicken was available, and that in this instance he
would have to rise without its efficacious aid which the
demon-possessed-one did. At one of the annual meet-
ings of the Association Mr. Lazarus gave an address on
demon-possession as it had come under his observation
and study, and advanced reasons for questioning the
presence of any other personality than that of the pos-
sessed-one.

Of the workers on the Ramachandrapuram field, there
has been no other like him in thinking things through,
and during our excursions to and from the villages at
night, Mr. Lazarus passed much of the time in telling
what he had been reading, commenting on it, and ask-
ing my views on what was really new to him.

He was married twice and left one daughter. He
died in the faith which he had preached and lived. For
when the end nearecl and his friends were expressing
deep concern for him, he replied: "Feel no concern for

THREE PASTORS OF RAMACHANDRAPURAM FIELD 63

me. 1 am going to my Father's house. My only con-
cern is for you whom I am leaving." And with this
message and confession of faith, he passed on to join
those gone before.

III.

PASTOR MORTA PR AK AS AM, 1878-1924.

Pastor Morta Prakasam was born in 1878 in a small
village on the Ramachandrapuram field. His father was
baptized by Rev. A. V. Timpany and then sent on for
training to the Samalkot Seminary, whither his son
Prakasam accompanied him. On his father leaving the
Seminary, Mr. Prakasam continued his studies entering
the boarding department, where he remained until he
completed his Lower Secondary certificate, which is
about the equivalent of high school entrance in Canada.
While at the Seminary he studied and graduated in
theology. Later he took Normal training at Masuli-
patam, and studied two years in the High School at
Ongole from which place he was called by Mr. Davis to
take charge of the Ramachandrapuram Station church,
which position he has held ever since.

As early as ten years of age he asked for baptism, but
his father considered him too young. He, however, re-
ferred him to the Principal of the Seminary, who de-
layed him for a time. In his early years he formed a
habit of making confession to his elders, conditioning
his confession on being forgiven ; but he later discovered
that confession to be worth while had to be uncondi-
tioned. As his parents were Christians, the child took
on naturally the Christian atmosphere, and when ar-
rived at maturity had his early inheritance behind him
as a mainstay.

64 TELUGU TROPHIES

He did unusually well in his studies. He obtained
first prize in the Peter Cator Bible examination, as well
as prizes in the Bible examinations held by the Mission.
He became a good speaker, can marshal and illustrate
his thought, and at the Telugu Missions conference at
Bezwada won first mention as delivering the best fifteen
minutes' Gospel address among the Telugu-speaking
delegates. He composes hymns, and has here again
obtained first prize for his composition, as well as first
prize in singing. He thus is capable and has an all-
round equipment.

His preaching has the ring of experience, while in the
villages he can win and hold the attention of his hearers.
He has a kindly way with him, and associates with his
members throughout the villages in his church area in
such friendly fashion that he has their esteem and affec-
tion. He can prepare candidates (in reference to what
they have to learn) for baptism in an incredibly short
time. The candidates must have a knowledge of the
chief events in the life of Jesus, must be able to repeat
the Ten Commandments, and the Lord's Prayer. This
is certainly of the nature of a herculean task for the
illiterate convert, but Pastor Prakasam can, in spite of
illiteracy, carry his converts through this, to them, for-
midable task.

The Ramachandrapuram Church of which Mr. Praka-
sam is the pastor, has eight other workers within its
area, all of whom are teachers, but all of whom assume
responsibility for the work in thei'- respective villages.
With all of these Pastor Prakasam works in the com-
pletest harmony and is able to organize his forces so as
to make for the greatest efficiency. There have been
as many as one hundred baptisms in the Ramachandra-

THREE PASTORS OF RAMACHANDRAPURAM FIELD 65

puram Church alone in a single year. He is the chair-
man of the pastors' committee, and lias frequently given
great assistance in settling the differences in the other
churches on the Ramachandrapuram field. The mis-
sionary has had to see that each church retains its
autonomy, for without a restraining influence, the Sta-
tion church and its pastor would gradually dominate the
field and the other churches. During Mr. Prakasam's
pastorate, two churches have been formed from the
membership of the Station church, and it is under con-
templation to form other two churches. The member-
ship of the church during this period has grown from
one hundred to five hundred, while the contributions
have increased from small beginnings to nine hundred
rupees or three hundred dollars. Besides the other
workers mentioned, the church has greatly benefited
from the presence, assistance, and inspiration given by
Dr. and Mrs. Joshee,' who are members of the church
and of the church committee while Dr. Joshee has been
and is the church's very efficient and trustworthy
treasurer.

Mr. Prakasam is still in middle life and should have
the most useful part of his career before him. He fills
a big place in all the work within the church's area, and
has been a large contributor to its advancement. The
Mission is considering the question of devolution or
transfer of responsibility, and whatever scheme goes
through the Ramachandrapuram church will be the first
on the field to try its powers and show what it can do
under efficient pastoral and lay leadership.

MR. CHETTI BHANUMURTI.
By Mrs. Mary Stillwell McLaurin.

Mr. Bhanumurti was born in Cocanada, in February
1888, and was the fifth child in a family of six. When
he was four years old his father became a Christian
through the influence of Mr. Timpany and Mr. Davis.
His mother was unwilling to follow her husband, so
ran away to Vizagapatam, taking her youngest daughter
and her three sons with her. After about six months
she returned to Cocanada, but still refused to live with
her husband. Finally he insisted on her coming back
to him, but the eldest son remained with an aunt and is
still a Hindu. The mother, however, became a Christian
a couple of years later. Mr. Bha'numurti was about six
years old at the time, and as small boys were received in
the Cocanada Girls' Boarding School, where his father
was teaching, he studied there for a while. Later he
went to the Samalkot Boys' School, and here he was
converted in 1900. His High School course was taken
in the Pithapur Rajah's College in Cocanada, followed
later by a teacher training course, after which he taught
in the Jagannaikpuram school, which is one of the
schools in the South Cocanada field.

Rev. Ralph Smith, who was in charge of the work at
the time, tried to persuade him to enter evangelistic
work, but school work held a greater attraction for him.
It was after attending the World's Christian Endeavor
Conference in Agra, in 1909, that his mind began to
turn towards evangelistic work. On the death of the

MR. Cl-IETTI Bl-IANUMURTI 67

pastor of the Jagannaikpuram church he took the ser-
vices while still carrying on the work of the school.

Three years later he married a daughter of Mr.
Somalingam, of Bimlipatam. His wife is a real help-
meet and a beautiful homemaker. His father-in-law
was also anxious that he enter the ministry.

Through the kindness of Rev. Ralph Smith and his
family, he was given an opportunity to attend Serampore
Theological Seminary, where he made a good record for
himself, and received his diploma as an L.Th. On his
return he resumed his former pastorate for two years,
then was appointed as the first Indian teacher from the
Canadian Baptist Mission on the staff of the Union
Theological Seminary at Ramapatam.

He is a man who likes to read and to keep abreast of
the times by not only perusing periodicals pertaining to
India, but by taking a keen interest in the religious news
of England and Canada, and especially in the news of
our own denomination. There is little in the "Canadian
Baptist" that misses his attention. He not only reads
the papers but many books on various subjects of inter-
est. He takes part in all the activities of the school,
and enjoys a game of football or a dip in the sea as
much as any of the students. The boys feel that they
have a friend in him as he is always ready to help them
in any way he can. He is doing his part in striving to
send out men to become the religious leaders of his
people.

PART II.

TELUGU TROPHIES

From the

NORTHERN ASSOCIATION

BHAGAVAN BEHARA.
By Mrs. C. H. Archibald.

When the Canadian missionaries went to the Ganjam
District, and settled first in Parlakimedi, and thereafter
in Chicacole, Bhagavan Behara was living in Akulatam-
para, a village on the former field. He had heard the
good news of the Gospel of Salvation from Das Anth-
ravady, who was in charge of the officers' mess in an
Indian regiment. Bhagavan belonged to the Srusti
Karnam caste, and was a tall, dignified-looking man. He
wore his well-kept, black hair quite long, and cut straight
across the back of his neck, and would often tuck it
behind his ears, as he conversed. He was grave and
sedate, and always presented a good appearance. When
he was 'baptized, his wife took their children and went
to her people; she returned after a year, and finally
became a Christian, and did Bible work for years, liv-
ing a useful, quiet life. Bhagavan assisted Mr. Arm-
strong in the work of the field, and after that, missionary
returned to Canada with his family, Bhagavan was
ordained in order that he might assist the new lady mis-
sionary more fully. He was pastor in Akulatampara

7 TELUGLT TROPHIES

for some years, and was then transferred to Chicacole,
where he also did pastoral work. While in Akulatam-
para he baptized Basavanna, a young man from Pal-
konda, the first fruits from the field. And when Balla
Gurana, the father of Basavanna, was seeking the light,
Bhagavan went to Palkonda especially to help this man,
and did excellent service. Afterwards, when help
was particularly needed in Bobbili, though Chicacole
assistants were few in number, he was allowed to go
there, where he spent some useful years, and where he
finally ended his earthly career.

In many respects, he was an exemplary, faithful, care-
ful man and brought up his three children in a most
creditable manner. The Bible was his one Book; and
he knew it as few Telugus do; the ease with which he
could refer to chapter and verse from memory was re-
markable. While not a deep thinker, he was a good
student, and three times daily the Bible was read, and
prayer offered with his family. His salary was not
large, but he never went into debt, an unusual thing with
a Hindu, and he was not always making requests for
more salary ; that did not comport with his dignity. His
manhood was not discredited by bad habits; his worst
one was the use of tobacco. He and Mr. Archibald
sometimes talked about this, and not infrequently prayed
about it; but he insisted, that he could not give up its
use, as it kept the bad cough he had under control. But
to our surprise, when he was about fifty-six years old,
he reported that he had cut loose from the habit, and
that he was entirely free from it. This proved to be a
fact, and he never returned to it again. This action
was a spiritual uplift ; thereafter his testimony in private
and in public gatherings, and at the Associations was

BHAGAVAN BEI-IARA

very powerful as to how God could and did help him,
and he was a happier, cleaner man to the day of his
death, and a greater comfort to his missionary friends.
We always felt assured, that Bhagavan would do his
best for the honor of his Heavenly Master, and for the
advancement of His Kingdom in the earth; we never
were afraid that something not quite right, as far as
his knowledge went, might come out some day and cause
us grief. And as long as evil doers wanted to continue
in their wrong ways, they felt that they had better keep
their secrets from Bhagavan. As the light-house stands
steadily amid the waves that pound at its base, so
Bhagavan stood among the temptations and all the
forces for evil that gathered about us in those earlier
days. He lived his life through to the end and passed on
into the life eternal, respected and honoured by all who
knew him.

MAKOVALI SEETARAMIAH AND HIS WIFE

SURAMMA.

By Mrs. C. PI. Archibald.

Our brother Seetaramiah was born at Bimlipatam
nearly seventy years ago. He Avas a Brahman by caste;
and his family was of good social position. He had the
advantage of some early education, which he had
acquired in the schools of the town, and later on he at-
tended the school started by Rev. R. Sanford. He went
for some time also to the London Mission High School
in Vizagapatam.

Although an old man now, he is still tall and straight
and carries his years with dignity. He is a man of good
mind, fond of reading, and reads English very well. He
was always deeply interested in religious questions, and
enjoyed religious conversations with his various teachers.
When the Bible came into his hands, and he saw the
position of the sinner before God, and the gracious pro-
vision that had been made to save him, his heart was
greatly moved. But neither in his own house, nor any-
where in public, did he dare to be seen reading the Bible.
While attending Mr. Sanford's school, he and a friend
would conceal themselves among the sand-dunes on the
sea-beach, and read and discuss the matters that were
so interesting to them both. The friend seemed to come
into the light, and was planning to make a public con-
fession of his faith when he Avas taken suddenly ill and
died in a few hours. The cause of his death was a
subject of serious consideration by his missionary
friends. It was feared that he was poisoned. This,

MAKOVALI SEETARAMIAH AND WIFE, SURAMMA 73

naturally, proved a great hindrance to Mr. Seetaramiah,
and for a long time he kept his religious yearnings care-
fully hidden in his own heart. He did some Mimshi
or language teaching work for the missionaries, and the
acquaintance thus begun continues. For many years
he has been our friend and brother in the 'Gospel.

Many talks we had, but he found difficulty in accept-
ing a free pardon for sin as this was in strong conflict
with the Hindu teaching that salvation was procured by
good works. Afterwards he was Mimshi and teacher
at Chicacole; but his wife, who was still a child, re-
mained in the home of her mother-in-law. Gradually
his courage returned and his face began to glow as the
assurance strengthened that he had been born again.
In March, 1882, he was baptized in the river that flows
past the Mission House by the new missionary who had
recently arrived from Canada. He was the first
Brahman who was ever baptized in our Mission. He
seemed like a prisoner set free; his face shone, and his
voice rang out clear and strong as he addressed the
large crowd that had witnessed his baptism, and which
was now gathered in the Mission compound. He told
of his search for truth, and of his assurance, that he had
found it in Jesus Christ, and earnestly besought all to
consider this important matter. Some hours afterwards
a man came from the house, where he was boarding with
near relatives, and asked that he come as usual that
evening for his evening meal. He did not share the
fears entertained by some and could not be persuaded
to decline the invitation. He went but did not return;
and there is not space Jiere to record the events of those
dreadful days.
After some time he came to us assisted by two men,

74 TELUGU TROPHIES

as he was unable to walk alone. They said he had been
suddenly taken ill after partaking of his food; but, as
he was continually crying for the missionaries, they had
brought him as he was. He had been heavily drugged,
which they well knew, and now his mind was completely
unbalanced, and ten or more years passed away before
he was able to resume responsible work. Even up to
the present time we do not feel that he has recovered
from the effects of that drugging. He is not the man
he might have been could he have come into the Chris-
tian religion without it.

We pass over the long dark time when he struggled
with his beclouded mind and his darkened soul; when
converse with the missionaries was denied him, and all
possible efforts were made to draw him again to his old
faith. Twenty-two years after his baptism he reap-
peared at Chicacole and asked to rejoin the church of
his firgt love. Soon the word was all over the country-
side, and his wife and other relatives came to renew the
struggle. His wife came into the compound and into
his house, and used every endearment and persuasion to
induce him to go outside of the Mission premises; but
he did not yield. Much prayer was offered for him,
and all that Christian sympathy could do was done.
Finally the day came when the Brahmans of the town
said that she must leave, whether he came or not. All
the morning she urged and coaxed ; and later on, step by
step, she lovingly and persuasively led him by the hand
to the gate. Our hearts nearly stood still ; he must once
more make his choice. Scores of' people were beyond
the walls watching intently. She went through the gate
and endeavored to draw him after her. But he stop-
ped, and forcibly loosened her hands from his own,

MAKOVALI SEETARAMIAH AND WIFE, SURAMMA 75

turned back, and without once looking around walked
straight into the study. Trembling and with streaming
eyes, he exclaimed, "This is what it costs me to be a
Christian." Outside the crowd was now jeering and
shouting, but we were sobbing and praying and trying
to comfort him all in one.

They removed his wife to a village forty miles dis-
tant, and five months passed away. Brahmans of this
town tried to bribe him with money, and with promises
of subsistence to recant, but he stood firm. One day he
rushed into the house exclaiming, "Three of the men,
who helped to take my wife from me have died this
week; this is a miracle; God is working for me; and I
am going for my wife." He went ; and the Lord went
with him and before him, and stood by him, and he
brought her back with him, his face beaming with joy.
That was nineteen years ago. . Suramma was a smart
Brahman woman, not a bit pretty, but he thought she
was, so what matters? She could not read, and never
will; but she has learned the way of eternal life, and is
rich. One day before she learned, we were having
some conversation, in which the good things she might
have were set before her; she looked up calmly and
said, not pleasantly, "I did not come here to be a Chris-
tian; but to be with my husband. But if you want to
talk with me about this religion, I will not be rude, but
listen politely ; but if there is a hell, I will go to it, rather
than become a Christian."

In due time, the Spirit of the Lord laid hold upon her,
and let her graciously out of darkness into light, and her
mouth was opened and she has been talking about her
Saviour ever since. Oh no, she cannot read; but she
can learn hymns and texts, and tries to sing, and some

76 TELUGU TROPHIES

Hindu women like to listen to her, when she does that;
all might not enjoy it; but then it is Suramma, and she
will sing better in the land where time will not be counted
by days. They are living in Calingapatam, and have
been there for years. She knows all the towns and
near villages, and practically all the people in them,
men, women or children; they all need to be talked to.
Her purdah life seems forgotten. She visits the sick,
and gives far too liberally of her substance to the poor;
and she may be imposed on at times. She walks the
streets alone, fearing no one ; and no one would think of
molesting Suramma.

Her husband has had hard battles to fight with his
Brahman prejudices, and his old ideas about the un-
touchables, or the outcaste population; and there are
still regrettable things about them both. It is not easy
for him to be brotherly towards one, who has come from
some lower caste, yet who now occupies some position,
which he feels is higher than his own. Possibly others,
who have had more advantages, may have some difficulty
in the same way. But he has gained so many victories ;
and they are both looking unto Jesus. They are living-
epistles known and read of all men, and we praise God
for the wonders grace has wrought in them both. He,
too, is kind to all men, high and low; tries to preach
Christ and Him crucified to all; and often as- 1 look at
them, and think of what they have endured, and of how
the love of God in Christ Jesus has changed them I
magnify the Divine wisdom and power, that can work
such miracles in the hearts of sinful men.

GURAHAT1 AND HARRIAMMA.
By Mrs. C. H. Archibald.

Some seventy years ago, a small brown baby girl
opened her black eyes for the first time in the Rajah's
palace at Tekkali in the Ganjam District, the most north-
ern section of the Madras Presidency. Her mother was
a sister of the Rajah; her father died in her infancy,
and she was the only child. This baby was named Har-
riamma, and she was surrounded by all the comforts
that could be provided by a wealthy Hindu home. Idol-
atry reigned supreme there, and, while it robbed life of
much of its joyful freedom, it enslaved the hearts of
its devotees with fears of many kinds, and filled them
with countless superstitions.

