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A QUARTERLY JOURNAL

MISSIONARY THOUGHT AND EFFORT.

Vol, III.-JULY, 1875.-No. 9.

^ 0 m Ii a g :

PRINTED AT THE

EDUCATION SOCIETY'S PRESS, BYCULLA.
COLOMBO, CEYLON, EDITOR OP CEYLON OBSERVER.
LONDON, TRUBNER AND CO., 57 AND 59 LUDGATE HILL.

1875.

THE

J U LY, 1875.

Vol. III. No. 9.

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ALL CORRESPONDENCE relating to the Indian Evangelical Beview
should bo addressed to

Rev. C. W. PARK,

Bombay.

THE

VOLUME nr.

WITH tho present issue the Review enters upon its
third year. In its general character no change is con-
templated ; it will continue to present the same features as hither-
to, though every exertion will be made to render it more and
more worthy of the place it seeks to fill, and of tho support which
it has' from the first received. It will seek, as before, to
repi'esent the opinion of Christian thinkers and laborers upon mat-
ters of general importance to Christians in this country. Its aim
will also be, as it has already been, to discuss those questions
which relate not merely to the religious welfare of this and
neighboring countries, and to the progress of Christianity within
their borders, but also to their moi'al, social and intellectual
progress. While many of its articles will be found of special
value to those who are directly engaged in evangelistic labors in
India, others will be given of a wider range and a more general
interest. In short, no subject will be deemed inappropriate for
its pages which bears in any way upon the welfare of India and
the Indian people, or the discussion of which tends to throw
light upon any subject pertaining to them.

In religious matters, while upholding the doctrines usually
known as Evangelical, the B.eview seeks to be wholly unsectarian,
and does not attach itself to any one branch of the Christian
Church. Whenever articles on controverted points of theology
appear, they will bear in full the signature of their authors, who
alone must be considered responsible for the sentiments advanced.

With the beginning of the new volume new arrangements
have been made for the publication of the Review. It will here-
after be printed at the Education Society's Press in Bombay.
The change from Madra^ to Bombay necessitates a greater out-
lay of money, and it has therefore been found necessary to
increase the subscription price of the Review. While regret-
ting this necessity, the Editor feels confident that the change
which occasioned it will be found beneficial, especially by avoiding
delay in the transmission of proofs, so that greater punctuality
may be hoped for in the appearance of the successive numbers.

Subscribers are requested to take notice that the connection
with this Review of the former publishers, Messrs. C. Foster
& Co., of Madras, has now ceased, and subscriptions due to
the Review, should not be paid to them.

THE

CONTENTS OF No. IX.

Page

Apostolic and Indian Missions compared

II.

The Calcutta Auxiliary Bible Society, and the Bengali
Bible

III.

Canareso Lullabies ...

IV.

Sacrificial Terms and a Misunderstood Gospel...

Hindu and Jewish Sacrificial Ritual

VI.

The Atonement, its Nature and Design

VII.

Social and Religious Movements among the Mairs

VIII.

The Rise, Progress and Prospects of the Brahma
Samaj ... ...

IX.

Notes and Intelligence : —

Baptisms during 1874 — Are Missions a failure? —
Secular papers and Missions — The Liberal — The
Brahma Samaj — Work of the Tract Societies during
1874 — Colportage — Issues of the Bible Societies —
Pamphlet of Maul vi Ghulam Ali — Of Sayad Ahmad
Shah Khan Bahadur— Koran in Roman-Urdu —
Persian-Urdu Commentary on Matthew— Other new
books in preparation~Augustiue's Confessions in
Urdu — Pastorate of the Khasia Church — Death
of Miss M. F. Seelye, M.D.— New Bible and Tract
Building, Calcutta — Calcutta Young Men's Chris-
tian Association — Calcutta Evangelistic Services —
" Pratt Memorial School" — School at Agra — Inter-
cession of Saints — The Friend of India — Irish Presby-
terian Mission, Guzerat— A remarkable Conversion
— Bangalore " Hindu Literary Union" — Baptism of
a Brahman at Bangalore — Christian College for
South India — Baptism of a Brahman at Madras —
Native Liberality — Medical woi'k in the Madura
Mission — Madura Mission Report — Cheap Vernac-
ular Scriptures — Travancofe Census — Cholera in
Ceylon — Temperance — Reports received 95

X. Book Notices : —

The Women of India, and Christian Work in the
Zenana — Lugat i Kitab i Muqaddas— Lyrics (Ta-
mil)— Tamil Annotated New Testament — Books
received 126

EBBATUM.
Page 35, stanza VII., Une 3, for time read true.

THE

INDIAN EVANGELICAL IlEYIEW.

No. IX.

JULY, 1875.

Art. I.— apostolic AND INDIAN MISSIONS
COMPARED.

By Rev. G. II. Rouse, CALCurrA.

IN the gi'eat work which God has given ns to do in this land^ that
of bringing it from the darkness of heathenism and estrange-
ment from God to the enjoyment of the light which Christ alone can
give, we cannot help now and again casting our eyes back to the
records of the early ti'iuraphs of the Gospel. And when we do
so, the result is generally a feeling of sadness, almost, at times, of
despondency, because our success seems so much less than that of
the apostles and their contemporaries. We read of their success,
and it encourages us ; we then look at the results of the labors of
so many years past, and when we see the gi'eat mass of the people
still mad on their idols, we are almost tempted to despair, and to
think that though other lands may be blessed, yet India is not to
partake in the blessings. Are these feelings justified ? We believe,
emphatically, that they arc not.

In comparing the results of modem missions among the hea-
then with the success recorded in the Acts of the Apostles, we are
often apt to take a too gloomy view of our present work, in con-
sequence of two things. The first of these is, that we forget that
the early preachers of the Gospel enjoyed great advantages which
are not enjoyed by missionaries now. Tlio second is, that we prob-
ably over-estimate the success enjoyed by the apostles and their
fellow-laborers, and under-estimate the blessing with which God
has crowned the efforts of his servants in these days.

I. The early preachers of the Gospel enjoyed many great
advantages as compared with preachers of the present day.

Aposiollc (iiiil Iiidiau Mist;i(iiiK rn))i pared.

(i) To begin witli a very obvious one — the apostles and
their fellow-hiborers had, many of them, the power of working
niiraclcs ; this power wc have not. Now we do not for a moment
say that miracles, by themselves, will convert the soul ; but no
one can hesitate to acknowledge that the power of working
miracles was a groat help to the early pi-eachers of the Gospel,
i t at once arrested the attention of their audience ; and when the
attention of people is aroused, a great step is gained towards
conversion. How often we have to bewail the utter stolidity of
our hearers — they assent to everything we say, and forget it as
soon as we are gone. Wo would rather have the most violent
opposition than this indifference. The heathen, too often, are
utterly careless about the (lospel ; they think nothing about it —
they have no concern about it. If we can once gain their atten-
tion, and make them interested, and if at the same time we could
convince them that we come with weighty credentials, as shown
by our power to work miracles, they would be far more likely to
understand and to receive the truth. If they saw the lame walk,
or the blind see, or the dumb speak, or the dead made alive,
they could no longer be careless ; their interest would be excited,
their attention aroused, and they would listen to the preacher as
to one whose message was indeed from another world. They
might not be converted — they would not be converted, without
God's grace; but we know that God works by means; and
miracles are a means to arouse attention, and thus prepare the
heart to receive the truth. So it was undoubtedly in early times.
" Peter said, ^neas, Jesus Christ maketh thee whole : arise, and
"make thy bed. And he arose immediately. And all that dwelt
" at Lyddd and Saron saw him, and turned to the Lord." Peter
restored Tabitha to life, " and it was known throughout all
"Joppa; and many believed in the Lord." When Elymas was
struck blind, the pro-consul, " when he saw what was done,
"believed, being astonished at the doctrine of the Lord." At
Samaria " the people with one accord gave heed unto those
" things which Philip spake, hearing and seeing the miracles which
"he did." And so we read again and again that the working of
miracles was one of the means which led on to faith in Christ. We
see, thus, what a great help to the early preachers of the Gospel
was the power of working miracles. We do not mean to assert
that, in early times, every evangelist possessed the power of work-
ing miracles. The gift was limited, both as to persons and times.
But yet much stress is laid upon it in the word of God. At Jeru-
salem a large number of miracles were wrought by Peter (Acts v.
15, 16); and Stephen (Acts vi. 8); in Samaria, by Phihp (Acts
viii. 6, 7) ; and by Paul, at Iconium and Lystra (Acts xiv. 3, 8) ; at
• Philippi (Acts xiv. 18); Corinth (2 Cor. xii. 12); Ephesus (Acts
xix. II, 12) ; and no doubt by himself and the other apostles and

i87S.]

ApontuHc (i)iil Tiul'uui Missions compared.

preachers in many other places (Gal. iii. 5 ; Ileb. ii. 4). Mniiy in
the Corinthian Chnrch possessed miraculous <^ifts. 'J^he apostle
even speaks of miracles in immediate connection with the work of
the Spirit, for in Romans xv. 18, 19 the exact expression used by
the apostle is that he had preached the (J()S])el " in the power of
" siy^ns and wonders, in the power of tlu! Spii-it of (Jod." And our
Ijord himself, in u))braiding- the cities that had z-ejccted him, laid
this honor upon the miracles that ho wrought, that ho expressly
said : " If the mighty works which were done in you had been
"done in Tyre and Sidon, thef would have repented long ago in
"sackcloth and ashes." Wo see, then, how much stress is laid in
the word (jf God on the power of working mii-acles. But we have
no such power ; therefore we cannot be surprised if our success
is not equal to that of the apostles. The history of medical
missions shows the great advantage of missionaries possessing
even natural medical knowledge. How much greater an advan-
tage it would be to them if, instead of mere medical skill, they
had the power of causing by a word the dumb to speak and the
blind to see !

(2) Another great advantage which the early heralds of the
Cross possessed, lay in the fact that the way had been prepared for
them by the spread of Judaism. The apostles and their fellow-
laborers devoted themselves almost entirely to the evangelization
of the cities and large towns. In almost every one of these into
which they entered there were Jews, and in most of them a Jewish
spiagogue. God had scattered his people " in the midst pf many
" people, as a dew f i-om the Lord." They had thus been for many
years to the Gentiles a witness to the unity and holiness of God, a
standing protest against the idolatry that surrounded them. More-
over, the Hebrew Scriptures, with their pure theology and elevated
morality and ennobling truths, the moral law of Sinai, the Psalms
of David, and the glorious pi'omises of Isaiah, had for nearly three
centuries been translated into the Greek language, which was
understood all over the civilized world. By these means a large
number of the Gentiles, who felt the vanity of their idols and
abhorred the awful wickedness of the common worship, had found
more or less of rest through believing in the God of Israel. Many
of these had been circumcised, and a larger number still, like
Cornelius, without formally joining the congregation of Israel,
attended the worship of the synagogue and believed with all their
hearts in the God of Jacob. Moreover, many of the Jews them-
selves, scattered in various nations, were, no doubt, like Simeon,
" waiting for the consolation of Israel" — the great Saviour, who,
according to the prophecy of Daniel, was about at that very time
to appear. Now, when the apostles, or any of their fellow-workers,
appeared in the synagogue of Aiitioch, or Thessalonica, or Corinth,
they found "a people prepared of the Lord," both Jews and Gentiles,

Aj)oslol!c CDul Tndid)) il^^'^•^"/c))^.s■ romparfiil.

who were, we mnry say, (ihradji coiirrrfrd, boHoving in and serving
God, expecting the advent of the Messiah ; and then, " opening and
" ])ntting together" passage by passage of the Okl Testament, which
tliev all believed, tlie preacher showed that "the Christ was to
" sulfor, and to rise again the third day," and added, " 'fhis Jesus
" whom I preach unto you is that Christ." When his hearers
heard this blessed message, they, with a single eye and open
heart, " searched the Scriptures daily, whether these things were
"so;" and finding them to be true, many of them believed on
Jesus, and formed the nucleus of the Christian ChurcTi in their
respective towns. Thus at Antioch, in I'isidia, "many of the
"Jews and religious proselytes followed Paul and Barnabas;"
at Iconium, a great multitude of Jews and Clentiles, heaving Paul
preach in the synagogue, believed; at Lystra, 'i'imothy had known
the Scriptures fi-om his youth; at Philippi, Lydia was a worshipper
at the place of prayer; at Thessalonica, a few Jews and many of
the " devout " (xreeks, i.e., those who had more or less embraced
Judaism, believed ; at Berea, at Corinth, at Ephesus, believing Jews
or Gentiles who had been for some time worshippers of the true
(Jod, formed the nucleus of the Christian Church. It is probable
that the Church at Rome was largely formed of those who had been
Gentile proselytes to Judaism. So it was, most likely, almost
everywhere. This explains a fact we may have sometimes mar-
veled at, that the apostles should have in some cases gone to a
heathen town, preached but a few weeks, and yet formed a church
in so short a time. The simple fact is, that God had prepared the
way before them ; the apostles preached to those wh.o possessed
and studied the writings of Moses and David and Isaiah and
Daniel ; and, as in the case of so many thousands in Judea, found
that " the law was a schoolmaster to bring them unto Christ."
No doubt afterwards a large number were converted who had
been simple pagans, without any faith in the God of Israel. But
this class that we have mentioned formed a solid nucleus, com-
posed of men and women instructed in the Old Testament oracles,
who could with great vigor and success act upon the heathenism
around them. Now, wherever the early preachers of the Gospel
went — ^whether in Asia,, Egypt, Greece, Italy, Africa, Spain — in all
the large towns they found the way tlms prepared for them of the
Lord. There can be no doubt that this was to them a greater
advantage even than the power of working miracles. If mis-
sionaries had found such a knowledge of the Old Testament and
such a waiting for the Messiah, such a "prepared people," in
Calcutta, or Delhi, or Shanghae, or Tahiti, how much more rapid
the progress of the Gospel would have been ! But we preach to
peojJe who know nothing of the true God, who are enslaved to
the most polluting and licentious idolatry, who have scarcely a
religious idea in common with u,s, who have no word of God to

1875-]

' Ajiih^lnUr (Dili Tiiil'iini Mltoflonx conqxiri'd .

wliicli wo cim :ip])oal to prove that Josus is the Christ, who hnvo
notliiiifi' but <i conscience on which we can act; and that con-
scienc^c often so liardened, blinded, deadened, that one is ahnost
tenijited to believe that they have none at all. No wonder, then,
that our success is not equal to that of the apostles and those who
labored with tluMU.

Another advantage must be noticed in connection witli these
Jewish synao-ogues. Jn most heathen lands at the present day
very great difHculty is experienced in making the churches inde-
pendi>nt of Europ(vni supervision. In India, for instance, it is,
as we know, extremely difhcult to find native pastors and deacons
who can be trusted to take the entire oversight of the native
churches. It was not so, apparently, in early times. The con-
stitution of the Christian Church was based on that of tlic
synagogue ; hence those who came over from the Synagogue to the
Church had been in some measure disciphned and fitted for the
right discharge of the elder's ofhce. Moreover, having long and
carefully studied the Old Testament, they would be likely to have
a more mature knowledge of the things of God, and therefore
coukl be at once entrusted with the charge of presiding and watch-
ing over the churches, especially when there were apostles living,
and their representatives, like Timothy and Titus, who could " set
" in order the things that were wanting."

In every way then the dispersion of the Jewish people into all
parts of the Roman em2:)ire, and the translation of the word of
God into Greek three centuries previously, had mightily prepared
the way for the spread of the Gospel. The more we think on it, the
more do we feel what an immense advantage it was to the early
preachers of the Gospel that the way of the Lord had thus been
prepared before them.

(3) Another great advantage which was possessed in apo-
stolic times consisted in the fact that the early preachers had not to
contend with such compact and mighty systems of idolatry as we
have to meet at the present day in India or China. The religions
they had to assail were long past their prime, they were already
on the wane. Philosophy had put forth its utmost power in the
minds of men like Socrates and Plato and Aristotle — men whose
equals the world has scarcely seen. For four hundred years they
and their successors had interrogated nature and conscience to
learn whether there is a God, and if so, what is his nature;
whether there is a future world, and if there be, what it is like ;
and, as the result of all their searchings, the only answer that
they could gather was, " We do not know." " The world, by
''wisdom, knew not God." Hence arose a feeling of scepticism, of
universal doubt, so well presented to us in Pilate's scornful
question, " What is truth ?" The learned and thoughtful felt that
philosophy could not satisfy the cravings of their nature ; while

Ajwafoh'c cold IiidUin M'tKshmf! comparcLl.

as for the common idolatry of the people, tlic stories of Jupiter
and Minerva and Venus, — no one could despise them more than
they. The learned of the day were sceptics. The common
]H>ople still professed to believe, and in many places, especially
those remote from the towns, no doubt really did believe, in their
y'ods, as we may see from the conduct of the people of Lystra in
believing that Paul and Barnabas were Mercury and Jupiter. But
in the towns, where, we repeat, the Gospel was at first mainly
preached, the doubts or positive disbelief of the upper classes
had, in all probability, infected the mass of the community. Paul
mig-ht preach Christ at Corinth, and the Greeks would rather
take his part as against the Jews than oppose him. He might
]ireach for two years at Ephesus, and it was not till the interested
silversmiths stirred up the religious and patriotic feelings of their
fellow-townsmen, that the people offered any opposition to the
Gospel. Thei'c was a wide-spread dissatisfaction with the national
religion, a looking for something that was really true, and, in
many places, an expectation that the looked-for truth was to
come from the East. God's providence had been weakening
idolatry, and tlu^s preparing the way for the Gospel. Moreover,
we must remember that each nation had its own gods, and these
could be played off against one another in argument, as is done
by Justin Martyr in his Apology. The gods of Egypt were
different from the gods of Greece, and these different from the
gods of Asia.

Not, however, that idolatry was a weak enemy at the time
of the apostles — very far from it. It had "its worship and its
priests, and the common people still were its adherents. It was
patronized by the emperor and court ; and the philosophers,
although they despised it themselves, yet thought it right to keep
it up for the sake of the masses. 13ut there was then no such
compact system of idolatry as was found in India and China at
the beginning of the present century. When Dr. Carey com-
menced his labors in India, he found himself face to face with
a colossal system of wickedness that seemed the masterpiece of
Satan. It was not the religion of a nation, but of a continent—
for that, we know, is what India really is : a religion firmly
believed in, in one form or anothei', by two hundred million souls,
prohahhj a far lur<je.r populiifidii tJinii thai of the wlajJe Homan
l'h)ij)irc, and which had had the wisdom gradually to re -incorporate
all the offshoots from it ; a religion (differing in this point from
those of Greece and Rome) based upon sacred books, and af-
fording in those books " the widest scope for the indulgence of
" every phase of human thought, sentiment and passion ; furnish-
" ing as it does in the Vcdic hymns and poetry an atmosphere
" so rare, and presenting such shadowy heights of speculation,
"as to tempt the most ambitious wing to jnit f(n'th its powers

•875-1

Ajio.slolir loid TntVnin Mi'kkudis rnvqnirrd.

"to gain their suinmits ; and fnniisliiiif^ in the Puran.is the vilest
" mire, where the filthiest and most oi)Sceno may wallow."' tl
was a mighty religious system, one in essence though various in
form, which philosopher a-nd peasant alike believed in as firmly
as they believed their own existence — and more so ; for they will
tell us, as we kiu)w, that, as for their own consciousness of
existence, it is nothing but 'iiiai/a, mere illusion, like a conjuror's
trick. It involved a belief in fatalism, a doctrine which deadens
the conscience more than any other. The maintenance of this
system was in the charge of a numerous, covetous, lynx-eyed
])ricsthood ; and, above all, the whole was bound together in
a grasp stronger than death by tlio adamantine bonds of caste.
Such was the Goliath against whom William Carey went forth
" in the name of the Lord of hosts." Well may we say, with
Dr. Maclcod : —

"I hesitate not to express the opinion that no such battle has over
before been given to the Church of God to tiglit since history began; »ud
that no victory, if gained, will be followed by greater consequences. Ifc
seems to me as if the s])iritiial conquest of India was a work reserved for
these latter days to accom]ilish ; . . . . and that when accomplished, as
by the lielp of the living Christ it shall be, it will be a very Armageddon ;
the last great battle against every form of unbelief, the last fortress of the
enemy stormed, the last victory gained as necessary to secure the unim-
peded progress and the final triumph of the world's regeneration."

Besides these there are the Muhammadans, who, as expe-
rience teaches us, are still more bitterly opposed to the Grospel
than the Hindus, and from whose ranks far fewer converts have
been made. We believe that even 7)Lore emphatically than the
apostle uttered the words in i Cor. i. 23, 24, can we adapt them,
and say, " We preach Christ crucified, to the MuJiavLmadans a
stavihling-hloch, and to tlie Hindus foolishness, but unto them
" which are called, both Muhammadan and Hindu, Christ the
" power of God and the wisdom of God."

Where the Church has not had such an enemy to overcome ;
where the I'eligious systems have been weaker, and the population
immeasui'ably scantier, as in Polynesia and Madagascar ; and
where, furthermore, a nation seems by its very traditions to be
prepared for the Gospel, as was the case witb the Karens ; there
we see how far more rapid is the progress of the Gospel than
where we have to contend with a religion like Hinduism or
Buddhism. Here God calls upon us to exercise patience ; but when
his time comes these dire superstitions shall be overturned, and
the very system of caste which now, in the case of Hinduism, is
such a mighty obstacle to the reception of the truth, will then
make its ruin, like the falling of the walls of Jericho, all the more
sudden and complete.

^ Dr. Macleod's Address on Indian Missions.

A/iosti>Jir (Dili TiiJldK Mlnsioiifi roi)ipa)'f(1.

We might refer to other points of contrast, did space pei'init.
The Gospel spread at first chiefly among tlio inhabitants of the
countries bordering on the Mediterranean, whose moral stamina
was far superior to that of the Hindus. There was not among
them such utter apathy as we meet with now to so great an extent
auiongst the connnon people of India. Tlio social system of the
ancient world allowed woman to take her part, and that a very im-
portant one, in the spread of the Gospel — the degradation and
seclusion of women in India presents an obstacle to the spread of
the truth, the magnitude of which we can scarcely estimate. The
missionaries in India belong to a conquering nation, a race occi-
dental in color, habits and thought, between whom and the
natives there must, under any circumstances, be in a certain
manner a gulf fixed. Moreover, the early missionaries labored in a
climate similar to that of their native land ; our missionaries, born
and brought up in a far colder countiy than Palestine, have to
labor in a climate very much hotter and more oppressive than
that of Greece. The early missions were pioneered and guided by
twelve men who had been appointed and trained by our Lord
himself J we have to be thankful if once in a century we meet
with an apostle. The early preaching of the Gospel was heralded
in by the stupendous miracle of Pentecost, a unique manifestation
of God's converting j^ower, one that has vrvcr Itccn repeated.

But enough has been said. " The fullness and the exhaustion
" of hope met at the epoch of Christ's coming. [In the case of
" the Jews] the hope of an external deliverance which had been
" gradually moulded through a long history was waiting- its fulfil-
" ment. [In the case of the Gentiles] the hope which man had
" formed of working out his own way to truth and freedom was
well-nigh quenched."^ The Gospel came just at the right time,
when God had prepared the way for it by his dealings alike with
Jew and Gentile ; and he endowed the early Church with miraculous
powers to enforce its claims.

Still we may none the less appeal to its success as an argu-
ment for its Divine origin. It was adapted to man, and therefore
worthy of God ; but it was opposed to all the prejudices of man,
and eventually was resisted with all the might of the Roman
Empire. A spiritual, holy, humbling religion, in the hands of a
few peasants conquered and renovated the world. The early
Christians had a mighty task before them, which, without God's
help, they never could have accomplished. But ho gave them
some great advantages which he has not given to us in our
mission work in the heathen world at the present day.

II. In the next place, we arc prone to over-estimate the

^ Wcalcott on the Goqid of lltc licsurrcdion.

A postal u' tiiiil IikViiiii ]\[!s.s!()iih com pared.

riipidity of tlu; spread of the GoMpcl in eiirly times, and to under-
estiiimto tlio success wliicli (lod has given to us in these days.

We read through the Acts of the Apostles, and see how every-
wliere tlie ])rea(;liing of (Jod's servants was quick and ])owcrfuI,
tlirongli his Spirit, to the conversion of men. Kverywlierc; the
preacliers of tlie truth met with more or less success. Kverywhero
churches of Christ ap])ear to have been formed. But we forget that,
though wo can read through the book of Acts in an hour or two,
that book records the events of about thirttj yearn. Long intervals
of time are passed over in silence. The conversion of the three
thousand on the dny of I'eutecost was, indeed, a stupendous mii-acle
of God's converting grace, but, as we said before, that miracle was
wrouglit but once. After it the apostles appear to have labored,
as missionaries do now, and with similar, though greater success.
It seems to a casual reader as if the events recorded in the third
chapter of the Acts occurred immediately after those recorded in
the second chapter ; but really months, or even years, may have
intervened. The martyrdom of Stephen and the conversion of
Paul took place several years after the events recorded in ch. i.,
the death of James eleven years after. Between ch. xiv. and xv.
there is an interval of three or four years. Moreover, though
sometimes, as at Philippi or Thessalonica, a visit of a few days or
weeks sufficed to form a church, composed, no doubt, chiefly of
those who had been prepared for the reception of the Gospel
by the reading of the Old Testament, yet, in other cases, as at
Iconium and Corinth and Ephesus, the apostle stayed months and
even years in the same place. Time was necessary even for
apostolic success.

And not only with regard to the rapidity of the spread of the
Gospel, but also with regard to the number of converts, we proba-
bly form an exaggerated estimate. It is very difficult indeed to
form an opinion on a point like this, in reference to which we have
so few data to reason upon. We know very little of the history
of the Church of Christ for the forty years succeeding the last
event recorded in the Acts of the Apostles. Hence, whatever
opinion we may give, ought to be given with much hesitancy ;
but it would be a very interesting subject of inquiiy, how many
members are likely to have belonged to the Church of Christ
about the year a.d. ioo. We must remember that up to this time,
and for many years after, the Gospel spread chiefly, if not almost
exclusively, among the population of the towns. For centuries even,
the heath-dwellers were " heathens," and the dwellers in thepcK/t,
the "villages,'' were "pagans." Hence, at the date we refer to,
we should find the great mass of the Christian community resident
in the towns and cities of the Roman empire. We know that at
first a lai-ge number of Jews received the truth ; and it is very
likely, from the records of the New Testament, as Neander thinks,

10 .i/)ostol!c iind Iii.iViaa Mlxxinjifi ri))ii pared. [July,

tliat a simple profession of faith in Jesus as the Messiah, by a
Jew, entitled him at once to baptism, although he might enter-
tain very canial views as to the nature of Christ's kingdom. As
yoon as a person professed his belief, he was* baptii'jed. Henco
it is likely there were enroll(>d amongst the members of the
Christian Church many merely nominal Christians — although, of
course, at that time^ the mere pi'ofession of faith in Christ was
a probable evidence of sincerity, in consequence of the general
rejection of Christ's claims by the people, and the opposition
and persecution involved in the acknowledgnneut of Jesus as
the Messiah. As to the number of these Jewish believers^ it
is difficult to fonn an estimate. In Judea they were numerous.
James speaks of the " many myriads of Jews that believe "
(Acts xxi. 20), but this seems to be simply a general expres-
sion for a large number. Out of Judea, the Jewish believers
appear to have been but few, as far as we can judge from the
history in the Acts of the Apostles. Shall we then be under the
mark if we put 20,000 or 30,000 as the limit of the number of
believing Jews ? Next, with regard to the Gentiles — the Gospel
spread chiefly in the towns ; in most of the large towns there were
Christian churches, but they probably were not very large- The
disciples at Troas could all meet in an upper room, about thirty
years after the first preaching of the Gospel, Some churches no
doubt, as those of Corinth, and Rome, and Antioch, were lai-ger
than others j but probably hardly any church numbered as many
as a thousand members, whilst many churches, no doubt, were
very small. Christianity at this time was in most places utterly
despised, not feared. Witness, for instance, the contempt with
which Tacitus speaks of Christians — and he mentions them but
once or twice — as if beneath his notice, Pliny's celebrated letter
refers to the province of Asia Minor, where the Gospel seems to
have spread more rapidly than in most other parts of the world.
But, taking all in all, We shall probably not be wrong if we put
down the averag'e number of members of a church as not exceed-
ing (say) 400 or ^OO. As Christianity spread chiefly in the towns,
it is hardly likely that there were more than one or two hundred
towns in which there were churches at that time. If this estimate
be anything near the mark, the number of church members in the
world in the year a.d. 100, was certainly not more than 100,000.
It may be fairly questioned whether they at all approached this
number; but put it so, in the year a.d. 100, seventy years after
the first preaching of the Gospel, the number of members of the
Christian Church amounted to 100,000. Within seventy years
after the baptism of the first convert by Dr. Carey, the number
of church members in British India and Burma is 73,000. That
is to say, in this one country alone, with all the disadvantages under
which the mission in India has been carried on, and with all the

ApnsliiHc and Jiidlan Misflovi^ comparaJ.

advantag-os wliicli the early Clirisliau ])rcachers enjoyod, tlic
number of churcli members in full communion, with which God
has crowned his work in these days, amounts to about three-
quarters of the outside estimate we formed of the number of
Christians at the end of the first century. If we take in the
whole of the nomiual Christian ])()pulation of India, it will
amount to 224,000. Adding in that of British ]}urma it comes to
286,000. Is it likely that if there had been more adherents of
tlie Christianity which "turns the world upside-down" in the
Roman empire as early as a. d. 100, we should not have heard
more of it ? Would not active persecution have begun earlier than
it did ?