Neither wealth nor fear protected this baby from the
hot iron that seared her little abdomen to keep away the
demons, that were about on every side. This was one
way of showing the careful love of the mother; and just
as lovingly the small nose and ears were bored with a
suitable number of holes, and later on these were filled
with shining jewels, and all felt that this little girl was
well started in life. No one thought of school for her,
for her future was planned quite superior to that. Why
should she learn to read? And probably there were no
real schools near her home. But she must be married;
and before her babyhood was well passed, and before
she could understand what was being done, this matter
was arranged, and before she was old enough to realize
her. loss, she was a widow, and her whole life was
changed.

TELUGU TROPHIES

In the same house, and in the same family there was
a boy named Gurahati who, though growing into young
manhood, had never married. He was a leper; but
that would not prevent parents from giving him a daugh-
ter in marriage. He was studying and reading Hindu
sacred books; and the child Harriamma, for whom all
worldly ambition was dead, was allowed to learn to read
with him. Between these two, who were scarcely more
than children, a warm friendship grew up. Perhaps he
felt his trouble as a leper, and gradually she was learn-
ing what it meant to be a Hindu widow, so it is easy
to see how they might grow into sympathy with one an-
other. This attachment became the ruling passion of
their lives, and he finally refused to marry any other girl.
But Harriamma was a widow; therefore he could not
marry her. However, with ceremonies which they
knew how to arrange, she was given to him in a state of
wifehood, and no one felt that it was wrong, and she
never thought of dishonor. Some years later those in
authority over these' young people insisted on making a
real marriage for him, leper and all as he was; and
though these two were living contentedly together. So
a girl was chosen, and the ceremony was performed with
all due pomp and parade. The new wife was a child,
and played about happily, while the other two enjoyed
mutual fellowship and companionship in each other and
in their books.

One day a travelling colporteur in the employ of the
London Mission came that way, and dropped a two-
paged leaflet in Oriya, which at last fell into Harriam-
ma's hands. She read it, and induced Gurahati to read
it also, and they had much conversation about the new
ideas therein set forth. Up to that time, no gleam from

GURAHATI AND HARRIAMMA 7Q

the Light of the World had shone across their pathway;
darkness enveloped them. The sun cast his warm radi-
ance about them, and the only darkness they recognized
was that which came on the dewy wings of night. But
that leaflet had stirred strangely hitherto untouched
depths in their souls, and induced much consideration.
And one day another white-winged messenger was drop-
ped in their path, which was also eagerly read and from
this they learned that there was a Book, which would
tell them more about these wonderful new things. In
ways the Hindus know how to utilize, they sent to Chi-
cacole for this Book, and all unknown to others, the Old
Testament slipped into the Rajah's palace. How won-
derfully God works! Light and life came with the
Word of God, and long afterwards they were able to
say, "Thy Word is a lamp unto my feet." They began
to pray to the God about whom the Book told, and still
later they secured a copy of the New Testament. Can
we, in whose hands the Bible has always been, imagine
what it must be to those, who read it for the first time ?
God was turning their hearts towards Himself, and they
were alternately filled with fear and delight, as they
met Him face to face in His word. Such holiness, such
righteousness appalled them; such love, such mercy
melted them. They saw the horrible pit and the miry
clay, and cried unto Him for help, and the time came
when they could say, "The Lord is my Light and my
Salvation." They learned from the Book that believers
in Jesus were baptized ; that the candidates were dipped
in water. And upon inquiry they learned that the few
Christians at Chicacole used only a few drops of water;
but that those at Berhampore were immersed, and this
method seemed to them to accord with what they read

So TELUGU TROPHIES

in the Book; so to Berhampore Gurahati decided to go.
And he knew that going meant never returning to the
old familiar home so dear to him. They did not wish
to be separated; but they knew that they could not get
away together. So they made their plans quietly, as
the utmost secrecy was necessary to prevent their being
forcibly restrained. When the day came, they both took
hold of the Bible and promised to be true to each other,
and to faithfully follow this new religion as God should
guide them, and then Gurahati went.

There was an uproar in the home when he was missed ;
and so rapidly did they get after him that they reached
Berhampore before he was baptized and caught
him in the street. After much talk, realizing
that he was powerless before so many, he said he could
not return with them without the money and jewels he
had entrusted to the care of the missionary. As little
as they wished to meet this gentleman, they would face
him rather than run the risk of losing so much property.
They reached the Mission premises, and as they ap-
proached the house, Gurahati at the right moment
rushed in and closed and fastened the door behind him.
He knew that if they got him back to Tekkali, his life
would not be worth much. To his dismay the mission-
ary was out; but just as he thought all was lost, this
friend returned and a war of words ensued. But Gura-
hati could not be moved, and his. relatives went away
without him. In due time he was baptized.

Hard days followed for Hamamma. Gurahati' s fun-
eral ceremonies were performed; with some rice flour
they made a small image of him, and burned that on the
funeral pile as if it were really his body, and his name

GURAHATI AND HARRIAMMA 8l

dropped out of the home circle. Harriamma was
blamed for the disgrace that had fallen on the family.
None could be greater than for a member to become a
Christian. Doubts and fears beset her; no one sym-
pathized with her; on the contrary she was severely
blamed, and was scolded and scorned; she was only a
widow, and now she had helped to bring about this
catastrophe. One day, chiefly as a test, she besought
help from one of the household idols; for she must, in
some way, set at rest the gnawing doubts that were eat-
ing her heart out. Suppose all this loss, humiliation and
separation were not necessary? She waited; and when
the desired help did not come, she took the idol from
its place, and threw it on the floor with hands that
trembled, saying "Now help yourself, if you can." When
no harm came to her, and the image could not get back
to its place, her last fear of all idols disappeared, and
her new faith was strengthened. She waited yearn-
ingly for some word from the absent one. Letters were
few in those days, and the days were long. At last a
verbal message came; she was to be on the watch for a
man who would come to her with some word that she
would recognize as coming from Gurahati, and she was
to obey him. Apart from her mother, no one in the
home cared much for her now, so she was allowed un-
usual freedom of action. One day while sitting near
the door, a man came by and dropped a word that set
her heart throbbing, and she knew that another crisis
was at hand. Again he passed by, and this time he
told her to be at a certain place, at a given hour the fol-
lowing night; and with quivering pulses she began to
make plans to leave the only spot in the world that she
knew. How big the world was ! How desolate she wa v s !

82 TELUGU TROPHIES

Could this new God, whom she was trying to trust, help
and keep her? U 0h," she said, years afterwards, as she
related this, "my heart ached and my head ached, I loved
my mother, and the whole place was dear." But though
faltering and fearful she was resolved; for should her
plans be discovered, her fate might be terrible. At the
appointed time, she left the house, and eventually reached
Berhampore in safety, and was duly baptized. No one
followed or sought her ; she was not worth looking for or
taking trouble about. It was well that she too had gone ;
now the family would be at peace.

But all difficulties were not at an end. In this new
religion since Gurahati had a married wife, no one else
could be recognized as such. They could not be together
as they were at Tekkali. Other troubles arose also. The
missionary, who knew their circumstances so thoroughly,
went home. Gurahati was ill and she went to his
assistance, and later on they went to Calcutta, and after
some time returned to Tekkali. Here the Canadian mis-
sionaries found them and she was brought to Chicacole
and was the constant and intimate companion of the
lady missionary, who was working there at that time.
As no other missionaries were there, life without her
would have been much more lonely. Later on a Hindu
council gave Gurahati his freedom, and he and Harri-
amma were married in the Mission House. After long
years, after great troubles, when she was much more
refined than formerly, when his disease had made much
progress, they were married and Avent to Tekkali to live.
From the time he first returned to Tekkali, he had
endured severe persecutions from his former relatives,
and these did not cease now; but there is not space to
recount them here. They suffered together, and wit-

GURAHATI AND HARRIAMMA

nessed for Christ. Sometimes a tree sheltered him,
sometimes a leaf roof, but that would soon be destroyed.
They would not permit him to have water from the
ordinary wells, which caused him much inconvenience.
Out of his poverty he had a well dug, and nicely stoned
up ; and on one large stone he caused an inscription to be
cut, certifying that for all time the water of this well
was to be free for all classes and conditions of men;
that no man, however low his caste, should ever be hin-
dered from drawing water from it. This clean, good
water proved a great blessing to many people.

To him belong the first-fruits from the Savara Hills;
and a good number of other Christians were gathered in
from his earnest work. Year by year his disease and
bodily weakness increased; but his faith correspondingly
strengthened and shone with renewed lustre. When the
pearly gates unfolded for him, his little mud hut seemed
filled with the angelic host, and glory from the Heavenly
land appeared to flood the place. His brown face was
glorified, and his last words were a testimony to the love
and power of such a Saviour as he had found. The
missionary who witnessed his departure, was awed and
melted into tears. Hindus and Christians stood about
weeping and solemnized. They laid him to rest in the
little cemetery that he had given to the Mission, and
Harriamma returned to Chicacole, where her last days
were spent in doing Bible work. These are among those
who have come up .out of great tribulation, and have
washed their robes and made them white in the blood
of the Lamb.

BALLA GURANA AND HIS SON BASAVANNA

By Mrs. C. H. Archibald.

You never saw Gurana,
did you? He was good to
look at, with his bright
cheerful face, and his ever-
ready smile. Of medium
height, rather stout, good
natured, and somewhat
humorous, it was easy for
Gurana to see the best side
of things. When we first
knew him, he was the head-
man in the Weaver caste at
Palkonda, when that town
was an out-station of the
Chicacole field. He was re-
spected and liked among his BaMa Gurana .
own caste people, and, as a

leader and teacher, was well acquainted with the Hindu
sacred books. He had a strong musical voice and could
read and sing most acceptably, a fact which increased
his influence among the ordinary people. One day
his son Basavanna brought home a copy of the Psalms,
which he had purchased from a colporteur, and his
father began to read this little book with interest.

He wanted to know, who the One addressed as
Jehovah was. Why should the one called David con-

BALLA GURANA AND His SON BASAVANNA

fess his sins to Him or to any one else? He felt that
was a very extraordinary thing for a man to do. But
there was no one at hand to supply this information,
Afterwards, a colporteur came that way, who was able
to instruct him as to the book, and to tell of the way
of salvation, and why men should confess their sins.
Gurana and his son Basavanna talked much about this
new religion, and while the father seemed favourably
impressed by it, the son argued strongly against it,
though all the time the .Spirit of God was working in
his heart. He would secretly read the books, while the
other members of the family were in slumberland, and
would converse with other men in an effort to discover
how this teaching affected other minds.

The wife and mother was bitterly opposed to the
books being in the house at all, as she was sure that
white men sold them only to try to destroy their caste.
Basavanna says that one day, while he and a Hindu
friend were discussing these questions a great light sud-
denly shone into his soul, and he soon felt assured that
this was the new heart of which he had heard and read.
The opposition of his mother became more determined;
and one clay she told him that, if he would not give up
this matter, he had better leave the house. Tying his
book in his cloth, he started for Chicacole to see the
missionaries; but Avhen he reached the road turning off
in the direction of Akulatampara, he felt led to go there
and talk things over with Bhagavan Behara. This he
did, and was eventually baptized there. Afterwards he
came to Chicacole, and still later he was sent to Bobbili
to assist in the work there. The fields were larger then
than now; missionaries were fewer; and capable Indian
assistants were needed everywhere. But at that time

86 .TELUGU TROPHIES

Bobbili was almost without capable workers, and there
seemed to be good material in him; and as among the
missionaries there was a disposition to share up, he was
sent there, where he has now been some thirty-five years,
and where he is regarded as a good and useful brother.
He is at one of the out-stations, and it is hoped that he
may have still more years to testify for his Saviour, and
to witness among his own people.

The baptism of Basavanna startled the family; but as
he did not return home to live, there was no open
trouble. The father, Gurana, was still undecided. The
necessary sacrifice appeared very great. All that he
held dear, save this son, was on the side that an open
profession would compel him to leave. Bhagavan was
sent from Akulatampara to reside at Palkonda, that he
might strengthen and instruct Gurana, and in 1889, tne
year following the baptism of his son, he felt the love
of Christ constraining him; and was possessed of a
desire to acknowledge the Saviour, who had saved him.
He also wished to proclaim Him to others. He thought
he would like to be baptized there among his own caste
people, little realizing the attitude they would at once
assume towards him. He could not see why they should
object to his following the dictates of his own conscience
in this matter. He had yet to learn that religious free-
dom had not at that time been secured to India. Time
and again Mr. Bhagavan sent for Mr. Archibald, as he
did not like to attempt the baptism of such a prominent
man without some one on whom he could in some
measure depend. But whenever Mr. Archibald appeared
in town, Gurana was forcibly locked up by his brothers
and could not be seen.

BALLA GURANA AND His SON BASAVANNA 87

He began to see that there were difficulties in the way.
Further, he had heard that there were other Christians
who required only a little water for baptism, and that
it need not be performed publicly. So he thought that,
in his case, he might get around some of the difficulties
by adopting these plans. Some interesting occurrences
need not be recorded here; but one day, without any
planning, the missionary who taught baptism by im-
mersion, and the one who taught it by sprinkling arrived
in town. Gurana requested that they should meet and
discuss the question in his presence. Neither was
anxious to do this ; but both were interested in the man,
so with the utmost good nature and brotherliness his
request was acceded to, and all sat down together. When
Gurana felt that he had heard enough, the other gentle-
man said, "Well, what do you think?" and he replied,
"A full baptism is best." Then said the other mission-
ary, "Go to Mr. Archibald and be baptized." Plans were
made for his baptism, but his friends made some to
prevent it. Theirs succeeded and he was captured and
shut up. Thus once more the missionaries returned to
Chicacole without having accomplished the principal
object of their visit; and they did not get a glimpse of
him again for months.

Another message came, and this time the missionaries
were advised not to appear in the town, but to wait
outside in the travellers' rest-house till Gurana could
come. He did not know when that would be, but it
would be towards evening he thought. He came hurry-
ing in just at dark, exclaiming, "Your son has come,"
and with but few preliminaries he was baptized into the
Name of the Father, the Son and the Holy Spirit. In
a short time he came in again, but now he fell at our

88 TELUGU TROPHIES

feet, clasping his head, from which the sacred tuft of
hair the juttu had disappeared and with strong crying-
he said, "'Oh my juttu is gone; my caste is gone; I was
once a weaver, but now I am nobody." Comfort, assur-
ance and satisfaction came after a while, and he was
filled with glowing happiness. While some sought sleep,
yet ever on the watch for those who might come to
steal him away, he sat in the next room and sang the
whole night through. We asked him several times if
he could not stop, as we feared his voice would be heard
by others and his whereabouts be made known during
the dark hours, when trouble could be easily made. But
not much impression was made, till the dawn began to
creep in, then he lay down and slept for a short time.

Early in the morning his wife came, and soon a large,
boisterous crowd was about us. The tears of his wife,
the entreaties and angry threats of his friends all failed
to move him. Religious frenzy is perhaps the worst
kind ; certainly human nature looks very bad when deeply
enraged over what should be sacred matters and what
each man should be allowed to decide for himself. He
urged his wife to come with him saying that, now he
knew about the love of Jesus, he would be a better hus-
band to her than ever before; but she utterly refused
everything but his complete recantation. Hours passed,
and finally one big Brahman shook his fist in Mr. Archi-
bald's face and said, "Were it not for British law, we
would soon attend to you" a statement which could not
be doubted, but to which no reply was made.

Gurana was removed from Palkoncla for a time, then
returned to his home, but never really went into his
house again. He prepared a room on the verandah, or
attached one to the house, which he occupied till the day

BALLA GURANA AND His SON BASAVANNA 89

of his death. Another son became a Christian, and after
years the wife said that she was a believer, but we do
not know; otherwise, the family remained about as it
was. He loved to go from one field to another, talking-
first to his OAvn caste people, but having messages for all.
Having been a teacher of the Hindu sacred books, he
was a powerful enemy when engaged in the religious
controversies which his own people so delight in. His
voice was strong and vibrant, and he had a remarkable
gift for memorizing Scripture, which seemed to roll from
his tireless tongue. He would talk to individuals,
families and to large crowds, and often they would stand
hushed as he proclaimed to them the Gospel. The atone-
ment and justification by faith were the themes in which
he particularly rejoiced, and long into the night he would
try to teach how God could be just and justify the
sinner. He could not make sermons; but he could tell
and sing the Gospel. He bore his trials cheerfully, and
these were not a few. He communed with God in
prayer; and often as we listened to him he took us into
the Holy of Holies, where the glory of the Shekinah
seemed to overshadow us. With bowed heads and tear-
wet eyes we have often felt that Gurana reached a place
that we could not attain. Unlike Bhagavan he loved
money; and was probably more accustomed to a larger
amount than he; and he may have had less of it, as a
Christian, than he would have had had he remained a
leader among his own people. He and his son were
converted some thirty-five years ago, the first-fruits from
what is now the Palkonda field. At present this is one
of the most encouraging and fruitful fields in this part
of the Mission. From there, he passed on to the better
land some five years ago; and of him, as of others, it

go TELUGU TROPHIES

may be truly said, "And the head oft boAved and weary,
Everlasting joy shall crown."

Those of us who have passed through severe struggles
with some of these dear brethren respect, honour and
love them and their memories with an ever increasing
gratitude to God in Christ Jesus for His boundless
grace and mercy.

PIONEER HELPERS AT BOBBILI.
By Miss M. H. Blackadar.

i. G. NARASIAH.

G. Narasiah was born in a village near Nellore in
1836. His father was a native physician. His uncle was
a Vaishnavite Guru. As his father was a man of some
position, Narasiah was sent to school and had many
advantages. When a youth, he one day went to Nellore
to pay the taxes on his father's lands into the Govern-
ment Treasury. While in Nellore he met the Rev. L.
Jewett, who gave him copies of the Gospels of Matthew
and Mark. Unlike many who put the portions on a shelf
to be covered with dust, Narasiah read the Gospels.
The story of Jesus fascinated him. Compared with his
uncle's teaching, the holiness of Jesus' character, the
purity of His teaching flashed out as a rainbow on a
cloud. Conviction of the truth gripped Narasiah's heart.
When he went to Nellore a second time to the Treasury
he sought out Mr. Jewett and was baptized.

After his baptism he was sent to Ramapatam, where
he took the Theological course. He worked with Mr.
Drake for some time in Kurnool, and then he returned
to Nellore to collect income from the lands. While there
he was tempted to enter the Police force, where he rose
to be a Head-Constable. But the Spirit spoke to him
and he again entered Mission service. He was married
to Sayamma, and they went back to Kurnool.

About this time Mr. and Mrs. Churchill opened a mis-
sion station at Bobbili. They called for workers, and in
God's providence Narasiah and Sayamma were sent to

92 . TELUGU TROPHIES

Bobbili. In these days of motor cars and railway trains
the journey could be accomplished in a day and a half,
but, in those days of ox-carts and canal boats, it took a
month. It was an unknown land, a far country, and with
their intense love of their own people, it took as much
courage to go to Bobbili as for our pioneers to leave
Canada. They stayed for a week in Cocanada, where
they were cheered by Mr. Timpany, and arrived in
Bobbili August ist, iSSi. Mr. Narasiah was a tall,
athletic figure, gentle by nature but bold in his testimony
for Jesus Christ. Mr. Churchill toured constantly over
his extensive field, and Mr. Narasiah was always with
him. At first the people were hostile, and they had some
narrow escapes from foul play, but their courage and
gentleness at length disarmed hostility. Mr. Narasiah
worked among rajah caste people for a time and won
some converts. The joy of the Lord was his strength.
He was a faithful servant of the Cross.

2. G. SAYAMMA.

Sayamma was born in Nellore more than sixty years
ago. Her parents called her Savitri. Her grandfather
was a Mahratta gentleman, a Subadar or Captain in the
army who settled in Nellore and became a cultivator.
Savitri attended Mrs. Jewett's Girls' School in Nellore,
but when her grandfather knew she was learning the
Bible he kept her home. Later Mrs. Jewett persuaded
them to send her again. When Savitri was nine years
old she stayed one night in the Boarding School with the
Christian girls. Next morning her mother came to the
mission house, and stood under a tamarind tree, stick in
hand, to receive the culprit. She refused to take her
back with her, although the little one pleaded to be taken

PIONEER HELPERS AT BOBBILI 93

home. With broken heart, for the child's caste was de-
stroyed, this poor deluded mother went to the bank of
the river, cursed her little daughter, and making an effigy
of the little maid, she burned it in token that the girl was
dead to her.

The child became an inmate of the Boarding School.
Later on the mother relented and sent money to her and
built and furnished a house where for a time Sayamma
carried on a school. In 1878, while she was teaching in
a mission school, she was married to Mr. G. Narasiah,
and went with him to live in Kurnool, where she taught
in a Government school. Her mother became very ill,
and impressed by the power of Jesus, she vowed that if
He would cure her she would become a Christian. She
got better and she openly confessed Christ.

In 1881 Sayamma went with her husband to Bobbili.
There she laboured with great zeal and ability for 36
years. She was for a long time a teacher in Mrs.
Churchill's Caste Girls' School. Hindustani and Tamil
she had learned in her own home. In the Boarding
School, Telugu became her daily language and she was
well versed in English. She was a Bible Woman as
well as a teacher. She often accompanied Mrs. Churchill
on tour, and she could speak with great acceptance to
the crowds of men and women who gathered to hear the
message. In Bobbili she lived in the midst of caste
people. In addition to the school children, she visited the
wives and daughters of officials, and even after the girls
left school she kept on teaching them in their homes.
She was invited to their marriages and other festivals,
and when they were ill they often sent for her.

The daughter of a medical officer was very ill. When
Sayamma was visiting her, the young woman prayed,

94 TELUGU TROPHIES

"Oh, Lord Jesus, write Thy precious name upon my lips."
Then some Vaishnavite Gurus came to strengthen her
faith in Hinduism. But in spite of their teaching she
died trusting in Jesus. A girl of the Telaga caste died
suddenly of cholera. Her relatives told Sayamma that
she had died believing in Jesus. When her husband was
also smitten with the dread plague, Sayamma went and
told him of the Saviour in whom his wife had trusted.
He began to speak the name of the Lord. His relatives
tried to get him to say "Narayana, Narayana." But he
refused and entered into the unknown land calling upon
Jesus. A lame girl is teaching in the Maharani Girls'
School at Bobbili. She learned the Bible from Sayamma.
Recently she wrote that she is still believing in Christ.
Teaching, preaching, nursing the sick and comforting the
sorrowing, Sayamma spent her life. She was not only
a teacher of the way of life but a mother in Israel.

Two sons and five daughters were born to her in
Bobbili. Her husband died in 1905. Her sons and one
daughter followed while she was still in the old town
where she worked so long. But Sayamma' s faith in a
loving Heavenly Father did not fail. Since 1912, when
her eldest daughter, Amelia Chowdhari, died in
Cocanada, she has lived with her children or grand-
children in Calcutta or Cocanada. Though her physical
strength is failing, her love for her Master grows
stronger with the years. She loses no opportunity of
speaking a word for Jesus. She still teaches a Bible
Class for women, and takes active part in women's meet-
ings. Faithfully and with lavish hand she has scattered
seed in many fields. The Lord of the harvest will garner
the wheat.

To His faithful handmaid, may it be light at eventide.

SAVARA GUM ANNA.
By Rev. J. A. Glendinning.

Savara Gumanna, for many years the chief Indian
preacher on the Savara field, and the missionary's right
hand man, was one of a group of brothers who lived in
Gopalpur, near Tekkali, and who came under the teach-
ing and influence of Gurahati, the Rajah caste convert,
who was outcasted for his new faith and set up a school
under a tree in the vicinity of Tekkali. The Savara boys
became pupils of Gurahati under his tree; and through
the teaching received gave up their tribal worship of
demons, and accepted the faith of the Lord Jesus. One
brother still remains in the old village, which has now
become practically a Christian community.

When the present Savara missionary, Mr. Glendin-
ning, came to Parlakimedi in July, 1904, to take up the
study of the Savara language, after a preliminary year
and a half at Telugu, Mr. Gumanna came along as his
Savara teacher. The idea was to acquire the Savara
through the Telugu as a medium, in which language
Gumanna had been educated, first in various secular
schools in the Mission, and later at the Theological
Seminary at Samalkot.

Previous to the appointment of the missionary, the
Association of the Telugu Churches had been interested
in the work of evangelizing the strange hill people of the
Parlakimedi Agency; and Gumanna did some work
under their auspices. But, from the time of the coming
of the missionary in 1904 till the time of Gumanna's
death in November, 1921, his whole time and the con-

96 TELUGU TROPHIES

suming passion of his soul were directed to the evangeli-
zation of his own people. During the first two or three
years of study of the language there Avas little touring
done, but seldom a market day passed without finding
Gumanna hard at work preaching to the Savaras who
came in from the surrounding country.

Later, when touring work began he was instant in
season and out of season even in the face of a heart-
breaking apathy and indifference to his message. For
years the hill Savaras seemed as impervious to the light
of Christian truth as the stones and trees of their native
jungles. But Gumanna, while facing the facts and re-
cognizing the immensity of the task, uttered no word of
pessimism, nor betrayed any inclination to throw up the
whole enterprise, and seek more promising fields.

Mr. Gumanna was humble enough with regard to his
own spiritual attainments.. Some of us thought some-
times that he was too apologetic when testifying in meet-
ing. His missionary, with excellent opportunities for
observing, found him all through a man of Christian in-
tegrity, conscientious in his work, and fully to be de-
pended upon. But his humility was not of the cringing,
servile kind which accepted everything with an humble
"Your will, Sir." There were times when he believed
he was in the right and the missionary in the wrong
either with regard to fact or policy; and on such occa-
sions he stood up manfully for his position, thus earning
added respect, though perhaps he did not know it.

As touring companion Gumanna was invaluable in
many ways, aside from the purely spiritual aspects of
the work. He was a good hunter, and full of forest lore.
He was always ready to do all he. could to help in any
way. When coolie porters in insufficient numbers came

SAVARA GUMANNA 97

to transport our luggage from one place to another, lie
was always read)' to do his' share to overcome the diffi-
culty. One remembers a particularly long, hot climb
over a difficult hill path, where Gumanna carried one
end of a pole and the cook the other, with the bicycle
hung between, the two being relieved from time to time
by the missionary.

In times of sickness which occasionally overtook the
missionary, there was no attention even in menial mat-
ters that Gumanna was not ready to give, which was
fortunate indeed for the missionary, as many of the
Christians from Hinduism are reluctant to do anything
outside their own particular duty.

During the rainy season, when touring among the hills
was impracticable, Gumanna was an invaluable assistant
in the missionary's study and translation work. He had
a very complete knowledge of the Savara language.
Without his assistance the Savara hymns, which were
composed and circulated among the people through the
Oriya Christians, would have been impossible. And in
January, 1923, when Government asked for a Savara
man to be prepared and sent to speak some Savara
selections into gramophone records for the linguistic
Survey of India/ it was Gumanna' s translation of the
Story of the Prodigal Son and one of the above-men-
tioned hymns that were thus put on permanent records.

When the movement toward Christianity began among
the Panos, another small Agency tribe, Gumanna was
of the utmost assistance in caring for this work. For in
addition to Savara and Telugu, he had also a fair com-
mand of the Oriya language. And many a journey he
made to spend Sunday with a small struggling Christian
community newly out of Hinduism, and to help by his

98 TELUGU TROPHIES

teaching and words of encouragement. His name is
held in the highest esteem and love in the whole Oriya
Christian community. Even while helping thus, how-
ever, his main attention was given to the Savaras, and
when the time of the missionary came to be occupied
largely with Oriya study, and the care of the growing
Christian body, Gumanna would strike out alone to the
Savara villages with the message of life.

He was a valued member of the Telugu Church in
Parlakimedi, and served one or more terms as a deacon
of that church. His works do follow him. When the
Savara missionary went on furlough in April, 1920,
Gumanna seemed to be in fair health. But in 1921 the
seeds of a fatal malady manifested themselves. He
struggled against the disease and longed to be able to
hold on till his missionary should return. But it was not
to be. On the evening of November 6th, 1921, as the
returning missionaries from the deck of their steamer
sighted the verdant hills of South India across a sea of
glass, faithful Gumanna was getting his first glimpses
of the throne of his Heavenly Father across the sea of
glass of Revelation 4: 6.

MR. N. D. ABEL.
By Rev. John Craig.

Dowlaishwaram, on the Godavari river, was the home
of Abel's people. His grandfather had four sons whom
he took with him to Cuttack in Orissa, to work on the
construction of a bridge. While there they heard the
gospel, and the eldest son Thomas believed and became
a Christian. After the completion of the bridge they
all returned to Dowlaishwaram. Through the efforts
of Mr. Thomas all the members of the family became
Christians. He was the father of the one whom we
know as Rev. N. Abraham, of our Seminary. Later, Mr.
Thomas worked as an evangelist and pastor, and his
brother, Mr. Daniel, as a teacher in the Godavari Delta
Mission. Abel was a son of the latter, and was born in
Sept., 1877. While he was still a little boy, his father
became a teacher at Cocanada under Mr. Timpany's
direction. Some years later Abel took the Lower Second-
ary course at Samalkot, and while there he was baptized.
After teaching a school in Cocanada under Mr.
Laflamme's direction for two years, he was sent to the
Rajah's College for High School work. When Pastor
Jonathan Burder and others preached in the streets Abel
used to help with his violin.

At this time he fell into sin, but soon afterwards
repented, and later 'was received again into the church.
But he had to continue his studies without Mission help
and passed the Matriculation examination, after which
he attended a Training College for teachers. In 1903 he
was appointed as a teacher in a Lower Secondary school

ioo TELUGU TROPHIES

of the London Mission in Maddilapalem, a hamlet of
Vizagapatam, where he worked for seven years. Then
he was appointed to teach the Bible in the High School.
Later he was transferred to Gooty to assist the mission-
ary who was in charge of the Theological School of the
London Mission. Here he taught several subjects,
among them being methods of evangelism by the use of
lyrics. While engaged in this work he lost his wife,
but continued to work at Gooty for another year.

As his children were with his parents in the Vizaga-
patam District, and as he desired to serve in the Canad-
ian Baptist Mission, which had taken over from the
London Mission the High School and other work at
Vizagapatam, he applied to Mr. Higgins for work. He
was appointed as a gospel preacher or evangelist, and
published several tracts in Telugu. After a year he
was appointed a teacher of the Bible in the higher classes
of the High School, and continued in this work for
seven years. During this period he wrote a few small
books : the Life of Christ in lyrical form, and the story
of the Prodigal Son and the story of the Good Samaritan
in song, and some others. In 1917 he conducted a
summer school in Madras to teach the singing of lyrics ;
there were seven students. Last year there were five
teachers and thirty-three students, Mr. Abel acting as
headmaster.

While he was teaching the Bible in the High School,
lie longed to preach the gospel to the multitudes of people
in the villages, and meanwhile he was preparing for such
work. In February, 1922, he was appointed as an evan-
gelist on the Vizagapatam field, and since then he has
proclaimed the story of Christ's life and teaching with
musical accompaniment to thousands of people. The

MR. N. D. ABEL

people of India are accustomed to listen to stories of
their heroes and gods in song, and hence they will listen
for hours to the story of Christ's life and to other Bible
stories when these are given in song with musical accom-
paniment. Mr. Abel can sing well and can also use the
violin with skill. Of course the message is spoken as
well as sung. Prayer is asked for a blessing on the work-
in this needy field where there are few Christians, and
few evangelists to make the gospel known.

MR. SOMALINGAM AND MR. APPALANARA-

SIMHULU.

By Mr. and Mrs. Gullison.

Many years ago, a colporteur whose name and place
are unknown, passed through Polepilly and inadvertently
left a New Testament at the house of a goldsmith. An
attempt to return the book failed, so the Word of God
was given a place in that rigidly orthodox Hindu home.

At that time, the subject of this sketch, though a young
man, was suffering the consequence of an evil life. The
physicians consulted gave no hope of recovery. In some
way he had come to understand that life is eternal and
that a man must reap as he sows. Thus, while disease
was destroying his body, fear possessed his soul, and he
longed for healing and freedom from apprehension of
the future. One day, in desperation, he turned to the
despised New Testament, but finding nothing attractive
in its opening genealogy, he tossed it aside. Later, dis-
tress of body and mind drove him back to the book;
opening by chance at one of the miracles of healing, he
became intensely interested. Eagerly he read, if haply
he might learn the residence of this wonderful Healer,
resolved that whatever the cost, he would seek Him and
receive healing at His hands. When, however, he read
that cruel men killed the one in whom his hope centred,
he closed the book, filled with disappointment and grief.
Later he felt constrained to finish the story that had
given him such great expectations and then plunged him
into the depths of despair. When he read that death
could not hold the Great Physician, light broke upon his

MR. SOMALINGAM AND MR. APPALANARASIMHULU 103

soul and he realized he had been reading of Him who
could take away sin; it was then he uttered his first
prayer. From that time he set himself to finding out
more of the Christ, but he must needs be very cautious,
lest it come to the knowledge of his family. Finally an
opportunity came to act as a munshi to Mrs. L. D.
Morse, wife of the missionary at Bimlipatam. The
pecuniary remuneration reconciled his brother to this
plan, and Pulatikurti Somalingam had the chance he had
long for. His spiritual insight into the things of God
delighted Mr. Morse. It was not an easy thing for
Somalingam to take the step that would sever, him from
his caste and make them of his own household his
enemies ; more than once after having set a time for his
baptism, he drew back. At last, in January, 1894, he
came, fully determined to acknowledge his faith in
Jesus Christ. News of his intention reached the ears
of his relatives and spread like wild-fire through the
town. In a short time, an angry, shouting mob had
gathered at the beach and demanded that he recant.
Mr. Morse hurried Somalingam into the water but even
there one man followed and laid violent hands on Soma-
lingam, determined to take him by force. Without
prayer or formula, this first convert from the Goldsmith
caste was buried in baptism in the likeness of his Mas-
ter, thenceforth to live a new life in Christ Jesus. He
returned home that evening to find the door of his own
house shut against him; he was not even given food.
His wife and children were taken to the home of her
parents. From the highest to the lowest, the villagers
reviled him because he had brought such disgrace upon
an honorable caste and two respectable families. All
custom was withdrawn from him and his goldsmith's

104 TELUGU TROPHIES

anvil became silent; the barber refused to shave one so
vile as he; the dhobie would not wash for him; even
the coolie women refused to prejudice their position in
society by pounding his grain; his brothers declared he
had forfeited his right to a share in his father's prop-
erty; his wife's people avowed that his family should
not return to him unless he first returned to caste. But
none of these things moved him; in the joy that he had
found Christ, he counted all else but trivial. Quietly
and confidently he waited and worked, and when neces-
sary, availed himself of good British law, so that in due
time, he was in possession of his house and had his
family with him. He next demanded and received his
portion of his father's property; he pressed his claim
for water from the village well, and the law supported
him; the enraged villagers dug another well for them-
selves from which they could draw water undenled by
contact with the bucket of the despised Christian.

Quietly, persistently, prayerfully, tactfully, he has
gradually overcome opposition, winning to Christ, first
the young man who was learning the goldsmith trade
with him at the time of his baptism; then his own wife,
his sister, mother, aunt, brothers, nephew and others.
The leaven has begun to work in the hearts of his wife's
relatives, and after a thrilling experience, a sister has
been baptized while others seem almost persuaded. Not
only so, but notwithstanding bitter opposition, there is
now a neat chapel-school-house in the village, thanks to
his tireless effort.

Despite much active antagonism, the education of the
village is in the hands of this brother, for he is manager
of the only school there. By a consistent life he has
won the respect of the villagers; by serving them in

MR. SOMALINGAM AND MR. APPALANARASIMHULU 105

love, he has gained their trust and confidence, so that
to-day, we have no hesitation in saying that the best
loved and most highly respected man in Polepilly is our
brother Somalingam. And the work continues. The
entire village has been honeycombed with the Gospel.
It seems to us the time is surely near at hand when a
large number must turn from their idols to serve the
living and true God.