We sometimes hear of civil and military servants of the Gov-
ernment returning to England, and when they are asked about the
progress of missions in India, replying, " It is all nonsense ; the
" missionaries are doing next to nothing. I have been twenty
" years in India, and have seen no effects whatever resulting from
" mission labor. The converts are very few, and what there are,
" arc sim^oly a set of low-caste men who became Christians for
" what they could get." Now many questions might be asked in
reply to such remarks. We might say, " You never saw anything-
" of the results of missions — did you ever care to look for them ?
" How many missionaries do you personally know ? How often
" have you attended the mission services ? Did you ever make
" the distinction between a mere nominal Christian and a member
" or communicant of a Christian Church ? Or would you judge
of the character of Christ from the nominal Christians who
" fill our jails at home ? If you were to offer your servants
" double wages on condition that they break caste, do you think
" one of them would accept your offer ? And yet a large number,
" on becoming Christians, have had to break caste, have been
" turned out of house and home, reviled, beaten, insulted, and
" injured in every possible way, and have suffered great pecuni-
" ary loss. If you do not believe in missions, men like Lord
" Lawrence do, and they have been some years in India, and a
" very large number of the most influential Government officers
" have borne emphatic testimony to the reality and value of
" mission work." But, carrying out our present train of thought,
are not the remarks adverse to missions to which we have
i-eferred just the sort of remarks which might have been made
at the time we are speaking of ? Suppose, at the end of the
first century, some Roman governor from Syria, or Cyprus, or
-Greece, returning to Rome, had been asked by hie friend
Tacitus, whether he had come across any of these new strange
religionists, the Christians. Imagine the contempt with which
he would say, " Christians indeed ! what do I care about them ?
" Hardly a respectable person belongs to them. As to Corinth,

A/>osf(>I!c and TinVinn M'nii^hmn eoiuparril.

[July,

" one of their own great teachers confesses how shameful the state
" of things was there. It is only a set of poor people who join
" them because of the wickedness in which they are said to in-
" dulge, and because the few rich people that there are among
" them help the poor, and everybody is on an ecpiality." And
yet, these Christians, after two centuries more, conquered the
empire ; and just as certainly shall this same Christianity, it may
be in a shorter time, reign without a rival from Ceylon to the
Himalayas.

We may notice, briefly, a few other points of comparison
between the history of the early spread of Christianity, and its
spread in India. All great progressive movements in the world
pass through certain stages. They are first unnoticed, then de-
spiscdj then feared, then hated, then violently opposed, then yield-
ed to. Now, at the end of the first century probably, Christianity,
except in a few places, was still merely unnoticed or despised.
But in India, it is in many parts already feared. The Brahmans
see that they are losing the day. The power of Hinduism is al-
ready waning. It will very likely be a long time before such a
mighty system is altogether overturned ; and there will be a hard
struggle for life on its part yet. But there are unmistakable sig"ns
of its weakening hold upon the people. Of course, we do not say
that all the attacks upon it come directly from Christian missions.
The influence of European morality, civilization, education, is
enormous, as tending to break up Hinduism. But all this is in-
directly the result of the Christianity of England, and largely the
result of mission work. The missionaries were the pioneers of
education, and they still are doing a very great work in leavening
education with Christian influences. They led the way to the
abolition of suttee and other barbarous customs. Probably the
moral tone of the Government, and of the European community
in general, at the present time, as compared with what it was
sixty years ago, is largely due to the labors of those devoted
missionaries who have gone to their rest. Without the " salt"
of mission work it is likely that there would be nothing but
infidelity to take the place of the expelled Hinduism, no good
spirit to fill the house when the evil spirit has been ejected ;
and then we know that the last state of India would be worse than
the first. But, whatever the power at work, the Christianity and
civilization of England have inflicted a sore and mortal wound
on the heathenism of India. It may be long dying, but die it
will. Pliny speaks of the temples of Asia Minor being for a time
almost deserted. Might not something similar be said even now,
in some districts of India ? If the Indian law were like the
Roman, and, while all religions were tolerated, proselytism were
forbidden, we might imagine some Johannes Smithius, Pro-
consul of the Santhal Pergunnahs, writing in his perplexity to

1875.]

Apiiiifiilir (Old Tiidiiin ]\f!siii<iiiti r(iii\p<tre.(l .

the I*]inpoi-ov (if Iiidia to iisk wliat was to Ix" ddiu' to stop tliis
gi'Owin<)- new rcli^-ioii, so intolcraiit of all others, lie iiuglit say :
" The Santha-ls in this p;irt of the country are coming over in
" large lunnbers to this new superstition. The Jxdk/ii.'^ (village
" gods) are being deserted. VVliole villages have been seized
"with tluMufeetion, and with their chiefs have abandoned their
" ancestral religion for this new intolei-ant one. What is to bo
" done to stop its progress ? Of course there is no difKculty about
" the two ringleaders, a Ronum axe will soon settle their career,
" but whiit is to be done to the poor people who are so misled
"and infatuated by theui ? " The Governor of British lUirnia
ini"lit have written in much the same strain in relation to the
Karens. But it would be wrong to infer that a like success was
obtained all over the Empire. So from many quarters we hear
that the idolatrous festivals of India, though still attended by
thousands or hundreds of thousands, are much less frequented
than they used to be, and those who come to them seem, in very
many cases, to be less mad in tlieir idolatry than they used to be ;
they appear to come, in fact, to the festivals more for the sake of
the sport than for the sake of the religicm. The people are, in
most phxces, less hostile to Christians than they used to be.
Again and again have they said, when urged by the preacher to
believe in Christ, " It is not Avritten on our foreheads that we
" shall be Christians, but our children will." Or, as reported by a
missionary recently, " Sahib, I am too old to change ; if the boat
" is rotten, I will sink with it ; but take my son, let him be a
" Christian, all will be Christians soon." This is chiefly, of
course, in districts in which the Gospel has been long preached.
But there are yet great tracts of country where the Gospel has
been hardly ever proclaimed. So it was in early times. The
temples were partially deserted in Asia Minor, when Germany
and Scandinavia had probably never once heard the Gospel.

Dean Milman, in his Hii^tory of Christ iavifj, says that
Alexander Severus formed an eclectic system. He had in his
palace images of Orpheus and Abraham and Jesus Christ and
Apollonius, and he honored — perhaps worshipped — them all.
But this was nearly two centurieti after the tirst appearance of
Christianity. A similar union may be seen already in India, with-
in seventy years from the commencement of systematic mission
work. Already thousands and tens of thousands in India, who are
not Christians, regard Jesus Christ as a good man, many of them
as one of the best of men that ever lived. Already it has been
said, some of the common people regard him as the KalJci Avatar,
the predicted incarnation of the present evil age — as perhaps he
is j for Archdeacon Hardwick, in his Christ and other Masters,
expresses the opinion that the belief in the coming incarnation is
drawn from Christian sources^ especially Revelation vi. 2.

1-1

Ai'OKti'Ur ((11(1 TiiiUdii j\fist:l(ii)s vomjtarf'd.

[July,

Dr. ]\lilmnn also states that, in order to meet the growing
]iovver of Christiiuiity, ancient heathenism became more philoso-
phic and morally pure. This was two or three centuries after the
time of the apostles. But a similar change has been already in
]U'ogrc'SS in India for many years. We need only instance the
Brahma Samaj. It is true that the number of members of the
Jirahma iSamaj is very small, but their influence must not be
measured by their numbers. A still more numerous and hopeful
class consists of the large number who, from tlio instruction in
Christian truth which they have received in mission colleges or
elsewhere, have become intellectually convinced of the; truth of the
Gospel, and whose hearts have been to some degree affected by it,
but who have not yet sufficiently received the truth in the heart
to be willing to brave the consequences of an open confession of
Christ by baptism. Mission colleges are doing a very great work
in opening the way for the Gospel. In some respects they are
preparing the soil in the same way as the spread of the Jewish
synagogues and of the Septuagint prepared the way for the Gospel
at its first promulgation.

Another thing we must remember, in comparing the spread
of Christianity now with its spread in early times, is, that then a
large number of those who were called Christians, and were re-
g'arded as such by the heathen, were no more Christians than are
the Muhammadans at the present day. Amongst early Christians
were reckoned Gnostics, Manicheeaus, Bbionites, and a host of
other heretics whose sole claim to the name of " Christian" was,
that somewhere or other, in a system as unfathomable in its ab-
surdity as the wildest flights of German philosophy, and, where in-
telligible, utterly opposed to the spirit of the Gospel, they inter-
posed, under the name of Christ, a being as like the Jesus of the
Gospels as the darkness is like the light. There can be no ques-
tion that there is far more of Christianity in the Brahma Samaj,
or even in Muhammadanism, than there was in Gnosticism or
Manichajism. Now, with all the imperfections of the native
Christians of India, they have been kept from heresy. Substan-
tially they all hold the great doctrines of Christianity.

To return again for one moment to the numerical member-
ship of the native Church in India. The nominal Christian
population in India increased 6 1 per cent, between i86i and 187 1.
But the number of communicants is a better test of the spiritual
power of the Church than the number of nominal Christians.
According to Dr. MuUens's statistics, in 1852, there were in
India (exclusive of Burma) 18,410 communicants, i.e., full mem-
bers of the native Church, of all denominations. In 1862, this
number had increased to 31,249. In 1871 the number had risen
to 52,816. Now, making due allowance for imperfect returns,
we shall not exaggerate if we reckon the increase at 50 per cent.

iSyS-] AiHisfiilif itiiit TitiJiiiiiM issidiix roniimrcd. IJ

per (locado. 'Plio iucvcnso of (■nirnniiiiicatits ycv (l('c;i(](>, in
I'lngliiiid, jiulj^-iiijj; I'rom tlie statistics (if (nic (IciHniiiiiat ion, whicli
is not likely to grow less rapidly than oilier (leiinminations, does
not exceed 25 per cent, 'riiiis we see that with all the disadvan-
tages attending mission work in India, the /)ri)i>()rtin)itlfr. increase
in the number of members during these ten yeai-s appears to have
been double what it was in England, with all the religious
privileges which are enjoyed there.

In all this we have looked chiefly at the direct results of our
work, regarding that work as the preaching and teaching of the
Gospel to the heathen. But it must be remembered that mis-
sionaries have other work to do. Part of their time is often
taken up in ministering to their fellow-countrymen, and we know
that thousands of Europeans and Eurasians in India have been
through their efforts led to Christ and watched over in their
Christian course.

Moreover, a very large amount of the energy of our mission-
aries has been devoted to the all-important work of translation.
And here we certainly need not fear comparison with the early
Church. There was then very little need for the translation of
the Scriptures, as the great mass of the members of the Christian
Church for the first two or three centuries understood Greek.
Hence we read only of one or two translations of the Scriptures
before the end of the second century. But the era of modern
missions is emphatically the era of biblical translation. We be-
lieve that in the last seventy years a hundred and elgJitij transla-
tions of the Scriptures, in whole or in part, have been made in
different languages, in different parts of the world. Even in India,
a very large amount of time and labor has been devoted to this
work. In this enormous empire there are spoken, as we know, a
large mimber of totally distinct languages, as distinct as the
different languages of Europe, and some of them as different from
one another as Eno-lish is from Turkish — besides a much larger
number of dialects. Into every one of these languages (we ex-
clude now the languages of the various small aboriginal hill-
tribes, amongst many of whom little or nothing has been done
in the way of evangelization) the Bible has been translated, and
parts of the Bible have also been translated into a great many of
the dialects. This work involves no little labor. It would
be comparatively easy to translate the works of Bunyan, or
Doddridge, or any other uninspired author, into another language,
because all that we should attempt would be to give the general
sense of the English in the idiom of the native tongue. But
in the case of the Bible, we want more than the general sense.
Jt is the Word of God — the standard of truth and practice — and
we need to translate it as literally as we possibly can. But the
Greek or the Hebrew idiom would often be absolutely unintelli-

l6 Ai>:i-<to!ir (III 1 Till] idii }[!'is!on''! mill [tiired. [Julv,

ifiblc if I i-auslatc'd literally. Hence the translator has tlio orcatest
difficulty in beinfz^ faithi'ul to Uod'a Word on the one liand, and
yet maintaining the native idiom on the other. There are rocks
on both sides, and it costs him many a W(;a.ry day and night to
steer his bark aright. Hence the need of frequent revisions in
these various translations, which are the more necessary, be-
cause, under English and t)ther influences, many of the languages
of India are undergoing important modificaticms, so that a version
which was satisfactory twenty years ago, may need a thorough
revision now. Much of missionary energy has thus been devoted,
not to tlie prenching of the Gospel, but to the equally important
work of biblical translation and the preparation of religious litera-
ture. No d()ul)t the work of trajisktion is to a large extent
already accom])lished, and, for the future, the time and labor of
our missionai'ies may be more exclusively devoted to the work of
the direct preaching of the Gospel. And in remembering all that
has been done, we must not forget to mention the ever widening
fii'ld of the Zenana mission. This, though the latest, is one of
the most promising branches of missionary labor. When through
its instrumentality many an Indian Persis and Tryphena and
'JVyphosa and Priscilla shall be raised up to " labor much in the
" Lord," we may imagine the blessed influence they will, through
grace, exert on their sisters, on their husbands, and on their
children, the future men and women of India.

In all this we have looked exclusively at the bright side of
the picture; we have no space to look as fully at the other.
No doubt, with much to fill us with thankfulness, there is also
much to discourage us. The success of missions in India has
been to a large extent among the hill-tribes and other non-Hindu
races, who have no caste, and do not believe in Hinduism, or
among the Shanars and Pariahs of Southern India, or other
tribes of low caste or no caste. Yet, even among those of Hindu
extraction the members in full communion of the Christian Church
number at least ten thousand, and probably more ; and when we
remember the power of caste and the other ties of Hinduism, it is
indeed a marvel of God's grace that there are so many, consider-
ing how few have been the laborers in so vast a field. Wc are
not disheartened when we look at the moral character of the
native Christian Church ; if wc compare it with the state of
things described in the Epistles to the C(n'inthians and in some
other Epistles, the Indian Church can fairly bear the comparison.

But there is one point in which the early Church was far
ahead of the Indian. We refer to their independence of external
aid, and to their zeal in propagating the truth. It is a very
discouraging fact that there seems to be in the native Indian
Church so little of a spirit of independence ; that its members
arc willing to contribute so very small a sum for the support of

AposfoUc and TiuVkih M'lHHiona cnmiiaml.

tlio ininiatry among tlioinsclves, audtlio spread of llio Gospel among
their fellow-countrymen : and that in other rcspecta there is
so much of dependence on English Christians, rather than an
endeavor to develop a vigorous native church, independent in
thought and action. This spirit can bo easily accounted for. It
arises mainly from the dependent character of the people alto-
gether, who have been so long down-trodden by oppressors of one
nation or another ; but it arises also from the habit of looking
upon Europeans as persons of unbounded wealth ; and hence
the same effect is produced upon the native Christians in India
as results in England when in a church of poor members there
are one or two wealthy men ; everything is left for these to do,
and the poorer members do next to nothing. The evil is due,
not to Indian nature, but to hitman nature. We cannot expect
those who are converts from heathenism to attain at once to the
standard of Christian character and conduct which we expect to
meet with in those who are brought up in all the light that sur-
rounds them in a land like England or America — and yet how
much of imperfection do wo meet with even there ! The moral
atmosphere of England, even where the power of the Grosjiel is
not felt, is very much purer than that of India, and yet how worldly-
minded are a large number of professing Christians there ! how
little is manifested of the large-hearted liberality which the
disciples of Christ ought to show ! Few of our English churches
can venture to cast the first stone at the Christians of India.
Certainly we English Christians have not been called, for Christy's
sake, to make the sacrifices which many of our Indian brethren
have been called upon to make, who have been beaten and re-
viled, and have had literally to give up father and mother and
brothers and sisters and vfiie and cliildi'en and lands for the
name of Christ. Even in the matter of liberality, a good
beginning has been made by some native Christian churches,
and we hope that others will bo provoked by their zeal to follow
their example. The Mission Statistics for 187 1 show that in that,
year the contributions of the native Christian community amount-
ed to Rs. 85,12 I.

One most important fact, however, we ought to keep in
mind : what was done in the early Church was done by but a
comparatively small number of Christians. That work began
with a few hundreds ; the work that we have done in India re-
presents the zeal of luiUions of Christians in England, America,
and Europe. Hence their success is relatively far greater than
om'S ; that is, as compared with the number of Christians who
were in the world to undertake the enterprise. Had the churches
at home possessed the zeal of the early Church, or had all
Christian churches sent out proportionally as many preachers of
the Gospel into heathen countries as the Moravian Church, who

i8 Apostolic and Indian iUxsions compared. [July,

havo, wc believe, as many proaclicrs in heathen lands as at home
— in that case, instead of having now five hundred, we should
have five or fifty thousand missionaries in India, and the blessing
would have been proportionally large — or rather far larger, for
God's blessing will ever outrun our zeal. That we have not had
more success is not his fault, it is ours. Had the home churches
sent many laborers and offered up many earnest prayers, and had
we, the preachers of the Word in India, more of an apostolic
spii'it, — had we thus sown abundantly, we should have reaped
also abundantly, and far more of the people of India would have
been the Lord's. But we have sown sparingly, we have sent but
one missionary to hundreds of thousands or millions of souls, and
therefore we have reaped sparingly. Sparingly, that is, com-
pared with the harvest we might have reaped, but not compared
with the few laborers sent to work in the exhausting climate of
India, amongst a people bound hand and foot by two of Satan's
strongest chains — Hinduism and Caste.

God has blessed us, and he will continue to do so. Let us
uot be impatient. Two hundred and seventy years after the first
spread of Christianity, heathenism was mighty enough, in the
time of Diocletian, to carry on a most ruthless persecution of
Christians. It took the Christianity of the early Church three
hundred years to overcome the waning heathenism of part of
Eurojie, and even then that heathenism was only partially con-
quered. And are we cast down because in seventy years a
mightier system than the heathenism of Europe, the religion of a far
larger population, has not yet been destroyed ? We find already
that the native Christians in full membership in India are num-
bered by tens of thousands ; and if we look beneath the surface
we shall find mighty agencies at work which are surely and rapidly
undermining heathenism in this vast empire. Hinduism is evi-
dently doomed, if Clu'istian and other influences continue to be
brought to bear upon it as in the past. It may last for another
century or two, or more. It may make many a fearfu^l struggle
before it dies. But looking at what God has already done, at the
nucleus of an Indian Chui'ch which he has given us, at the various
forces at work assaulting heathenism, or providing the Chris-
tianity which is to take its place — looking at the past history of the
Church of Christ, and above all at the glorious promises of Him who
cannot lie — and remembering the power of the Spirit of God who
is on our side, wo need not hesitate to say that the day will sure-
ly come, and it may be long before three centuries shall have
elapsed from the commencement of modern missions, when Hin-
duism and Muhammadanism shall be things of the past, Eama and'
Krishna and Durga shall be as little reverenced or worshiped as
Baal or Jupiter or Osiris, and from Cape Comorin to the Hima-
layas the millions of India shall with one voice acknowledge that

1875-] The Cah-iiHii Aii^'iJlarij Bihli; Sochfij. 19

Josus Christ is Lord and God. " \, Jehovah, will hasten it in
" its time." " The Lord hath done great things for us, whereof
" we are glad." " They that sow in tears shall reap iu joy."

Art. IL— the CALCUTTA AUXILIARY BIBLE
SOCIETY AND THE BENGALI BIBLE.

IN London on the 7th of March, 1804, a body of about three
hundred persons, belonging to different religious denomina-
tions, with unanimous demonstrations of cordiality and joy,
formed the British and Foreign Bible Society. On the 23rd of
July, the same year, their Committee requested G. Udney, Esq.,
Member of Council, and the Rev. Messrs. Brown, Buchanan,
Carey, Ward, and Marshman, all of them iu Calcutta or S cram-
pore, with such other gentlemen in any part of India as they
might select, to form themselves into a Committee for corre-
spondence with the Bible Society just established. From various
causes this request was not complied with until the 12th of
August, 1809, by which time Dr. Buchanan had returned to
Europe. The other gentlemen named, together with the Rev. T.
Thomason in Dr. Buchanan's place, then constituted themselves
the Calcutta Corresponding Committee of the British and Foreign
Bible Society. Before this Committee had been organized. Dr.
Carey had introduced to the Society the scheme of Oriental
translations of the Scriptures projected by the Baptist mission-
aries at Serampore " under the auspices of the College of Fort
" AVilliam." Though their hope of success depended chiefly on the
patronage of the College, still assistance from Europe was abso-
lutely necessary. Hence of Rs. 16,000 remitted by the Bible
Society, Rs. 8000 were at once given to the Serampore mission-
aries towards defraying the expense of the Bengali, Marathi, and
Sanscrit translations on which they were then engaged. And
during the whole existence of the Corresponding Committee, one
half of the Society's grant, amounting for a number of years to
£2000 a year, was given to the Serampore missionaries. The
other half was used to meet the expense of the other translations,
such as the Persian and Hindustani under the Rev. Henry
Martyn, and the editions in Malayalim, Chinese, and others then
projected. This Committee was not in any way responsible to
the Calcutta Christian public, nor could it in any proper manner
be regarded as representing their feelings or wishes. It was a
Committee appointed by, and solely responsible to, the London

llie CaJcuffii Au.cilianj Bible Socictii

Couimitteo of tlio Bible Society. Thei'O were, however, in Cal-
cutta at the time men (Protestants, Roman Catholics, and Arme-
nians) who were not satisfied with this state of matters. So,
moved by an earnest, eloquent sermon pi*eached by the Rev. D.
Brown in the Old Church on the 1st of January, 1810, they sub-
scribed within that month Rs. 9000 towards furnishing the Chris-
tians of Tanjore with the Tamil Scriptures. Under the influence of
a similar sermon by the Rev. H. Martyn on the i st of January, 18 1 r,
on behalf of the estimated 900,000 nominal Christians through-
out the whole of India, they subscribed within the year Rs. 44,000,
and, being assembled in the College of Fort William, formed
themselves into a society, called the " Calcutta Auctiliary Bible
Societij," to co-operate with the British and Foreign Bible 'So-
ciety, by all means in its power, in encouraging the circulation
of the Holy Scriptures, without note or comment, " and especially
" to supply the demands of the native Christians of India.'"
During the first eight years of the new Society's history, they
printed New Testaments in Tamil, Telugu, Singhalese, Urdu-
Nagari and Malay, both in Roman and Arabic characters ; complete
Bibles in Armenian and Malay ; besides portions in Malay, Hindi-
Nagari and Urdu-Persian, with and without English. Yet nothing,
or next to nothing, was done to extend the circulation of the
Scriptures in any of the languages spoken by the native inhabi-
tants of Bengal, Behar and the North- Western Provinces. This
arose from the fact that Christianity had made greater progress
in the Southern Peninsula and in the island of Ceylon ; and the
Committee felt that the more numerous converts in these places
had the first claim on their attention. Besides, versions of the
Scriptures in several of the languages spoken by the natives of
Northern India had been made and put into circulation by the
Baptist missionaries at Serampore, and by the Rev. H. Martyn
and others, all of them published more or less at the expense of
the British and Foreign Bible Society, under the patronage of
their Corresponding Committee in Calcutta. Shortly after the
news of the establishment of the Auxiliary had I'oached London,
the Committee of the parent society wrote to their Calcutta
Corresponding Committee that their annual grant of £2000 should
for the current year be increased to £4000 (exclusive of £1000
to the Auxiliary), one-half of which, as usual, was to go to the
Serampore missionaries. But they annexed to their grant the
recommendation that the Committee, " should it be found
" practicable, merge altogether in the Calcutta Auxiliary Bible
" Society, in order that there might henceforth exist but one
channel of communication for Bengal. In the reasonableness
" of this recommendation it was presumed the members of the
" Calcutta Corresponding Committee would unanimously concur."
Messrs. Udney, Carey, Marshman and Thomason were however

1875-]

(tnd llu: IhiKjdli Bible.

of opinion " that the measure proposed would not 1)0 advisable,
''being persuaded that the enlarged views of the liritish and
" Foreign Bible Society might be more effectually promoted by
" keeping the two institutions separate as heretofore. Though in
" some res])ects the communications with the Parent Society would
" bo simplified, and therefore facilitated, by their union, yet when
" the Committee reflected on the exclusive and limited objects of
" the Calcutta Auxiliary Bible Society, they felt unwilling to ob-
" tain so small an advantage at the risk of other objects of essential
" importance, and closely connected with the operations of the
" British and Foreign Bible Society. The Calcutta Auxiliary
" Association had for its immediate object the supply of the
" native Christians only. By the nature of its constitution, its
" operations were limited to them, at least at that time. It
" appeared to the Committee, therefore, that its existence as a
" separate body was necessary for the prosecution of the original
" and comprehensive plans of the Parent Society, by giving en-
" couragemcnt to Oriental versions, by procuring fit translators,
" patronizing and maintaining them in their work, and by such
" united deliberations and prompt measures as might best pro-
" mote the diffusion of the Word of God throughout the East,
" not only amongst the native Christians, but also among tho
" heathens."

The following year, 1812, the Serampore printing-office was
burnt to the ground. Among other things there was consumed
£3000 worth of paper, nearly one-half of which was destined for
the translations of the Corresponding Committee or the local
Bible Society. The parent society at once resolved to replace
at their own expense the whole quantity of paper thus lost, and
sanctioned the separate existence, in harmonious co-operation,
of the two societies (for such in effect they were) in Calcutta.
Thus they continued till 182 1, when the Corresponding Com-
mittee wound up its affairs on the uudersta,nding expressed in
recommendations to the parent society, 1st, that their India
grants be transmitted direct to the Serampore missionaries ; the
non-compliance with this recommendation would constitute a
" decisive objection to the measure" ; 2nd, that their unappro-
priated funds be divided equally between the Serampore mis-
sionaries and the Calcutta Auxiliary Bible Society; and T,rd, that
their library be kept in its then situation, and be free to all
biblical translators. This library was so kept till 1864, when
it was found to bo to the Society comparatively useless lumber,
and it was divided between the Cathedral Library and the Baptist
missionaries' Translation Library.

The resolutions about the Baptist missionaries may have
been caused partly by the fact that they were at this time in-
volved pecuniarily a good deal, by their entering so heartily into a

22 The Galoifta Au.ciUdri/ Bible Socleti/ [July,

scheme of tlio parent society, founded on an offer of Mr. Hey
of Leeds to pay £500 for a thousand copies of every first version of
the New Testament into any of the estimated twenty-six lan-
guages of India. One-half of these versions had been completed
at press, but the outlay on only four had been received, leaving
that on nine others to bo reimbursed. After a long delay, neces-
sitated by the conditions laid down by Mr, Hey, £2500 were
voted in 1824 for five of these versions, when the rule was modi-
fied to the payment of £250 on the manuscript being approved,
and £250 on the thousand copies being printed.

The parent society's direct connection with the Baptist
missionaries ceased, as far as New Testament translations were
concerned, on the 1st of July, 1833, when it resolved, in accord-
ance with the recommendation of its Calcutta Auxiliaiy, that
its aid should be restricted to versions in which the Greek verb
" baptize" and its cognates in the New Testament were represented
" by the words being transferred into the form of the language
" of the version, or else translated by terms not definitely limited
" to the sense of either sprinMing or immersion." The Baptist
missionaries regarded compliance with this rule on their part as a
violation of conscience, and the breach of an important principle
— the independence of the translators — attempted to be forced
upon them by a mere majority of votes. They therefore soon
after formed the Baptist Translation Society.

The Baptist missionaries published in all for the Bible
Society 200,000 copies of Scriptures. On the establishment of
Bishop's College, in 1820, the parent society granted it £5000
for the translations and printing of the Bible.

In the year following the dissolution of the Corresponding
Committee there was formed the Calcutta Bible Association, as a
branch of the Auxiliary, for the sale and distribution of Scriptures
in Calcutta and immediate neighbourhood. It was dissolved in
May, 1867. There were other branch associations at Madras,
Meerut, Benares, Cawnpore, Bellary, Monghyr, etc., into whose
history we need not enter.

As we have seen, the Calcutta Society was intended for
all India, including the Malayan Peninsula, Burma, Ceylon, and
the Eastern Archipelago. But by the formation of the Colombo
Society, in 18 12, the Bombay Society in 18 13, and more especially
the Madras Society in 1820, and the Agra — which since its re-
moval to Allahabad is called the North India Bible Society — in
1845, its operations have been restricted to Bengal and the sur-
rounding countries. And though since, as well as before the
establishment of these societies, it has given much time, thought
and money to the translation, printing, sale and distribution
of the Scriptures in various other languages, it has occupied
itself chiefly with translations into the Bengali language, which

I87S-]

au'l the Bcngrdi Jlihlc.

is spoken by 38,000,000 of inhabitants. To these wo would
now chiefly confine our remarks. The first attempt at a Bengali
version of the Scriptures may bo said to date from 1793, when
Mr. (or Dr.) Thomas, surgeon of Bengal, during his third voyage
to India in coinpany with the Baptist missionaries, employed
himself in translating the Book of Genesis into Bengali. He had
indeed already translated Matthew, Mark, James, the Psalms
and Prophecies. But he was not spared to do much, and that was
not in itself of much intrinsic value. But it was a great deal to
encourage Dr. Carey to prosecute the work which he had begun.
Dr. Carey's translation commenced the following year, and was
completed in 1809, when it was published in fice volumes. The
same year the tliird edition of the New Testament in folio was
published.

Dr. Carey's translation, " from its being, at times, too literal,
''is sometimes not only deficient in ease, spirit, freedom and
" fluency, but also obscure, and so, in fact, though not in letter, un-
" faithful." On this account, as also because of the special object
which the Committee had in view (viz. the supplying of the na-
tive schools), and their impression that the Serampore version had
been made with a decided preference, and, as the Committee con-
ceived, a strong bias, to certain peculiarities on the subject of
Baptism, the first version which the Calcutta Bible Society pub-
lished was not Dr. Carey's, but one made by Mr. EUerton, a
member of the Church of England, engaged in mercantile busi-
ness at Malda. It was not from the original language, but from
the authorized English version, and was intended specially for
the purpose of supplying the schools lately established. The
Gospel of John, as translated by Mr. EUerton, had before this
been published at the expense of the Countess of Loudon, for the
use of her endowed school at Barrackpore. From the seventh
Report we learn that although the Scriptures had in no instance
(or at least in very few) been introduced into the native schools
as a regular book of instraction, it was generally found that after
the children had acquired a facility in reading, the Gospels were
more or less in request amongst them, and were read with eager-
ness, not only by the children themselves, but by theii' friends and
relatives at home. This desire arose, no doubt, in part from the
paucity of books in the Bengali language, rendering it difficult for
those who had learned to read with fluency to satisfy their
curiosity for information and maintain a habit of useful reading.
In 1820, the whole of Mr. Ellerton's translation of the New Testa-
ment was through the press. The Committee was satisfied with
the " purity of its style and the accuracy of its rendering."
Apparently Mr. EUerton translated only the New Testament.

In the fifteenth Report mention is made of a translation of
the Psalms by Mr. (afterwards Dr.) Yates. It was published the

The Calnifia AuxiJldnj TUhle Socicfi/

[July,

following year (1826). In reference to this edition, the Committee
remark that tlaey consider it an important branch of their duty to
encourage the efforts of learned missionaries who are disposed
to labor in the work of translation, and they would be glad to see
the example of Mr. Yates more generally followed ; inasmuch as
it is by the united and hearty exertions of missionaries, who, from
their constant intercourse with the natives, have the best advan-
tages for obtaining a familiarity Avith their languages, that the
grand object of presenting the Holy Scriptui'cs in a native dress
may be most effectually promoted.

In 1S29, there was appointed a Sub-Committee, consisting of
the Rev. Messrs. Morton, Pearson and Lacroix, with power to add
to their number all others whom they might find willing and
competent, to co-operate in collating and revising the then existing
Bengali versions of the New Testament. This Committee secured
the co-operation of Dr. Yates, whom they requested to pursue his
translation of the Old Testament from the Hebrew. They also
recommended a revised reprint of Mr. EUerton's translation of
the Grospels. His version of the Epistles was less approvable,
partly because of his ignorance of the original, and partly because
of the difficulty of the subject-matter and the object he had in
view. The Committee at the same time commenced a new trans-
lation of Genesis as a specimen to be submitted to critics and
friends, in anticipation of, and as a help towards their maturing
their plans for the future.

The plan suggested by Mr. Lacroix was the following : —
" That the version jjrepared by one of the Committee be put
" into the hands of a pandit well versed in Bengali composition,
" for him to re-write it in his best style, and that such writing be
" then submitted to the Committee for its revision and final
" determination." They expected that they should in this manner
" secure an idiomatic and equal style, and, as to accuracy and
" propriety of terms, possess all the advantages offered by their
" former mode of proceeding." The Rev. Mr. Pearson, one of
the most active members of the Sub-Committee, who had revised
EUerton's translation of Matthew, died in 183 1, vv^ithout being able
to complete the revision of the other three Gospels. The Sub-
Committee had lost the services of Mr. Morton the preceding
year, but his place had been taken by Mr. Reichardt, who seems
also to have revised EUerton's translation of Matthew. In 1832,
the new translation of the Book of Genesis was published, as a
specimen of what a committee could conjointly perform. With
its publication the labors of that Sub-Committee seem to have
come to an end, at least as far as the plan of a united version was
concerned. In June, the same year, it would seem that Dr. Yates's
version of the New Testament had been submitted to the Sub-
committee, then cansisting of Messrs. Lacroix^ Sandys, Duff,

'«75.]

ottil the Bciiijuli nihlc.

Gogerly and Porcivnl. They worn uiiajiimously of opinion tliat
though i)r. Yates's version was more idiomatic, both being equally
faithful, yet, as only one Gospel was wanted for the use of the
Society, they wer(? disposed to adopt Mr. Reichardt's revision of
Mr. Mllerton's, as the introduction of anotlier version, especially
into their schools, could not well serve any important purpose.
They were more incliiuHl to this decision, considei'ing that to
adopt Dr. Yates's, subject to alterations, would be nuiltiplying
versions in Bengali, of which there were already five, and that it
would in all probability be superseded by the version which they
expected soon under the sanction of the Society.

The Report for 1833 has no reference to the Bengali Scrip-
tures. In 1834 the Baptist missionaries at Serampore, and those
at Calcutta, with a liberality that did them honor, permitted the
Committee of the Bible Society to consider themselves at liberty
to use the versions of the Scriptures published at their respective
presses, with such alterations as the Committee might deem need-
ful in the disputed word for Baptism, but the Baptist missionaries
were not to be considered in any way parties to such alterations,
nor were the versions, after such alterations, to be regarded in
any measure theirs. This year Dr. Carey, whom we may style the
father of Indian Bible translations, died, and his able colleague in
1837. As both Dr. Carey's and Dr. Yates's versions were excel-
lent of their kind, the one being considered more close to the
original, the other more elegant and idiomatic, but in conse-
quence losing something of the closeness of a translation, a Sub-
Committee was appointed to consider which, in the meantime,
it might be desirable to take, until the Committee might have an
opportunity to unite, if possible, the excellencies of both. After
a close and patient consideration of the subject, it was resolved
that Dr. Yates's version of the New Testament be reprinted,
while at the same time the very unnecessary recommendation was
given that neither it nor any other version be then adopted as a
fina,! standard. This resolution was come to under the influence
of what is known as the Rev. Mr. Morton's Report, written as the
Report of a Sub-Committee consisting of the Rev. Messrs. J.
Hoeberlin, W. S. Mackay, W. Morton (S.P.G.), A. F. Lacroix and
T. Reichardt, and Captain Marshall. It is a very elaborate and able
document on the comparative merits of Dr. Carey's and Dr. Yates's
versions, and is published in the Appendix to the twenty-fifth
Report. Mr. Morton was, on the whole, of the opinion, and he
believed all concurred with him in it, that Dr. Yates's was
immeasurably better calculated to convey the exact sense of
the inspired original to the native mind, and in a dress and man-
ner fitted to instruct, to please, and to impress it; that it
appeared to have a decided superiority over that of his predecessor
as a whole, in the three particulars of justness, idiom and perspi-
4

The Calcutta Auxilianj Bible Society

[July,

cuity ; to exhibit mucli more of tlie native claaracter ; to be more
^•nergetic and spirited, because less overloaded with unnecessary
vocables, unmeaning repetitions and heavy modes of junction ;
and though purer, too, than Dr. Carey's in its style, and formed
on a higher standard, was yet much more within ordinary com-
prehension. Its general error was its being too paraphrastic,
of deserting without advantage or necessity the exact literality of
Scripture. Besides, it was too bold in the adoption of various
readings, and unequal in regard to purity, exhibiting some-
times, for instance, in the midst of a sentence otherwise correct,
and in juxtaposition with the most classical terms, a vulgar or
corrupted one, where another, equally expressive, yet purer,
might have been placed.

The Committee seems to have thrown aside at this time Mr.
Ellerton's version without further consideration. Of Dr. Yates's
version, an edition of 5000 copies (proofs gratuitously corrected
by Rev. Mr. Hoeberlin) was printed and published in 1837. With
a view to its improvement in future editions, an interleaved copy
of the work was forwarded to each missionary in Bengal, with
the request that he should note such amendments as might occur
to him, and allow the Committee to have the benefit of his observa-
tions, to be transmitted by them to the proper quarter, for the
advantage of any future edition that might be printed for the
Bible Society.

In 1 8 3 8 and 1839, editions of the separate Gospels, Acts, Epistles
and Psalms were printed ; other portions were published in the
following year (1841) from the same edition of 1837. In 1842
the Rev. W. Morton presented the Society with a new version
of the Book of Proverbs in Bengali. Of this version 5000 copies
were printed. The Society was extraordinarily active during
these years. During 1841 there had been either printed or under-
taken a larger supply of Scriptures than had been actually printed
during the thirty preceding years. This activity manifested itself
during the six years 1840 to 1845. There was a similar activity
manifested, at least in the matter of issues, during the first half
of the following decade, or over the seven yeai-s 185 i to 1857;
and a similar activity commenced with 1872 ajid is at present
going on. The average issues during the first of these periods
were 45,000, during the second 46,700, and during the third, or
the last three years, of which the last was only eleven months, the
average was 45,500, while that from the commencement of the
Society's operations has been only 23,500; and if these periods
be deducted from the total, the average for the remaining forty-
seven years is less than 16,000. In fact during the sixteen years
there were about as many Scriptures issued as during the other
forty-seven years of the Society's history. We are not prepared to
enter at present into the cause or causes of this periodic activity.

i87S.]

and till' Ih'iKjiili nihil'.

But to rotnrii to our skotcli, wo have to notice tliat in 1844
Dr. Yates's coinploto version of tlio Bible, Old and Now 'J'ostament,
with references and marginal readings, was finished. The Bible
Society at onco purchased 500 copies of it. The work, though
commenced by Drs. Carey and 'J'homas, was really the result of Dr.
Yates's ten years' labors. And it ought to be borne in mind that
though it might be said to have occupied in all a period of lifty-two
years, from the time when Dr. Thomas worked at it on board the'
Danish East Indiaman down to the time when it was finally com-
pleted by Dr. Yates, it did not take so long as the English au-
thorized version took, " which from first to last was produced by
" indigenous scholars, and may fairly be said to have been the
result of eighty years of labor, and that too in a country whose
" language was already Christianized when the work was com-
" menced." Dr. Yates rested from his labors the following year,
but his works do follow him. A few months after his death the'
publication of the entire Bible, in one volume, with the sixth edi-
tion of the New Testament included in it, was accomplished. The-
volume of Dr. Carey's Bible, containing the Psalms, bad been out of
print for upwards of eight years, although it was in great demand.
The Society therefore presented a copy of Dr. Yates's new version
to every native Christian in. full communion with any church, not
only because most of them were too poor to purchase, but chiefly
as a token of brotherly affection and of concern for their spiritual
prosperity. It was hoped that the gift would " contribute in some-
" measure to the promotion of that love and union between Chris-
" tians of different nations and communions, which our common
" Lord and Saviour so earnestly implored in his mediatorial
" prayer (John xvii.) ; and which will, doubtless, be one of the
" principal means of convincing the world that the Father has
" sent the Son to be the Saviour of men."

On the establishment in the same year (1845) of the North
India Bible Society, the Committee of the Calcutta Society was
able for the first time to regard the Bengali department as th&
principal branch of their labors. They had been relieved in
1820 of a large part of the work which they had at first under-
taken, by the establishment of the Madras Bible Society. But it
was only in 1845 that they were enabled for the first time to
restrict their labors to the inhabitants of Bengal and surround-
ing countries, including those more or less inhabited by ab-
original tribes.

Another Sub-Committee was therefore appointed to inquire
into the Bengali version or versions, the supply of Scriptures re-
quired, as well as the practicability of obtaining a version for the
Society which they might consider their own. A circular letter
was accordingly addressed to the. various missionaries in Bengal,
to the exclusion, unfortunately, of the Baptist missionaries. Th&

The Cahidia AnxUianj Bihle Socirfij

answers indicated a very general desire for an entirely new ver-
sion, or a I'evised and improved edition of ^onie one or other of
the existing versions, as indeed " absolntcly required." A coi're-
sj)ondence took place between the Conimittee and the Baptist mis-
sionaries, which resulted in the latter, whilst kindly permitting
the Society to reprint their Bengali vei'sion, objecting to the
Society's making their version the basis of a new version to be
issued by the Society.

In the meantime, the Society's Secretary, Rev. Dr. Hoeber-
lin, had prepared a version of the entire Bengali New Testament,
and offered it to the Society. This offer was cordially responded
to, and the Rev. Messrs. J. Paterson and J. F. Osborne were asked
assist Dr. Hoeberlin in revising and passing it though the press.
The Committee, at the same time, cordially accepted the offer
of the Baptist brethren to have an edition of theirs thrown off
to meet the immediate demand. There wei'e 2500 entire copies
of each version, besides 17,000 portions, ordered to be printed
on this occasion. But, on account of some difficulties between
Dr. Hoeberlia and Messrs. Paterson and Osborne, the arrange-
ment fell through, the order was cancelled, and, as a substitu-
tionary measure, 250 copies of the Gospel of Mark and the Epistle
to the Ephesians of Dr. Hoeberlin's version were ordered to be
pz^inted, with the view of their being circulated among " all the
" Bengali scholars in the country, lay and clerical, in order to as-
" certain whether, in their judgment, the new version was a fair
" adequate representation of the meaning of God's Word, and also,
" on the ivhole, an improvement on existing translations." The
rest of Dr. Hoeberlin's version was to be printed only on favor-
able replies being got from the scholars consulted. The same
year Dr. Hoeberlin resigned the Secretaryship, and nothing more
was done in the way of publishing his version by the Society.
He immediately thereafter left Calcutta for Eastern Bengal, and
died there in 1 849, leaving his version of the Gospel of Matthew
alone accessible to the Committee. This he had printed at his
own expense. In 1846, an edition of 1000 copies of the book of
Isaiah in Bengali was gratuitously printed for the Society by
Mr. L. Mendes ; the proofs were corrected by Dr. Duff and Rev.
A. F. Lacroix ; 5000 copies of the Book of Genesis and the first
twenty chapters of Exodus were also printed. Both volumes were
reprinted from Dr. Yates's version. This is the only edition of
Isaiah in Beng'ali, as a separate portion, that has been as yet
printed by the Society, though they have printed 22,000 copies
of it in other Asiatic vernacular or classical languages. At its
meeting in May last another edition of 3000 copies was sanc-
tioned.

A second edition of their Bengali Bible was pushed through
the press in 1849-51, with many corrections, as the result of a

<I'H(J lilt: BciUJdll Bllllf^.

pretty close revision by thelkptiwt iMi8sionaries,morc cspecinllyDr.
Weuger. Of this edition tlio Society took 2000 copies, besides
some 50,000 portions. The New Testament of this edition remained
the standard for twenty years. On the completion of it, the Com-
mittee, as on two former occasions, a])plie(l to tlic missionaries in
Bengal for their suggestions, with a view to future improvements.
There were then, as there have always been, men who expressed
londly their dissatisfaction with every version produced, some
who did and others who did not appreciate the great difficulties
to be met and surmounted by foreign translators of the vernacular
of a country where there is no standard of style ; where a ])andit
and a ryot speaking the same language are scarcely intelligible to
each other ; where there is a very poor vernacular literature, and
nearly eveiy word for sacred objects has been desecrated by idol
service, and .is associated in the minds of the people with ideas of
heathenism. The Committee felt their need, especially in such cir-
cumstances, of wisdom to guide them, on the one hand to save them
from caprice and haste, and on the other from too much repugTiance
to change. They were bound to be jealous for the pure text of the
inspired volume, and its accui-ate translation into the vernacular
languages, and equally had they to guard against unnecessarily
multiplying their versions, to the triumph of the enemies of the
truth. They accordingly issued circulars to all whom they thought
able and willing to help them towards impi'oving the version then
published. The result was that in the following year the Church
of England missionaries at Krishnagar were authorized to com-
mence a new translation for the Society (begining with the Gospel
of John), while at the same time an edition of 2500 of Dr. Yates's
translation of the New Testament, with Mr. Wenger's revision,
and 47,000 portions (Grospels and Acts), were ordered to be printed
at the Encyclopaedia Press under the superintendence of the Rev.
K. M. Bannerjea. The Krishnagar missionaries were entrusted
with the projected new translation, as they were the largest body
of competent Christian scholars located in any one district in the
Mofussil ; they were for the most part united in their views on this
subject, and they could obtain the co-operation of many other
missionaries of the Church of England in Bengal. Their versions
of John and Galatians were received in 185 i, and at once sent to
Mr. O'Brien Smith's Press. On their issuing- from the press,
copies of them and of Mr. Wenger's revision of Dr. Yates's version
were sent to all the Protestant missionaries in Bengal, and to
other Bengali scholars. The result of some eighteen months'
consideration and inquiry into the comparative value of the
Ki'ishnagar version and Mr. Wenger's revision of Dr. Yates's, was
a unanimous resolution that the latter was unquestionably su-
perior to any other that had yet been produced.

In 1859, while carrying through the press a new edition of the

30 TJte Calcutta Auxiliary Bible Socicti/ [Julv,

entire New Testament, Mr. Lacroix was struck down, and taken
to his everlasting rest. In 1861 the whole Bible, Old and New
Testaments, was published /'or the first time in one volume. It was
the third edition of the Old Testament and Mr. Wenger's second
revision of Dr. Yates's version, bound up with the twelfth edition
of the New Testament. During the ten years that had now
closed there were published by the Society 226,450 Scriptures
(including 2000 Old Testaments and 7500 New Testaments) in
Bengali, 150,000 in Hindi-Kaithi, 70,000 in Musalman-Bengali,
6000 in Bengali-Sanskrit, besides smaller numbers in Uriya,
Uriya- Sanskrit, Nepalesc, Kassia, Bghai-Karen, Pwo-Karen, and
1000 Old Testaments in Hindi, making a total of 47 1,450. At the
same time there were put into circulation by the Society 396,534
copies. They had before this presented all Bengali pastors
with a copy of the complete Bible, and taken some .pains to see
that all native Christians had a New Testament. At this time, by
the direction and at the expense of the Parent Society, an attempt
was made to give a New Testament to every schoolmaster, and
a Gospel to each of his reading scholars, in every school through-
out the country. As the scheme did not meet with the full and
cordial approval of the missionaries as a body, it was only par-
tially carried out. Many of them were of opinion that such special
efforts interfered with the labors of colporteurs and others who
tried to se?/ the Scriptures, and hindered their success, — believing
that though it may be sometimes wise and well to give, it is often
wiser and better, if possible, to sell. Still the issues from the
depository were very largely increased through this special effort.
To meet it, an edition of 10,000 copies of the Bengali New Testa-
ment was printed in 1864.

The last great contest concerning the Bengali translations
occurred in connection with the publication of the fourth edition
(small type), being Dr. Wenger's third revision of Dr. Yates's
version. On its publication the Society, moved on this occasion by
theTract Society Committee, issued a circular soliciting the opinions
of all the missionaries in Bengal on its merits. Forty gentlemen
sent in replies, but the result was not altogether flattering. There
was a wide complaint of want of accuracy in rendering the original.
But the Committee did not feel themselves in a position to
jnake any alteration until they had before them a full specimen of
a translation of the Scriptures, on the principles proposed by those
who were opposed to the present version, at least equal, if not
superior, to that at present in use. They accordingly resolved
that steps be taken to procure a large-sized edition of the Ben-
gali Bible containing such amendments as the Rev. J. Wenger
might think desirable. This, the fifth and last edition, was pub-
lished last year — a beautifully got-up volume, as well as a carefully
translated and edited work, in which we have the results of Dr.

I87S-]

and the Bciujali llihh.

Wenger's thirty-foin* years' experience of Bengali translation and
of Biblical study. In his own humble words, the hope is expressed
" that it may stand for twenty or twenty-live years. But it is
clear/' he adds, that a really permanent Bengali Bible will even-
tually have to be produced by native Christian scholars." Until
such scholars are raised u}), he hopes that future revisers will see
the wisdom of the conservative maxim " to let well alone." Dr.
Wengcr acknowledges much assistance in the last revision of the
Bible from the Kev. G. H. Rouse, M.A. His notes and sugges-
tions during four years were sent from England, but since his
return in 1872 they were communicated in the course of constant
personal converse.

We ought also to refer to the assistance given to Dr. Carey
by Dr. Marshman, who was for some years Secretary to the So-
ciety ; to Dr- Yates by the Rev. Mr. Pearce, who had " the eye of a
" Christian, a critic and a printer" ; and to Dr. Wenger in his earlier
editions by the Rev. C. B. Lewis, who has seen so many of the
Society's editions through the press, and is at present engaged,
along with Mr. Rouse, in seeing through editions of the Bible and
the New Testament, as also of Isaiah, Deuteronomy, Ruth,
Psalms, Acts and Romans, most of which are expected to be
published before the end of this year.

In connection with a history of the Bengali Bible, reference
might also be made to the editions of Luke in Musalman-Ben-
gali, prepared under the care of the Rev. J. Paterson and pub-
lished in 1854; of John and Acts in 1856, and of Genesis and
Exodus and Isaiah the .following year, and of Matthew, Mark
and Psalms in 1858, all by the Rev. S. J. Hill, consequent on the
lamented death of Mr. Paterson. The language being a mixed
dialect, it was resolved not to translate any more of the
Bible into it. But since the resolution was passed, the num-
ber who speak it having been found to be so large, and their
inability to comprehend either the Bengali or the Hindustani
Bible having been made so clear, more attention has been given
to them of late, and renewed attempts have been made to reach
them, not only by the Bible Society, but also by the Tract
Society. During the last three years our colporteurs have sold
1274 copies of Old Testament portions, and 4902 copies of New
Testament portions, in this dialect ; while during the previous
three years only 1 79 portions of the Old Testament and 800 of
the New Testament were sold.

Before drawing our remarks to a close, we may state that
the Auxiliary has been the means of printing in all 55 1,550 Scrip-
tures in the Bengali language, of which 7500 were entire Bibles,
31,550 Old Testaments and 24,000 New Testaments. The rest
consisted of 377,000 portions of the New Testament and 139,000
portions of the Old Testament. This large distribution of por-

The Cuh'utla Auxiliari/ Bible Sucleti/.

[July,

tioiis lias arisen from the poverty of people generally not per-
mitting them to spend more than a pice or two at a time on
the purchase of a book. The grand total, including the above,
of all Scriptures, in twenty-eight different languages, printed
by it during the sixty-three years of its existence, has been
1,402,680, of which 86,000 were New Testaments and 31,000 Old
Testaments, including entire Bibles. This was accomplished by
means of very liberal grants of money and of paper by the Parent
Society, and by the subscriptions, donations, and unpaid labors
of local friends.

The building during the year of the Bible and Tract Society's
House, 23, Cliuwringhee Road, Calcutta, towards which the parent
societies in London contributed each a third, and local parties the
remaining third, and which was opened on the ist of May last, with
a meeting for prayer, praise, and thanksgiving in the morning,
and for addresses in the evening, under the presidentship of the
Bishop of Calcutta, the Bible Society's Patron, is the occasion
which has suggested to us the propriety of our writing the above
sketch.

With the completion of the fifth edition of the Bengali
Bible, and the building of a Depository that can be called its own,
the Society has completed an epoch in its history. A review of
its labors, difficulties and success should increase our thank-
fulness to (xod for all his gracious benefits towards us. We
may well raise our Ebenezer and say, " Hitherto hath the Lord
"helped us," and go forward with increased Zealand devotion to
the translation and dissemination of his Word among the many
millions of Bengal who are still ignorant of its saving truths.

'S7S.]

C'lnni rcnf ]j!illiiliics.

Art. III.— CANARESE LULLAIill^S.

Translated by Eev. J. C. W. Gostick, Mvsork.

riUll'] writcM- lias during tlie past few inontlis l)(>on ondcavor-
I iug to make a collection of tlio nursei-y rliymes in vogue
amongst the Canarese people. Tho result has been, on the
whole, satisfactoiy, and he hopes that the translations now offered
will, in some measure, give a correct idea of the original songs.
They luive been gathered from the people themselves, and can bo
depended on as genuine productions. Some one has said, " Let
"who will make the laws of a nation, if I may make the ballads."
This remark is full of truth and sagacity, and there is no doubt
that national ballads exercise vast influence either for good or
evil . A nation can be understood through its songs, and great
])rinciples necessary to a nation's life and continuanoe have been
carried along, maintained and cherished from age to age, in na-
tional song. The ballad makes the people one, awakens ancient
traditions and knits the mass together. Disunited in most other
respects, the Hindu people is virtually one in reverence for the
])rinciples of their religion. It has been said that they are " too
" religious." Formality and vain repetition have eaten like a
cancer into their religious life. But perhaps the most remark-
able ])lienomenon, and which would hardly be expected in such a
p(>ople and religion, is the marvellous tenacity with which they
cling to it. A coward in most other matters, the Hindu is a hero
here, and can furnish the world with examples of devotion and
self-abnegation which cannot fail to extort admiration. This
fenture has been explained in various ways. Doubtless it is in
a great measure due to religious training in childhood, constant
connection with rites and ceremonies, and the conservative tend-
ency which is normal in the Hindu. But there is another reason,
and this may be discovered in the national songs. With hardlv
an exception, they are religious, and it requires no great effort of
the imagination to reckon the vastness of their influence upon the
national character and life. It has been remarked that the nation
is f{)rmed in the nursery, and the nursery lullabies of the Hindus
exercise no insignificant influence on their religious life. Whilst
missionaries are laboring in schools or in evangelistic work,
whilst societies are covering the land with their operations as with
a network, the Hindu mother is crooning some ancient ditty to
her little one. The exploits of the Pandus, the heroism of Rama,
the splendor of Nala, the praises of Vishnu or Shiva, and more fre-
([uently the achievements of the widely popular Ki'ishna, all these

Canarcse Lidlaljii'K.