. As we think of this man of God, we feel it is partic-
ularly true of him that his delight is in the law of the
Lord, and in his law doth he meditate day and night,
therefore is he like a tree planted by the rivers of water
that bringeth forth its fruit in its season and whatsoever
he doeth prospereth.

This sketch would not be complete without fitting re-
ference to Mr. Somalingam's youngest brother, Mr. Ver-
racharyulu, who was baptized three years after his bro-
ther. During these twenty-five years he has been a
trusted and competent teacher and has adorned his pro-
fession by a consistent, Christian life. In his metrical
life of Christ which is extensively used throughout the
entire Telugu area, he has made a splendid contribution
to the work of evangelization.

Closely linked with the history of Mr. Somalingam, is
that of the first convert of the Srusti Karnam caste,
Kantimahanti Appalanarasimhulu. While teaching Mrs.
Morse Rev. 22, 17, he was forced to repeat the invitation
many times and it gripped him; he became a secret be-
liever. He moved away from the town for a time, and
it was reported that he had died. One day Mr. Morse
was startled by coming face to face with the supposedly
dead munshi. "I thought you were dead and lost," he

id; and at once proceeded to explain his strange saluta-

106 TELUGU TROPHIES

tion. Once more did the Spirit strive with Mr. Ap-
palanarasimhulu. Many nights during the succeeding
months, he sought Mr. Somalingam and talked with him
of the things that gave him no rest. He was baptized
in 1899. His relatives rebelled against the step he had
taken, but he stood firm and gradually regained the
esteem of his estranged friends.

This brother did not wait until after his baptism be-
fore seeking to correct the things he regarded as un-
becoming a Christian.

Having concluded that the use of tobacco and opium
were not consistent with the purity enjoined by Chris-
tianity, he decided to abstain from their use. The reac-
tion following the discontinuance of opium was great,
and he suffered much the rest of his life, but notwith-
standing the earnest entreaties of his friends, he re-
solutely refused to resume its use. Like Mr. Soma-
lingam, he loved his Bible and its study and prayer had
first place in his life. No ordinary physical suffering
was allowed to rob him of his time for devotion.
Though not highly educated he possessed a culture which
won the esteem of all. Well versed in Hindu litera-
ture, with a splendid command of chaste and pleasing
Telugu, filled and actuated by the love of Christ, always
bearing a real burden for the salvation of souls, and
having a definite and striking personal testimony con-
cerning the saving grace of Christ, he was eminently
qualified for the work of an evangelist to which he gave
himself from the time of his conversion.

On May u, 1923, he finished his earthly career. Since
his conversion ten more families from his caste have
embraced Christianity, and we believe this is but the
beginning.

MR. KESAVARAYA SARMA MANDAPAKA.
By Miss M. H. Blackadar.

About fifty years ago Kesavaraya Sarma Mandapaka,
familiarly known as Kesavarao, was born in Bimlipatam.
His parents were Brahmans, and he grew up amid the
influences, good and evil, of that ancient and privileged
class. At eight years of age he went through the im-
pressive ceremony of the investiture of the sacred thread,
the emblem of the "twice-born." Thenceforward he
was entitled to all the privileges of his caste. Educa-
tion was far less general then than it is to-day, but
Kesavarao was sent to school in Bimlipatam and in
Vizianagram where he was an eager student.

In August, 1886, a Hindu friend who had studied in
the Mission School in Vizagapatam asked Kesavarao to
attend the Sunday School in Bimlipatam. He con-
sented, and next morning they were at church. As
they entered Mrs. Archibald was explaining to the whole
school how a Christian should observe Sunday. As an
orthodox Brahman boy, Kesavarao had been accustom-
ed to observe the nth day of each fortnight. From
Mrs. Archibald's address he was convinced that the ob-
servance of Sunday was more difficult, and more spirit-
ual than his ekadasi, and he concluded that Christianity
must be a good, spiritual and holy religion. Next day
he bought some tracts from Mr. Archibald, and these
strengthened his conviction that Christianity was good.

In January, 1887, he became Telugu teacher to Miss
A. C. Gray. While with her he read much of the Bible,
especially the New Testament. From this and his con-

io8 TELUGU TROPHIES -

versations with Miss Gray he came to believe that
Christianity is the only religion appointed by God, and
Jesus is the only Saviour, but he thought he could
remain a Hindu outwardly and believe in his heart. One
day in conversation with Miss De Prazer, she told him
that before conversion he would have a great burden
for sin. This thought stayed with him. Not long after
he had a vision of his sin and need of cleansing. In
July, 1887, he attended the English prayer meeting. In
the course of his address Mr. Sanford said "Christian
means Christ's one, and we must be willing to be counted
fools for Christ's name." That touched Kesavarao in
the centre of his Brahman heart. He writes of that
experience "Something like the breath of the Spirit
came into me. All my doubts and questions vanished
away and the burden was no more. I wanted to become
'His' right out publicly. That was my conversion. I
was baptized on the 19th of July, 1887."

It was a great struggle, but in spite of the difficulties
a great peace filled his heart as he came up out of the
baptismal waters. He was given a little room in the
mission house. Hundreds of his caste people came into
the compound; they swarmed up the steps and crowded
the verandah. All the influence of the Hindu philo-
sophy, subtly handled by priest and holy man, was
brought to bear on this babe in Christ, but he did not
waver. Then his mother, dearest of all to him, came
to plead with him to return to her and to the religion
of his fathers. Still he wavered not. Then in her
anguish, his mother beat her head on the stone steps!
How could he bear to see her destroy herself on his
account? He weakened and begged Mr. Sanford to let
him go back just one day. The Missionary replied,

MR. KESAVARAYA SARMA MANDAPAKA 109

"You are spent with the strain. To-morrow morning
when your strength is renewed you can make your
choice, and go if you wish." Next day he had no desire
to go back, and in all the years since he has stood stead-
fast and rejoiced, counting everything loss that he might
serve Christ. For many years his people cut him off,
but gradually fellowship was renewed. His nobility of
character and upright conduct won their respect. He
went back to the old home to visit his mother and had
the joy of a visit from her before she passed on.

For many years he was Headmaster of the Girls'
Boarding School in Cocanada. Punctuality is very diffi-
cult for Kesavarao. This sometimes tried the school-
managers. His efficiency was a joy, and his interest in
the children never flagged. His beautiful Telugu and
his fine Christian influence were great blessings to the
children. To Cocanada he brought his bride, and while
there his son and daughter were born. Here, too, in
1910 he lost the wife whom he so devotedly loved. Even
this crushing sorrow could not dim his faith, or hide the
face of the Master he so fullv trusted. He learned in

j

that dark hour to sympathize with those who suffered.
For many years he worked as an evangelist in Cocan-
ada, Vizianagram, Vizagapatam. and Narsapatnam. He
worked along his own lines. He would not follow a
time-table. Often he went late to work but when once
among the people he forgot heat or time, weariness or
hunger, and stayed as long as anyone would listen. He
loves to lift up a crucified and risen Saviour before lost
men, and the people love to listen. He has written many
popular tracts which have carried his message far be-
yond the sound of his voice. For several years he was
an evangelist in Noble College, Masulipatam. He won

no TELUGU TROPHIES

and held the respect of the boys and enjoyed his work
there. But Kesavarao's conviction of Baptist doctrine
is very strong, and he was happy when the way opened
for him to take up work again in his own Mission. The
Home Mission Board of the Northern Circars Telugu
Baptist Convention appointed him in January, 1921, to
their Chodavaram field. He has his little daughter with
him. He is laying there deep foundations. His son is
taking the course at Noble College, and his one purpose
is to enter God's service.

Recently when Dr. Stanley Jones, the Welsh mission-
ary-evangelist, held his meetings in Vizagaptam, Mr.
Kesavarao Mandapaka translated for him. No one
could watch him catching the deep spiritual truth which
Dr. Jones taught, and translating it rapidly into idio-
matic Telugu, without perceiving his intellectual power
and the depth of his spiritual insight.

He is a loyal friend. Once and again he has under-
taken heavy financial burdens to shield those whom he
loves from suffering and disgrace. 'He has a deep,
understanding love for missionaries, and a heart full of
gratitude to the Canadian people who have sent the mes-
sage. He is a faithful and fearless witness to the grace
and power of the Lord Jesus Christ.

DAVID AND LIZZIE.

By Rev. Gordon P. Barss

"I am not anything
without my good
wife, Lizzie. She is
my companion, ad-
viser, sympathizer and
everything for the
last thirty-four
years." Thus wrote
the Rev. Paidi David
of Tekkali. Some
individuals make their
mark apart from
others. But one
naturally thinks of
Mr. David in connec-
tion with a group of
intimate contemporar-
ies, and more particularly as associated with his
faithful wife, Lizzie. In addition to her work
as one of the best Bible women in the Mission,
she has exercised a steadying influence, as wife and
home maker, upon this forceful preacher. The knowl-
edge of what his wife's faith and loving patience has
been to this trusted leader has suggested the title, "David
and Lizzie."

They were cousins in a family which had been Chris-
trians for two generations before them and which had
been touched by the spiritual influences which went out

P. David.

TELUGU TROPHIES

from the friendship of the veteran Christians, Chowd-
hari Purushottam and Anthravady. As children, David
and Lizzie lived in the home of their grandfather, a
money lender in Chicacole. "He was very particular
that I should stay at home in the evenings after school
to read Psalms and Vemana's poems, so that I might
avoid bad company. When I was very young with my
mother, many a time she prayed for me that I should
become a God-fearing child. By her constant prayers
and by my grandfather's care I am what I am at pre-
sent." In David's early training were blended the tender
influences of a Christian home, and the kindly discipline
of the missionaries at a time when the Christians were
few and the relations between them and the missionaries
were very intimate. Early in life David gained much
from the veteran missionaries, the Armstrongs, the Mc-
Laurins and the Archibalds.

He writes, "As a child I read the life of Mr. Muller
of Bristol. By his life I was influenced to pray to God.
As I was a little boy, I could not pray publicly in
church, but I used to go to a ruined bungalow and pray
every day for each member of my body to be kept back
from evil. Then I had a great desire to preach, but,
being a boy, I could not preach openly. So I used to go
to these ruins and preach to the plants." He was bap-
tized when only eleven years old.

David studied four years under Mr. McLaurin in the
Theological Seminary in Samalkot. Mrs. McLaurin
taught him English. He has always regretted that the
Mission did not give him higher education. The im-
mediate need for workers prevented the best training of
the available men. David was tempted by the prospects
of a higher education held out by a neighboring mission,

DAVID AND LIZZIE 113

but he remained loyal. At one time it was proposed
that he should have a college education in Canada, but
the Board did not approve.

When still only a lad, Mr. David began to preach and
teach under the careful discipline of Mr. and Mrs. Archi-
bald. In 1893, after a year or two of preaching in
Parlakimedi, the Akulatampara church, rich in spiritual
history, called him to its pastorate. During the ten years
or so which he spent there and in Parlakimedi he was
largely responsible for the conversion of two families of
considerable importance and a number of individuals.
There, too, began an intimate relationship with two in-
fluential landlord families. And there developed a warm
friendship with a young man, K. M. Appanna, whose
deep piety and spirituality have touched many lives.

Undoubtedly the greatest experience of Mr. David's
life came to him on the waves of the revival which swept
over India in 1905 and 1906 as the direct result of the
Welsh revival. His experience was all the brighter be-
cause it was a black background. News of the revival
brought hope to Mr. David and his friends. Out on
tour, they would sit around the camp fire in the evenings
and tell each other of the longings of their hearts for a
more consistent Christian life. The agonizing struggle
between spiritual longing for peace and the pride which
covered the shame of old sins was at last crowned with
confession and victory, and there was added to Mr.
David's Christian heritage and early training a rich per-
sonal experience of the abounding grace of Christ.

For the last twenty years, since 1903, Mr. David has
labored on the Tekkali field, most of the time as pastor
of the church. His work has carried him all over that
county and far into neighboring fields, and even up

H4 TELUGU TROPHIES

among the feverish regions where the Savara mission is
carried on. For Christ he has suffered great hardship,
serious sickness and adventures with robbers, wild
animals and floods.

As a member and office holder in various capacities he
has long exercised a strong influence in the Savara Mis-
sion Board, the Home Mission Board, the Association
and the Convention. Recently he declined two calls,
one to a large pastorate and the other to be missionary
under the Home Mission Board, feeling that he could
do his best work in the District where his influence is so
well established. He has taken a prominent part among
those who believe that greater control of the religious
work should be given to the Indian Christians.

His work as an inspector of relief measures in the
great famine of 1897 was so well received that he was
offered a permanent Government position with a high
salary. This was a great temptation to a poor preacher,
but he decided that he should devote his whole life to
Gospel work. In several censuses, during the war.
when his efforts were constantly for the Government;
in the War Loan campaigns, on the town council, and
in the home rule excitement, when he publicly and fear-
lessly opposed the fanatic violence of Mr. Gandhi's fol-
lowers, Mr. David's services have frequently been recog-
nized.

His advice is sought by all kinds of people in all sorts
of predicaments at any hour of the day or night. Over
a large territory the prescription for anyone in trouble
is, "Go to Mr. David." His only son, Samuel, with a
medical education, has difficulty in surpassing his father's
reputation as a doctor. In a country where marriages
are all "arranged," Mr. David has made countless

DAVID AND LIZZIE 115

matches for both Hindus and Christians. He is a man
of gentle courtesy to women and is greatly loved by
little children. When a missionary is in charge of the
field, Mr. David is always the wise adviser, the active
associate and the trusted friend. In the missionary's
absence, he is the faithful superintendent.

Mr. David is variously regarded as doctor and nurse,
as adviser and pastor and teacher, as agitator and leader,
but it is as evangelist that he excells. In the village he
readily adjusts himself to a small group or to a noisy
crowd. He quickly finds a favorable starting place of
interest to his hearers; he persists in spite of diversions
and interruptions; he instinctively touches some chord
that awakens interest; he has a ready but kindly retort
for anyone who interposes an objection; he is quick to
discover a responsive listener ; and, however obscure may
be his beginning, and however far afield he may be com-
pelled to travel, he invariably and forcibly returns to
"Christ and Him crucified."

His life has been spent in a District where the opposi-
tion to Christian teaching is most stubborn, but his con-
verts are in many castes and villages. And wherever
he goes he knows of some interested one whom he must
visit. He is like an old time prospector, always hope-
fully searching for a gleam in the unpromising sands.
He will always be remembered as the faithful evangelist,
as the Christian preacher, "rightly dividing the word of
truth."

BOKKA SUBBARAIDU.

By Mrs. C. H. Archibald.

On a September
day, nearly forty-four
years ago, when the
warm sun was shin-
ing brightly on the
green palm trees and
the leaf -thatched
roofs of Bimlipatam,
the weekly steamer
from Cocanada to
Rangoon steamed into
port. To the in-
mates of the bunga-
low snuggled away
under the high hill at
ihe back of the town,
this event was of no
special significance.

But later on, a rather small-sized boy appeared, some-
what overshadowed by a conspicuously large white tur-
ban. He inquired for Hammond Missamma Garu (af-
terwards Mrs. Archibald) ; and when she appeared, he
presented a letter from Rev. A. V. Timpany of Cocan-
ada. This gentleman and his wife had chaperoned the
lady to India the previous year, and took a warm inter-
est in her welfare. In the letter Mr. Timpany stated
that the bearer was a boy who was proving somewhat
difficult to manage ; he was active, bright and smart, but

Rev. B. Subbaraldu

BOKKA SUBBARAIDU 117

restless and uneasy; and that he wanted to go to Ran-
goon, that El Dorado for aspiring Indian young men. He
further wrote to that new lady missionary, "You need a
boy to go about with you, as you should not go far afield
alone, and reliable women are not easily found. Take
this boy, and see what you can do with and for him."
The boy was looked over as all Indians were more or
less of a curiosity in those days. His small hands and
bare feet, his bright eyes, quick movements, his gentle
voice were all noted ; also his big, shapeless, white trous-
ers, which made him feel very much dressed up, but
which provoked a smile of amusement from some others.
After some conversation, he decided that Bimlipatam was
change enough for the present and that he would remain
with this new lady. That was the last effort to copy
English dress; from that clay to this, he has worn the
ordinary dress of the. ordinary Hindu. He says that, in
some respects, this has been a loss to him ; but that it has
enabled him to keep in more intimate touch with his own
people, something which he highly values. Sometimes
when he sees others stepping about in full English, dress,
apparently honored by the missionaries, there is some con-
flict in his soul, as to which is the greater, the gain or the
loss. Even little things like this do not fail of the
Father's notice. But whether loss or gain, he followed
the advice of the lady, to whom that letter was sent.

He began to attend school and evinced a desire to learn
all the good and useful things that came his way. Dust-
ing, blacking shoes, pulling punkah, came in for a share
of his attention, and he was rapidly taking in knowledge
through his fingers as well as through his mind. His
parents had been idol-worshippers and he remembers well
the shame he experienced when they became Christians,

n8 TELUGU TROPHIES

but before he left Cocanada, he, also, was baptized. Six
months later his Missamma was sent to Chicacole to do
the best she could for the work there, and he accompanied
her. One time when we were having blessed seasons in
our Bible classes and prayer meetings, he came and said
that he and David and some other boys were greatly
troubled about their sins and, though they had all been
baptized, they had never had such experiences and
scarcely knew what the dealings of the Spirit of God
with their souls meant. After a time, they all came out
into the glorious light of God, and knew what was meant,
when we talked about a new heart.

When the Seminary was opened at Samalkot by Rev.
John McLaurin he was sent there and acquitted himself
most creditably. During his last year there he was mar-
ried; and a few months later his young wife fell into a
well and was drowned. This was a great shock and sor-
row, and though his graduation was not far distant, Mr.
McLaurin wrote advising that he be permitted to return
home, as he could not recover from his trouble there. And
he added, that he was more like a European in his sorrow,
than any Indian he had seen. He was graduated in
absentia, and later on was sent to the college at Ongole,
where one year and part of another completed his school
life. Eventually he married again, and in the course of
years seven children were born into his family.