[July,

form the subjects of lier song. So, with his mother's milk the
child drinks in her creed. It grows with his growth, strengthens
with his strength, and becomes a part of his very life. Can
we be surprised that the Hindu phalanx is hard to penetrate ? Not
till female education has much increased and become a recognized
fact, and the mothers of Hindustan are brought under the influence
of Christian truth, may we expect a great change, and even then old
influences will act, and for long we may reckon these rhymes, which
are being daily, nay hourly, sung, to be no slight obstacle to the
progress of Christianity. We have met with songs in praise of
Christ, but the most popular ones relate to Krishna, who is the
favorite hero of all classes of the Hindu community. At some
future date the writer may give a few translations of songs in
honor of Shiva and Rama, but on this occasion he will confine
himself to two or three popular ones. The first is in praise of
Krishna, and is said to have been composed by the poet Srinivasa
of Gordr, and is sung by Brahmans and others whilst rocking
the child to sleep : —

The earth with woes was laden,

Thy prowess set her free :
We humbly at thy lotus-feet

Ascribe all praise to thee.

Cliornn.

36 jo, Yashode's son, Mukunda !
Jo jo, the herdsman's boy, Govinda !
Jo jo jo jo !

II.

To save the world from sorrow,

Fierce Kamsa's might to quell,
Wast born the child of Devaki,

Thou songht'st the cowherd's dell.
Chorus — Jo jo, etc.

III.

AVhen Piitani, in childhood.

Her venom'd pap did give.
Thy ruby lips her life-blood drew.

The goddess ceased to live.

Chorus — Jo jo, etc.

IV.

Three demons sent by Kanisa,

With purpose dread and fell.
Were smitten by thy godlike arm,

Down to the shades of the hell.
Chorus — Jo jo, itc.

.S75.I

( '(Otiirrsr. LiiUithie.t.

Thoii ci'owncdsb Ugrasc-na

((Jrojit Kainsii liiiviiif^ killed),
The inooii-faccd Rigmiui rejoiced,

'I'liy famo the wide earth lillod.
Chorus — Jo jo, etc.

When Draupadi was wedded

To Pandu's brave sous five,
Thy bow laid Shishupala low, —

What could its force survive ?
Chorus — Jojo, etc.

vir.

O Krishna ! brave and happy

Thou, with thy consorts eight,
Didst live in time eternal joy,

Thy care o'er all was great.
Chorus — Jo jo, etc.

VIII.

'Mongst sixteen thousand milkmaids

Thou ledd'st a merry life;
Thou killedst Kuru and didst help

The Pandus in their strife.
Chorus — Jo jo, etc.

IX.

The earth was void of sorrow,

The lotus-eyed were glad.
Thy worshippers had but to pray

And all their wi.shes had.
Chorus — Jo jo, etc.

An infant's form assuming,

Thou prayedst by thy cot ;
Thy foster-mother soothed thee :

Oh, humble was thy lot !
Chorus — Jo jo, etc.

XI.

Thy priests were all adorned

With costly gems and gold ;
Gokarna's citizens were blest,

Their bliss could not be told.
Chorus — Jo jo, Yashode's son, Mukunda !

Jo jo, the herdsman's hoy, Govinda !
Jo j<5 jo jo!

( '(i)uiri'sc Liilliil'if.-^

[July,

'Plio following song was obtained from a Sluulra woman, and
is sung by people of her class : —

Hush, hush, my child ! go fast to sleep,

The bogie's on the tree !
He"s killed a hundred little boys.
And wants to come lor thee !
Chorus.
Jo jo, my child, jo jd,
Jdjojojo.

II.

Hush, hush, my child ! the bogie's junii)t

On j-ondcr bauyan-trce !
He's killed a hundred little boys,

And now he comes for thee !
Clioncs — Jo jo, my child, etc.

III.

Bad people, passing by, do wish

On thee their eyes to set,
But mother's tied a talisman,

So sleep, my darling pet !
Chor^lS — Jo jo, my child, etc.

IV.

Hush, hush, my child ! lie down and sleep.

Thy bed is nicely made,
I've wrapt you \n a pi-etty cloth,
So sleep, be not afraid !

Chorus — Jo jo, my child, jo jo,
Jo jo jojo.

Tlic following lullaby, wliicli is popular amongst tlie My-
soreans, was written concerning a child born by the favor of
Venkata Ramana of Triputty.

The mother lived in a village in the Mysore country.. She
had no children, and being troubled in mind prayed to Venkata
Ramana to remove her disgrace, promising, if he granted her re-
quest, to offer the child as a sacrifice under the wheels of the
god's car at Triputty. In due course, so the story runs, she
gave birth to a fine boy. A mother's love proved too strong for
the mother's vow, and Triputty and its car were forgotten. After
a few days the child fell sick j all remedies were unavailing,
and again the mother prayed to Venkata Ramana. The god ap-
peared, in the form of a child, and told them that they must ful-
fill their former vows. The father, grandmother and other rela-
tives wondered what vows were meant, being ignorant of the
mother's former prayer and vow. However, they all started off
for Triputty, and on the road the father promised to the god a

( 'miiiri'sc IjiiIIiiIiIi'.i

^•olden cliild, tlio griuulniotlicr promised a goldou cradle, flie
father-iii-law a golden flower, ele. Still the mother said nothing'.
At length the time arrived for the drawing of the car. Tlie
mother stood near, with her boy, irres )liite and nnwilliiig. lUit
the car wonld not move. Crowds ])ulle(l, elephants pushed, yet
the car remained stationary. In the midst of the tumult, the god
spoke through a little child and pointing to the woman s.aid that
the car shoidd not move unt il her vow wa.s fuKilled. ller hus-
band and the rest upbraided her for making such a cruel vow,
but insisted on her carrying it out. At length she lay down,
with her child, beneath the ponderous wheel. At once the car
moved, but as soon as the wheel reached her, the car leaped, and
she and the child were unhurt. Thrice she lay down, and thrici;
the car leaped over her. They all went home rejoicing — ho the
l:d(> runs — and the following song was written in honor of the
happy occasion : —

They dock'd the hall with choicest wares.

The women gaily drest
Did dance, and others play'd the tifc

To soothe the child to rest.
Chorus.

Jo jo, 0 son by Vishnu given !

Thee Lakshmi sure will bless ;
Jo jo, 0 babe thus blest by heaven !

Much wealth wilt thou possess.

II.

They rocked the babe in golden cot.

By silver chain it swung.
Respect they to his mother paid.

And all her praises sung.

CImyus — Jo jo, 0 son, etc.

III.

They shook with joy the waving lamps.

And sang auspicious songs.
His parents then to Vishnu prayed,

To whom all praise belongs.
Chorus — Jo jo, 0 son, etc.

IV.

The betel-leaf was handed round ;

From all the country-side
The people flock'd, and rich in gifts

Departed gratified.

Chorus— Jo jo, 0 son by Vishnu given !

Thee Lakshmi sure will bless ;
Jo jo, 0 babe thus blest by heaven !

Much wealth wilt thou ])Ossess.
Jo jo jo jo !

3S Sa:'rljiriiiJ Trnn.<i and a MittHmh'rstood (JofiprJ . [fulv,

Art. IV.— sacrificial TERi\I8 AND A MISUN-
DERSTOOD GOSPEL.'

Ry Hev. T. E. Slatei!, Madras.

MORE than a year ago an article appeared in tliis Review on
"the use of sacrificial terms in the Indian lausruasres."
The mam object or the writer' was to prove that the word bali
had been unfortunately introduced into several Hindu translations
of the Holy Scriptures, as a fair translation of the Hebrew mj and
the Greek 6va-ii, and that an immense advantage to the Christian
advocate would be gained by the substitution of the generic word
yajna or yarjn, suggesting, as the word does to the Hindu mind,
that importance and sacredness which has ever been associated
with the rite of sacrifice.

The value of the article, and its important bearing on the in-
terests of Gospel truth, have been widely recognized, especially in
the south of India and in the Telugu districts, for whose benefit
the revision of the Telugu Scriptures now in progress has been
imdertaken. No attempts have, we believe, been made to show
that the position of the writer is assailable ; and the silence of
Telugu missionaries in this respect seems to imply that in the use of
the word hall they may have hitherto been making a mistake.

The subject is not restricted in its bearings to any portion
of the mission field. The principles involved are of genei'al in-
terest. And we caiuiot but think it high time that all missionaries
should ponder the terms in which they have been endeavoring
to commend the Gospel of Christ to the people of this land. This
is a subject on which others besides the pi-esent writer are feeling
deeply and intensely. The diflB.culty we feel in bringing it forward
arises from this, that it seems to reflect somewhat severely on
those who have preceded us — an attitude we should be the first to
deprecate. All will, no doubt, be willing to take their share of
blame. We ha ve, too often and too much, preached our theology,
instead of Christ and the love of God. We have used terms to
convey high and sacred ideas without sufficiently weighing their
import.

^ It is right to state that this paper was written and iu the Editor's
hands some time before the last Number of the Reviev) was issued, which
contained a somewhat similar paper entitled Missions in India, wluf not
more successful.

' See Indian Evangelical Eevietr, No. III., p. 280.

^ Eev. J. Hay, M.A., Vizagapatam.

1 875-] Sdrrillridl 'I'cnng and a MisniKh'i'tttood Uosjicl.

Tlio two words hnli and yajna, beiiif? Sanscrit in origin, run,
in slightly altered forms, throughout the loading languages of
India. The word 'sacrifice' has been rendered by hall in the old
version of the Telugu Scriptm-es ; in the revised Tamil Bible ; in
the Bengali Bible ; in the new Sanscrit liiblc, thougli here y'tjna
is also used ; and, we believe, in the Indian languages generally,
with the exception of the Marathi. But we venture to think
the word may have been thus widely used without much reflec-
tion on all that the term, in its universal usage, necessarily con-
notes, that is abhorrent to our true ideas of sacrifice.

It i.s not difficult to understand how it came into Christian
use. Koman Catholic missionaries, when they first came to the
country, wanted a term for ' sacrifice.' They looked about them,
and saw a g'oat killed at or near a temple, not knowing wJiat the
temple was, nor to whom dedicated ; and they took the word ball,
which they were told described the act, and introduced it into the
Bible as a fit vehicle for conveying the true idea of Scripture
sacrifice instituted by and offered to the living God. Not ex-
ercising due discrimination in their zeal to popularize their ideas,
and fixing supreme prominence on the bare act of slaughter,
they hastily took a word from " the thickest shades of heathenism"
— a word steeped in the vilest associations — a word solely and in-
separably connected, as a slain offering, with the worship of demons
or of the bloodthirsty Kali — without regarding the original mean-
ing of the word, or without ascertaining whether the Aryan vocab-
ulary could furnish a better.

The older Protestant missionaries followed on the field ; and
finding the word already in use by Roman Catholics, and already
associated, in the mind of the people with Christian sacrifice,
the unfortunate mistake was perpetuated, and has continued to
the present day.

Another explanation of the early employment of hali, or of
the readiness with which the term, when presented by the act
of slaughter, was accepted, may be adduced, without, it is hoped,
giving offence to any. There can be no doubt that the early
missionaries who came to this country held views of expiation,
in connection with the Christian atonement, very different from
those held by the most orthodox thinkers of the present day in
England and America. Just as they believed that the heathen
must all go to hell simply for being heathen, so from the influence
of a severe Calvinistic training, or from living nearer to the Church
of medieval times, they fell in more with the pagan view of expia-
tion found in India and in other heathen lands, as it is in classic
histories and poems, than what is now held to be the Scriptural view
of Christian propitiation (we do not confound the two), set forth
" to declare the righteousness of God." Bali, in many respects, of
course, accorded with this view : Diis violatis crj^iatlo dchctur.

.10

Swrijii'iiil Trniix <niil ti ^Hsinulcrstoiid (Insiirl .

[July,

When t lie word ' sacrifice' was first translated into Imli, it
could not have boon, it would thus seem, with, the proper kuow-
ledg'c of the word. Many terms, and this among them, have no
doubt been unsatisfactorily translated through the misguidance
(iF ])a.udits and munshis, arising from their very natural inability
to grasp the Christian idea aaul sentiment, or, in some cases, from
a. want of sufficiently accurate accpiaintance with earlier, purer
Hinduism and its rites.

If the question had been the simple, literal rendering of the
original Hebrew zchaM, a ' victim/ /;^^//, which means a ' present,'
ought not, any the more, to have been given. Vrulln/a., a slain offer-
ing, should have been the word. But we need something more
than simple slaying to convey aright anything of the purport
and sacredness of both Hebrew and Christian sacrifice. Now that
thoughtful and devout attention is being given to halt, and all that
it connotes — and it does not need much thought to understand
what hali. means to the popular mind — it is being increasingly
felt that all its abominable associations, of which the people can-
not possibly divest themselves whenever the word is used, as well
as its literal meaning, render it altogether unfit to be employed as
an equivalent for ' sacrifice' in the Word of Grod.

If in its original meaning — a meaning that has not been cor-
rupted in the least — the word denotes an offering, a sort of
tax or revenue, a present, the term is most objectionable as
a designation of the Mosaic rite, in reference to the shed blood
of which the Divine Institutor of sacrifice said, " / t/irc it yoii to
" make atonement for your sins," and quite inconsistent with
our idea of the sacrifice of Christ — the heavenly gift of the Father's
heart, the revelation of a Divine suffering love in a human agony
and death. lidli, as the writer on ' Sacrificial terms' points out, re-
])resents, not Clod's gift to man, but a man's gift to God. It thus
perpetuates in the heathen mind the heathen's own totally false
conception of the nature of sacrifice — the conception, namely, that
by some bloody or unbloody present that he can bring, he. is able
to effect a change in the angry mind of deity or demon — and, what
is far more to be lamented, fastens this false notion of a present
on to the Christian sacrifice ; giving thereby to the more cnlight-
ed Hindus an idea of sacrifice far inferior to that which they have
received from their own sacred books.

Scholarly, not pedantic Hindus, to whom Christian doctrine
and the Bible were quite new, have turned up their faces in
evident disgust at the thought that huJi could ever have been
used for sacrifice. A scholar at Mndura, mentioned by Dr.
Winslow as the man who had rendered him such efficient service
ill the preparation of his Tannl-l'^nglish Dictionary, lately told the
writer of the article on ' Sacrificial terms' that the word ncrcr
meant ' sacrifice.'

i87S-] Sacnficial Terms and a Misiuiderstood Gospel.

And wlioii hloiul bocomesassociatedwith it,asithasin.separably
como to bo, and which, it would seem, still j^ivcs to aomo its charm,
as it did to those who first selected the word, the false notion
it conveys of sacrifice becomes vile and revoltinjy in the extreme.
It is still a present and nothing more ; but a present to whom,
and for what ])urposc ? It is a present of blood to a cruel fiend
that delights in it; as a pandit lately put it, "a cruel deed done
"■to gratify a cruel nature." 1'hc haVidrui is " little more than an
" offering of raw flesh to bloodthirsty demons or devils," an
Aryan name for the bloody offerings of the fctichism of the prc-
Ai-yan barbarians of India. It is " the sacrifice of an animal re-
" garded as food, for a ferocious deity." In the North of India
equally with the South it is a specific word, being offered in a
bloody connection only to the sanguinary and malevolent Kali,
the Moloch of India, of whom it is said " the blood of a tiger
" delights her for ten years, of a human being for one thousand
" years. If any of her worshippers draw the blood from his own
" person and offer it her, she will be in raptures of joy ; but if
" he cut out a piece of his own flesh for a burnt-offering, her
" delight is beyond bounds." ^ In the South of India hali is
identified with demon-worship. Nowhere is any thing of sacred-
ness associated with it ; no idea of piety or true worship is ever
associated with it. It is never, and was never offered to any
being regarded as the Supreme God, to Ishivam, for example.
It indicates to every Hindu that the being to whom it is
offered is inferior to the Supreme. " The use of it assigns to the
" Christian's God the position, passion and propensities of a

"demon" "It is never spoken of as propitiatory. It is

" never thought of as the means of expiating guilt or ob-
" taining salvation. It is not burnt, or made to ascend as the
" smoke of fragrant incense" — thus lacking the essential element
of the Old Testament sacrifices — " but is simply killed and

" offered to demons, or the various forms of Kali with the idea

" that she delights in blood." May we not, after such an odious
catalogue of charges, add, with the writer already cited, " it is
" irreclaimably an unclean word, incapable of being hallowed to
"any Christian use"?

Shall such a word — a word with such malignant and abhorrent
associations — be kept in the holiest of books, and in close con-
nection with that which is the highest and benignest revelation o£
Divine love ? For our part, we feel that, whatever it might have
to recommend it in certain respects — ^whereas it seems to have
positively nothing — the one fact of its inevitably associating the
Redeemer and his "precious blood" with a bloodthirsty and
heathen goddess, and so representing his atonement as appeasing

^ HnnclbooJc of Sanscrit Literature, by G. Small, M.A.

SdcrijlcLtd Tcnuti and a Misitiulcrtituud (.iu}<pcl. [Jn\y,

Divine passion, thereby slandering the character of the Grod of
the Bible, would be far more than a sufficient reason for forever
erasing it from his written Word.

It is of no avail to say that those who ut^c the word in a
Christian sense do not associate it thus. We have put the mean-
ing of ' sacrifice' into it ; and many besides ourselves, if asked
what it means, give what we mean by it. Nor is it of any use to say
that there are on record one or two rare instances where it seems
to have a higher meaning ; such as, I present to thee (Shiva) the
' hali (offering) of my heart though even there it proves that
hali is a present, and nothing more. The question is, what do tJio
2H'oplc universally understand when the word is used ? and used,
we fear — since no one ever stops the preacher to ask the meaning
of hall — without one evangelist or teacher in twenty attempting
to correct a conception which, once received in connection with
the Cross, utterly misrepresents the Gospel. And what of the
countless copies of God's Word that find their way into the hands
and homes of the people of India, with no one to comment on mis-
leading terms ? The mischief arising in such cases from the use
of a word that in any Christian connection all admit needs ex-
plaining, must be great indeed.

We wish to speak to the people of the Christian atonement —
to tell them of the sacrifice of the Cross, in which God is said,
not to have exacted a penalty, but to have preeminently " com-
" mended his love to us;" in which he revealed all the depth and
fulness of a Father's holy, gi-ievcd and suffering heart — and we
use a word that sends them, for an explanation and illustration of
what we mean, to the temple of a demon ! We wish to tell them
that God has " reconciled us to himself by the death of his Son" —
that we " are brought nigh by the blood of Jesus" — and by the
use of hali we, in its stead, bring up before their eyes a picture —
too familiar to them — of the offering of bloody goats and fowls,
not i)i the temple, but at a distance fi'om it, to induce the
malignant madonna " to stai/ where she is," and not come near
to trouble themj or of the casting of pieces of reeking flesh
to ferocious Siberian wolves to keep them off ! We want to set
before them him who hath freely " given himself for us an offer-
ing and a sacrifice to God for a sweet-smelling savor" ; and in
its place, we present that which never ascends in fragi'ant incense,
but lies a loathsome carcase on the gi'ound — which does not express
a vestige of the one only elevating idea of sacrifice, the idea of
self-surrender and personal cost, and the gracious acceptance
with which such stirrender is regarded ; but simply enmity, terror,
cruelty, pain, and death, in which the God of the Bible takes no
pleasure, — being nothing but a bribe of blood offered to ward off
a dreaded, evil influence ! All the blessed virtue, the moral effi-
cacy, proceeding from the atonement, all that sheds light upon its

iSyS-l Siicrijln'dl Tcnm and a Mi'i^iindfrslooil Gosprl.

nature and necessity, the condoinnation and destruction of sin,
the being " redcomod from all initpiity", the being delivered from
" this ])resont evil worUr', the being brought to God, the receiv-
ing "the acki]ition of sons", all of whicli are reprcisented in tho
kSeripture as the direct result of the Saviour's sacrifice, must, so
long as such terms as hiili are used, and such subversive presenta-
tions of that sacrifice as commonly accompany the term aro
employed, be vital truths completely lost, so far as their direct
moral connection with their true source, the atonement, is con-
cerned.

The statement that the blood that flowed from the Saviour's
side was to pacify the ficnj wrath of God for our sins, which ap-
peared lately in a work on the Evidences of Christianity, is just
the kind of teaching that accords with the use of haJi, and that
is given to the people of India as " the glorious Gospel of the
" blessed God." Instead of sucli attempted explanations of tho
rationale of the sufferings of Jesus affording any "evidence" in,
favor of Christianity, we deem them dealing altogether with
" another Gospel," which sadly hinders the reception of the true
" Gospel of Christ," which is indeed " worthy of all acceptation,"
and its being easily understood and thankfully embraced.

It is not our intention to dwell on the incomparable su-
periority of the word yajnn,, which, it has been proposed, should
be substituted for hall, as the generic name of sacrifice.

The Rev. F. Kittel, in his Tract on Sacrifice, has amply
shown, by a host of Sanscrit extracts, that it is the one word to
denote ancient religious sacrifice among the Aryans. Though
not nearly as well known as hali, on account of the ancient rite
having long ago almost ceased, most persons know it as the sacri-
fice of ancient times, to which great sacredness and efficacy are
attributed. The meaning of the Sanscrit root is '' to worship ;' and
a sacrificial rite is an act of worship. The blood was sprinkled,
and portions of the victim burnt. Qvcrla, sacrificium, yaga, sacri-
ficp, have these things in common — they express something sa-
cred ; they were offered avowedly to the Sitprenio God, and yajna,
as stated in the Vedas, is regarded by true Hindus as a divine
institution, not, as the heathen hali, a childish present to pacify
a fury ; they were propitiatory ; they were slain, the last being
the only point of resemblance between them and hali ; so that
yacja equally possesses the distinguishing qualification which is
the only recommendation hali has.

This resemblance between yaga and hali does not seem to be
generally understood. In Bengal, for example, and elsewhere,
there is a common impression that yajna is a hloodless of¥ering- — ■
a kind of meat-of?ering — -whereas hali means a bloody offering;
and since the sacrifice of Christ was a biood-offering, it is thought
the latter term serves the Christian purpose better. Wo fully

44 SacA-ijrrial Tennis ttn<l a Misitudf^r.^'iood Goapeh [July,

grant that no view of the atonement is Scriptural; and no term
adequate, that eliminates or weakens the fact that Christ shed his
blood for us ; but apart from the fact already alluded to — that there
is nothing of the nature of a sacrifice, or even of a victim, in the
etymology of halt, and that it has only come to mean a sacrifice, as
did the Latin immohitlo — was there ever a ynija withouta ijiujapaau,
the sacrifice of a living being, by which compound the sacrificial
victim must be of course, always rendered ?

Farther, yaj;irr implies, what is the essence of all true sacrifice,
self-surrender. Mr. Kittcl, addressing the yaganumas (sacri-
ficers), reminds them that their " ancestors felt it their duty to
" give themselves up to their gods" ; also, that they had " the
" knowledge that they were sinners of some sort," and devised,
" by means of sacrifices, to get rid of their sins." The Aryans
" in killing the sacrificial victim, would, as it were, not kill the
" sinless animal, but tJicir oivn sin" — an apprehension that does
not fall far short of the doctrine of the Apostle Paul when he says,
" Our old man is crucified with Christ, that the body of sin
" might bo destroyed, that henceforth we should not serve sin."

And when it is added that by means of the yajna the sacri-
ficers wanted "to obtain heaven," and that they sacrificed "by
" faith," we think it is not difficult to see which word, hali or
yajna, connects itself most nearly with Christian thought and
truth, and commends itself most to Christian sentiment and con-
viction. To refrain from speaking of Jesus as a bali, and to begin
to speak of yajna, would, we feel convinced with such evidence as
this before us, elevate immeasurably the doctrine of the Cross.
Bali is calculated, from all one hears and knows, to bring before
the mind much more a sacrifice like that of Iphigenia — a costly
offering to appease the relentless fury of the gods — than the
sacrifice of Christ — the voluntary laying down of a life that
had been already spent in acts of mercy, in accordance with the
words, " Greater love hath no man than this, that a man lay down
"his life for his friends."

It is sometimes objected that yajna had certain objection-
able rites associated with it, just as thei^e were with the sacri-
jicium ; but it does not, like hali, connote them, and they are, hap-
pily, almost forgotten : at any rate, their having been, at any time,
associated with the yajna is surely no greater objection to the use
of the tei'm than it is to the use of yajalca, the designation of the
priest that did them ; and the term ydjaka, like the term yajna-
vedi (altar), is the common term for priest in the Indian languages
allied to the Sanscrit — a fact that gives the greatest force to the
use of the cognate yaga ; for the juxtaposition of yajalca and hali
seems ludicrous in the extreme, since one never heard of a yajalca
making a halidan.

But it is not as a matter of philology and translation that we

have been led to take tliis Riibjeot up. On tlicso points wc do not
presume to add to wluit has ah-eady been so fully treated. With
ti'anslators a strict canon of translation must be, of course, their
chief concern; and etymological d(;finition, tlujugh triflin<>; when a
word's imported meaning is sure, becomes indispensable when the
meaning is unfixed, as in the case before us, where the Christian
and heathen ideas of sacrifice, as popularly held, so widely differ.
Still it must bo remembered that the terms of Scripture will
always carry with them, not merely the meaning which their
etymology suggests, but the meaning which the religious life and
knowledge of the people put into them. So that were the term
hali as closely allied to the Plebrcw word for sacrifice as yajna,
is — whereas there does not seem to be a shadow of alliance, to say
nothing of its being universally understood — the horrible mean-
ing winch the notions and customs now prevalent among the
p(>ople put into it should, to our mind, bar its use. This con-
sideration may in some respects apply to yajna ; but better have
a word imperfectly understood, and train the mind of the people
to put your meaning— the meaning of the Bible — as much as pos-
sible into it, than continue to use one on which the most revolt-
ing meaning is indelibly stamped.

There are, it is true, few vernacular terms connected with
morals and religion that have not degrading associations ; and
Christianity has, no doubt, the power to purify and ennoble many
of them, as it did with a whole dictionary of such words in the
Greek ; but New Testament writers judiciously rejected some
terms, such as ^co/xoj, an ' altar' — terms that doubtless appeared to
their minds to possess ineradicable idolatrous associations — in
favor of other terms, which, though less popular perhaps, suited
their purpose better, both etymologically and theologically ; and
we think it much easier to add to yajna than to wash haJi.

The writer of the article on ' Sacriiicial terms,' at the close
of his essay, says : " However true it may be in theology, it is not
"fair translation to say that the sacrifice of the Son of God ap-
" peased his Father's anger or satisfied his justice ; much less is it
" fair to use language which, in ordinary usage, expresses simply
" the averting of mischievous ill-will and malignity."

The writer, as a translator, pleads only for fair translations.
It is a question of the translation of terms, and not of ideas.
Translators must be translators, and their translation must be as
literal as it is possible to be. They should not be theologians
when translating. No peculiar theological ideas are to prejudice
and bias their judgment in the act of translation. Now, though it
has been clearly shown that to render the term ' sacrifice' by hali
is not a fair, an adequate, and a legitimate translation, and how-
ever clearly this might be shown, there are those, we know (we
speak not of translators now), who refuse to give up hali, on

Sitcrificial Terms and a Mlsundt'rstood Gospsl.

the ground that it I'epresents a certain aspect of the atone-
ment as conceived by them^ which yajna, it is said, does not
express ; the preference of such for hall is not a linguistic pre-
ference,— it is a theological preference, which, we maintain, ought
not to hamper the question of right translation. The present
writer heard, not long since, a native missionary distinctly
assert that he preferred bidi, because it conveyed the idea that the
sacrifice of the Saviour appeased the wrath of God ! an idea, he
stated, which yajna did not convey. And we have reason to be-
lieve that with many it is not because bali can be shown to be
the better word that it is preferred (and if all has really been
said for it that can be said, it seems to us that nothing can be
said beyond the fact that it has long been in use in " several trans-
" lations of the Hindu Scriptures'"), but because its heathenish
associations harmonize, in certain respects, with a preconceived
notion of the atonement existing in their minds.