He became a mission assistant, and his first pastorate
was at Akulatampara, when Mr. Archibald was the only
male missionary in the Ganjam District. He was very
helpful in the initial development of the work in the
Savara Hills ; and when the missionaries called for some
one to undertake that rather dangerous task, he volun-
teered and was ordained as a Home Missionary to the

BOKKA SUBBARAIDU 1 19

Savaras. He went and did some excellent service, but
repeated attacks of fever in which he nearly lost his life,
rendered that work prohibitive for him. He stands in
the front rank and pretty close to the foremost position
among our Indian brethren in the whole Mission as an
all-round useful man, trusted and respected by the major-
ity of them. He is a good singer, a good preacher, per-
suasive and patient when dealing with disturbed elements
of which there are apt to be many in our Christian com-
munities. He has become more .and more trustworthy
with the passing years, and more discriminating as to
real values. At one time he was pastor of the Chicacole
church for some years; and has been its trusted and
efficient treasurer for a much longer period. The mem-
bers and the missionaries feel that the money is safe,
when it is in his keeping. He is to a large degree capable
of looking after the general work of the field in its various
departments; preaching himself to large companies of
men and women, or sitting down quietly and familiarly
with one or two. He has many personal heart to heart
talks, and when he does that work he feels a deeper satis-
faction than in any other. He loves the moonlight talks,
which he so often has, when on tour, and he longs to see
men and women yielding their hearts to the claims of
Christ. He uses simple yet very euphonious and musical
Telugu, which all can understand, and he is acceptable
among all classes, high and low, rich and poor, literate
and illiterate. He has not only been an assistant and
friend, as it were, to those who brought him up, but at
various times he has helped in other fields. Once he
was loaned to the Seminary at Samalkot as teacher. He
has assisted in building and preaching at Palkonda, Tek-
kali, Pajlakimedi and Sompetta and has ever acquitted

120 TELUGU TROPHIES

himself satisfactorily to those whom he went to assist.
He is a careful, good builder, and can handle success-
fully large bodies of workmen,- coolies, masons and car-
penters. He is no time-server, which is so common
among these people but will work any number of hours,
till he is assured that matters can be safely left till an-
other day. At times his carefulness as to details may
weary some, who would like to get to the end more
quickly, but one feels that he is thorough and painstak-
ing. He is a good judge of all ordinary building material,
and superintended and carried large responsibilities in the
erection of King Memorial Hospital. He is a Zacchaeus in
stature, but he likes big tasks, and does not falter when
sudden demands are made upon him. His written trans-
lations from English into Telugu are most acceptable ; he
has associated so much with English-speaking people that
he grasps shades and meanings of words and thoughts
that many fail to comprehend.

At present he is pastor of the Telugu church at Chi-
cacole, and has been acting pastor for many years. He
is an active member of the Municipal Council, and as he
has no axes to grind and no personal ends to achieve, but
just tries to do right every time and as the other members
of that body have both these influences to push them on,
he has a somewhat difficult, and at times a stormy, path
to tread. At present, he is chairman of the Telugu
Home Mission Board, and in that capacity is doing excel-
lent service for the whole Baptist Telugu Christian com-
munity.

He after all, like the rest of mankind, has made some
crooked paths for his feet, and has had to reap harvests
from his own sowing which at times he has found thorny ;
and we have seen his face chastened with suffering,

BOKKA- SUBBARAIDU 121

caused by the chastisement of his own conscience, and we
have been glad, that the sanctifying Spirit of God, was
doing His refining work in his soul. He is our boy, and
we love him, and praise God for the grace, that has saved
him, and which we see active in his life.

Great changes are coming over India ; and a man, who
has come up out of the darkness of forty-four years ago,
and who is a light in the darkness of to-day, is a factor
in the progress of human history, for which we cannot
be too thankful. And herein we also find large room for
hope regarding the future of our Telugu Christians.

PANGA APPANNA.
By Rev. S. C. Freeman.

Panga Appanna, the subject of this sketch, was born
at Kosamala, Ganjam District, in 1858. He was the
second son in quite a large family ; his people were farm-
ers. He has but a faint remembrance of his betrothal to
his first wife, which took place when he was about ten
years old. He and two of his brothers learned to read.
When about fifteen years of age some of his relatives
endured much suffering for Jesus' sake which made a
deep impression on Appana's heart. He had a desire to
become a Christian and tried to persuade his betrothed
wife to accept Christ as her Saviour. He found, how-
ever, that she had no mind for such things.

Sometime after his marriage when he was about twen-
ty-three years of age he fully decided to become a Chris-
tian. He received no sympathy from those in his home,
but, on the contrary, opposition, ridicule and persecution.
Leaving parents, brothers, sisters, wife and child, he went
forth alone and was baptized by the Rev. R. Sanford at
Akulatampara in 1881.

Immediately after his baptism some Brahman pundits
asked him why he had taken this step. He replied, "I
know that I am a sinner, I know that Christ is my Sav-
iour, but I cannot explain it well to others." The
Brahmans were much pleased with his reply, which deep-
ened their respect for the Christian religion.

For some time after his baptism Appanna continued
his work as a farmer, bearing witness as he had oppor-
tunitv. His wife, taking their child, in anger and dis-

PANGA APPANNA 123

gust returned to her parents. Not long after another
child was born. All Appanna's efforts to induce his wife
to return to him ended in failure. There were long years
of trouble before, through the courts of law and with the
help of the Police, he secured a. divorce and the possession
of his children. In fact he did not secure his children
until after their mother's death, and the son Jagannaikulu,
a lad of ten years, stoutly resisted being returned to his
father. Court proceedings in India are wondrously slow,
and in those days there were no railways. The long
journeys on foot to Berhampore to the Court must have
been very tedious and expensive.

Appanna's second wife was the daughter of Rev. Bhag-
avan Behara, a noted Christian preacher in the early days
of work in pur mission. She presented him with two
daughters, and afterwards died. Then Appanna married
again and had two children to remind him of his third
wife. His fourth wife was a Brahman widow convert.
They have one daughter who recently married.

Appanna has had the joy of seeing his mother a Chris-
tian, and his father showing a deep interest in Christian
things. Two of his brothers became Christians and two
remain Hindus.

About six years after baptism, during which he did
more or less preaching, through the advice and help
of Rev. I. C. Archibald, Appanna heeded the
call of God to become a preacher of the Gospel.
For thirty-six years he has preached the Gos-
pel in many villages. His face is known and his
voice is familiar in our Associations and Conven-
tions where he always has something to say and makes
sure that he says it. He has been a preacher on seven of
our 'mission fields and deacon in four of our churches.

I2 4 TELUGU TROPHIES

He has known little of sickness and has been able to con-
tinue his work through a long period. One could hardly
call him a popular preacher, but he has a good message.
He was never ordained, and has baptized only one per-
son. His work has been preaching. Perhaps he would
say with Paul, "Christ sent me not to baptize, but to
preach the Gospel."

Honest, upright, aggressive there have been no breaks
in his life, no charges against him that the missionaries
have had to spend long days investigating. He has a
good name and prizes it. When one thinks of the opposi-
tion he has encountered one is not surprised that in man-
ner he is somewhat brusque and overbearing when op-
posed. From the father of his second wife, he learned
to attach much importance to family prayer which for
many years he has conducted three times a day. He uses
a Psalm in the morning, a portion of Daily Light at
noon, and some other portion of the Bible at night. From
the atmosphere of such a home his children have gone out
to do their part in the world.

His son, Jagannaikulu, has been evangelist, pastor and
preacher on the Chicacole field, and, while in the midst of
such service, was called to become the pastor of the Bap-
tist Church at Vizagapatam which, with the exception of
Cocanada, is the largest city within our Mission
boundaries.

Kondanamma, the eldest daughter by his second wife,
became a widow in early life and has given herself with
whole-hearted devotion to the work of the Girls' School
in Cocanada where hundreds of girls have come under
her uplifting influence as teacher and later as Matron.

Some of his children are still too young to have estab-
lished their records. They have received a Christian

PANGA APPANNA 125

education and have enjoyed advantages far beyond those
within reach of their father. We have reason to believe
they will give a good account of themselves.

Now in the evening of life, for in India a man of
sixty-five years is getting pretty well along, Appanna
lives quietly near the church where he is one of the
leaders. Day by day he goes forth into the market place,
the streets, and the lanes of the town to preach or con-
verse about the things that have been dear to his heart f or
so long. He frequently conducts the church services. He
has not the vigor of early days but he has a blessed hope
of eternal life. He has not acquired worldly property,
but he has treasure in Heaven. Those who know him
must acknowledge that he has made good use of the
meagre education he received and the opportunities that
came his way. His children have reason to speak well
of their grey-headed father who, like Jacob of old, will
remain head of his house as long as he lives.

PART III.

TELUGU TROPHIES

From the

KISTNA ASSOGATION

THE KARRE BROTHERS.

By Rev. John Craig.

About twenty miles
southwest of Akidu lies
the village of Gunnana-
pudi. This has long
been a well known name
to those who love our
Telugu Mission. For
in the early days it was
from this place that the
word of the Lord sounded
forth not only to the vil-
lages round about it, but
also to many in the region
now known as the Vuy-
yuru field. It was the
home of Pastor Karre
Peter and his younger bro-
ther Andrew, while- their elder brother Samuel resided
at a village less than a mile distant, of which he was
the munsiff or headman. As a rule villages in the
Telugu country have a Sudra population with a hamlet
nearby, in which Malas and Madigas reside. But Gun-

Rev. Karre Peter.

TELUGU TROPHIES

nanapudi and several other small villages near it had a
population of Malas only, many of whom owned small
farms. Hence they were more independent and enter-
prising than the Malas in other villages, who for the
most part worked for Sudra farmers.

Mr. Thomas Gabriel AV!IO began the Gospel work that
led to the opening of our Mission, was a cousin of the
Karre brothers, and his sister was the wife of the eld-
est of the brothers. While he was still in the Tele-
graph office at Dowlaishwaram, Mr. Karre Samuel and
his wife visited him, and heard and believed the Gos-
pel. This was in 1864. They were the first converts
in connection with Mr. Gabriel's work, and hence may
be considered the first in connection with the churches
under the care of the Ontario and Quebec Board.

From the time of his conversion Mr. Samuel was
earnest in seeking to lead his brothers and other rela-
tives and neighbors into the light. Having a little edu-
cation himself he opened a small school in which many
of the male converts learned enough to make them use-
ful as teachers for the little groups of Christians in
neighboring villages. Among those who attended Mr.
Samuel's school there were two men who had been
driven from their own village, some ten miles distant,
by the Sudras, because they had become Christians.
After two years, during which they had learned to read
the Bible, they returned to their own village, and were
the means of leading others to Christ. Mr. Samuel was
also zealous in going to the surrounding villages to
preach to the Malas, many of whom were his relatives.
And when a few believed in any village he was faithful
in conducting worship with them on Sunday; and after
a time, when he was needed elsewhere he would see that

THE KARRE BROTHERS 129

some good man continued the service. Mr. Thomas
Gabriel, through whom Mr. Samuel and his wife had
been led to Christ, left the Telegraph service in January
1869, an d worked chiefly in the region of Kolair Lake,
including Gunnanapudi and neighboring villages. In
August, 1871, he. was ordained in Madras, and in March,
1872, he visited Gunnanapudi and baptized some con-
verts there, Mr. Samuel and his wife and brothers being
among them.

The second brother, Mr. Peter, was several years
younger than Mr. Samuel. He also was earnest in
preaching the Gospel in the neighboring villages, and in
October, 1874, at McLaurin's request he left his farm-
ing and devoted himself to the ministry of the Gospel.
It is usual for the people of India to have what is called
a joint family. The Karre brothers were such a
family, so when Mr. Peter agreed to give all his time to
preaching it was done with the approval of his two bro-
thers, the salary he received from the Mission going into
their joint family purse. The youngest of the brothers,
Mr. Andrew, had the farm work to look after, but he
was always in hearty sympathy with the other two in all
their work of evangelization. In 1878, when Nathan
Gabriel claimed the position that his brother Thomas
had occupied, and tried to induce the Christians in Gun-
nanapudi and other villages to renounce their allegiance
to the missionary and to follow him, most of his relatives
approved, and even Mr. Karre Samuel was deceived by
him, but Mr. Peter -opposed him. This was much to
his credit, because in India it requires some courage to
refuse to help a relative in such circumstances.

In December, 1879, Mr. Timpany made his first visit
to Gunnanapudi and other parts of what is now the

130 TELUGU TROPHIES

Akiclu field, preparatory to handing over the care of that
work to Mr. Craig. It was then decided that Mr. Karre
Peter should be ordained, and Mr. Timpany stated that
Mr. Peter's wife should learn to read before the ordina-
tion took place. Accordingly, in 1880, she went to
Cocanada and attended school there. Mr. Peter also
was there in the hot season and attended some special
Bible classes conducted by Mr. Timpany. In January,
iSSi, he was ordained at Akidu, and from that time the
church at Gunnanapudi enjoyed the regular observance
of the ordinances. Mr. Peter was always a faithful
evangelist, and from 1879 for six years he had as a com-
panion and helper in this work a young man whose name
was Jangam Isaac. These two men preached the Gos-
pel in a great many villages near Gunnanapudi, and in
other villages ten or twelve miles to the northeast and
to the southeast.

Early in 1883 forty-nine men and women were bap-
tized at Moturu, about five miles southwest of Gunnana-
pudi. These were the first in that village. There was
a great ingathering also at a village to the southeast,
where most of the Malas worked for the Sudra farmers,
who were Kammas, one of the highest subdivisions of
the Sudras. These men persecuted the new converts
by putting all their cattle in the pound without cause.
When the missionary helped the Christians to prosecute
the persecutors, the latter secured their acquittal by the
payment of a bribe. In this and similar cases Mr.
Peter's advice was a great help to the missionary. The
Sudra farmers were usually opposed to the opening of a
school for the children of the Christians and others who
were laborers on their farms, and hence they did ail
they could to prevent the Christians or the preacher or

THE KARRE BROTHERS 131

the missionary from securing a small site for a school-
house. It was a comfort to have a man like Mr. Peter
as a fellow-worker when these troubles arose, not only
because of his advice and sympathy, but also because
he was a man of prayer.

In 1884 a good school, in which English was taught,
was opened at Gunnanapudi for the children of that
region, and Mr. P. Devanandam, who belonged to the
Church Mission at Ellore, was secured as headmaster of
the school. Just as Mr. Karre Samuel's little school had
helped to prepare some young men to be useful in the
villages, so this more ambitious effort was of great value
in giving many young men and boys a chance to secure
a fairly good education, making them even more useful
than those of the earlier years in teaching village schools.

Mr. Peter's help was often of great service in regions
distant from .Gunnanapudi. While Mr. Craig was on
his first furlough Mr. Timpany made a tour on the
Akiclu field in October, 1884, and visited the Vuyyuru
region where he baptized nine from that village and
eleven from another village. After his death in Feb-
ruary, 1885, Mr. Peter and some others made a tour in
April in that region, when eighty-two were baptized,
chiefly in villages where none had come out previously.
Until Vuyyuru was occupied as a station six years later
Mr. Peter usually accompanied the Akidu missionary on
his tours in the region along the Kistna river. By the
end of 1886 the work had grown to such an extent in
the villages around Gunnanapudi that it seemed wise to
organize three new churches, one on the north near
Kolair lake, one on the southwest and one on the south-
east. Mr. Peter continued to care for these new
churches for a few years as well as for the mother

132 TELUGU TROPHIES

church. He was always helpful in encouraging bright
young men to go to Samalkot for further study, and
also in impressing on the churches the duty of self-sup-
port. One other good point in Mr. Peter and his bro-
thers must not be left unrecorded. They did not use
tobacco, and this they owed to the good sense of their
mother, who though only a Mala, punished them when
as boys they began to smoke, and this in a country where
tobacco grows, and where its use is almost universal
among Malas and many other classes of the people.

In the early years of the work a chapel was built with
walls of clay and roof of bamboos and thatch. Pastor
Peter became ambitious to build a chapel with brick
walls and a roof of teakwood covered with tiles. This
was a laudable enterprise, but it involved the brothers
in debt, partly because it led them to build two substan-
tial houses for themselves before they had the necessary
funds in hand. Mr. Peter tried to make money by buy-
ing grain in the villages for dealers in central places, but
this resulted in fresh losses instead of gains, and in-
volved the brothers in heavier debt, which they could
not pay. These troubles clouded the latter years of
our friends. At one of the annual meetings of the
Association Mr. Karre Samuel arose and said he be-
lieved that these troubles had come on them because
his brother Peter, who had been called to the gospel
ministry, had virtually became a merchant.

Mr. Samuel, who was bora in 1838, died on Oct.
i4th, 1909, after many years of infirmity through fail-
ing sight. Pastor Peter, who was six years younger,
passed away on Dec. iQth, 1916; and Mr. Andrew,
who was born in 1848, died in January, 1919. Thus
in spite of the troubles that befell. them they all lived
out the allotted span of threescore years and ten.

ADDEPALLE MARIAMMA

A BLACK PEARL.
By Miss K. S. McLaurin.

Out in the villages "How old are you, Miss Am-
ma?" they ask. "Well, how old do you think?" I
parry. "How can we tell? Wait, do you remember
the Tidal Wave? which devastated our coast between
fifty and fifty-five years ago, which being interpreted
into every day English, means, Are you an Antedi-
luvian?" "No, I can't; I wasn't bora then." "But
I was/' breaks in old Addepalle Mariamma, sitting on a
seat by my side, "I was a widow by that time." "What
an old woman you must be, Auntie," say the younger
caste women in our audience. "Oh, yes, I am an old
woman my one son is dead now, and I've seen many
troubles, but the Lord has been with me. Tidal waves,
and sickness and death what are these to my Father?
Let me tell you about Him !" and in her own inimitable,
deft way she turns the conversation to her own beloved
theme and soon has the women enthralled.