Yajna, as admitted by the friends of bali, has no theology
attached to it ; it holds its own simply on linguistic grounds,
having, as no other word in the Indian languages seems to have,
certain things in common with such generic terms as 6va-la and
sacrificinm.

Being satisfied, then, of the great superiority of yajna, judged
simply and solely by all sound principles of translation, it is
open to us to look a little at this theological preeminence claimed
for bali.

Does ball even " appease wrath," in the way sometimes un-
derstood, though happily not so commonly now as formerly, in
connection with the sacrifice of Christ ? It cannot possibly be said
to do so. What the bali is supposed to effect in the ferocious
nature of the demon, or of Kali, has no correspondence whatever
with the change that is supposed to take place in the Divine mind
when the sacrifice of Christ has atoned, quieted, and satisfied
the Divine wrath, and so rendered the Divine Being ever after-
wards propitious. Would a pocketful of sovereigns given to a
robber " appease" him — alter, in any degree, his robber's nature ?
Does the piece of raw flesh thrown to the bloodthirsty tigress
" appease" her ? does it make her one whit more friendly toward
the man she is waiting to devour ? It may glut her appetite for
the time, but as soon as that is done, her greed will seek for
something more. So the blood of the bali in no sense " appeases"
demon nature. It cannot possibly propitiate— being simply a
present of that which the cruel nature likes, and without the
ceaseless presentation of which it is never satisfied.

What a miserable vehicle, therefore, bali comes to be even for
conveying that sternest and most repulsive aspect of the sacrifice
of Christ, which some still strangely cling to as the most promi-
nent, the grandest and most powerful element in the Christian

'^75-] Sdri'i'/icittl 'rcniif! <(u<l a M inn lulcrsfuud (Idsjh;!.

atonement ; altliongh sucli expressions as ' expiation,' ' a))pcasiMfr
'wrath,' 'satisfying justice,' aro nowhere found in the Chris-
tian Scriptures!

And liow sad — how dislionon'iijif to tl)at iiniecedent love of
({od— tliat unhought, niunerited, unbounded love that r/ave nn
the atonement we have in Christ — as well as warping to tin;
judgment of all humane and benevolent men, must be that frigid ful
estimate of inexorable, exacting justice, that makes the sacrifice
of Calvary to bo the gross payment of pains to passionate resent-
ment— the averting of ill-will and malignity ! Jf the Gospel
teaches us any thing, it is surely this, that tlic love of God is the
caft.ve, and the atonement the An atonement to vidke God

gracious, to move him to compassion, woidd indeed be difhcult to
believe in ; for, if it were needed, it would be impossible. And
yet it is to be feared that such an atonement is regarded by not
a few h\ this land — Christian and non-Christian — as the central
glory of Christianity. When the Brahmist leader, Keshab Chandra
Sen, sought on one occasion to expound the doctrine of the
Christian atonement, his language was just such as he might have
learned in the temple of a Hindu goddess. In the Indian Mirror,
the Calcutta Brahmist organ, we have often met with such ex-
pressions as the following, in opposition to what has been taken
to be the the orthodox Christian doctrine : — " Christ is not an
" advocate or intercessor striviiu/ to appease an angry deity ;" just
a counterpart of the false account often given of our redemp-
tion by deists, " that the common notion of Redemption among
" Christians seems to represent the Deity in a disagreeable light,
"as implacable and revengeful:" and again, " that a perfectly
" innocent Being of the highest order among intelligent natures
" should personate the offender, and suffer in his place and stead,
" in order to take down the wrath and resentment of the Deity
" against the criminal, and dispose God to show mercy to him ; the
" deist conceives to be both unnatural and improper, and there-
" foi'e not to be ascribed to God without blasphemy." ' Such objec-
tions are, of course, no objections to the glorious doctrine of Redemp-
tion as found in the Bible, but only objections to what is founded on
the grossest ignorance and false representatious of its entire nature
—founded only on the account which the schools give of the sacri-
fice of Christ, and which, together wuth a doctrine of election that
makes God a monster and creation a cruel show, has, in thus
darkening Revelation, been the main cause of unbelief in Europe,
and has furnished Socinians, deists and infidels of all kinds with
manifold and unanswered cavils and objections. We are aware that
the Brahmists of India, as a class, are not slow to pervert in this
way, and sometimes wilfully, our Christian terms and sentiments ;

^ See Deism fairly stated andftdhj vindicated, published in 1746.

S<(tTijiri(i I Tcnnt^ atiil a MUiiiiiJerninod (Jofpi'l. [Julv,

but wlion such terms as hull are givon to the people, and combined,
as this one often is, with a certain mode of stating- the atonement, wo
can hardly be surprised at such pci-version, or at the Gospel being
largc^ly, so wofullv, misunderstood. As it has been remarked,
" Who cim say to what extent the use of this one woi'd has conti'ib-
" uted to hide from the people of this country the philanthropy
" of God our Saviour, commended to us in the great atonement?"

We have been amazed and saddened often, in conversing
with Hindus who have been instructed in Christian truth, as well
as with those who have professed a faith in that truth, to find how
exclusively they regard salvation in a commercial light, the atone-
ment as a compensation and a bargain ; liow largely they
dwell on deliverance from j)anliih iiifii t, and how little on deliver-
ance from sin, in connection with the atonement ; how fear of
" the wrath to come" — fear of hell, fear of pain, rather than a fear
and loathing of an actual present — a present burden and degrada-
tion, a present hell within them, found in the service of the devil —
a present evil that is corrupting and destroying their nature, and
poisoning all the springs of life ; how safetif, rather than sound-
ness and health, seems to occupy and distress their minds.

And we think the question may be asked, how far such views
of the Gospel — views about which there is nothing purifying,
nothing elevating, nothing in the deepest sense converting — views
that are concerned with a mere dread of suffering, " than which
"nothing can be in any high sense less saving to the soul" — how far
such views have created or fostered that unmanliness, " littleness
"^of thought and life," and desire for personal comfort that largely
characterize the native Church of India ; as it has been, one has
said, ^ the shame of the " religious world" of Britain for the lasthalf-
ceutury ; how far they account for the absence of those " noble,
" grand and powerful features" of ixnselfishness and elevation above
" the world," and enthusiastic zeal for the conyersion of the nation,
so inseparable from the converts of the apostolic Gospel ?

It is the Jif/ht that comes from the atonement, the centre of
Revelation, that saves the soul. Instead of being a mystery, it is
the key to our knowledge of the mind and character of God. It
reveals the Divine heart, and what a base, cruel, killing thing
sin is to that Father^s heart, that so grieved over it in humanity
and broke. Christ comes to set forth the Father, not as some-
thing to save vis from the Father. There can be no doubt that the
main reason why the atonement, which should be the greatest,
moral power in the universe, instead of, as so often represented,
a great governmental transaction, has been so inoperative in this
and other countries, and Christianity itself has been so, — is because
•ts light has not been recognized.

^ Eev. Baldwiu Bi-own, B.A.

1875.1 S<icrilii-l((l Tfriiis ninl 11 Mi-siunlrrstooil (luftprl.

Especially iu India, and in iiiissioiiiu-y Hiiil religious litera-
ture, as well iis iu the preaching of the (rospcl, and more parti-
cularly of the atonement, it seems to us —ami we make the re-
mark with the great(>st deference, and solely iu the interests of
truth — there is much that calls for thoughtful pondering and re-
modeling. From what we know, and hear, and read of the present
cast of Evangelical thought iu Knglish churches, we are assured
that the Christian theology of India more closely resembles the
hard, forbidding Calvinism which characterized religious circles
in Britain some fifty years ago. Our views of truth, our sys-
tems of theology, too often resemble the ideas embodied in the
rites of the people around us. " To the heathcm the gods are
" but terrible, and law is regarded as prohibitory or avenging,
" and sacrifice is offered as a compensation. As light arises,
" the gods cease to become objects of terror, and law is seen as
" a guide ; as light increases, the Godhead is recognized as love ;
" and the laws of God are I'ecognized as reflections of himself — his
" calls to duty to be that which he himself is. In this sense
" sacrifice as a compensation becomes impossible cither to be
"received by him or oliered by us."' Into this light little
advance, we fear, has yet been made. Our ordinary ideas of
merit, sd,tisf action of justice, substitution, the natives of tkis
country do not and cannot understand. They do not reach the
heart. Did ever any one shed a tear over the story of Selcucus
and the way he cheated the law ? — a story so prized and widely
circulated, as setting forth, it is thought, a Scriptural and a reason-
able representation of the sacrifice of Christ. Did any conscience
ever have its sin brought home to it, and any heart ever melt with
sorrow, by the explanation, so often seen in Christian tracts, of
the ground and nature of the great transaction of the atonement
between God and man, that of debtor and creditor ? Man as owing a
debt to God that he could not pay, and God ha ving a right to insist on
the full payment of it, and therefore only to be satisfied by receiv-
ing the death of Christ as a valuable consideration, instead of
the debt th.at was due to him from man. The debt is reckoned as
paid; the release of the debtor is demanded, and necessarily
granted, for the last farthing that justice could exact has been
scrupulously given ; and oh, the wretched Gospel that is left
us ! No place for the Father's compassion ; for, the debt being paid,
where is the room for forgiveness ? And in addition to the un-
worthy position in which such an illustration places God, what
must inevitably be its hard, legal, carnal effect upon the heart and
conscience ? If one has paid my debt, or endured my penalty —
the utmost penalty due to transgression — or put his merit to

^ See Present Dj [I Papers on Prominent Qtf.cstions in Theology, p, 43.
Edited by the Bishop of Argyll.

Siirrijirnt I Tcnnti and a Mifiundrr^tuml (lasjifl. [Julv,

my credit (were sucli moral commerce possible), it might be a
duty to be thankful ; but one may well believe all that ttrlfishh/.
" There is an antinomianism which prefers resting on gratitude
"and a payment to entering into and having coHforniitij ivitli
" the righteoKf! mind of Christ." And it is to be feared that the
reception of tin's mercenary aspect of the atonement has seriously
retarded, and in some respects altogether prevented, the vitality
of the native churches of India. Like many other Christians in
other parts of the world, they feel they are safe. The debt
has been paid; and there many are apt to rest. Punisliraeut
is regarded as a final end ; tlie possession of a victim or substi-
tute conveying the meaning of the word ' atonement,' thereby
making something to be more acceptable to God than righteous-
ness. That view of Christ which one cannot have and continue
in sin — that revelation in Christ of the Father's mind and heart
and will, and which alone secures the true Divinity of the Saviour —
that sight of suffei'ing holiness and love endured in sympathy with
God, through seeing sin and sinners with God's eyes, and feeling
with reference to them with God's heart, and which imparts to
the atonement the secret and power of returning to God, since the
faith that God grieves over sin, though less easy, has infinitely
more power to purify, to work in us penitence, and holiness, and
love, than the faith that he can punish it eternally — that terrible
recoil of Divine holiness from sin which we see in the agony and
death of Jesus, and see nowhere else in that degree, nowhere
if Jesus was not God manifest (Xeyo/Lievos). Such a view that makes
sin an awful and a real thing, that drives it home to the heart,
and does not lift it into a region of legal fiction where conscience
cannot follow it, they do not seem to have had. That " wail"
of God himself, over man's unkindness to his Maker, which is felt
as nothing else can be felt — which executes on sin the sentence
of condemnation as no penal torment inflicted ah extra, could ever
do — they do not seem to have heard. There seems in so many
cases a singular deficiency in a sense of sin and deep repentance,
under which alone one can know anything of the " fellowship"
with such sufferings — a fellowship which is the heart's own recoil
from sin, the true casting out of the abominable thing ; and just
as repentance without acceptance of Christ reaches not the Divine
ground of pardon, so acceptance of Christ without repentance is
intensest selfishness. There is training to some extent in sub-
mission, but little training in righteousness, and in real participa-
tion in the mind of God, which is his great gift to us in Christ.
Alas, how little have any of us of that faith in Jesus, working
by love, which is the root of all sanctification, the enthusiastic
consecration of the soul to God ! One native brother of the right
stamp — hinisclfheldi and possessed by the doctrine of the Cross,
not simply holding it as a dogma to be believed — who could be

l875-] N(( (■/■///'•/((/ Tcruis and a Mitsandcrdood Gospel.

for Asiatic Cliristianity wliiit Giuitama was for Asiatic nioralily,
or even wliat Kcsliab Chandra iScn is for Asiatic Tliuisin, would
effect more than the whole native Churcli has yet effected. Wo
do not say there are not any of such a spirit — God forbid ! we
say fJunf are the men we want, tlie men for whom the societies
should seek and ])ray.

In regard to the nation itself, whose only attitude (so far as
the masses are concerned) towards any Power above them is one
of base and slavish dread, and unto whom we are to bear the
" glad tidings of great joy," telling them how " the Jcindness
" and love oi God our Saviour toward man appeared," we cannot
help feeling, and fooling deeply, that to cluster around the Cross
Kuch associations as cannot be got rid of so long as certain terms
are used, to make a fetich of the Cross, is to lead the people gross-
ly to misconceive the Gospel, and thereby cause it to be of no
effect.

When they transfer their lieath.en views of sacrifice to Ctris-
tian facts— when they conceive of vindlctiveness and i-etaliation, of
a lex talionis in the Divine Being — when they think of "appeasing"
fury, of pacifying and removing a wrath in God rather than a wrath
arising from the sin, the hell, the moral disorder of man'^s evil
nature — when, from whatever cause, the more enlightened come
to speak of a collision among the attributes of God ; Divine justice,
righteousness, holiness, as distinct from Divine mercy and love,
being opposed to the sinner's salvation, instead of seeking, just
as much as love, because aspects and elements of love, the ful-
filment of the original righteousness in the creature that had lost
it — ^and when, just as in barbarous notions of justice among men,
after a man has been wronged, his resentnient demands suffering
to gratify it, they give this low character to God, and think of
Infinite Justice demanding and being satisfied only by infinite
penalty and pain, and God unable to forgive sin without receiving
" adequate pay" ; a gross and commercial atonement, a mere
" scheme," with rude quantitative equivalences, so much punish-
ment for so much sin, pain simply bought off by pain, the pains
of innocence ; and by which there is represented to be an absolute
immunity of the sinful, and so a setting aside of the immutable
moral laws of the universe, whereby penalty is annexed to transgres-
sion, the morality of which arrangement men always fail to catch —
when such exclusive stress is laid on a rectoral satisfaction of justice,
and none at all on the far deeper and moral satisfaction of love, the
love of a Father who could not behold the misery of his prodigal
children without demanding and calling for their rightness, their
salvation — when, we say, the people are receiving such impressions
of Christianity as these, and entertain notions of sacrifice borrowed
largely " from the bloody shambles of heathenism," and never,
from sacred psalms and gospels, or even from Jewish altars ; is it

52 Sin-rijirl(i I 'rcriit.'^ and a 'MhxttJrrsiooJ. (lospcl. '[July,

not too plain that they have, in many cases, sadly and wofully
niisimdorsjtood the Gospel message ? and can we wonder that " the
" preaching of the Cross" has so little moral, melting, purifying
and persuading power ?

Jn a book lately published, vntii]cd l'\ir(jiveuc.<<s and Luxv,^
wliose commendation, though not without reservation, in many
quarters both in Britain and America, shows vei-y plainly the
reaction that is taking place on muoli of the stern, logical, dog-
matic theology of some forty years ago, the author, in giving
some reasons why a specially deliberate attention to the subject of
the atonement appears to be demanded at the present time, intro-
duces a consideration drawn from the mission field abroad : —

" Ouv modern uiuIeTtakiiig of Gospel Missions abroad requires of us a
through reinvestigation and, if necessavj", a faitliful reconstruction of onr
doctrine ; that we may have it intermixed with no needless offences, and
loaded with no artificial impediments. We cannot convert the world with
an outfit which is lumber and not armor. Subordinate truths will of
course have a subordinate conseciuence, but the great central truth of the
Redemption misconceived, or oidy half conceived, or mixed with concep-
tions that are morally revolting, will but stumble on its waj', and even if it
wins a sort of victory, will come to its end in disastrous overthrow. It is
unpleasant to be afflicted witli misgivings of this kind in a work so grandly
beneficent and so closely bound up with the love of God, but it is not easy
to be entirely clear of them. By our missions we are now put face to face
with the wbole Eastern half population of the globe. Is there no reason to
fear that we have precipitated ourselves upon them without a sufficient
understanding either of their religious position or their intellectual ca-
pacity ? or, what is more to be regretted, without any such pi'cparation of
doctrine as would help us to effectually pour in the love of God on their
subtle refinements, and the congeries of theosophic delusions they maintain
as religions. After twelve or twenty years of missionary life among them
Dr. Duff revisited Scotland, and published his octavo volume on their
religious faith and condition. Not long after his return to his field he
discovered, just what some of us suspected in reading his book, that he
had missed the point of insight, and that back of the coarse and revolt-
ing superstitions he had looked upon as their religion they had rich
stores of learning and philosophy, including much valuable truth. I have
not seen the retraction he published, but only the report of it ; suffice it
to say that no such misconceptions are any longer possible ; for we know
as a matter of common intelligence that these people have their bodies of
literature reaching back to the earliest ages of human story; scholars of
great ciilturc practised in the subtlest refinements of speculation; tenets
aud maxims of conduct not seldom worthy of Christianity itself.

"Now that such peoples, however much impressed with our superiority
in arras and naval arts, constitutional law and liberty, and above all in
material wealth and production, are going to have the faith of a Gospel
suddenly precipitated on them, and become Christians by simple notification,
is a most irrational confidence. Our first thing is to be sure for ourselves
that the Christianity wo off'er them is the true, cumbered by no revolting
speculations, disfigured by no jargon of false theory; and then that we so
far understand their religious prepossessions and prejudices that we can
make our Christian approach by fit adaptations, and engage their assent

1 By Horace Bushnell, D.D.

'^7S-1 Sitrr!j!ri((l 'I'l/i-im^ and n M i-ouuli-n^liMid Haii^icl.

by a llioroiigLly appreciative jiidgmont of Llicir IrutliH and errors. Tliey
are warniinj; now to a ■^low, wc litar, in tlioir own cause, wliicli is ])rool',
beyond a question, tbut our (Jlu istianily will <;aiu tbeni only I y the muster-
ing of their strength, and not by any dictation put upon their weakness."

Wo will not coiumcnt upon these roniiu-lcH, Liit think they
are well worthy of respectful and seritnis thought, a.s indeed is
much more that is being written in different quarters in a similar
sti'ain.

May it not ])()ssil)ly ho that in endeavoring to account for
the paucity of the practical results of our missions to the East,
wo have over-estimated such obstacles as caste and the auticjuity
of religious systems existing among* nations like the Hindus and
Chinese — obstacles that cannot but vanish if the true power of the
Cross be felt — and have overlooked deeper causes lying nearer
home ? Have we, " in a work so grandly beneficent," and " so
" closely bound up with the love of God," ,so presented our doctrine
as would help us " to effectually pour in the love of God" on
bigotry, refinement and delusion ? Or have we not rather, by
the use of certain terms, and the presentation of certain aspects
of Christian truth, more especially connected with the atonement
and a future life — aspects that represent salvation as a great
commercial fiction ; that picture a God wrathful till pacified by
the death of Jesus, and an everlasting life in fire and torment as
the doom awaiting the vast majority of the human race, including
therein the revered ancestors of the people we would win — •
have we not thus set up before them a God who, instead of draw-
ing multitudes by the " glad tidings" of his love, and the revela-
tion in humanity of his sorrowing, suffering heart, acts as a great
repulsive force, preventing the alien, and specially the more thought-
ful, from entering within the Christian pale ? A great living English
preacher' has said: "It may be doubted whether there are any
" images known to pagan religions so full of ghastly and unutter-
" able horror as those which have become familiar to the eyes
" of the disciples of a religion which declares that its God is
" Love." " Is it not time," he asks, " to try what the nobler,
" diviner Gospel of the love of God which is in Christ Jesus
" our Lord— the Gospel which saves from sin and present misery —
"will do for us and for mankind ? there is fear enough in that,
" if we but know how to use it, but fear purged of its slavish,
" selfish, tormenting elements." We cannot believe, as a re-
spected missionary brother avowed lately he believed, that more
souls are converted hij fear, i.e. fear of the future, than by any thing
else. The more wrath instead of love is represented and be-
lieved to be the Divine name, the more pm'ely selfish and un-
purifying and artificial will the atonement be, and the more will

^ Rev. Baldwin Brown, B.A., in Misread Passages of Scripture, p. 114.

Sacjujtcuil 'l\'ri)is and a MitfiDulvratood Gospel. [July,

a man find joy in simply believing that he is safe. Do wc seek,
at the outset; so to present our doctrine as to gain the love and
confidenco and moral instincts of the heathen, and induce them
to inquire, not from terror but from joy, after the way of salvation ?
Does our presentation of the doctrine of the Cross so bring home
as a stern reality to the Hindu conscience, and God as a sin-
hating God, that it shall be " the 2)ower of God unto salvation to
" every one that believeth" ? While we assert faithfully a super-
human salvation, let us beware of maintaining doctrines of the
salvation which are themselves an offence to right sentiment and
conviction. If wo assume principles that are not admitted by any
system of enlightened ethics — and the E ist has not been without
such systems — how can the doctrine, as the Apostle says it does,
commoiid itself " to every man's conscience in the sight of God" ?
for though many statements of Holy Scripture may be beset
with difficulties, we should ever bear in mind that no contradic-
tions are to be found between the authoritative teaching of reve-
lation and the deliverances of reason and conscience. Are wc
sufficiently careful that no such contradictions shall arise by our
mode of stating truth — sufficiently solicitous, lest by the very
words we use to convey the message, just as by unchristian acts,
we should " hinder the Gospel of Christ" ?

Ifiniln ii ml .Iricish Sarr'ijh-iii! Il'iliinl.

Akt. v.— lilNDU AND JEWISH SAClUFiCiAL JU'l'UAl..

Bv llKV. J. p. AsiiT()\, Calcutta.

IN tliG third Number of tliis Review an able article on the
translation of sacrificial terms in the vernacular Bibles of
India was contributed by the Rev. J. Hay of Vizao-apatam. The
subject has important bearings not only upon Biblical translation,
but" also upon the best way of presenting the Christian doctrine
of atonement to the Hindu mind. Much will depend upon the
views entertained as to the ancient practice of the Jews and the
prevailing ceremonies. It is thought that it may be helpful if
missionaries in different parts of India will give the I'esults of their
observation, and state how they think the Hindu sacrifices agree
with or differ from those ordained by Moses. With this in view,
a comparison will be attempted in this paper between the Jewish
sacrificial ritual in the time of Christ, the Vedic sacrifices of
ancient India, aud the modern Hindu animal sacrifices prevailing
in the temples of Madras and Calcutta as far as they have come
under the observation of the writer.

I. — Sacrificial ritual at Jcrusalon in the time of Christ.

The Pentateuch is, of course, the authority as to the correct
mode of offering ; but the actual customs at the time of our Lord
may be learnt from the Rabbinical writings, or from such popular
treatises founded on them as that of Dr. Edersheim, which has
been recently published by the Tract Society. The rules are
not laid down in the Pentateuch with that degree of perspicuity
that it can be supposed that the ordinary reader is familiar
with all the details that are necessary in making the comparison
now proposed. A brief summary of the principal details will there-
fore he given, which the reader can supplement at his leisure.

In the beginning of the Christian era, Jewish sacrifices
were offered in Jerusalem alone. The vast building sacred to the
worship of Jehovah, with its spacious courts, was opened every
morning at sunrise by the priests whose turn it was to pass the
night within.' Immediately as the silver trumpets sounded and

^ See Edersheim, p. 132. The celebrated temple at Kalighat is not
opened till after 9 a.m. There is no gate to its courtyard, if such the small
enclosure round the temple may be called. The shrine itself is too small
for a priest to pass the night within. There is a small porch in front,
something like a South Indian " mandapam" but smaller. Farther in
front are the two sacriiicial posts where the victims are slaughtered, but
there is no altar. The Pcriapalliam temple, referred to below, is also small,

50 Uiitilti (did Jewish Sarrljiriitl Jiilinil. [July,

the doors wore lioard to turn on their hinges, the morning sacritice
connnenccd. Thehxmb for the daily burnt-offering, whichhad been
previously washed, was waiting tobe slain, tied by a rope to aringon
the altar-side, and withits fore feet fastened to its hind feet to pre-
vent a struggle. 'IVo priests were required to shiy the victim, one
cutting the veins in the lower part of the neck, and the other catch-
ing the blood in a golden vessel. The vessel was kept in motion till
the altar had been spinnkled, and then the remainder was poured
into a drain underneath. The process of flaying and cutting up
into numerous and elaborate joints and salting with salt followed,
the skin being put aside as the perquisite of the pinests. Then
came the solenin offering of incense in the holy place. The wor-
sliippcrs would meanwhile have gathered together, and, with all
the priests, prostrated themselves before the Lord in prayer.
Solemn silence generally prevailed during this part of the service.
Then, the joints of the burnt-offering having been arranged in
natural order on the altar fire, the meat-offerings of flour cakes
and oil were put ujton the fire, and the drink-offering poured forth.
As the smoke of the sacrifice arose, the remaining prayers were
offered and the benediction was pronounced. Unless it were a
feast-day, when other special public sacrifices must be offered, the
service was concluded with the temple music and the singing of
psalms by the Levites. After this private offerings were made.

How different this public worship is from the confusion and
disorder of a Hindu temple ! General and united worship was
enjoined for morning and evening, — a thing altogether omitted at
places like Kaligliat, except perhaps when the priests all unite
once a year in one common animal sacrifice. The private sacrifices
may not have been performed in so orderly a manner, — at least

though more regularly built, but it is situated in a spacious grove on a river-
side. The Vishnu and Shiva temples, however, of South India bear a strik-
ing resemblance to the Jerusalem temple, and approach it even in the
magnificence of their dimensions. The writer lived close to a Shiva temple
in Madras not so large as many, but whose general form resembles
others in South India. Its oiitermost coiu-t was about a furlong square,
vf ith dvrelHngs for about twenty priestly families on three sides. Within the
square was a large stone tank for ablutions, and a large walled enclosure,
inside which was another lai'ge court surrounding the sacred fane itself. The
entrance was from the east by a vast gate, immediately opposite which
and between it and the sanctuary was a square altar. This altar is never
iiscd, but is doubtless a relic of ancient times when the ynjiias were offered.
The sanctuary was divided into two parts, and within tlio most holy was
the idol of Shiva (not his emblem), with a lamp perpetually baruing before
it, by which the outcaste or the foreigner could obtain a glimpse of the
god through a hole in tlio outer gate. In the same way a Gentile might
perhaps (at least if the Temple had been built on a level) have obtained
iVoni the Beautiful gate a glimpse of the high-priest as he disappeared
within the holiest of all, supposing he were to look in a straight line over
the great altar.

'875-]

Uinda and Jewish Sacrljicial liUital.

we know that our Lord found it necessary to drive out tlio cattle-
dealers and restore order and peace in the sacred building ; but
this huckstering could not penetrate within the more secluded
court of the priests, where the altar was, and where the sacrifices
were actually offered.

From the book of Leviticus it will be scon that there were
three kinds of sacrifice ordained — animal, meat (meal) and drink
offerings. The drink-offerings were of wine ; the meat-offerings
were cakes of flour, generally offered with oil poured upon them.
A part, or sometimes the whole of the cakes was burnt upon the
great altar. The animal sacrifices may again be divided into
three — the burnt-offering, the peace-offering and the sin and tres-
pass offerings. The last two so much resemble one another that
they may practically' be classed as one.^ A further subdivision is
made to suit the circumstances of the offerer, according as he held
the official position of priest or ruler, or according as he were rich
or poor.