"Mariamma," I ask afterwards when we are alone,
"were you a Christian then?" And Mariamma says,
"Oh, no, Amma, I didn't know my Father then." "How
did you first hear about Him?" "I'll tell you all about
it. Well, then, when I was a young girl in my father's
house in our tiny village of M. my elder brother worked
on the passenger boats that plied between Bezwada and
Bunder on the big canal. He saw the world (on a canal
43 miles long), and heard many strange things, and one
time he came home and told me that he had heard out

134 TELUGU TROPHIES

there that there were many who did not worship idols,
but believed in and served one God. And he said to
me, Tittle sister, there is only one God, I believe/ and
when I said, 'How can I find Him?' he said, They say
pray and He will hear and come to you.' "And Amma,"
went on Mariamma, "from that day I sought my Father.
I knew nothing I was only an ignorant girl, but I went
about saying, 'Father, Father, come to your child' just
like a child holding out its skirt to have a gift dropped
into it. So I held out my skirt for the gift the Father
would give me. I grew up and was married. My
brother whenever he came to see me told me more. Then
Mr. Craig came touring from Akidtt and I got into touch
with him, and through his workers I got fuller teaching
and, Oh, Amma, I found my Father. He came to His
child, He revealed Himself to me! I found Him, I
found Him!" Over and over she used to say it, and
how her black old face would light up with a splendid
joy, as she told of her triumphant experience!

From the very first Mariamma (who up till her bap-
tism, and even after it, by her old friends was called
Veeramma) was a strong, intelligent and joyful Chris-
tian, devoted to her Father and His interests. She
wanted a teacher in her village, and because there were
no other Christians there to help her, she supported him
all herself and had him teach the children all day and
herself all night, I'll wager! She was enthusiastic,
eager, and drank it in greedily. Others believed, led on
by her ardent spirit and leadership. She followed the
Lord and Him only. She feared none other. She
served Him with all her might. So rapidly did she grow
in grace and experience and influence that, although she
was absolutely illiterate, she was taken on as a Bible-

ADDEPALLE MARIAMMA 135

woman for the Vuyyuru field, working with Dr. Brown
and Miss' Murray until the writer of these lines took
charge of the women's work and after. She was an
old woman when I first saw her slight frame, simply
vibrating with energy and life, face black as ebony. One
does not often see one quite so black, but her rugged
features, often lit up by a smile, spelled, in her case, a
rather remarkable intelligence and strength of character.
Her want of learning was always a source of regret to
her, but she had a wonderful memory, and could recite
long passage after passage of Scripture, and these were
the backbone and inspiration of her talks and who
could talk like Mariamma? She was past-mistress of
repartee, and would invariably turn the tables and the
laugh upon the unscrupulous and unwary. "This old
black auntie," said many and many a breathless Brahmin,
worsted in a wordy fight with Mariamma, smit'ten hip
and thigh from "Dan to Beersheba," with all his cohorts,
of prestige, learning and heaven-born superiority, "this
old black auntie, she just gallops all over us! Why, I
never met her like! She can't read, but she speaks the
whole truth !" The fight always ended in one way and
with perfect good feeling, for Mariamma never left a
sting behind her where she conquered. After chastis-
ing the supercilious opponent with her sharpest weapons,
she knew how to pour out the balm of Christ's love, and
heal the hurt with the story of it, and send him away her
devoted friend and champion.

Her tact was remarkable. "Send Mariamma to our
village fori a month, Amma. Some of the Christians are
growing cold and we need her; or some of the unsaved
are showing a desire to believe Mariamma can bring
them." This was a frequent request from the Vuyyuru

136 TELUGU TROPHIES

pastors. At first we could hardly spare her for these
long visitations, lor we were so few. But as we got
more helpers, we set her free for this kind of work-
almost entirely and at this she was eminently successful.
Her personality was magnetic, all acknowledged her
power. No one could rebuke with such authority, no
one could encourage like her. Night found her talking
and singing until sometimes dawn would draw near. Her
poor throat became permanently weak and she ruined
her voice. But she went right on. God used her up in
His glorious service and she never grudged one moment
of time or atom of strength. All she had was His.

For one or two years she was my only Biblewoman.
Oh, those weary days ! We were trying to make friends
in new villages and many's the rebuff we received in the
process. How often we would come wearily home after
a hot day of almost fruitless effort. I, an inert lump of
tired-out and discouraged humanity on my pony, but
Mariamma springing along on the path by my side.
"Well, Mariamma, they didn't listen very well did they
only in that one house that one woman seemed to under-
stand." "Never mind, Amma. W"e must travel and
toil. But God always has at least one soul in every
place who heeds. Yes, there's always one, anyhow.
Yes, there'll always be one, somewhere." So the cheery,
bright, confident voice would encourage me all the Avay
home. Her faith never flagged.

Mariamma was great on tour. She wasn't always
thinking about thieves and snakes and other unpleasant
things. She was always ready for more work, or a
fight, or a long journey. She was a splendid comrade.

"Mariamma, will you come with me to live in Avani-
gadda?" "Yes, Amma, I'll go wherever you go." By

ADDEPALLE MARIAMMA 137

this time she was seventy, and her friends said : "What !
go 'way off to Avanigadda, where we may never see you
again?" But she answered, "What does it matter
where? God, and my Missamma are there." So she
came, and was a mother to my two young Biblewomen
for over a year ; and then last fall, when she was away
visiting her grandson, the cholera came and took her
away to her Father.

The two fields, Avanigadda and Vuyyuru, are bereav-
ed. "We shall never," they say, "see her like again."
Mariamma was true as steel and loyal never for one
day forgetting Rev. J. G. Brown (then our Foreign Mis-
sionary Secretary) and his wife, her first "very own"
missionaries in Vuyyuru, and their children. Many a
message passed between the three, after the Browns left
for Canada.

She had unusual common-sense, too. In the first day
or two of excitement during the revival of 1906, some
were over-wrought and lay claim to extravagant mani-
festations, but Mariamma said, "Let us try the Spirit
and see if it be of God." And when she was sure it
was, none rejoiced or profited more. She was very sane.

A brave and cheerful companion, an inspiring leader,
a staunch and loyal and devoted fellow-worker has gone
to other scenes of service. And "Blessed are the dead
who die in the Lord! Yea, saith the Spirit, for their
works do follow them." "I am the resurrection and the
life ; he that believeth on Me though he die, yet shall he
live," said Jesus. . Mariamma must be just as alive to-
day "over there" as ever she was here. For such life is
everlasting in quality, and must exist and gloriously grow
and serve wherever it is. "And they shall be Mine,"
saith the Lord, "in the day when I come to make up my
jewels."

PANTAGANI ANNA AND HER SON
CHINNA SAMUEL.

By Miss M. R. B. Selman.

Pantagani Anna was one of the early Christians.
Kalakuru, a village some five miles from Akidu, was her
birth-place. Anna was married but her young husband
died when her only child Samuel was but one year old.
From the time of her husband's death she lived in
Artamuru, where his home had been. Mr. Thos.
Gabriel was the first preacher to bring the Gospel mes-
sage to these villages ; through his preaching Anna gave
her heart and her life to the Lord Jesus Christ. After
some had become Christians and many others had be-
come eager to hear the Gospel, Rev. John McLaurin
came with Mr. Gabriel from Cocanada, to meet with
the new Christians, and to see how great and white the
harvest fields were. Multitudes came from the sur-
rounding villages to see and hear the missionary (the
first white face). Crowds went in canoes, and the canoe
that carried Anna got upset. Her little boy was one
of the first to go under the water ; she bravely jumped
in to rescue him. Groping around she caught hold of
the arm of an old woman; eager as she was to find her
boy she helped to pull out the woman, and to her joy
found that the woman had the boy's hand clasped in
hers, so both were saved. Anna was a woman of strik-
ing character, brave and independent, a better leader
than a follower. She never felt that she had to do a
thing just because others did it, if her judgment did not
approve.

PANTAGANI AND HER SON CHINNA SAMUEL 139

Anna was encouraged by Mr. Timpany to go to Cocan-
ada to get a little more education; while she was there
learning in the Boarding school she also acted as matron.
After a time she returned to her home in Artamuru.
For some time she taught others to read; she was a
teacher at a monthly salary of one rupee and a half (50
cents).

Akidu, which is only four miles from Artamuru, was
occupied by Mr. Craig as a mission-station in 1880, and
in 1882 a house-boat was provided for touring. One of
the first villages visited was Artamuru, and at a meeting
held there ten persons were received for baptism, eight
of them being young people who were attending Anna's
school. Among these was her son Samuel, who had been
at Cocanada with his mother. He was about eleven years
old at that time. He made good progress in his studies
under his mother's direction, and after a few years he
was sent to Samalkot to study theology.

Anna was the first Bible woman on the Akidu field, the
companion of Miss Fanny Stovel, one of the first touring
missionary ladies. There was a great field of work
among the Telugu women of all castes. It was not until
1894 that the "Glad Tidings" was built; until then Miss
Stovel used a horse, and the women helpers walked
many, many miles. Anna, with her good strong voice,
preached and sang the gospel in hundreds of villages,
and was a loyaj helper to Miss Stovel, trying to shield
her from some of the hardships. She was never at a
loss for an answer, could meet any argument, and if
necessary compose and sing a song to meet a special
need. One nightly visitor, while they were on tour, was
the census-taker. Unwilling to ask Miss Stovel to get
up and dress, Anna said that she could give all the

TELUGU TROPHIES

needed information. She did answer every question,
giving her own age as 30 years, and that of Miss Stovel
as 50!

After some years Anna came and said that she had
decided to give up the mission work and support herself
from her bit of land. She went to attend to her worldly
affairs, but was soon stricken down with a serious illness.
She came to realize that the Lord Himself was speaking
to her ; she prayed Him to forgive her, heal, and use her
once more in His service. She soon recovered and went
about again preaching His glorious gospel. In 1906 God
graciously sent a great revival on the Akidu field; Anna
was one of the very first to realize that the hand of the
Lord was upon her in convicting power ; with great sor-
row she was bowed down before Him and wept for hours
before she felt His peace fill her heart. About a year
later God's call came to her; while in the agonies of
cholera, she cried out, "Oh Lord! how thankful I am
that you gave me that revival before you called me
Home." Her son Samuel was far away and did not
arrive in time to hear her last messages. I am sure that
Anna would hear the Master's "Well done !"

Samuel is still living; he married a boarding school
girl. He has been pastor of several churches, has always
been a true helper to the missionaries who have been on
the field. He loves Bible study and is gifted in exposi-
tion, in song, and also in composing hymns. Several of
his hymns are widely used. His children are bright and
well educated.

Truly God knows in which out-of-the-way village His
children are; He calls them out one by one, prepares,
polishes, and uses them to adorn His crown.

KUCHIPUD1 YAKOB.
By Rev. H. B. Cross.

Kuchipudi Yakob was born in Sreerangapuram, a vil-
lage on the Vuyyttru Field, on January 15, 1860. He
was the only son of his mother, who became a widow
shortly after his birth. He grew up like other poor out-
caste boys, played with the chickens and family goat till
he was old enough to be a cattle herder, and then was
hired out to a Brahman landowner, and became his serf.

Yakob was one of those men whose souls seem to
reach out naturally after God. Sreerangapuram is a
very strong Brahman centre and the people are devout
worshippers of Vishnu. Being a Madiga, Yakob could
not share with them in the temple worship of Vishnu;
but became a very zealous worshipper of Rama, who
with Krishna shares the devotion of the common people.
He it was who saw the light was lit nightly in honor of
Rama, and led the others in the singing and dancing
around it in praise of his god.

He was very anxious to learn to read; so when a
friendly Kapu who could read, came from Nellore to
the village, and became a serf to one of the Brahmans,
Yakob made friends with him ; and while they were dig-
ging in the fields, or watching grain or cattle in the night,
and at other odd times, by oral instruction and the use
of palmyra leaves and a steel style, he mastered the
intricacies of reading and writing.

About this time Kodali Samuel, a preacher from
Vuyyuru, visited the village, and preached "the old, old
story of Jesus and His love". The story made a great

142 TELUGU TROPHIES

impression on Yakob's soul, and after a second visit of
the preacher, he believed in Jesus, but secretly. On
March 18, 1885, Yakob, with two of his friends, was
baptized by Pastor Karre Peter: the first fruits of a
large area, where hitherto the seed of the Word had not
taken root. Their juttus were cut off. before their
baptism. This Avas a new thing to them. They felt very
conscious of the loss of this adornment and symbol of
their heathenism, a'nd covered up their heads as much as
possible on their return to the village. But the loss could
not be hid, and when discovered, drew the wrath of their
people upon their shorn heads. This was a dreadful
thing; surely the wrath of the gods would be upon them.
They were distraught. They howled, threw dust upon
their heads, abused the young men, and heaped unutter-
able abuse on the preacher, Samuel.

From the time of his conversion, like Paul, Yakob
transferred all his devotion and zeal to his Saviour,
Jesus of Nazareth, and preached openly continually. His
eighteen years of service were given almost wholly to
Sreerangapuram and the surrounding villages. His
simple, straightforward messages, his zeal, and his sin-
cerity won him hearing wherever he went ; and his minis-
try was fruitful in the Lord. In Sreerangapuram, the
proud Brahmans were much opposed to their pariah
serfs becoming Christians, and for a number of years
persecuted them severely. But "the Word of the Lord
grew, and prevailed". When the congregation grew
large enough to need a church, on account of the Brah-
man opposition, the building had to be done quickly and
unexpectedly to the Brahmans. Yakob, with character-
istic determination, got the supports, beams and other
parts of the roof all prepared before hand; and on an

KUCHIPUDI YAKOB 143

appointed day, in the protecting presence of Mr. Craig
and Mr. Brown, the material was assembled, and the
building erected. Later the opposition of the Brahmans
ceased, and now the whole Panchama hamlet is practi-
cally Christian, and is one of the strongest centres on
the Vuyyuru field.

In 1904, Kuchipudi Yakob became very sick, and after
a most distressing illness, on December igth died in the
Vuyyuru Hospital. He was very greatly mourned and
greatly missed. But of the many he won for Christ,
some are still carrying on the work he loved so much.
Among these is his own son, K. David, the efficient and
beloved pastor of the Meduru Church. "Blessed are the
dead who die in the Lord from henceforth: Yea, saith
the Spirit, that they may rest from their labours; and
their works do follow them."

PASTOR PANTAGANI PEDDA SAMUEL.
By Rev. R. C. Bensen.

Here is a man who never studied Hebrew or Greek,
never saw Rome or Athens, who knows nothing about
Critiques of Reason; but Pantagani Samuel has perhaps
done more than all others to put Vuyyuru on the map of
Missions, and the Jubilee history would be incomplete
without mention of his name.

The life-story of Mr. Samuel is a study in religious
psychology. He knows the meaning of "Religious ex-
perience," "the Call," "Strain and Stress," "Crisis/'
"Faith," "Surrender," "Assurance," and other experi-
ences through which human souls pass as they come face
to face with God. Better than I can tell it on paper,
that story may be read in the lives of hundreds of
Christians in the villages of the Vuyyuru field and in
the life and work of many Indian preachers, evangelists
and teachers who have been influenced by the life of this
Vuyyuru padre.

The young boy Samuel started life in Gunnanapudi,
about sixty years ago. That was something in his favor,
for much in life depends upon the start. Gunnanapudi
was a village in itself of Mala farmers who were indus-
trious, prosperous and independent of caste people, who
usually "lord it over" these Indian villagers. Samuel's
people had lands under rice cultivation, and doubtless his
youth was spent in doing odd jobs about the farm. One
day he had a dream. I shall not relate it here. Western
peoples lay little stress on dreams and their interpreta-
tions. The young boy was nJU?h perturbed. a.n.4 went to

PASTOR PANTAGANI PEDDA SAMUEL 145

a pastor to have the dream interpreted. It had real
religious value for him, for when the pastor said it was
God's call to consecrate his life to His service, Samuel
responded, "Here am I, send me." When he went
home he was singing about the sufferings of Christ. Mr.
Karre Peter and his brother Samuel talked and prayed
with him, examined him in Bible knowledge, and sent
him as a teacher-evangelist to Bomminipad, a village in
the Achavaram Church, where he worked for a period
of ten months. When Mr. Craig visited that village he
decided that Samuel should go to the Samalkot Semin-
ary, to prepare for the work of the ministry, and so he
went.

It was during his early days in the Seminary that
Samuel passed through the "Valley of Achor" which in
truth became his "door of hope." "It was while I was
studying the third chapter of Matthew's gospel that God
took hold of me and showed me my sins. There was in
my heart a sorrow I could not drown" so he writes.
Thinking the boys would laugh if they saw him weep,
he struggled to keep back the tears, and when all the
students had left their classes and gone to their rooms
he knelt in a corner and agonized with God. After four
or five days of struggle, peace came to his soul, his
studies were a joy and the Word of God was his supreme
delight.

But life was to be not all smooth sailing for the young
convert. For preferring a charge of sin against a pastor
he was dismissed from the Seminary. His missionary
refused to give him work, but undaunted he waited, and
was later received into the Seminary when it was found
that the charge he had preferred was true.

Later, when cholera swept Gunnanapudi, Samuel's

146 TELUGU TROPHIES

father, mother and two uncles died, and he was called
home to attend to the affairs of the family. After some
time his widowed aunts worried him Avith requests to
transfer to their names the property left by their hus-
bands. The Akidu missionary advised him to return to
his studies, so he gave his aunts the property, which
according to Indian law he was not obliged to give, and
returned once more for Bible study. Of these experi-
ences he says, "I believe that God Himself solved my
problems and brought me back again to His service."

It would take much space to enumerate the many vil-
lages which Samuel shepherded in those early days when
most of the present staff of missionaries were attending
public schools in Canada, and to detail the work he
accomplished over wide areas. The young worker (he
was now probably twenty-two years old) was delighted
when the missionary, Mr. Craig, placed him in Vuyyuru,
to have the pastoral oversight of what now constitutes
the Vuyyuru and Avanigadda fields. There were then
only nine workers in that section, none of whom had
read beyond the second or third class in school.