Burnt-offerings were seldom offered by private persons
except as supplementary to certain sin-offerings in particular
cases. Meat-offerings and drink-offerings were also supplement-
ary, except when a poor man was allowed to substitute a meat-
offering for a sin-offering. 2

Highly important as the daily public burnt-offering was,
being a morning and evening national burnt-sacrifice— bearing-
some analogy, as will be seen, to the Indian homn — it is necessary
to pass on to consider the ritual of the sin and peace offerings.
These were offerings by fire, but it was the fat only that was
burnt,' the flesh being eaten by the priests or offerers, as the case
might bo.''' A distinction however was made ; for the blood of
public and priestly sin-offerings having been sprinkled within the
holy place, the flesh of these could not be eaten, ^ nor could the
skins, as in all other cases, be the perquisite of the priests, — the
whole was burnt without the city. ^ In ordinary sin-offerings the
priests partook of the flesh, but in peace-offerings the flesh was eaten
by the sacrificer and his family. The fat was put upon the morning
burnt-offering, and made its smouldering flame once more arise
towards heaven. It is worthy of notice that in each case special
reference is made to the caul upon the liver — a part of the fat
specially sacred in the yajna, as will be seen. In peace-offerings
it should be observed also that the right shoulder and breast were
given to the priests as their portion.

The most important point in connection with these private

* Lev. V. ii. 7.

^ Lev. iii. 12-16; iv. 29-31.

^ Lev. vi. 30.

' Lev. iii. S ; iv. 35.

" Lev. T. 11-13.

* Lev. vi. 26 ; vii. 15, 31, 32.

® Lev. iv. II, 12, 21 ; vii. 8.

TThida (Old JeviiiJi Sarn'jicidl RHiKtJ.

offerings, from a religious poiut of view, is that tliey were always
accompanied with coufession of sin. The oifercr pressed heavily
with his hands upon the victim's head, taking it as a substitute,
and uttered a prayer, which, it is said,* was thus worded, "I
" entreat, O Jehovah, I have sinned, I have done perversely, I
" have rebelled, I have committed (naming the sin) ; but I return
" in repentance and let this be my atonement." In the case of
thank-offerings a record of God's praise might be used instead.
The rising flame and smoke symbolized that the prayer went up
to God -with acceptance, and, as we learn from Philo,'' the meal
that followed was looked upon by the pious Jew as an assurance
that there was a " complete removal and forgetting of the sin
" atoned for."

For every moral offence a sin or trespass offering was or-
dained, and the Rabbis supplemented the general statements of
Leviticus by a more detailed list of transgressions. Three only'
— namely, blasphemy of the holy name, neglect of circumcision,
and failure to remove the leaven at the Passover — could not be
atoned for. For these there was only a " fearful looking for of
" judgment to come," which it was expected that God himself
would inflict ; but even in these cases, if God spared the life
of the offender till the following day of atonement, the sinner's
fears might be removed at the general expiation effected on that
solemn day, when the high-priest entered within the vail and
sprinkled the blood before the mercy-seat.*

To sum up, the kingdom of the Jews was regarded as the
kiug'dom of Jehovah. All sins were considered as crimes against
the Divine King'; and rulers, priests and people must all alike
make atonement for their sins to him. Repentance and con-
fession were enjoined, and the sacrifice was symbolical of the law
that the wages of sin is death. In every sacrifice, even in the
votive peace-offerings,'' the hands of the offerer were pressed upon
the head of the victim, and it was regarded as his substitute. Thank-
offerings were made, as well as the more visual expiatory offerings ;
and votive offerings were permitted, though probably they were
not encouraged ; but the idea was not entertained that sacrifices
had a magical power against enemies, nor do we read of sacrifices
being offered for the obtaining of temporal blessings.

The above refers to the time of Christ, a period intermediate
between the ancient Hindu days and the time when the modern

^ Ederslieim, p. 88. " Id. p. 105. ^ Congregationalist, 1875 ; p. 45.

* Something like this is seen in Manu, xi. 27, where we read " the
" sacrifice Vainandri must be constantly performed on the first day of the
" new year, as au expiation for having omitted the appointed sacrifices of
" cattle and the rites of the Soma-plant."

' Edersheim, p. 88.

.875.]

JTiiuhi aiul Jeiritih HKcri/lrldl RUkuL

Hindu vitual arose. It has been clioseii because the Jewish cus-
toms of that age may bo tested down to the minutest detail by
rcferonco to the Rabbinical writings; but it will bo seen that in all
essentials the ritual was the same as tluit which prevailed in
the 'I'abornaclo under Moses. It is perhaps impossible to say how
far the ])atriarchal sacrifices agreed or differed from those that
wen; offered in tlio wilderness. The institutions were doul)tless
sim])hn", and partook more of the household character, which, it
will be seen, was the peculiarity of Vedic sacrifices, at least to a
great extent. The question then naturally arises, how far the tra-
ditions which guided Abraliam, when he began his journey from
Chaldea, were the same which guided the first Aryan settlors, who
are su]i])oscd to have come from regions bordering on the same
part of the world. It must be confessed that it is difficult to enter
upon this branch of the subject without expecting beforehand that
many points of similarity will be found. There is a danger of
being led away by this idea ; but the endeavor will be made to
draw no more conclusions than the facts will fairly allow.

II. — The ancient Vedic sacrifices fyajnaj.

The most noticeable point at the outset is that the ancient
Hindu scriptures make no mention, as far as the writer is aware,
of temples. The house, or rather the compound of the offerer is the
place of sacrifice. It is there that the altar is built, and the sacred
perpetual fire preserved. This very fact may have caused the
animal sacrifices to be less frequent, and have confined the more
expensive and imposing of them to the dwellings of rajas and
wealthy chiefs. It was impossible to offer an animal every morn-
ing and evening, but the sacred fire was maintained, and a sacri-
fice of clarified butter (ghee), to which barley or rice flour was
added, seems to have taken its place. This sacrifice was called
homa, and prevails even to the present day, and may, for instance,
be seen performed by the family priests of wealthy men at the
temple of Kali at Kalighat, near Calcutta. There is reason to
believe that this was originally considered as a substitute for an
animal offering — the oleaginous ghee, a product of the cow, being
offered as a part for the whole.'

For the expiation of sin, animal sacrifices were ordained. It
is to be wished that an ancient scripture could be found in which,
after the manner of Leviticus, the different sins should be enu-
merated, and the appropriate sacrifices assigned for each. Still
there are indications that such were actually prescribed. Thus a
king might perform a horse-sacrifice or the sacrifice of a bullock,
or some others whose nature is less known, ^ to remove the guilt

^ This may be inferred from Haug's Ait. BroJi. pp. 204, 103, 98, 92.
* Mauu, xi 75, called Swerjit, Abhijit, Vishvajit, Trivrit and AgnisJitut.

6o Ilhidit ami Jeirluli Sacrifirictl Jxltucd. [J"ly,

of slaying a Brahman. A curious instance is given in Mann/
where it is prescribed that for the expiation of a certain unclean-
ness a one-eyed ass was to be offered and its fat poured upon
the firCj and the ceremony closed with the oblation of ghee.
The horse-sacrifice is called the king of sacrifices, and is said
to remove all sin.'^ The solstices are appointed as the times
most appropriate for animal sacrifices. That the animal was
the substitute of the offerer, and was supposed to die in his
stead, is shown again and again in the Aitarcya Brdhmaiia, and
the mystical notions which had begun to be added to the cere-
mony when that treatise was composed all depend for their
force upon this idea. Horses and bullocks were probably offered
only by kings and men of high estate ; but the sheep and goat
were also regarded as fit for sacrifice, and these may have suf-
ficed for the less wealthy. Even in the days of the Rig Veda, as
in the present day in Bengal, the goat was thought to be the
most appropriate sacrifice; for in the A'svamedlia a goat was
always led before the horse and was sacrifi.ed first, as is ordained
in the Veda itself.

As in the Jewish, so in the ancient Hindu sacrifices, the offer-
ing was emphatically a burnt-offering. The blood was sprinkled
but the fat was burnt, and, strange to say, prominent importance,
as in Leviticus, is given to the caul {vapa}.^ The victim was cut
up into thirty-six joints, for which operation the Brahmans gave
as minute rules as the Rabbis. In Jerusalem the priests did not
need a large share of the peace-offerings, for many were made
daily, and the sin-offerings were wholly eaten by them ; but in
the time of the Brahmanas, when many priests came to one sacri-
fice, there was not much left for the sacrificer and his wife. Per-
haps in simpler sacrifices the principal priests only would come.
The parts assigned to them are the right shoulder, the breast and
the two loins. * Along with the fat, a meat-offering of rice-
flour on which oil or ghee had been poured was cast into the fire,
and, from the way in which it is spoken of, it may be inferred that
in cases of poverty it might have taken the place of an animal, and
have been offered, as amongst the Jews, in its stead. ^

In Manu^s time, and long before the advent of the Buddhist
religion, animal sacrifices had become less frequent. Mann even
speaks of them as the " primeval" sacrifices ; but they were still
practised in his time, and perhaps even to a greater extent than
would appear from his pages ; for he says in his fifth book that
animals were ordained for sacrifice, that those which were fit for

^ Mann, xi. 119. ° Manu, xi. 261. ^ Haug, ii. 102.

* The Hoiar, AJhvarya, Brahma and TJdgatar. See Haug, ii. 465 and
ii. 441.

° Compare Hang. ii. 98, and Lev. v. 11-13.

sacrifice might bo legally eaten, and that the meat should not ho
eaten after the second day. He sy)eaks also of a desire for Hcsh-
mcat, and that it might be satisfied by adhering to the primeval
rule, evidently meaning that it nuist be first presented to the
deities.' 'iliis may bo the origin of the custom at Kalighat re-
ferred to below^.

The decline of those ancient sacrifices in India may be ac-
counted for in three different ways. First, undue importance was
attached to the drink-offering. Secondly, the Brahmans began to
multiply the number of hymns and mantras that were to accom-
pany the sacrifices, and to attach special force to them. Numer-
ous instances of this may be quoted from the Brahmanas.^ Thus
the different verses are prescribed by which long life, children,
cattle, beauty, fame and heaven may be obtained. In Mann the
same verse which says that the horse-sacrifice removes all sin
says also that the same may be effected by a specially holy text of
the Veda. If a priest could repeat the whole Veda he might even
be absolved from the guilt of slaying the inhabitants of the three
worlds I Since words are cheaper than offerings, it is no wonder
that they began to be preferred. But, thirdly, for those whose
consciences were deeply moved by the sense of guilt, penances
were prescribed. It needs no argument to show how readily
men will have recourse to them to ease their conscience. Manu
even goes so far as to say that if the various penances he had
presci'ibed fail to give ease, the guilty person should " repeat '
■" the same devout act until his conscience be perfectly satisfied."
If to these reasons are added the vegetarian habits of certain
classes, and the pride which they felt in them, it is not to be
wondered that the advent of Buddhism should cause the ancient
yajnus to become extinct.

III. — The modern Sinda amnml sacrifices fbalij .

There is in Bengal a twofold way in which they may be
offered. One is in the Hindu's house, before an image of Durga or
Syiima (Kali) made of mud and straw gaily painted and ornament-
ed with tinsel. These are offered in the autumn by almost every
respectable Hindu family, and a fresh idol is made on each oc-
casion. The other way is to sacrifice at a public temple of Kali,
the most famous of which is at Kaligh^t, near Calcutta. These
sacrifices are offered every day in the year by rich or poor. The
writer has witnessed both kinds. They do not differ in any

Something of the same kind may be traced in Dent. xii. 20-24, where
it appears that it was ouly because of the distance of the Temple that an
excejjtion was made in regard to eating flesli that had not been offered in
sacrifice.

^ Hang, ii. 106, 117. ^ Manu, xi. 234.

Hhuhl and Jrwi'sh Sacrlllcial 'Rttual.

[July,

essential particular, as far as lie is aware, and the description of
one may suftice for tlie purposes of this paper.

'J^'he temple of K;digliut is not large, and the entrance is far
from imposing, being by a naiTOw alley through the bazaar. The
doors of the shrine arc opened at about nine o'clock in the morn-
ing. The sacrifices are more numerous on some days than others,
but probably a day never passes without several being offered.
Let us suppose an ordinary case. A Hindu has been attacked with
a severe illness. In the midst of his sufferings he vows that if he
recovers he will offer a goat to Kali. Accordingly, at a convenient
time, he and some of his family or friends come to Kalighat,
accompanied by the family Brahman, or by one hired for the oc-
casion. A young black he-goat is purchased, and taken and dipped
once in the neighbouring canal, which is supposed to be one of the
sacred mouths of the Ganges. While still wet it is brought to
the temple precincts^ and the building is quickly perambulated
seven times. Four annas are then paid to the temple priests
whose lot it is to officiate on that day. This done, the Brahman
referred to above, whose fee is one anna, puts his hand on the
head of the goat and mutters a prayer, which should be to
the following effect : " Om, Oh three-eyed, terrible-faced, skull-
" wreathed goddess, thou art the destroyer of all Asuras, etc. . .
" I give this sacrifice ; accept it. Oh beloved of Shiva. Having
" received it, be satisfied. Oh protect me; accept this sacrifice with
"its blood, and confer blessings on us."' He then sprinkles
some water on the animal, and perhaps also a flower or two, and
makes a sign with his hand as if he were going to strike off its
head. It is said that this is the true sacrifice ; but this has pro-
bably ai'isen from the modern prejudice against a Brahman's
slaying an animal. One of the party now lays hold of the goat
by its legs and thrusts its head between the two sacrificial posts,
and another secures it by a wooden pin inserted above the neck
through two holes in the posts. The blacksmith who serves
the officiating temple-priests hereupon comes forward with his
long knife, resembling a rude sword, and having received his fee
of one pice strikes off the head at a blow.'^ The head is taken as
a perquisite by a set of low-caste people who are the menial servants
of the temple-priests. As the blood pours forth, the offerers
generally dip their finger in it and apply it to the forehead.
A prayer is prescribed for this portion of the service, which runs

^ See P. C. Ghosh's Burga Puja-

" If he fails, which is very rarely the case, the animal is considered
impure, and before another can be substituted, an expiatory fire-sacrifice,
in which the animal's flesh is burnt, must be performed. This is the only
trace of expiation that the writer can discov^er in these rites, and it is
worthy of notice that the expiation can be made only by a fire-sacrifice. It
probably rarely, if ever, occurs.

Uiiulii mill Jrivhh Hacrlficnd TUtitdt.

as follows: " Oin, may those whom I touch with my feet; Oin,
" may tlioso wliom I sec with my eyes, be subdued by me if thoy
" bo my enemies. Om ; (ilin, Srim, svaha." This prayer is quoted
from Mr. Ghosh's work, but the majority probably are ignorant
of it, and content themselves with tlie mere form. Tlie remainder
of the animal is then generally taken home and cooked for a feast.
Sometimes the whole or a part is given to the priests for their
use, and sometimes the animal is not killed at all, but a part of its
right ear is cut off, and it is set free in this maimed condition, and
is supposed to bo sacred from that time and cannot be offered
again. It is however more generally slain and taken home for
a feast. The other two modes appear to be quite optional, and
do not depend upon the nature of the sacrifice, or the object for
which it is presented.

The priests at Kalighat are Brahmans and bear the tribal
name of Hdlddr, but are not considered to be of a high order.
In South India the priests are always Shudras. Temples of the
kind described are to be found all over India. ' A few particulars
as to a noted one at Periapalliam, near Madras, may be interesting.
The idol is named Ellama, and is almost identical in appearance
with that of Kali at Kalighat, though not so large. The concourse
of pilgrims is very great at certain times in the year. The
offerings are chiefly votive. Sheep are sacrificed, but fowls, vs^hich
are more highly appreciated as food in the South of India, are more
commonly chosen. The place is chiefly frequented by the lower
orders, but the more respectable occasionally visit it to fulfill a
vow. The custom is for the whole family to go to the temple and
encamp in the neighborhood, and, when the time of sacrifice has
arrived, to divest themselves of their ordinary clothing, and put
around them large garlands of sacred leaves. They then pei'am-
bulate the temple, pay their fee, sacrifice the animal, and return-
ing to their encampment prepare the sacrificial meal. If the
victim is a sheep and the whole is not consumed on that day, the
flesh is cut in strips and dried, and taken home and eaten as a
luxury.

It is asserted that these rites have been adopted from ab-
original tribes. It may be so, but they have become thoroughly
incorporated in Hinduism. Reasons have been assigned above
for the decline of the ancient sacrifices, but the desire for animal
food doubtless remained, and could never be entirely extinguished.
This desire may have had its weight in bringing about the adop-
tion of the modern hali. That the worship of goddesses prevailed
in Vedic times is plain from the Vedas themselves. Consider-
able prominence is given to them in the Aitareya BraJimana, and it

^ There is a celebrated one near Mirzapore, N.W.P. How far the
ritual there agrees with the above is not known to the writer.

Uindtt and Jewish. Sacrificial Ritual.

is precisely stated that tlic blood that was sprinkled in the yajna
was offered to the evil spirits. These facts may have also had their
weight in connection with the modern practice of sacrificing to
goddesses whose nature is represented as malignant. The blood is .
supposed to propitiate these angry beings. It is also distinctly
avowed at Kalighat that the desire for animal food is the sole
reason for many of the sacrifices. Indeed, the writer is informed
that no one in Kalighat is supposed to eat animal food unless it
has been first offered to the goddess ; and the scruples of many
a guest are overcome when he is told that it is a sacrifice of
which he is asked to partake. Hence it may not be unfair to
say that the temple is the recognized slaughter-house for the
neighborhood.

In comparing the three modes of sacrifice above describedj
it will be seen that the yajnai^ have many more points of simi-
larity with Levitical sacrifices than the modern halis. This is
not only apparent from both having been offerings by fire, and
from the facts that it was the fat and not the flesh that was burnt,
that both were accompanied by meal and drink offerings, and that
other points of similarity in detail can be pointed out, but also
because in both the animal was viewed as a substitute for the
offerer, and the prevailing object in each was the expiation of sin.
As a Haldar said to the writer at Kalighat, the modern Hindu
will not confess his sin in public, but will strive to ease his con-
science by secret penance. It must not be forgotten, however,
that the Vedic sacrifices were offered to many gods. It is even
thought by some' that idols are referred to in the Vedas. There is
therefore, after all, more likeness between the Aryans and the
Chaldeans than between them and Abraham and Melchisedek,
who worshiped the Most High God. Yet it may fairly be in-
ferred that a simpler system prevailed before the time of the
complicated ritual of the Brahmans, just as the patriarchal institu-
tions were simpler than those of Moses. Even Mann recognizes
the necessity of confession and repentance. These are his words :
" In proportion as a man who has committed sin shall truly and
" voluntarily confess it, so far is he disengaged from that offence,
" like a snake from his slough. If ho commit sin and actually
'''' repent, his sin shall be removed from him."^ With all these facts
before us, it is difficult to with old the conjecture that the yajna
in ante-Vedic days may have been offered by many an Aryan to
the one God, in all simplicity and sincerity, with confession of sin,
and repentance and prayer for remission.

It is difficult to feel the same respect for the modern baits.
The Hindus themselves look upon them as low and unele-
vating. They have nothing to do with the remission of sins.

^ Muii-'s Sanskrit Texts, v. 453.

" Mauu, xi. 229-231.

■875-]

Ifunlii iiiiil Jrinis/i Siicrijiriii I ItHtiiiL

and arc either a simple slaughter or an offering of blood to
quiet the superstitious dread or the malignant wrath of a revolting
goddess. If the effusion of blood were all that shocked the mind
at Kdlighut, there would not be much force in the objection, as
such elTusiou was even more abundant at Jerusalem; but the
objects in view, the degraded servants taking the heads of the
victims, the menial blacksmith striking the blow, the hurry and
confusion, the slaughter-house aspect of the whole, are all at
variance with the solemn order, grave dignity and truly religious
spirit of the Jerusalem temple service. There we find real wor-
ship,— the people join with the priests in prayer and pi-aise to
the one God, the merciful Jehovah. Purification is sought, and
national failings acknowledged. The whole worship culminates
in the great day of atonement. On that solemn day the holiest
of all is entered ; no idol sits there, but the one supreme and in-
visible Lord is adored by all. The scapegoat is set free, not
by caprice, but with the sins of the nation symbolically laid upon
it, and the faith of the people in the mercy of God is annually
revived.

It is true that the Jewish ritual was not to be permanent,
but it was, as the Apostle says, " our schoolmaster to bring us
" unto Christ." The yajna was symbolical, and may have been
typical, though there is no reference to types in the literatui'e
handed down to us ; but the ball is neither symbolical nor typical,
and the aversion to it felt by the better class of Hindus may be
shared by Englishmen.

It is difficult to see how it can be made of use in illustrating
the Scriptm'al doctrines of sacrifice and atonement. The ancient
rites of the yajna might be more helpful in this respect, but in
general the ordinary Hindu is quite ignorant of their nature, and
nothing seems to surprise Kim more than to be told that the
yajna was a fire-sacrifice, that the fat of the horse, the bullock
or the goat was put upon the fire, and that the flesh was cooked
and eaten as a sacrificial meal. However, it may be hoped that
as education spreads, the Hindu will learn more of the ancient his-
tory of his country, and may thus be in a better position to ap-
preciate any arguments from analogy in favor of the atonement.
In the meantime the subject is well worthy the study of the curious,
and the missionary may bo thankful if he can find any common
ground on which to stand when discussing with the learned
Hindu.

66 The Atonement — its Nature and Design. [July,

Art. VI.— the ATONEMENT— ITS NATURE AND

DESIGN.

By Rev. D. Whiiton, Nagpue.

IN the last number of the Review^ there appeared an article, by
the Rev. John Hay, entitled ''Missions in India — why not
" more successful." This subject is not a new one. It has occupied
the attention of missionaries for a long time, and the discussion
of it in newspapers, missionary records, public lectures and mis-
sionary conferences has contributed not a little to swell the
bulk of our missionary literature. It has been discussed in al-
most every aspect that can be thought of. The peculiarities
of the Hindu creed, the deadness of the Hindu conscience, the
iron rule of caste, the small number of well-trained and devoted
native preachers, the numerous languages, the style in which
missionaries live, and the inconsistencies of professing Christians, —
these and many other hindrances to the progress of the Gospel in
India have been pointed out and discussed again and again, till the
subject has been well-nigh exhausted. Had the author of the ar-
ticle referred to confined himself to the beaten track, we should pro-
bably have thought our work done when we had read and pondered
the views laid before us ; but when he takes us, as he does, into a
new field, and discloses obstacles to the progress of the Gospel of
which we had not even dreamed before, we feel that the question
has entered on a new stage of development, and demands some-
thing more than mere thoughtful consideration.

Apart from the difficulties that beset the path of the Gospel
in India arising from the peculiarities of the character and the
creed of the Hindu, Mr. Hay sees obstacles of enormous magni-
tude in the way we present the Gospel to the people. There are
but two ways in which the Gospel can be presented to the Hindu,
or to any man, and these are preaching and practice. We must
preach " the truth as it is in Jesus," and we must show the power
of that truth in our daily lives. The one way is the complement
of the other, and both are needed to a full and effective exhibi-
tion of the Gospel. Well, Mr. Hay sees grave defects in both.
Our lives are not what they should be, neither is our preaching.
Now, before going farther, we take this opportunity of saying once
for all that the importance attached by Mr. Hay to practical
godliness commands our unqualified approval and excites our warm-
est sympathy. Paul's counsel to Timothy was, " Take heed unto

^ See Indian Evangelical Review, No. 8, p. 461.

i87S-] The Atonement — !ts Nature and Design.

" thyself, and unto the doctrine." And we are firmly persuaded
that no genuine, deep and wide-spread spiritual movement can bo
expected among the benighted millions of India till the Spirit of
God be poured out from on high to revive and (juicken those that
bear the Christian name. Nothing tends so powerfully to commend
the Gospel to the heathen as the practical exhibition of its truth
and power in the hearts of those that profess and preach it. A
living Christian is the best argument for a living Christ. Our
preaching, too, is doubtless capable of improvement. If we had
more of the Spirit, more of the knowledge of him who is " mighty
" to save," and consequently more love to him and zeal in his cause,
our preaching would share in the general elevation of our spiritual
life. Then we might adapt it bettor to the circumstances of our
hearers, and to their peculiar modes of thought. In the books
we write for them we might have less abstract reasoning, and
more illustration and dialogue, of which, as every one knows, the
Hindu is very fond. We should take care, too, that the words we
use convey as accurately as possible to the mind of the hearer
the ideas we mean to convey by them.

But, in preaching the Gospel, an exact correspondence be-
tween our ideas and the words we use is not the only thing to be
attended to. The ideas themselves demand our consideration,
and the words and illustrations we make use of will, of course,
depend on what those ideas are. If, for example, we still believe
in such things as justice, merit, punishment, we will continue to
speak of them, and to the best of our ability illustrate them.
We will do this even at the risk of being considered as speaking
"the language of scientific theology," because, so far as these
words are concerned, we can perceive no difference between " the
" language of scientific theology" and that of common, every-day
life. If, on the other hand, we have ceased to believe in these
things as they are commonly understood by men, then the best
way is to discontinue the use of the words altogether, as by using
them in a sense altogether different from that which they usually
bear, we lay ourselves open to being perpetually misunderstood.
In short, the points on which we differ from Mr. Hay do not
concern words, phrases and illustrations, but ideas.

Mr. Hay denies that the ideas usually represented by the
words ' justice,' ' merit,' ' punishment,' are applicable to the
atonement made by Christ for the sins of men. He believes that
the death of Christ was an atonement, — that is, it was the means
of reconciling men to God ; but he denies that in it and by
it God was reconciled to men. According to him, God did not
need to be reconciled, because he had never been angry. Justice
was not satisfied, because it required no satisfaction. The obe-
dience and sufferings of Christ were not meritorious, because
there is no such thing as merit. Christ was not punished for our

68 Thr Afonrmnii — Us Nature and Design. [J^lVj

sin ; ho only suffered for it. Such is Mr. Hay's view of the
atonement considered negatively. This is what the atonement
was not. What then was it ? It was the revelation of God in
Christ for " the effectual condemnation and destruction of man's
"sin." God revealed himself in Christ as suffering on- account
of man's sin — suffering as a father docs when he sees a beloved
sou forsaking the ways of virtue and abandoning himself to a
career of vice — suffering because he cannot but suffer while he
loves the sinner but loathes his sin. It was this burden of sin
on the Savioui^'s love that broke his heart. His death was inevit-
able where love brought him into conflict with the power of evil.
And the design of all this was to show how evil and bitter a thing
sin is, and so to constrain sinners to forsake it and be reconciled
to God.

We wish briefly to investigate this theory of the atonement.
A theory of the atonement is an attempt to answer the question,
Why did Christ die ? Now in trying to frame an answer to this
momentous question, it is of the utmost importance to attend to
the sources that furnish the facts and principles on which we
are to proceed. These are two in number — the Bible, and the
moral nature that God has given us. It is quite true that the
Bible is the only rule of faith, and that we are bound in every in-
stance to accept its teaching as the very truth of God; but, in
seeking to find out what that teaching is, we must give due effect
to the dictates of our moral nature. Were man, for example,
merely an intellectual being with no moral nature at all, he might
read the Bible from G-enesis to Revelation without once perceiv-
ing that it taught anything on the subject of (hity, and in the
event of a controversy arising between him and beings possessed
of both intellect and conscience, he would stoutly maintain that
the idea of duty was a mere invention on the part of his opponents,
and that the Bible knew nothing of it. Hence, if we wish to
know all the Bible teaches on any given point, we must allow
every genuine dictate of our moral nature to have full scope in
interpretation. Now what we have to complain of with regard
to this theory of the atonement is, that it deliberately excludes
the idea of merit from the work of Christ. Mr. Hay says, " But
" what saith the Scripture ? The idea of merit, meritorious obe-
" dience and suffering, in connection with redemption, is foreign
" to the word of God. It is a purely heathenish idea., and the
" Bible knows nothing of it. Theologians have introduced it as
" a link between what Jesus did and suffered and the benefit
" accruing therefrom to the believer : but it is an invention of
" their own, and seems to militate against the doctrine of our
" Lord's divinity." Here we have a distinct assertion that there
was no merit in anything Christ did ; that the idea of merit in
connexion with redemption is not found in the Bible, but owes

iSyS-] ^^hp. Afoncmcnf — lU Nature and Drsiijv. 69

its birth to hcatlions and theologians. But why is it not found
in the Bible, and why is it denied a phice in the scheme of redemp-
tion ? Hear what Mr. Hay says : " Is there any merit in the
" branch because being eiigrafted on the living vine the sap and
"fertilizing vigor thereof pervade it and make it fruitful ? Any
" merit in the dry and ])arched ground when the rain from heaven
" falls upon it and fei-tilizes it ? Any merit in the eye because
" the light of heaven forms in it an image of the lovely landscape
" from which it has been reflected ? Any merit in the tender heart
" when the sight of wretchedness and vice excites in it sympathy ?
" Any merit of love because it bears the burden of another's sin
"and sorrow ? Any merit of holiness because with painful sensi-
" tivcness it shrinks from all contact with impurity ? Any merit
"of affection when a loving father in view of the rebellion and
" profligacy of a beloved son is bowed unto the dust and dies of a
" broken heart ? Any merit of thankful joy when the believer be-
" holding as in a mirror the glory of the Lord is changed into the
" same image from glory to glory as by the Spii'it of the Lord ?
" None whatever. Let all that glory glory in the Lord." Putting
these two quotations together, we see that merit is excluded
from the redemptive work of Chi'ist because it is excluded fi'om
all moral action. No moral action deserves any thing. The
idea of merit or desert is an impertinent intruder into the moral
region, having no more right to be there than to claim a place
within the domain of physical science. This is the keystone
of the whole theory. For if there is no merit there can be no
demerit. If merit and demerit do not exist, it would be hard
to define reward and punishment. And when all these have
ceased to exist justice is put out of office. Hence, if this position
can be made good, the theory will have, at least, logical con-
sistency ; but if it cannot, all that is built upon it must fall to the
ground.

We should have thought, therefore, that Mr. Hay would have
taken good care to establish his fundamental position on clear and
incontestable evidence, and we are not a little surprised to find that
he has neglected to produce any evidence at all. The only thing
we can discover in the shape of evidence is that series of tri-
umphant interrogations that has just been quoted. We hardly
know whether Mr. Hay seriously intends that eloquent passage
to be taken as a proof of the basis on which his theory rests, but
if he does, we may estimate its value as such by another series
of interrogations arranged on the same principle. If there is no
merit, there can be no demerit ; and we have a right to reply in
this fashion : — Is there any demerit in the hard heart when the
sight of wretchedness fails to kindle the glow of sympathy and
compassion ? Any demerit of hatred because it rejoices at an-
other's sorrow ? Any demerit of impurity because it gloats over

70 The Atonement — its Nature and Desir/n. [July,

scenes of degradation and shame ? Any demerit of ingratitude
when Judas Iscariot sold his Master for thirty pieces of silver?
None whatever.

Mr. Hay claims, indeed, to have the Bible on his side ; and
if that could be shown, it would supersede the necessity of any
other proof, and settle the matter at once and for ever. But of
what use is it to appeal to the Bible on the point in question ?
He has already made up his mind that the idea of merit forms no
part of the moral nature of man, and, naturally enough, he fails
to find it in the Word of God. It is not in th.e power of language,
sacred or profane, to convey this idea to his mind.

Again, " the idea of merit," he says, " seems to militate
" against the doctrine of our Lord's divinity." He cannot see how
Christ can be a revelation of God if merit is to be attached to his
actions. There may be a difficulty here, but it is only a part of
the great " mystery of godliness." Two natures— the divine and
the human — meet and embrace each other in the person of Christ.
He was a true man, while he was the eternal and ever-blessed
God. The nature of this union is an inscrutable mystery. In
virtue of it Christ was at once a revelation of God and a revela-
tion of man. He was as truly and really a revelation of man as a
revelation of God. Now the notion of merit is an essential prin-
ciple in the moral constitution of man, and if we deny it to Christ
we run the risk of denying his manhood. This reply will, of
course, have no weight with Mr. Hay, as he denies the principle
on which it rests ; and this brings us back to the real point at
issue, — Ai"e merit and demerit qualities of moral action ? We repeat
that we do not know on what grounds, besides those that have
just been noticed, Mr. Hay has come to the conclusion that merit
and demerit are pure theological fictions. Let him prove that
they are so on independent grounds, and he will establish a claim
to be heard on the relation they are generally supposed to bear
to the atonement.

We suppose Mr. Hay admits that all men — except perhaps
a few erratic philosophers — have notions of merit and demerit as
qualities of moral action. At all events he speaks of " arguments
" based on OMr ideas of merit and demerit, reward and punishment."
Now it is a matter of no small importance to determine whether
those ideas are true or false. Does our nature deceive us — is
conscience a liar — when it informs us that a good action deserves
to be rewarded, and a bad action to be punished ? Are those our
ideas merely ? Are they not ideas that God has himself given
us in giving a moral nature of which they are ineradicable ele-
ments ? Where are we to stop if we begin to deny fundamental
principles like these ? We should like to know how Mr. Hay
proposes to deal with his pantheistic friend, of whose system he
has given such an excellent delineation. The Hindu pantheist

The Atonement — it.t Nature and Dcslyn.

believes that God and he are one. He knows also that his own
consciousness tells him that God and ho are not one. What is ho
to do in this perplexity ? All things have somehow or other
come froni God, and he cannot understand how in these circum-
stances there should be any real substantial difference between
God and himself. Still, the testimony that consciousness bears
to his individuality is very clear and distinct. What is ho to do?
A happy thought strikes him. May not the voice of conscious-
ness be a delusion arising from ignorance ? and forthwith ho
abandons common sense and becomes a philosopher. Now in
what respect, we ask, does Mr. Hay's reasoning on the subject of
merit differ from that of his Hindu friend on the su.bjcct of pan-
theism ? Mr. Hay cannot understand how merit can be trans-
ferred from one to another. " Deservedness," he says, "is from its
" very nature intransferable.'' But here a tremendous difficulty
arises. Sin deserves death ; and if deservedness cannot be trans-
ferred, salvation is impossible. What is to be done ? Deny the
testimony of conscience that deservedness is a quality of moral
action, and the whole difficulty vanishes ! We hardly think that
this style of reasoning will prove an effective weapon in doing
battle with the pantheism of India. For ages the conscience of
India has slept the sleep of death ; and now, when it is beginning
to awake, we ought to use every effort to stir it up, instead of
seeking to suppress one of its dictates.

We may now inquire whether merit may be transferred.
Mr. Hay says it cannot. The law of God, he says, forbids the
idea. The soul that sins shall die. This is an important point,
for if it cannot be shown that merit may be transferred, the com-
monly received theory of the atonement will not stand. The
possibility, lawfulness and justice of merit being transferred is an
essential ]n-iiiciple in that theory. We frankly admit that there
are difficidties connected with this subject ; but they are difficulties
which, to our mind at least, do not prove insuperable obstacles to
a full and cordial reception of the principle. When we say that
merit may be transferred, we do not mean that that may be done
in any and every case. If no previous relation has been estab-
lished between the parties whereby one is constituted the repre-
sentative of the other, the merit or demerit of the one cannot be
legally, and therefore not justly, imputed to the other. To such
a case the principle that the soul that sins shall die is strictly
applicable. But where a relation has been established, where one
has been constituted the representative of another in any transac-
tion, the merit or demerit of the representative is legally and
justly imputed to the party or parties whose representative he is.
For example, had Adam not been constituted the head and re-
presentative of his posterity, the guilt of his sin could not have
been imputed to them. Similarly had Christ not been made the

The Afo)ir))iciit — (7.S Nature roul Design.

[July,

surety and substitute of his cliildrcn — the cliildrcu that God liad
given him — the merit of his obedience unto death could not have
been imputed to them. It is the covenant made with Adam and
with Christ, in virtue of which they are constituted the heads and
representatives of their respective seeds^ that makes the transfer
of merit in both cases legal and just. Hence, the real question
comes to be, not whether merit may or may not be transferred,
but whether God had a rii/Jit to make such covenants. Are we
prepared to challenge the right of the Sovereign of the universe to
make what arrangements he pleases for his own ghny and the
good of his creatures ? Would it not be much better to say with
Paul, when expoimding an equally mysterious subject, " Nay, but,
" 0 man, who art thou that repliest against God ? Shall the
" thing formed say to him that formed it, Wliy hast thou made me
" thus V

If we have succeeded in establishing the foregoing positions,
the nature and design of the atonement in reference to God will
at once appear. The Son of God having been constituted the
surety and substitute of all that the Father had given him, took
upon him their guilt and all their legal responsibilities, and by
his obedience unto death satisfied justice, and "magnified the law
" and made it honorable." When we have once admitted that sin
deserves death, and that the desert of sin may be transferred from
the sinner to Christ, the death of Christ as a satisfaction to
justice is seen to be a natural and inevitable result. For what
is justice ? Justice consists in treating creatures as they deserve ;
and when Christ took the place of sinners and assumed all their
responsibilities, justice demanded that he should be treated ac-
cordingly.

As the design of this article is simply to vindicate the death
of Christ as a satisfaction to justice, we do not enter on the other
aspects of his atoning work. These are not less important than
the one with which we have been occupied, but Mr. Hay has
illustrated them so well that it is quite unnecessary to go over
the ground again. We believe that Christ was a revelation of
God ; that his wondrous love to sinners was a revelation of
the love of G od, " who is rich in mercy, and who, for the
" great love wherewith he loved us even when we were dead
" in sins, quickened us together with Christ." We believe that
Christ was " a man of sorrows," and that one cause of his great
and overwhelming sorrow was the conflict his holiness and love
had to maintain with the sin and misery of this world. We
believe that it is the cross of Christ that melts the sinner's heart
and, through the Spirit, makes him a new creature, so that " the
" world is crucified unto him, and he unto the world." Wo believe
all this, but we believe also that Christ died in our room and stead
to satisfy divine justice. The cross of Christ is shorn of half its

lS75-l T!'''' ■'itonciiiciU — Its Naiwrc and Des'ujii.

glorv when it is rogarJod as nothing more tlian tho triumph of Huf-
fering love. Groat, uns[)oakably great, is tho love of Christ on tho
cross ; but who will say that its greatness is lessened, or its glory
impaired, by tho gloaming of the sword of justice in tho Father's
hand ? "Awake, O sword, against my shepherd, andagainsttho man
" that is my follow. Smite the shophord, and tho shoop shall bo
"scattered.'' 'Jliese words give a dignity and a grandeur to the Sa-
viour's sufferings which we altogether miss in the theory wo have
been considering. The death of Christ is at once tho victory of
love and the trium})h of justice. Much of tho suffering our Saviour
endured was doubtless due to the causes specified by Mr. Hay; but
that does not interfere in the slightest degree with their being at
the same time a satisfaction to justice. We cannot however agree
with Mr. Hay in ascribing all the Saviour's sufferings to those
causes. How are we to account for that mysterious cry on the
cross, " My Grod, my God, why hast thou forsaken me ?" Hero
wo think Mr. Hay's theory utterly fails. The only attempt that
he makes to explain it is by quoting a passage of Scripture that
throws no light on it whatever. Why did God forsake his Son ?
Mr. Hay replies, " Thus it behoved Christ to suffer." This is
siniply evading the difficulty, and only shows that his theory of
the atonement is too narrow for the Word of God. To be aban-
doned of God is the punishment due to sin. Tho favor of God is
life, and his frown is death. That frown the blessed Saviour had
to endure " to make an end of sin and bring in an everlastiBg
"righteousness." Even while enduring that frown, however, he
could say " My God." The sum of all the promises God has
made to us in Scripture is that " he will be a God unto us," and
when we can say " My God" with full assurance, we are par-
takers of the very blessedness of heaven. Hence this wonderful
and most mysterious cry of our glorious Redeemer bridges the gulf
between heaven and hell. We see him with his Father in heaven,
and we see him in the pit of woe. Blessed Saviour, who hast
plucked us as brands from the burning! To thee throughout eter-
nity our song shall be, " Unto him that loved us and washed us
" from our sins in his own blood, and hath made us kings and
" priests unto God and his Father, to him be glory and dominion
" for ever and ever! Amen."

Soc>((l and Iidiijiuutt Movettioiis niiianij the i\fi(irs. ['riily,

Art. VII.— social AND RELIGIOUS MOVEMENTS
AMONG THE MAIRS.

ARECENT discussion between Mr. Lyall and Professor Max
Miiller, on the proselytizing and missionary character of
the Hindu religion, must still bo fresh in the minds of most
readers of this Review. Like many other discussions, it arose
in great measure from misconception and ambiguity in the use
of terms. Of proselytism and propagandism in the true use of
these words, Hinduism and, a fortiori, Brahmanism can know
nothing. The religion which claims to belong to birth and race,
and is so exclusively indigenous to Hindustan as to cast out of
its communion members who stray beyond the bounds of that
country, must undergo a radical change, and cease to be what it
is, before it can become truly proselytizing. Of the Hindu, as
emphatically as of the poet, it may be affirmed, " Nascitur, nnicjit."
But while this is true, — and the essentially non-proselytizing
character of Hinduism, as Max Miiller meant to affirm it, cannot be
successfully assailed, — the discussion need not be regretted, nor
has it been barren of valuable results. To Mr. Lyall the gratitude
of every student of the religious history of our race is due, for the
light which he has thrown on the novel system of accretion by
which alone Hinduism can expand, and which seems to be specially
active in the present age. There can be no doubt that a process of
assimilation and possible absorption is going on among the hill ab-
origines, by which they are being brought into close relations
with Hinduism, and prepared for receiving from the Brahmans
a recognition more or less complete. But, so far as our ex-
perience goes, this is in no sense due to Brahmanical propa-
gandism. It is an absorption in which the absorbing body is
almost, if not altogether, passive ; and due entirely to the eager
and active desire of the body absorbed to raise itself in the
social scale, and win the respectability which religious orthodoxy
can bestow.

For the last fifteen years we have had the opportunity of
seeing this assimilating process going on in the case of the tribes
inhabiting the hill-tract of Mairwara, and think that it may not
be void of interest or use, as thi-owing light on the subject of
the above-mentioned discussion, and as a small contribution to
the history of religion, to give a brief sketch of the movement, and'
trace out the causes to which it is due.

That part of the Aravali range lying between 73° and 74° east
longitude is peopled chiefly by two tribes called Mairs and
Mairats — the former a sort of bastard Hindus, the latter mongrel
Muhammadans. Both alike claim to be descended from Prithi

iS7S-] Sdcliil and nfU'jiiintf Movemcnfti amonrj fhe Ma!r.<!.

Raj, brother of the kinpf of Delhi who reigned in A j mere in the
l)e,<rinnin<>- of tlie twelfth century. The legend runs that this
fiunous Hi'iiput chief, having made a marauding raid on the city
of Hoondee, carri(>d off tlienco a slave girl, whom ho made over
to his son, Jodhla Khan. He, smitten with her beauty and believ-
ing her to be a llujputni, took her to liis house. Two sons were
tlu^ fruit of this union : and these had almost grown uj) to man-
hood, when, unluckily for them, their father discovered that their
mother was a Mini, and turned mother and sons out of his house.
] u their wanderings they came to the hill country, now called by the
jieople themselves the Magra, and, intermarrying with the ab-
origines among whom they settled, became the pi'ogenitors of the
JNlairs. Of the substantial truth of this legend there seems small
reason to doubt : and the pltys'uinc of the people lends it some
color and credibility. They are a much taller and handsomer
race than any of the purely aboriginal tribes, such as the Minas
and Bhils ; and many faces are to be seen among them of a Rajput
type, as pure as can be found in the Thakur^s fort or the Raja's
darhnr.

Gifts andijagirs bestowed on Mairs for services done at the
Muhammadan court of Delhi, and religion changed out of grati-
tude to benefactors, are said, and probably with truth, to have
given rise to the mongrel Musalman tribe of Mairats ; and, till
very recently, their consorting, eating and intermarrying with
the Mairs sufficiently proved their common origin and descent.

In the lapse of time, this original Mair and Mairat stock
received large accessions from without. Fugitives and outlaws of
all kinds from the surrounding states of Rajisthan found shelter
and a refuge among the hill fastnesses of Mairwara, and by de-
grees became incorporated with its independent and freeboot-
ing population. Nor can it be doubted that many of these were
pure Rajputs by blood and orthodox Hindus by religion. As
little can it be doubted that, as they became absorbed among
the Mairs, they conformed to the cow-killing and other unortho-
dox habits by which the wild tribes were distinguished.

Such being the origin of the race, it is obvious that they
are not to be regarded as an original hill tribe, like the Bhils and
Minas, who by descent and religion lie wholly outside the pale of
Hinduism ; but as lapsed Hindus, who, by association and inter-
marriage with outcasts, have identified themselves with their
position and habits. We will see afterwards the influence which
this fact has exercised and is exercising on their efforts to return
within the pale of Hinduism. How great their lapse had been
is evidenced by their close association and intermarriage with the
Mairats, who by the adoption of the religion of Islam had finally
severed all connection with Hinduism. Still more clearly is it
proved by their freely eating the flesh of the sacred cow, and by

Social (oul RcUiiiuus ilfoiv';/;^';//^ amontj ihr }[a!rs. [July,

their yeai'ly sacrifice of young buffalo bulls to their pati'oii god-
dess, Piplaj. The annual festival or inela at which these sacri-
fices were presented used to be cherished as the grand religious in-
stitution of the country, to which gathered the entire population,
female as well as male. Within the narrow court of the tem-
ple dedicated to the goddess, scores of young buffaloes, intro-
duced in succession, were literally hacked to pieces by a dozen
Mairs, half naked and armed with knives and swoi'ds ; while thou-
sands of spectatoi's, lining the surrounding heights, gloated on the
agonies and frantic charges of the maddened and miserable ani-
mals, whose flesh was afterwards divided among them as common
spoil. From these and similar practices abhorrent to the ortho-
dux Hindu, the Mairs had come to be regarded as no better or
higher than the other outcasts of the hills, and had won for
themselves the opprobrious epithet of dlted, or carrion-eater.

Such was the social and religious position of the Mairs prior
to their subjection to British rule, to the influences resulting from
which, as we shall now proceed to show, and not to any Brah-
manical propagandism, the changes going on among them are
mainly due.

As an effective means of civilizing the Mairs and curbing
their freebooting spirit, the able English ofiicers sent to ad-
minister the affairs of the country raised from among them
a local corps. In this regiment it was deemed advisable to
enlist a fair proportion of j^urhis from the North- West Provinces,
whose soldierly qualities were known ; that, by their example,
the Mairs might be trained to become good soldiers, and any
tendency towards turbulence be held in check. These purhis,
who were high-caste Hindus, whfle despising the outcast Mail's,
became to them models not only of soldierly discipline and de-
portment, but of religious faith and practice. The young Mair,
who, had he remained in his native village, would never have
cherished an aspiration beyond the easy creed and habits of his
fathers, learned among the jjurhis of the regiment the bitter
truth of his social and religious inferiority, and began to aspire,
by the practice of like habits, to raise himself to the same high
level. These views, aspirations and habits, caught and circu-
lated from the purbis, the young soldiers carried with them to
their native villages among the hills, and, with all the superiority
which as soldiers and men of the world they had acquired over
the unsophisticated rustics, gradually infused and implanted the
new habits and ideas among the whole Magra community.

The rapid progress which under British rule the Mairs were
simultaneously making in material prosperity greatly helped to
establish and strengthen the movement. The men who, as free-
booters, had formerly picked up a precarious subsistence, were
now farmers in easy, if not prosperous circumstances. The desire

187s •] Si>ci(il (Hid l?cliiiiiiii.-^ ^[orcinoiil^ (lynnaij the

of social elevation naturally kept pace with material prosperity; an<l
the thriving farmer lent a ready ear to his soldier Hon or brotlu-r's
aspirations after a higher status, and gladly abetted his attempts to
reform their habits, and cnnFonu them to that Ilinduismfrom whicli
they had liipsed. Till after the mutiny of 1857, however, no general
movement seems to have been made in the directicm towards which
their wishes tended. Prior to that event Hindus and JVIuliam-
madans alike kept aloof from them, and snubbed the pretcnsioTis
of both Mairs and Mairdts to caste privileges and equality. To
this fact we probably owe it that in those days of defection and
disaster we were able to maintain our position in Ajmcrc, the key
of Rajputana, and effectually to keep in check any I'ebellious
proclivities among the surrounding Rajput states. The green
flag was raised in the Bcawr cantonment by the Musalmau
rowdies of the town, in the hope that the Mairat sepoys of the
regiment would join them. But these said " Nay ! You have
" stood aloof from us and derided our claims to be your co-
" religionists. Now we will have nothing to say to you, but prove
" loyal to our English rulers, who are like parents to us.'''' The
2JUrhts in the regiment plied the Mairs with inducements to mutiny
and join them in an advance on Delhi ; but in vain. It was too late
now to speak them fair, when they wanted to make use of them.
Years of contempt and isolation had alienated all their sympathies.
And so the Mairs and Mairats stood loyally firm, and saved onr
tottering power from what must have been a great and crowning
disaster in Rajputana.

But since the mutiny the Musalmans, at least, with eyes
opened to the folly of their former policy, have been pursuing
other and very different tactics. The Mairats are flattered, patted
on the back, and told that if they would only give up associating,
eating and intermarrying with the Mairs, they would be recog-
nized as perfect Muhammadans, and admitted to all the rights and
privileges of children of Islam.

The effect of this policy has been greatly to accelerate the
movement towards winning for themselves a higher social and
religious status, which, as we have seen, had already arisen
among the Mairs and Mairats. The latter are gradually becoming
isolated from the former, and breaking off all those bonds of
brotherhood which used to unite them as branches of one great
family. Some of their clans have already ceased to eat, associate
or intermarry with the Mairs, and the rest are rapidly conforming
to their example. Scouting the name of Mairat, they now uni-
versally claim to be Musalmans, and are eager to conform to all
the rites and observances of Islamism, which, on its side, shows
no slackness in manifesting its proselytizing character, and re-
ceiving the new-made converts into its bosom.

This movement of the Mairats, far from checking, has given

Social (iiiJ Ihliijious ifore))ie)it!i amonrj the. Mairs. [Jiilv,

a now impulse to the wukiug social ambitions of the Maivs. If
conformity to the strict observances of Islam is sutticient to
raise their Mairat brothers to a position of orthodox respectability,
why slunild not they, by a like conformity to Hinduism, wipe off
the reproach of being dliedx, and win for themselves considera-
tion and respect among the ranks of Hindu orthodoxy ? Previous
to the famine of 1 868, a compact was entered into by the head-
men of the Mair community, binding themselves and their clans
to abstain from cows' flesh. Bnt the pangs of hunger proved
stronger than caste restrictions. The Mairs, pressed by starva-
tion, saved their lives at the expense of their orthodoxy, lapsed
into cow-eating, and, reviving the cattle-lifting raids of old ma-
rauding times, spi'ead consternation and mourning over empty
stalls in many a border village.

As, however, the effects of the famine passed away and pros-
perity returned, the desire of rising in the social scale revived
with new force and activity. A new compact has been framed,
by which the whole Mair community bind themselves not only to
abstain from cows' flesh, but to hold aloof from the annual )nda
at Piplaj, whose atrocious buffalo-sacrifices used, in old times,
to be their pride and delight. For several successive years they
have rigidly adhered to the terms of this compact. The whole-
sale butchery and all participation in its spoils have alike been
renounced by the Mairs, and left to the Balais and other low castes
beyond their pale. Even the hhoprts, or officiating priests, to
whose share the heads of the slaughtered animals used to fall,
have been obliged, on pain of exclusion from the community, to
forego their cherished spoil.

Nor is this movement exclusively confined to the Mairs and
Mairats. Even the BhUs, found in considerable numbers in the
bill country lying to the south of the Magra^ have initiated a
movement of the same kind, and, by abstaining from cows' flesh
and conforming to caste observances, are trying to wipe away
their reproach, and raise themselves in the social scale.

In the face of such facts, therefore, it cannot be doubted
that a very important and interesting process of religious, or
rather caste assimilation is going on among these hill tribes of
Rajputana. That, in the case of the Mairats, it has assumed the
form of more or less active proselytism, which will erelong bring
them within the pale of Islam, and merge them among the ortho-
dox professors of that faith, there can be as little doubt. We
expect this result to happen, because it is in harmony with all
the tenets, traditions and practices of Islam. But when the
question comes to be, Will the Mairs in like manner become
merged in Hinduism ? will the movement ever pass from assim-
ilation to absorption ? will they ever receive recognition from
orthodox Hindus, not to speak of high-caste Brahmans? the answer

'875-] Social <uitl lliili'ijiuiis Mut'cinciilt^ amonij the M((,irs.

becomes much more difficult and besot with (h)ubt. It must be;
borne in mind that till now the movement junorig the Mairs has
been entirely onesided and confined to themselves, — that, so far
as we have been able to discover, not only have no proselytizinfr
efforts been put forth airionj^ them by Bralimans or orthodox
Hindus, but not the least encouragement even has been held out
to them from that quarter. Abscn-ption into Ifinduism would
soem, therefore, even in the case of tribes which have lapsed from
that religion, to be, if not impossible, at least, very difficult of
attainment : and the Mairs are likely to find that after having
done all that is possible for them — after having renounced their
beef-eating propensities, foregone their cherished sacrifices to
Pipldj, exchanged the worship of local and disreputable deities for
more orthodox members of the pantheon, and in other respects
conformed as closely as possible to Hindu caste and ritual, — they
are as far as ever from receiving Bralimanical recognition, or
taking rank as true Hindus.

Lest our own views and experiences should have proved
warped and misleading on these points, we have consulted several
of the people themselves, and especially one who, himself a Mair
of good family and position, has for several years been a faithful
Christian evangelist, but whose constant itineracies among his
Mair brethi*en and intercourse with them enable him to speak
with a great amount of certainty concei'ning their position and
hopes. His views of the causes of the movement we found to be
almost identical with our own : and when asked the question,
" Have the Brahmans or Hindus had anything to do with the
" origin or encouragement of the movement V his reply was, " Not
" in the least. They have had nothing to do with it." To our
next question, " Are the Brahmans and orthodox Hindus ever
" likely to recognize the Mairs as Hindus ?" he shrugged his
shoulders and smiling said, " Perhaps a hundred years hence."
Nor are we disposed to think that our native friend in the least
exaggerates the difficulty and slow progress of this process of
religious absorption. The contact of two bodies must be slowly
brought about when, while one unmistakably gravitates to the
other, that other is either coldly indifferent or positively repellent.
Some social convulsion — another mutiny, or the sudden uprising of
patriotic feeling — may, of course, at any moment, overcome Hindu
vis i».t'?'^tVe and hasten the process to a consummation. Otherwise,
the Mairs are doomed, we fear, to drag out an isolated existence,
unblessed by beef and the society of their brother Mairats, unless,
as our hopes suggest, they may find the social elevation for which
they crave, and many other higher cravings and aspirations grati-
fied by adopting en masse the religion of their rulers — that religion
which consists not in " meats and drinks and diverse washings,"
but in " righteousness and peace and joy in the Holy Ghost."

So Sorliil (Dhl lu-!ii/ti)ii--< Moi'cinenfs aiiwiifj the Mairfs. [Jul}',

But our sketch of the religious condition of the Mairs would
be sadly imperfect wore we to stop short here. He who has studied
only the daily ebb and flow of the tides, and the obvious wave-
rij^ple which follows the play of the winds on the surface of ocean,
and knows of no mov^ements beyond, is not more ignorant of the
great currents lyliit-'h sway the waters of the sea, th;i,n is he of
the great under-currents of religious movement among the Mairs
who knows nothing beyond this surface-drifting towards Hin-
duism. Like almost all outcast and isolated tribes, the Mairs
have fallen almost entirely into the hands of those different sects
of wandering ascetics, who, in every variety of dress and guise, as
sturdy beggars overrun the country. If yon ask a Mair, How
many religious sects, or jj(f)?i//.s, are to be found in the Magra ?
should his reticence allow him to reply a-t all, he will tell you
that there are twelve and a half fantJiH, neither more nor less — •
the twelve ranging from the somewhat decent Kah'ir pantlns to
the obscene Bisltwasis : the \\nli-panth expressing with grim
humor the existence of a sect of eunuchs, members of which,
recognizable by their appearance of tall and masculine women,
are met with all over the country. But while so many sects are
actually found, there are three which in numbers and influence
predominate, and which are found if not entirely confined to,
at least, almost exclusively occupying certain well-defined dis-
tricts of the country. In the north and eastern parts of the Ma-
gra the Bishmtls'is are chiefly found ; in the central parts the
KMiViija pa.ntlus ; and in the more sonthern districts, beyond
Todgarh, the Kanihi panthu, or, as they are styled by the people
themselves, Slav manj panthl.t.