Picture Samuel in the following years touring his par-
ish, preaching in the streets and lanes of villages, market
places, and in highways, by day and night, whenever and
wherever men could be found to listen to his message of
hope. Those were days when it cost something to fol-
low Christ and when it cost more to be His evangel in
hostile villages. "We slept in tumbled-down houses or
cow-sheds or wherever people gave us shelter, and woke
up singing songs of praise to God, to the astonishment
of the villagers/' so reads Samuel's diary. Many of his
associates in those early days have long since received
the "Well done, good and faithful servant" of their

PASTOR PANTAGANI PEDDA SAMUEL 147

Lord, but Samuel remains as a living link between that
past and this present.

The Vuyyuru field and Pantagani Samuel are indis-
solubly connected. It is impossible to think of the one
without thinking of the other. One of the happiest days
of Samuers life Avas the day he first met Mr. J. G.
Brown, the first Vuyyuru Field missionary, and he says :
"From the first day I met Mr. Brown we 'were like real
brothers, and we worked harmoniously together in the
heavy task that God had given us." He has worked with
four Vuyyuru general missionaries who may come and
go, but Samuel seems like the running brook to go on
forever. I think everyone who has worked intimately
with him throughout the years will agree that he was a
worker called of God and devoted to His service, a
trustworthy adviser in the many intricate problems con-
nected with the work in the villages, and a humble spirit
who had been with Jesus Christ and learned of Him.

I have said already that Samuel made a good choice of
his birthplace. He was also advantaged in securing a
good wife, and this sketch would be incomplete without
a word about Lyclia. She has the instincts of a home-
maker. Besides keeping house, she is the mother of six
children, .and she has raised as many more, the children
of relatives deceased. Lydia has been for years the
Matron of the Boarding School, in which work she has
always taken the keenest interest. The children have all
been educated at great expense; some are married and
have gone out into life, establishing homes of their own.

He is no longer young. He may no longer tramp the
Vuyyuru field as he did of yore, but until he passes, I
predict that Pantagani Pedda Samuel will be found daily
preaching with power the "good news" of the gospel,

148 TELUGU TROPHIES

a loyal adviser of the missionary, a friend to the down-
trodden and helpless, and the faithful shepherd of the
ilock committed to his care. He holds the confidence of
his brethren, as witnesseth the fact that. he is the elected
President of the Jubilee Convention.

TWO PASTORS OF AKIDU.

By Rev. I. E. Chute.
i. GUDAVALLI SATYANANDAM.

G. Satyanandam was born in the little village of Acha-
varam, situated on a sandy ridge about ten miles west of
Akidu. Here he played in the sand of the village street
like all other boys of his village with no thread of cloth-
ing till six or seven years of age; and even after that,
as long as he remained a village lad, with only a string
on his loins and a strip of rag as wide as one's hand.

He herded the cattle day by day for the farmers to
keep them from running riot in the rice fields. But with
the coming of the missionary to his village, a vision of
something higher than the life of an ordinary Indian
cooly began to take shape and colour in his little head.

He came to Akidu where he might learn how to make
this vision a reality. As he was very poor he helped in
off times out of school hours to pull the missionaries'
punkah so as to earn a few cents to help pay the cost of
his keep. Thus in one way and another he gained
enough education to join the school of the prophets in
Samalkot conducted at that time by Mr. McLaurin.
Here he graduated in 1887, when he returned to Akidu
and took charge of the Boarding School for a time.

While in this work he used his spare time in preaching
in the neighboring villages and had the joy of seeing a
considerable number of converts. One of his experi-
ences in this work is worthy of note. While he was ad-
dressing a village crowd in the street of Kottacheruvu,
the head Mala of the village, a bitter enemy of the

150 TELUGU TROPHIES

Christians up to this time, arose in his place and to the
surprise of all said, "I believe it, I believe every word
of it." Then raising his eyes to the starlit sky he prayed,
"God save me. Jesus save me. Jesus take away my
sins," and then sat amid deep silence. No one spoke for
some minutes, when he rose again and said, "Who will be
saved with me ? Will you ?" calling upon one and another
of his villagers by name. He went on to tell how happy
he was. "Why," he said, "I am up to here in joy,"
measuring himself up to the throat. "It is like a deep
river." He kept on till eleven wanted to be baptized with
him.

These experiences in evangelistic work proving Mr.
Satyanandam's acceptability for such work, he was ad-
vanced from the Boarding School to the Pastorate of the
Ganapavaram church, where he was ordained in 1895.
Here he was in such full sympathy with the propaganda
for self support that he volunteered to depend upon the
church for a large proportion of his salary.- Later the
church falling into a season of bad crops and bad
finances, he found himself in such difficult circumstances
that he broke down in telling his missionary about it.
When the present missionary took charge he was still
in Ganapavaram. This was in 1896. But as it was
thought well to have Karre Peter, the oldest and most
experienced pastor near the new and inexperienced mis-
sionary in Akidu, Peter was moved to Akidu and Sat-
yanandam was sent to Gunnanapudi, the next most
important church on the field. This arrangement lasted
for one year, when Mr. Peter went back to Gunnanapudi
and Mr. Satyanandam to Achavaram.

Here he took hold with the zeal of an interested
farmer in his own fields and wrought with energy un-

Two PASTORS OF AKIDU 151

tiring till Christmas Day, 1901, on which day we re-
ceived the most heart-breaking shock we have had in our
work in Akidu. Even to this day it seems scarcely un-
derstandable. Though Mr. Satyanandam, his wife and
his ten-year-old daughter were in comparatively good
health in the morning of that Christmas Day, so far as
we knew, they were all laid in their graves one after
another before 9 o'clock at night. We doubted at the
time whether there had not been some vicious wickedness
in connection with so remarkable an affair. But as no
enemy was known and the villagers had no suspicions
of any one we made no attempt at an investigation.
They thought the deaths were due to a pernicious and
rapid fever.

In the then state of the working force of the field
this was a staggering blow from which it took us some
time to recover. We felt we had lost a personal friend
as well as a fellow-worker on whom we had always
depended for much. He always had a keen appreciation
of spiritual truth so that he was an inspiration in the
workers' meetings. Less than a year before we had said
in personal conversation, "We might have fifty people
baptized in this church this year if we had sufficient
faith and expectation." He seemed to take this to heart
and had been blessed in baptizing over forty that year
before he died- One learns to love such fellow-workers
for their real worth of character.

2. PALUKURTI MOSES.

P. Moses was bora at Peyyeru, a village in which
there was a fairly large but poorly developed congre-
gation of Christians. His parents, however, were among

152 TELUGU TROPHIES

the most devout and earnest learners. Being anxious
for their lad's education, they gave him into the charge
of the missionary. After some years of steady work,
first in the village school and then in the Boarding school,
Moses tried the Lower Secondary Teachers' Examina-
tion, but failed in mathematics. This was not surprising
for a village Telugu lad who had had to study Geo-
metry in English. In 1895 he began work as assistant
teacher in the Akidu Boarding School. He was a good
teacher and so kind and patient that he won the love and
respect of all. Later he wrote again on his examination
but was unable to pass. This was a disappointment to
Mr. Moses as well as to the missionary, for without a
qualified teacher it was impossible to get Government
recognition. The headmaster of Akidu became a pastor,
and Mr. Moses, though not qualified, was made the
headmaster as the most worthy man available. Here he
served faithfully and acceptably for about four years.

Early in 1896 Mr. Moses had married one of the
assistant teachers, a girl who had been educated in the
Boarding school. Towards the end of tlie year a little
son came to gladden their home. This boy grew to be a
teacher himself, and is now one of our representatives
on the staff of our Union Theological Seminary at Rama-
patnam, after having taken a course in the College
which William Carey founded at Serampore. If a young
child is attacked by certain forms of illness it is custom-
ary among some classes to burn a round spot in the
middle of its forehead. Before the baby was a week old,
one day when his father was away from home, his
grandmother decided to burn the child. This scar re-
mains for life, so our Seminary teacher still shows the
mark of this old custom, Mr, Moses was greatly grieved

Two PASTORS OF AKIDU 153

that the child had been burned and glad to have an order
that no burning would be allowed in the Mission com-
pound. But when their next child was born and had its
first attack of baby colic, the grandmother promptly
burned it too. (Indian women get more of their own
way than the outside world imagines.) As a punishment
this grandmother was not allowed to visit the compound
for six months. The child died, however, and very
shortly after the mother also died.

It is an Eastern custom to loudly lament and wail for
the dead. Moses and his wife had lived happily together
and he truly mourned her, but he refused to wail and
lament, that he might witness before the people that in
God was his trust. As Christ was wrapped in a new
cloth, many of our Christians think they cannot bury
their dead without a new cloth, even if they have no
money to pay for it. So it needed courage for Moses to
lay away his wife in a nice white cloth that had been
worn once. He had neither wailed nor provided a new
cloth. How quick were the wife's relatives to taunt him !
There has grown up a custom among the Christians
at Mission centres to use coffins for their dead, while in
the villages they use only cloth and mats. Moses was
anxious for a coffin, and there was no one to make it
but the missionary's wife, who tried to do her best with
hammer, saw and packing-boxes when she saw the brave
stand that Moses was taking. As burial must take place
so quickly in India, it is the custom for all the near
relatives to gather eight days later for a feast of mourn-
ing. Here again Moses strove to bear witness, that it
might not be kept as a heathen feast. Again, the widower
in India, instead of being criticized for marrying a
second time too soon, is criticized severely if he remains

TELUGU TROPHIES

long unmarried. Moses decided to pay his debts before
marrying again. His second wife, who still survives him,
was also a teacher and became the mother of two sons.

After four years of faithful service as headmaster,
Mr. Moses became pastor of the Peclakapavaram church.
Here he did good service and the church was consider-
ably strengthened in all departments during his pastorate
of three years. At the end of this time the larger church
at Moturu required a wise and steady pilot to guide it
through some rough water. It was felt that Moses was
the man to be trusted, so he was given the helm. Here
he served until 1906, when he died of cholera. In those
days to lose such a pastor in the midst of his usefulness
was hard to understand in connection with the welfare
of the work of the kingdom in India. We thought we
could scarcely get on without him ; such men were then
so few.

We can find room for only one incident in the Moturu
pastorate. There was a charge laid against a member
for uncleanness. The case was heard by Moses and the
church council and judgment was given against the
offender. He gathered his influential relatives behind
him and refused to accept the ruling of the church. The
case was appealed to the missionary and the judgment
confirmed. When the culprit saw judgment going against
him, he and his friends arose in a body and stalked out
of the chapel. A very severe sickness soon attacked two
of the chief leaders of the opposition. Thinking the
hand of God was upon them, their rebellious pride turned
to cowering humility.

During Moses' pastorate the church made progress
chiefly in the consolidation of the work in hand. Teach-
ing as well as discipline was carefully carried on, and the

Two PASTORS OF AKIDU 155

factious spirit of caste, which has always troubled this
church, was much quieted.

Mr. Moses was always a quiet and peace-loving soul,
and honest in every department of his life and work.
In his humility toward the pride of the caste people we
sometimes thought him too considerate, giving them room
to think he conceded their superiority. If it were an
error it was to err on the right side. To this day we
love to think of Moses as a friend and brother beloved.

REV. TODETI ABRAHAM, AVANIGADDA.
By Rev. J. B. McLaurin.

Among the older men who have had a large and honor
able place in building up our Telugu churches, and laying
the solid foundations of our mision work of to-day, the
Rev. T. Abraham is an outstanding character. Indeed,
he might almost be regarded as the type of such men.
Working entirely in the Telugu language, with no know-
ledge of English, he made up for any lack that this
may have caused by his intimate knowledge of the people
amongst whom he worked, and of the conditions of the
neighborhood where he was born, and in or near which
he has spent his life. Earnest, devoted to the interests of
the Kingdom, and tireless in the performance of his duty,
in many respects he and pastors of his type are a model
for those to whom they are handing on the torch.

Mr. Abraham's whole life has been spent on the lower
reaches of the Kistna River, one of the twelve great
streams of India that are regarded as especially sacred
by the people of the country. This river forms a
prominent feature of the topography of our Vuyyuru
and Avanigadda fields. On one of the river islands,
at Chintalanka, now a church centre of the Vuyyuru
field, he was born about 1868, of Madiga parents. As
these were uneducated people, no record of the exact
date of his birth was kept, but it happened at the time
of the great tidal wave that submerged much of that
country. The transformation of Chintalanka from a de-
based and heathen village to a strong and aggressive
Christian centre is closely bound up with the story of this

REV. TODETI ABRAHAM 157

man's gradual apprehension of Jesus Christ as his God
and Saviour, and his submission to Him.

From his earliest days he showed a desire to seize
every opportunity to learn. A well disposed Brahman
of the neighboring town of Srikakolam taught him the
elements of reading, after which he went to a Lutheran
night school at Vepuru, two miles across the river, in
his search for more knowledge. Later, he himself per-
suaded a Christian teacher from that Mission to come to
Chintalanka; and when this man left he brought in an-
other. While he was laboriously gaining the knowledge
he sought from these men, he was also trying to satisfy
his longing for spiritual food by studying the Ramayana,
one of the great Indian religious epics, with a Madiga
priest.

All this time the Christian influence of the various
Mission teachers, if they exercised any at all, had no
apparent result in his life. His very deep and strong
religious longings were seeking expression in the ways
most familiar to him, and he was a zealous devotee of
Tirputenkanna, and later of Rama. These cults, at that
time popular in his neighborhood, had captured his
imagination, and he preached devotion to these deities
among his friends and neighbors. The first word about
Christ that made an impression on him was from a
Lutheran pastor with whom he was acquainted, but his
real awakening came with the advent of Kuchipudi
Yakob from Sreerangapuram, on the Vuyyuru field.
Yakob visited the village, preached 'Christ as the
Saviour from sin and the goal of every man's desire,
and distributed tracts, those mighty little hand-grenades
of Christian propaganda. Our young Hindu zealot was
amongst those who heard him speak. He noted the

158 TELUGU TROPHIES

earnestness and conviction of the man, and the tone of
assurance in the handbills. The Word had entered, and
the fight was on in his heart. As in all deep, sincere
and enthusiastic natures, it was a severe one. The old
devotion and worship could not be easily let go. As in
so many other cases it was the study of the Word itself
that finally brought peace and light. A copy of the
Gospel of John fell into his hands, and the reading of
the first chapter convinced him that Jesus Christ was the
Saviour and the God that he sought. Once he was
convinced, the decision to repent and follow Christ was
not delayed. Although the opportunity for baptism did
not come at once, he immediately set out to tell his own
people in Chintalanka and the near-by village of Chinna-
murlanka of his new-found Saviour. His ministry was
blessed from the very beginning, and a number in both
places believed on the Word.

In 1891 Mr. Brown came from Vuyyuru to the islands
of the Kistna River, where his preachers had reported
considerable interest among the people. He was ac-
companied by the Rev. P. Samuel, who has seen and par-
ticipated in so much of the growth of our work in the
Kistna region. Chintalanka was visited and the work
done there inspected. Several, including Todeti Abra-
ham, were found ready for baptism, and the ordinance
was administered by Pastor Samuel at that time. This
event was followed by three or four years of voluntary
work, during which Mr. Abraham continued his daily toil
in his own village to support himself, and at the same
time visited near-by villages, preaching salvation through
Christ. His zeal and earnestness were not without their
reward, and here and there, those who heard repented
and believed. All this time Mr. Kuchipudi Yakob and

REV. TODETI ABRAHAM 159

others were urging him to give up his whole time to the
work of the gospel, and enter the employ of the Mission.
For a time he held back from this, as the voluntary work
appealed to him, but he gradually came to feel the need
of thorough and systematic training for the ministry
which had come to mean everything to him. He heard
about the Theological Seminaiy at Samalkot, and he was
sent there by Mr. Brown for a course of study.

Four years were spent at Samalkot under Rev. J. R.
Stillwell and Rev. J. E. Davis. In 1897, having com-
pleted this course, he returned to the Vuyyuru field,
which was then under the care of Rev. H. E. Stillwell.
He was sent to Kishkindapalem, a large village on an
island in the Kistna River not far from his home. He
went first as a teacher, but his work soon began to show
fruitage, and a number were baptized. A church was
organized and built up, and Mr. Abraham continued as
their pastor. This village was transferred to the Avani-
gadda field when the latter was separated from Vuyyuru
in 1912, and the church there is now one of the largest
and most important of the Avanigadda centres of work.
Here he worked until 1908.

In 1909 the work in the Divi Island, the name given
by the inhabitants to the delta of the Kistna River, was
opening up rapidly, and the Vuyyuru missionary was
looking for a man to meet the many problems of expan-
sion and consolidation that were arising. Most of the
converts were from the Malas, a different sub-caste from
that from which many of the Vuyyuru Christians had
come, and there was much need of tact and solid charac-
ter in the new leader, lest the old enmities and jealousies
should be as thorns to choke the growing harvest. The
choice fell on Todeti Abraham, and he went to Avani-

160 TELUGU TROPHIES

gadda, the chief town of the new district, as pastor of
the local church, and as the apostle of the Divi Island.
Although from the Madiga sub-caste himself, he has
carried on his work there ever since in such a spirit of
humility, service and real Christlikeness that he has
triumphed over all sectarianism and prejudice, and on
more than one occasion the people themselves have
shown that they have no intention of losing their leader
for one of their own extraction. The uncomplaining,
yet dignified, bearing with which he silently passed over
many an insult and much boorishness in the earlier days
has had its reward, and there is no name more honored
than his in the Divi Island to-day.

In 1912 the Avanigadda field was formed, and the
part that Mr. Abraham has had in the formation and
growth of that most interesting and progressive corner
of the harvest field would be difficult to over-estimate.
Every missionary who has been his fellow-worker in
that place will gladly acknowledge his or her debt to
the counsel and labor of this devoted servant of Jesus
Christ. In 1920 when the Kistna Association met at
Kaza, his labors were fittingly recognized by the repre-
sentatives of the churches, when he was set aside to fur-
ther ministry in a very impressive and beautiful ordina-
tion service.

It is good to know that his ministry is still continuing
in the field that he knows so well. May it continue for
many more years, and when the time comes for some
younger hand to carry on the work so well begun, let
him not forget the foundation work so well and faith-
fully done by Mr. Todeti Abraham, and by others like
him in all sections of our mission field !

PULAVARTI SAMUEL AND PASALA RATNAM.
By Miss S. A. Hinman.

I.

The subject of this sketch, P. Samuel, having been the
first fully trained teacher on the Akidu field, his history
is of interest. Born at Achavaram about 1880, the visits
of Miss Stovel were events of his early youth. By her
he was inspired to learn to read, to memorize Bible verses
and Christian hymns. Of the latter, the first he remem-
bers learning was, "Behold the love of God". About
1890 he was baptized by Pastor Pallem Joseph, after
which he was sent to Samalkot Seminary. As a reward
for having memorized Matt. 5, Miss Stovel sent him off
with a present of a new coat.

In those days students received a dollar a month for
their food and three outfits of clothing yearly. Samuel
remembers how that, one year when funds were low,
Mr. J. R. Stillwell, the principal, announced that clothes
could not be given. Upon this the leaders among the
boys gathered the others together and, by intimidating
them, made them consent to a strike. Having packed
their clothes in bundles they approached the Mission
House late one evening where they found the mission-
aries at prayer. When the devotions were over, the
boys, out of the darkness, shouted their farewells. Mr.
Stillwell dealt with them wisely. What loving appeals
could not accomplish with some of the pupils, sharp
warnings did, and the boys decided to remain.

During the years at Samalkot, at different times, Miss
Hatch and Mr. J. G. Brown taught the Bible. Of the

162 TELUGU TROPHIES

latter the witness is given "He loved us very much".
The same, too, is said of Mr. John Davis, who for a
time was the principal. His stories of Canadian farm
life are still remembered.

After Samuel graduated and married his faithful
help-mate, Shantama, he became a teacher in the Akidu
school. He was Head Master in 1906 and 1907. Dur-
ing the years 1908-09 Samuel was the Head Master at
Gunnanapudi. When he went there he discovered to
his disgust, that Sunday was a favorite day for pig-
killing. From the Scriptures he was able to convince
the butchers of the wrong of this. They therefore re-
fused to do this work again on Sundays. Though the
villagers were at first annoyed, they later submitted, and
from thence a new era of Sabbath observance was
ushered in.

During this period a revival was going on at Akidu.
Samuel resisted the impression that lie should go. Then
came a sort of vision in which Mr. Stillwell seemed to
be saying to him, "You must go to Akidu". Accordingly
he went and was very greatly blessed.

He later became filled with a great desire to preach
the Gospel. This became known to Mr. Chute who sent
him for training at the Seminary. Here he found a
tendency among the younger school boys to be very mis-
chievous on Saturdays and Sundays. To counteract
this he founded "The Akidu Field Students' Union".
This met with great success and much pleased the prin-
cipal, Mr. H. E. Stillwell. This organization, with a
membership of about forty, is at present a feature of
the McLaurih High School.

After leaving the Theological Seminary, Samuel went
to Peyyeru for a year. Since then, 1911, he has been

PULAVARTI SAMUEL AND PASALA RATNAM- 163

the Pastor of the Akidu church. He has been a loyal
advocate of self-support, and has seen a great develop-
ment along this line. He has had the joy of seeing the
church grow to such an extent that groups of villages
have twice been separated from it to form independent
organizations. He has had leading ability which has
made him a real helper to his missionaries. There is.no
doubt that many a child who has studied in Akidu school,
and many a Christian in the locality trace their conver-
sion to the teaching of Pulavarti Samuel.

II.

About forty years ago Pasala Ratnam was born in
Gudlavalleru on the Akidu field. His father had become
.a Christian not long before his birth. He attended the
school in his village which was then taught by Karre
John. Miss Stovel used to visit there, and from her he
received Sunday School prizes. He learned many
hymns by heart, the first being the Telugu, "Just As I
Am." As a child he formed the habit of praying, and
met his difficulties in this way. At the age of twelve
Tie was baptized by Pastor Karre Peter. He then went
as a student to Samalkot where Mr. J. R. Stillwell and
Miss Hatch were in charge. After completing Third
Form he took training and then came to teach in the
Akidu Boarding School. About this time he was mar-
ried to Tadepalli Esther. From 1901-1903 he was an
.assistant, and from 1903-1915 Head Master of the
school. Then the school was raised in grade, making
it necessary to have one of higher academic qualifica-
tions as Head Master. He remained on the staff till
1918 when he was called to become the Pastor of the
Achavaram church.

164 TELUGU TROPHIES

The Revival of 1906 meant much to Ratnam. For a
time he resisted the Spirit which was impelling him to
confess his sins. He doubted the work which was going
on in the lives of those about him. At last he yielded,
confessed all, and received a great blessing.

While teaching in Akidu he read an article by Dr.
Torrey in the Montreal Witness. This was based on
the text "He that winneth souls is wise." Such a deep
impression did this make on him that he started a night
school in a village about two miles away. As a result
six people were converted and baptized.

As a teacher in the school Ratnam exerted a great
influence over the youth of the Akidu field. Firm
almost to a fault the wrong-doer had no chance of
escape. His diligence in Bible study, in preparation for
Sunday School work and the Workers' examinations,,
fitted him for the more exclusively Christian work of a
pastor.

The distinctive features of his service are his zeal for
Temperance and Self-support. He feels the importance
of prayer and tries to teach the people to pray. His
experience as a teacher has made him capable of super-
vising the village schools in his church. During his
pastorate, work has been opened up in four new villages.
Ratnam is one who can be relied upon to uphold right-
eousness and to do faithful work.

PART IV.
PIONEERS AMONG THE

TELUGU TROPHIES

PASTOR DAS ANTHRAVADY.
By Rev. John Craig.

' D. Anthravady.

Das Anthravady was bora in 1822 and spent his child-
hood at Masulipatam. When he was ten years old his

1 66 TELUGU TROPHIES

father was employed as clerk in charge of the Officers'
Mess of- a Madras regiment that was then in Burma.
Later it was sent to Bengal, and while there his father
went to Masulipatam on leave and had Authravady's
marriage celebrated. The young man saw many of the
great cities of India while marching with the regiment
from one station to another. They passed through
Benares, Allahabad and Cawnpore. Although they were
not caste Hindus he and his father bathed in the sacred
rivers. After some years his father died, and Anthrav-
ady returned to Masulipatam. Just here it may be men-
tioned that some of his relatives lived at Dondapadu, a.
few miles from Gunnanapudi.

While with- his father Anthravady had learned how
to look after the Officers' Mess in a regiment. In 1848
he applied for and obtained this post in the 41 st Madras
Native Infantry, which was stationed at Berhampore.
One day he found a Telugu tract in a shop, and this
reminded him of Mr. Purushottam's tract on Caste
which he had read some years previously. Later he
found in the same shop other tracts and a Telugu Bible,
which he read constantly. Wishing to learn how to
pray he applied to the Baptist missionary for a prayer-
book and the missionary sent him a Bible. Reading the
Bible without the help of any teacher led to his conver-
sion. A Christian officer having heard of this change in
Anthravady called to see him, and the new believer
showed him his head from which the sacred tuft of hair
had been removed. Anthravady had to go to Viza-
gapatam on business, so this officer gave him a letter to
Rev. J. Hay, who knew Telugu well, and he was received
and baptized there. It seems strange that he did not
apply to the Baptist missionary at Berhampore, where

PASTOR DAS ANTHRAVADY 167

he was living, but it may have been because the Baptist
missionaries worked in Oriya and not in Telugu. After
this the regiment was stationed in various places, and
Mr. Anthravady was glad to receive instruction from
missionaries and others whom he met.

In 1857 the regiment was transferred to Rangoon, and
here he became acquainted with Major-General Bell, an
earnest Christian, who helped him much by reading and
explaining the Scriptures. Among other things he
taught him about believers' baptism, but the most im-
portant result of this officer's instruction was the stimu-
lus Mr. Anthravady received to work and bear witness
for Christ in the regiment. He commenced to hold a
Bible class for young people every night from 9 till n.
After a time three men were baptized and on other occa-
sions twenty-two more. The Baptist missionaries
examined and baptized them. Finally in March, i86o r
Mr. Anthravady after much prayerful thought and study
decided that he himself should be immersed according;
to the Master's command. In writing in 1870 about the
beginning of his work he said, "After resolving to seek
the conversion of my own relatives, the thought occurred
to me that I might lead others to Christ. Then I com-
menced preaching to the drummers and sepoys in the
regiment, and God has used me in the salvation of one
hundred and twenty persons." The regiment was at
Arcot from 1861 to '64, and at Madras from 1864 to '68.
They used to have some missionary in sympathy with
them come and baptize new converts and administer the
Lord's Supper. " But they found this inconvenient arid
decided to ordain Mr. Anthravady.

In 1868 the regiment was removed to Cuttack, and
the church of thirty-two members enjoyed fellowship

*6S TELUGU TROPHIES

with the English Baptist Mission. After Mr. Purushot-
itam's arrival in December, 1870, he and Mr. Anthrav-
;ady became warm friends. In 1872 Mr. Anthravady
published a poetical work by Mr. Purushottam, called
"'The Gospel Trumpet". One thousand copies were
printed and distributed in the Telugu country. In 1871
.Mr. Chowdhari Appalanarasiah was baptized and went
tto Akulatampara, which was his native place, and
preached the Gospel. As the result of his work Mr.
Bhagavan Behara and Purushottam's brother's son be-
lieved and wished to be baptized. However, their rela-
tives prevented them, and in 1873 they went to Cuttack
and were baptized there in July.

On one occasion complaint was made to the Command-
ing Officer by the mother of a man who had been bap-
tized, and Mr. Anthravady was summoned and told that
he must choose between preaching and managing the
Officers' Mess. He was given three days to decide; he
and Mr. Purushottam were much in prayer together.
When asked by the officer what decision he had come to,
he replied, "As I told you before, Sir." When the
officer told him to go elsewhere, he said, "All right, Sir,
I shall take leave, good-bye." After he had gone a
short distance the officer called him back and said,
'"Great is your faith as well as your zeal ; do your duties
.as before".

In March, 1876, the regiment was transferred to
Vizianagram, where it remained about two years, during
which time the interests of our Mission were largely
identified with those of the church in the regiment. Nine
believers were baptized. Parlakimedi was occupied as a
station by Mr. and Mrs. Armstrong in June, 1876, and
two months later Messrs. Appalanarasiah and Bhagavan

PASTOR DAS ANTHKAVADY 169

Behara of Akulatampara were taken as mission helpers.
In June, 1877, Messrs. Purushottam and Anthravady
visited Parlakimedi and Akulatampara, and the church
at this village was formally placed under the care of
the Canadian Baptist Mission. Early in 1878 the regi-
ment was transferred to Toungoo in Burma, and Mr.
Anthravady suffered from poor health there, and went
to Madras on sick leave, about the middle of 1880.
However, by the next March his health was much better,
so he agreed to join the regiment for a time, and went
with it to Quilon in Travancore. In December he be-
came ill and died on the Qth. He had served the officers
for thirty-three years, so they buried him with full mili-
tary honors, the service being conducted by the Com-
manding Officer.

CHOWDHARI PURUSHOTTAM.

By Rev. John Craig.

This bro-
ther's name is
k n o w n to
Chris tians
throng h o u t
the Telugu
country b e -
cause he was
the author of
many Telugu
Christian
hymns and
other poetical
works. Can-
adian B a p -
tists should
take special
interest i n
him because
he was born
on Sept. 5th,
1803, at a vil-
lage not very

far from Parlakimedi, his father belonging to a sub-
caste known as Srusti Karnams. Telugu and Oriya
were both used in the family, the father being specially
proficient in Telugu. The son, when a boy, was am-
bitious to excel like the father. He read Hindu poetical
and sacred books and committed portions to memory.

Chowdhari Purushottam.

ClIOWDHARI PURUSHOTTAM

He was always devout and became an orthodox Hindu
and a worshipper of Vishnu. He was married when
twenty, and soon afterwards lost his father. His mother
and elder brother supported him because he was learned
and devout. After his father's death he became still
more devout, and composed many hymns and verses in
praise of Vishnu and his incarnations, Krishna and
Rama. About this time becoming interested in another
form of Hinduism, he desired to become an ascetic and
learned from others various forms of penances for the
mortification of the body.

In 1832 he remembered that his brother had given
him seven years previously a Christian tract. When he
had read it carefully he determined to give up his ascetic
life and learn more about the Christian religion. He
obtained three more tracts in neighboring villages. In
his search for more light he went on one occasion to
Vizagapatam and was directed to a Roman Catholic
Church, but seeing images there he turned away. A
missionary of the London Missionary Society was liv-
ing there then, but he was very ill and died soon after-
wards. Later, while in Parlakimedi as a tutor, Mr.
Purushottam sent a letter by a messenger to Berhampore
addressing it to the "Padre" of that place. This fell
into the hands of the Roman Catholics; so he deter-
mined to go to' Madras. Meanwhile an opportunity
arose for a visit to Chicacole. On inquiring about
Christianity he was directed to a lady, Mrs. Helen Knott,
who became deeply interested in him, and gave him a
copy of the Gospel according to Luke and two tracts.
Through reading the Gospel and conversing with Mrs.
Knott he determined to become a Christian. This lady
introduced him to an officer, who on seeing his earnest-

172 TELUGU TROPHIES

ness said, "I believe God has lighted. one lamp in this
dark land." Purushottam's brother and other relatives
made great efforts to turn him from his purpose, but he
remained firm. In May, 1833, he went to Vizagapatam
to reside there. The missionary having died, Major
Brett of the East India Company was overseeing the
mission work. Shortly after going to Vizagapatam. Mr.
Purushottam threw away his sacred thread and openly
abandoned caste. About this time he wrote a tract in
Telugu on "Caste/' many editions of which have been
published by the Tract Society of Madras. As he was
anxious to be baptized, Major Brett thought of sending
him to Madras, 400 miles by sea, but meanwhile Mrs.
Knott heard from the Baptist Missionary at Cuttack, and
Mr. Purushottam decided to go there, 300 miles by land.
He was baptized on October 6th, 1833. The English
judge granted the use of a large reservoir near the Gov-
ernment offices, and fully one thousand people witnessed
the baptism. Returning to Vizagapatam, he preached the
gospel there and in the villages round about, often suffer-
ing much abuse.- At this time he wrote his first lyric,
"I Sought the Refuge of our Jesus Christ".

In 1834 he worked for a few months in Madras and
Bellary; and returned to the north by land, preaching in
many places by the way. By the end of November he
reached Vizagapatam, where he spent a few days with
Capt. Richardson, a son-in-law of Mrs. Helen Knott.
Then he went to his native place near Parlakimedi and
preached the gospel there and in other villages. His
relatives treated him as an outcaste. Early in 1835 he
received word that a missionary who had just come to
Vizagapatam needed his help, so he went there and
worked for about a year. Then he made another effort

Cl-IOWDI-IARI PURUSHOTTAM 173

to get his wife, and this time she accompanied him to
Chicacole, and soon afterwards she went with her hus-
band to Cuttack and was baptized in April, 1836, by Rev.
A. Sutton. Here, a few weeks later, Mr. Purushottam
was ordained as an evangelist, and was sent to Berham-
pore to assist the missionary there. Later in the year
he was invited by the judge at Chicacole to preach the
gospel there. With the approval of the missionaries at
Cuttack he went, and helped the Rev. S. S. Day, the
first American Baptist Missionary to the Telugus, during
the short time that he and Mrs. Day lived and worked at
Chicacole. In 1838 he was invited to return to Berham-
pore, and toured all over the Ganjam District during the
seven years that he spent there. In 1843 his old friend,
Mrs. Knott, returned from Burma to Chicacole, and sent
her bullock-coach to Berhampore with a request that he
and his family would come to see her. They gladly
complied with this request. About this time Mr. Puru-
shottam fell into sin and suffered bitter grief before
peace returned to his heart.

In 1845 he was invited to Chicacole, which the London
Missionary Society had occupied as a station. . He
preached the gospel there for six years. In 1851 he lost
his wife, and was left with two sons and two daughters,
for whose education he wished to be transferred to
Vizagapatam. There he helped Dr. Hay in Bible trans-
lation, but his chief work was preaching the gospel. On
a tour which he made in January and February, 1861,
he preached in Anakapalli, Yellamanchili, Tuni, Pithapur,
Samalkot, Peddapuram, Cocanada and other places. ^ In
1862 he was appointed to evangelistic work at Chitti-
valasa, near Bimlipatam, and on Sunday evenings he
used to visit Polepilli to preach the gospel. During this

TELUGU TROPHIES

time his brother's son and some others were converted
m another village where he preached. At the end of 1870
Mr. Purushottam
decided to retire
from mission work
and go to Cuttack
where his children
lived. On his way
there he went to
Akula t a nip a r a,
where he spent a
month. The 4ist
Regiment of Nat-
ive Infantry had
been transferred to
Cuttack in 1868.
Connected with it
there was a Telugu

Baptist church un- Anthravady Purushottam Memorial Hall
1,1 f at Parlakimedi.

cler the care or

Pastor Das Anthravady. After Mr. Purushottam's
return to Cuttack in December, 1870, these brethren
had much fellowship with each other.

In 1872 they went together to Akulatampara, where
two men wished to be baptized, one of them being
Mr. Purushottam's brother's son and the other Bhagavan
Behara, a sketch of whose life is given in this book.
These men were not baptized till the next year. The
preachers visited also Chicacole and Vizianagram and
Chittivalasa. In December, 1875, Mr. Purushottam lost
his eldest son who had supported him, and the Mission
offered him his former post as pastor, and in 1877 he
was given charge of the church at Berhamapore. In

ClIOWDHARI PURUSHOTTAM 175

June of this year he visited Akulatampara again with
Pastor D. Anthravady; Rev. W. F. Armstrong was also
present. Bhagavan Behara's wife and two others were
baptized.

The next year he went back to Cuttack. After he
lost the sight of both eyes he was pensioned by the
church. He died on August 24th, 1890, aged 87. He
was ordained as an evangelist in 1836, so that he had
preached for 54 years, including the period after he was
pensioned. About half of this time he had been in
connection with the London Mission and the other half
in connection with the English Baptist Mission.

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