The rites observed by all these paiitlis are kept secret under
the most awful sanctions, and are celebrated at midnight orgies
from which all but the initiated are most jealously excluded. Each
sect has its peculiar watchwords and passes, its mantras, charms
and incantations, to divulge which is regarded as a sin of the deep-
est dye, to be followed by the most dreadful bodily and spiritual
punishments. They are thus secret societies which, besides-
the charms of mystery and social festivity — powerful allurements
to a large class of minds, as is witnessed by the growing popularity
of freemasonry in Europe — add the baser but no less powerful at-
tractions of all manner of moral abomination perpetrated in the
name of religion. When the vilest passions that degrade human-
ity can thus be gratified under the mask of religious observance,
it is not to be wondered at that many men of higher caste and
social position are said to have become members of these secret
societies. In this, too, lies an additional attraction to the Mair —
that, all caste and social distinctions for the time forgotten, he
can meet at these orgies on the same platform with high-caste
Hindus, and eat, it may be, out of the same dish with a twice-

iSyS-] Socltil and Rolujiom Movements among the Mairs.

l)orn Braliman. This abrogation of casto, indood, ia confined to
the timo and placo of these orgies. In the outside world tho
boon companions of tho night before are back in their old positions
of doapisiul Miiiv and revered Brahman, and pass each other with
as little token of recognition as if they had never met.

Knowing their signs and passes, wo have, now and again,
cherished tho hope of finding an entrance to their meetings and
becoming a witness of their rites. Onco -and again, through a
family which belonged to the panth, bnt one of whoso members
had embraced Christianity, we received intimation of the timo
and place of their meetings. But on every occasion, whatever
caution we observed in approaching their orgies, we invariably
found that the birds had taken fright and flown.

Of sects whose proceedings are conducted with such secrecy, it
is difficult to know much with positive certainty in regard to their
growth or decadence. There are certain external signs, indeed,
which would seem to indicate that their present condition is one of
decadence. In tho immediate neighborhood of our mission stations,
at least, certain tilaks (spots or lines painted on the face) and dis-
tinctive marks which the initiated used to assume are more rarely
met with ; and we have heard it urged that idolatrous practices seem
to be losing their hold on the people; and that the hlwpas, or in-
digenous priests and devil-dancers, are neither feared nor con-
sulted as they used to be, while their pretensions are often openly
derided. But still we are convinced that these signs of the waning
influence of the priests are much more apparent than real. Tho
piirtial disappearance of the tilaJcs and certain other marks of tho
initiated is due chiefly, wo believe, to their having discovered
that these had become well known to the missionaries, and led to
their easy identification. The second sign, urged by some, that
openly idolatrous practices are losing their hold on the people,
is no proof of the waning influence of the priests, while it may
show the reverse, because in almost all the panihs they are
taught, while paying outward respect to the gods of their fathers,
to esteem them as less than nothing, and to transfer all the
allegiance formerly rendered to them to their astiato spiritual
guides. Of this decadence of open idolatry some part is also
doubtless due to the teachings of Christian missionaries, to whom
the third sign of decadence supposed to bo found, in the declining
influence of the hliopas and devil -dancers, is entirely to be credit-
ed. The claims of these pretenders to divine or diabolic afflatus
and inspiration have been so often signally esposcd and held
up to derision, that it would be singular indeed did the people
still cherish towards them the old reverence, faith and fear.
But the wonder rather is, that, knowing the whole thing to
be imposture and delusion, the people should still flock to wit-
ness these orgies, and, as we have oftener than once seen,

82 Social and Udujioiis Movements among the Mairs. [July,

shouUl carry them out to the end with undiminished gusto,
after the hhopd's pretensions had been so exposed as to make
him the laughing-stock of all around. And yet even in this
respect we find human nature to be the same all the world over.
The (johcmoiiches of the Magra, who are attracted by the hJwpd's
weird antics, only prove their relationship to their cousins in
London, or New York, who swarm round spiritual mediums, and
open-mouthed sit out long spiritual seances. The love of the mys-
terious and supeniatural is deep-seated in human nature, is not to
be repressed, and will seek for gratification in one way or another.
When, as in the case of the Mairs, it becomes associated with
festive gathering, the partaking of such unwonted dainties as tho
roasted fiesh of tho immolated goat, and with midnight music,
Bong and chant, it is no wonder that the rude people are attracted
and enjoy their sport, even when they laugh within themselves
at tho patent imposture and humbug of the officiating priests.
The conviction has long been borne in upon us that the Chris-
tian missionary would do well to take a leaf out of the hhoyd's book
—not, indeed, in the way of copying his imposture, but encour-
aging the native Christians to cultivate habits of joyous sociality,
of frequently meeting together for the practice of a purer music
and more consecrated mirth, and of instituting social soirees whoso
attractions, while legitimate, shall be powerful as those which
now lead the people away from purity and truth. We would thus
help to redeem our religion from a charge for which there is at
present often too much gi'ound — that it is a gloomy thing, re-
pressing all the purer instincts that crave social enjoyment ; and it
might be hoped that, in time, even the Mairs might come to prefer
a Christian soiree to a night with the devil-dancing hhopa.

Meantime, we cannot shut our eyes to the fact that there
seems to be no real decadence in the influence wielded by the
priests over the mass of the Mairs. It exists and floui'ishcs, spite
of the growing light which is being let slowly in upon them from
Christian schools, books and teaching. What is even more re-
markable, it runs as a powerful under-current across the course
of that upper tide by which the Mairs are being drifted towards
a higher social station, and conformity to a strict and orthodox
Hinduism. The former current, as we have tried to show, is
much deeper and stronger than the latter. For it has its roots
in the spiritual necessities of the people — in the felt want of
solving the old pressing problem, " How should man be just
" with God V The latter movement, as we have seen, lies more on
the surface, and goes no deeper than the desire of rising in the
world, of wiping off the old reproach, and winning a position of
honor and respectability. Were that position won too narrow ; and
were the Brahmaus, as they are little likely to do, to recognize
the claims of Mairs to rank as members of the great Hindu com-

187s •] f^ocial and licliginus Movements among Die Mairti.

munity, still the deeper and more pressing craving of their natures
would remain. It would remain unsatisfied, no less by tho cliaff
of Brahmaiiical ceremonies than by tho vile husks of the hhopds'
obscenities — remain to find, at last, its full satisfaction only in
that grandest exhibition of Divine love and mercy which tho
Gospel of salvation brings.

W. S.

Note.

Since writing tho above, we liavo had onr attention drawn to
an articlo which nppoavcd in the Ifevicw for last Octobei", entitled
" Propagative Relit^ious," and which had formorly escaped our notice.
We are glad to find that our views, quite independently formed, so
entirely coincide with those of the writer of that able article. It is
satisfactory to find the conclusions to which he has been led chiefly, if
not solely, by his knowledge of what Hinduism and Brahmanism
really are, confirmed by the social and religious movements actually
going on among the hill tribes of llajisthan. We feel deeply, with that
writer, the solemn responsibility which rests on all Christians, of pre-
senting the true " bread of life" to these restless, hungry souls, as that
wliicli cau alone satisfy their cravings. And while, in the interests of
ti'uth, we have shown in the above a"ticle how little the Mairs are
yet disposed to accept the offered boon, and how prone they still are to
feed on husks, we would not have it supposed that we bate one jot
of hope regarding their ultimate conversion to Christianity, or regard
these stirrings and heavings as aught else than the beginning of those
overturnings which are to herald the advent among them of His kingdom
whoso right it is to reign.

The Rise, Progress and Prospects

[July,

Art. VIIL— the RISE, PROGRESS AND PROSPECTS
OF THE BRAHMA SA^IAJ.

By Rev. C, N. B.vneejea, B.A., Allahaiud.

RAJA Ram Mohan Rai, the celebrated Hindu reformer, es-
tablislied in 1816 a society in Calcutta for the purpose
of spiritual improvement. Its exercises consisted in the recita-
tion of texts from the Vedas, chanting of Vedic hymns, and the
discussion of religious doctrines. Very few, about half a dozen
pei'sons only, rallied round the Raja, of whom Pandit Ram
Chandra Bidyabagis was the most distinguished. For a short
time the meeting proved a success, but with the departure of its
great originator and leader to England the zeal of the members
abated, and the Samaj began to fade away, its necessary ex-
penses being defrayed by the late millionaire, Babu Dwarkanath
Tagore, and its ministerial functions discharged by the above-
named Pandit. The orthodox community, headed by the late Raja
Shri Radhakant De, was violently opposed to this " Pirali
"movement," as they contemptuously called it. It is said that, to
conciliate the Hindus, " the Vedas were chanted at first behind a
" screen, accompanied with the sound of the sacred conch-shell,
" and the holy volume was reverentially opened in the sanctuifb
" sanctorum of the Samaj.'' By and bye, a building was pur-
chased and fitted out at Jorasiinka, Calcutta, where the Brahmas
continue to meet for worship every Wednesday evening. Such
was the origin of the Brahma Samaj.

Babu Debendranath Tagore, a son of the late Babu Dwarka-
nath Tagore, embraced the creed of the Samaj in 1842, and
infused fresh vigor into it. He had previously formed another
society for religious inquiry, called the Taitwa Bodhini Shoha,
which took up the cause of the Brahma Samaj. Debendra
Babu established an Anglo-vernacular school in Calcutta, and
thence removed it to Bansheria, with the avowed object of
teaching the TJpanisliads, or philosophical disquisitions founded
on the Vedas. The school was given up, in 1846, for want of
patronage, and the land and building were sold to the Free
Church of Scotland Mission in Calcutta. Debendra Babu also
started a monthly periodical styled the Tattiva Bodhini Patrika,
which gave a tone to the Bengali language, especially under the
able editorship of Babu Okhoy Kumar Dutt. The Patrika exists
to this day as the accredited organ of the Shoba. He sent like-
wise fom* pandits to Benares in order critically to study the Vedas.
The Tattwa Bodhini Shoba was abolished in 1859, and its organ
taken up by the Brahma Samaj.

'875-]

of flu: lirnhmd Stunaj.

From a tabic drawn np by Dr. Mullens, it appears that tho
Saindj had an income of Ra. 1538 in 1841, of Rs. 6727 in 1847,
and of Rs. 3155 in 1851. Since then tlie lirahmas have ceased
to publish tho annual balance-sheet, perhaps owing to tho severe
criticisms of tho able statistician. For tho same reason, tlio
lii'ahmas generally refuse to supply any information regarding
tho Sam^^j .to Christians. As it is, wo have managed, with very
great tlifficulty, to obtain a few items. They appear to liave had
105 members in 1841, 573 in 1847, and 488 in 185 i. According
to tho last census, the number of Brahmas at present is only 90.
But this is an unaccountable error.

Their publications, considering the limited means and time at
their command, are very considerable. They havo translated
several Upanishads, portions of the Puranas, and Sanhitas of the
Vedas ; written many sermons and discourses, both expository
and vindicatory ; and composed two beautiful volumes of hymns,
admired both for language and tune. Raja Ram Mohan Rai him-
self did much in this respect.

The Brahma creed of the first epoch was rather clumsy.
They believed in the inspiration of the Vedas, in the existence of
ono God, in the transmigration of souls, in the final absorption
into the deity, etc., etc.

Time sped on. The pandits returned from Benares. Many from
the ranks of Hinduism enlisted themselves members of the Samaj.
Debendra Babu became very favorably known, and the Samaj in
consequence grew in attractiveness. An important question now
claimed their attention. Mr. Colebrooke and the Christian mission-
aries had often told the Brahmas tha.t the Vedas were essentially
pantheistic in their tendency. But the Brahmas did not seem to
attach much importance to the statement at first. The return of
the pandits from Benares, however, enabled them to settle this
vexed question once for all — for they also bore testimony to the
pantheistic character of the Vedas. Babu Debendranath Tagore,
who had now become, both by character and social position, the
acknowledged head of the Samaj, became convinced of the falsity
of the Vedas, and honestly avowed his convictions. Thus the
Vedas were repudiated, and with them the doctruies of the transmi-
gration of souls and their final absorption into the deity. This
period in the history of the Brahma Samaj may be called the
^' Age of Reason," as the first was the Age of the Vedas."

It was about this time (that is in 1843) that the following
covenant and formulce of worship were adopted : —

0)51. To-day, being the day of the month in the year of Sakatda —

I hei'ewith embrace the Brahmaic faith.

1st Vow.

I will worship, through love of him and the performance of the works
he loveth, God the creatoi-, the preserver and tho destroyer, the giver of

Tho Rise, Progress and rrospcda

pnlvation, tho omnisriont, tho omniprcsout, tho bUasful, tho good, tho
i'orinless, tho ouo ouly without a second. '

2nd Vow.

I Tcill worship no created object as the creator.

3rd Voio.

Except tho day of sickness aTid of tribulation, every day, tho mind boin"'
undisturbed, I will engage it, with love and veiteraLiou, iu God. °

ith Vow.

I will exert myself to perform rigliteoua deeds.

Bth Vow.

I will bo careful to restrain myself from vicious deeds.

6</i Vow.

If through the influence of passion I commit any vice, then, wishing
redemption from it, I will mako myself cautious nob to do it again,

1th Vow.

Every year, and on the occasion of every happy domestic event of
mine, I will bestow gifts upou the Brahma Saraaj.

Grant me, oh God, power to observe the duties of this great faith !

FornmlcB of Worship.
Om. One only without a second.

Oni. Repeated reverence to Him, the Being Divine, who is in fire, who
is in water, who is iti plants and trees, and who pervadeth all tho world.

II.

Oni. God is true, wise av.d infinite. Ho is the blissful, tho immortal,
the manifest, all good, all peace and without a second.

III.

Om. God is omnipotent, pure, bodiless, exempt from all disease,
nerveless, immaculate, impervious to unholinoss, all-seeing, mind-regulating,
above all and self-existent. He it is that over dispenseth their respective
requisites to his creatures. By him had been created life, wind, all the
senses, sky, air, light, water, and the all-containing earth. It is through
awe of him the sun shinctb, it is through awo of him clouds, winds and
death are in motion.

IV.

Om. Salutation be to thee, who art tho Being truo and tho Cause of
the world ! Salutation be to thee, the all-intelligent and the support of all
worlds ! Salutation be to thee who art without a second and the bestower of
salvation ! Salutation bo to the supreme, the all-pervading and the ever-
lasting 1 Thou only art the protector. Thou only art the adorable. Thou
only art the supporter of the world, and the manifest. Thou only art the
creator, the preserver and the destroyer of the universe. Thou only art ex-
cellent, the unmoving of purpose — immutable. Thou art ho whom fearful
objects fear, whom dreadful objects dread, the asylum of beings and tho
purifier of purifiers. Thou alone art the governor of all exalted dignities
in the earth, tho most excellent of excellent objects and the preserver of
preservers. Wo contemplate thee, we adore thee, we salute thee, who
witnessest the world. We take refuge in thee, who art tho truo, the one,
the dwelling-place of all, tho undcpending, tho governor and the ship of
tho ocean of tho world.

oj tho Brahma Samdj.

Load mo fnrfli, 0I1 CJixl from unri'^htnousnoss into ri^'litconsnosR ; load
mo forth I'rotn diirknoss into lilb ; load ino t'ortli iVotn doiitli into iiiiriiort.'dity !
Oil thou, all-iiv,iuifcst, ituiuifust tliyaull' to inu : oil God, protect luccvcr with
thy right faco ! ^

Oh God, romoviiifj all my transgression committed through infatnatioii,
and saving ino froin tem|)t;i( ion, m ike ?no day by day regardful to obey
thy laws, and zealous to conteni])lato with lovo and venerai.ioii thy endless
glory and thy all-good, all-pure and all-blissful nature, that i may bo
enabled to attain felicity pei'fect and everlasting !

VII.

God is the creator, the preserver and tlic destroyer, present in oartli,
8l?y and heaven ; we contem[)latc the adorable power and glory of tho Diviuo
Being who brought forth the world and sendoth ua thoughts.

VIII.

Om. Ho tho ono and formless, knowing tho necessities of his creatures,
disponseth, through power manifold, many an object of desire to them. IIo
it is that [icrvadeth the world from the beginning to the end. Lot him
engage us in salutary thoughts.

Oin. One only without a second.

Those who signed tho covenant were called 'covenanted'
Brahmas, and the others ' uncovenanted' ; corresponding to the
Christian terms ' members' and ' adherents' of a church.

In October, 1850, a book containing a complete exposition
of the principles of the Brahma Samaj, called the Brahma Vharma,
was published and extensively circulated.

The most conspicuous member of the Samaj of this period,
next to the Fradhnn Achurji/a, was Babu Raj Narayan Bose, a
good English and Bengali scholar, wlio for nearly twenty-five years
has done much by his writings ami speeches for the Brahma cause.
It was this gentleman that delivered a most remarkable lecture on
Hinduism about two years ago.

By and bye, certain Brahmaic ceremonies were introduced,
according to stated foiTus, which differed from the corresponding
Hindu ceremonies in being divested of superstition. These are
observed on the occasions of birth, marriage, death, etc. Babu
Debendranath Tagore was the fii-st who celebrated a marriage in
his family according to the reformed formula. Since then a few
such cases have occurred in other Brahma families, without much
opposition from the orthodox parties.

During the years 1847 — 1858 several branch Samajes were
established at Bliawanipur, Midnapur, Krishuagar, Chinsura,
Bard wan, Dacca, Tipperah, Mymensing and other places. We have
called them ' branch Samajes' advisedly, for the Brahmas, where-
ever they may be, consider the Jorasanka Samaj their head-
quarters, the anniversary of which is celebrated on the i ith day of
Magh of each Hindu year with great eclat. Hundreds of Brah-

Tliu Rise, Progress and Prospects

[July,

mns — several with tlioir wives — asscrablo in the Samdj building,
and at Dcboudva Babu's family rosidonce, for two consecutive
days, and amid much worshipping, feasting, singing and bestowing
of gifts, these days seem to glide away in joy and hilarity. The
progressive Bralimas, wlio also join in these festivities, usually have
a procession ou the occasion, somewhat like that of the Free-
masons.

The Brahma mode of worship is voiy simple ; it is chiefly an
imitation of the Christian Sabbath service. They begin v/ith
chanting some Vedic hymns in Sanscrit, then comes the reading
of select passages from the liturgy, as they call it. That over,
they pray ; after prayer, a speech or a sermon is either read or
delivered extemporaneously. Tlien they sing two or three hymns,
and close with the benediction, " Om, peace, peace, peace, Hari !
" Om."

The third epoch in the history of the Brahma Samaj com-
menced with the conversion, so called, of a remarkable young man,
whose intelligence, zeal and eloquence soon secured for him a pro-
minent position among the Brahmas. This young man had, prior
to embracing the Brahma faith, established a society in his own
house for religious discussion, where he used to deliver extem-
pore addresses in English. Babu Keshab Chandra Sen (for
he is the gentleman to whom we refer) introduced the lecture
system among the Brahmas ; in which Debendra Babu took part
in Bengali, and he in English. The latter, being well read in
Western philosophy, advocated the cause of intuition with great
power and eloquence. The writings of Francis Newman and of
the late Theodore Parker have done much for intuition or inter~
tuitioii in Calcutta. For a time Keshab Babu's success was re-
markable— for every Brahma talked of intuition. But they soon
gave it up.

It was about this time that he directed the attention of the
Samaj to various internal reforms which had, from time to time,
been suggested by its best members. It is said that the first
Brahma marriage, to which reference has been already made, was
held at his suggestion ; and it was he who first had the courage to
bring his wife to dine at Debendra Babu's on the occasion of an
anniversary meeting of the Samaj. This was doubtless a step in
the right direction, and the Brahmas made a great deal of this
casteless feast. (Debendra Babu, according to Hindus, is a de-
scendant of peiwerted Brahmans or PiraVis.)

Babu Keshab Chandra Sen has not only been busy in Calcutta;
he has also done much for the Brahma cause by his travels. He
has, from time to time, visited the large cities of theNorth-Western
Provinces, Madras and Bombay, not neglecting the principal local
Samaj cs of Bengal proper, and has everywhere, by his energy,
good sense and eloquence, stirred up the faith and zeal of the

i87S.]

of the Jiriflima S(i)niij.

people. He lias recently visited Europe also. Would that we had
many like him in the native Christian community ! May the
Lord convert him to Christianity !

About six years a<i^o Kesliab Jiabn advocated further reform,
and earnestly called u[)on the Brahmas to act up to their con-
victions, openly and fearlessly repudiating caste, throvvinc^ off
the sacred thread, crying down idolatry instead of clandestinely
patronizing it, and encouraging widows' marriage and inter-
marriage among the Brahmans. A hot discussion followed, as
might have been expected. Babu Debendrauath Tagore thought
the time had not arrived for at once taking the bold step
recommended. A large majority sided with him, and so the con-
servatives outvoted the progressives. The result was a schism
in the Bralimist body, and Keshab Babu, with his party, separated
from the Jorasanka Samaj. The progressive Brahmas now hold
their meetings at Collootollah. They are forming a library and
a fund of their own. Their place of business is technically called
the ' Mission house.' One Babu Pratap Chandi'a Mozumdar is the
treasurer and secretary, and Keshab Babu their great Aclidrjya
or bishop.

The Brahmas have two English organs — besides the vernacu-
lar Tattiva Bodlhini Patrika and Dharma Tattwa — the Indian
Mirror and the National Paper. The former represents the pro-
gressive party, and is by far the more influential of the two.

The progressive Brahmas held a grand meeting lately for
the purpose of sending in a memorial to the British Grovernment
for legalizing Brahma marriages — which are, of course, very
different from the corresponding orthodox Hindu ceremonies.
Several such cases having taken place, the Brahmas ought not to
labor under a grave social disadvantage. The Legislature has,
we are glad to find, granted the prayer of the memorialists, not-
withstanding the violent opposition of the conservative Brahmas
and the orthodox party.

Our readers may be curious to learn what their present faith
is, — what their numerical strength, — what their income, — how
they behave at home and abroad, — and in what light they are
viewed by the orthodox parties. To each of these five questions
we now proceed to give a brief reply.

WJiat is their present faith ?

The Brahmas believe in the existence and moral government
of one true and merciful Grod ; in the fatherhood of God and
brotherhood of men ; in sin and its punishment ; in a future state.
They do not believe in idolatry, in caste, or transmigration of souls,
or in redemption. Indeed they say that sin must be adequately
punished, although it is proper to repent and pray to God, and do
the deeds pleasing in his sight. They do not believe, however, in

The Bise, Progress and Prospects

[July,

eternal pnnishmoiit. Accordiiig to tlicm, all punishment is reform-
atory, not retributive, and all souls will be ultimately in heaven.
They do not believe in a revelation of God's will, but appear to
rely on intuition supplemented by reason and education. They aro
something like the Neo-Platonists of ancient days, or the Eclectics
of more modern times.

The diiiereuce between the two branches of the Samaj seems
to consist not so much in doctrine as in practice — not so much
in the articles of faith as in the attitude towards Hinduism and
Christianity. But it should not be ignored that the Adi Samaj
has still a latent desire for the Vedas, and seems to place greater
reliance upon good works. At one time they showed a very great
regard for Christ and the Bible, so much so that Keshab Babu
admitted in London that " England's greatest gift to India was
" the Bible," and the Brahmas of Monghyr spent a whole day,
at Christmas time, in singing praises to Christ.

It is not therefore surprising that Keshab Babu should have
lectured " on Jesus Christ : Europe and Asia," as he did, or that
people should have even thought him to be " not far from the
" kiu<?dom of God." AYe once attended a Brahma service in Cal-
cutta, and we can confidently assert that it would have been consid-
ered quite a Christian Sabbath service with the addition of the
phrase " for Christ's sake" to the beautiful prayer offered up.
The sermon was preached from St. John's first Epistle! But
the Brahmas are not Christians, and do not believe in the divinity
of Christ and in his finished atonement for sin, though, strangely
enough, they call him their Saviour.

Their numerical strength.

The Brahmas have about fifty Samajes in Bengal proper,
fifteen in the North-West, one at Madras, one at Bombay, two or
three elsewhere — total, perhaps about sixty or seventy.

Babu Debendranath Tagore is their Pradhan Achnrjya (Arch-
bishop), Babu Keshab Chandra Sen Achdrjya (Bishop), Babu
Ananda Chandra Bedanta Bagis, Bacharam Chattarji and several
others upachdrjyas (priests), Ijesides Babus Raj Narayan Bose and
Pratap Chandra Mozumdar (secretaries).

Taking twenty to each Samaj, on an average, they have
about 1400 covenanted Brahmas, besides hundreds of nomin^
adherents.

Their income.

The income of the Samaj, like its numerical strength, is not
exactly known. They do not publish an annual balance-sheet.
But it cannot be less than Rs. 50,000 annually, taking subscrip-
tions, donations, proceeds of the sale of publications, etc., etc.
It ought, however, to be stated that the liberal donations of Babu

iSys.]

of the Brahma Samcij.

Dobondranatli Tagoro make up a considerable portion of tlio in-
come of the Saiuaj. The I^/mrai Asram of the progressives must
bo a costly institution.

Their behavior.

The conservative Brahmas are mostly like the nominal ad-
herents of a Clu-istian congregation. They are one thing in the
Saniuj, and in actual life quite another. We have seen some of
them drag-ging the car of Jagannath, accepting invitations on
auspicious days, putting on the Hindu orthodox mourning at the
death of parents, performing their funeral ceremonies in accord-
ance with the Pauranic formulte, and paying and accepting in
return Brahmanical salutations. In their every-day life they are
hardly distinguishable from their idolatrous neighbors. Better
things are not expected of them, for with very many Brahmism
is an intellectual necessity, not a matter of genuine faith. There
are, of course, some noble exceptions. Conspicuous among them
is the meek Debcndranath, whose integrity, humility, liberality
and hospitality, and devotion are known to all. His eldest son,
now that the old gentleman has practically retired from the
world, is slowly taking' his place.

But the progressive IBrahmas are, as they ought to be, a
better set. They seem to have truer faith in Brahmism, and
show greater moral courage in practising the several reforms
above adverted to. They are a respectable class of men, and ought
to be honored as such. In a higher sense, they are the in-
direct result of missionary labor. Had Christianity never been
preached in India, the progressive, nay even the conservative
Brahmas could not have existed, and characters like Ram Mohan
Rai or Keshab Chandra Sen would have been an impossibility. But
we have not much faith in their perseverance, for they have to meet
strong opposition both from the conservative Brahmas and the
orthodox Hindus. And they must lack an abiding interest in
their heartless, intellectual creed, which after all is calculated
to give them very little real consolation, for they have but an
inadequate notion of sin and its atonement, and no interest in a
personal Redeemer.

What the orthodox Hindus think of them.

The orthodox Hindu sees very little difference between the
Brahma a,nd the Christian. He looks upon both as the enemies
of Hinduism ; though the former is still a member of Hindu so-
ciety and the latter has been discarded. The Brahma, in his esti-
mation, is a secret foe, undermining the strongholds of Hinduism,
though ostensively putting on the jagna pabil and bowing to an
idol ; whereas the Christian is an avowed enemy, and, therefore,
less to be dreaded. Of course the intelligent Hindu knows the

Tlic Rise, Progress and Prospects

[July,

difference between a Bralima and a Christian, but he is seldom
orthodox. The " old folks," as the simple-minded orthodox Hin-
dus are somewhat disrespectfully styled, give us distinctly to
understand that it does not much signify who kills Hinduism —
the Brahma or the Christian — so long as it is killed. And his
poor consolation in this indescribable state of agony is, that the
shastras have predicted the catastrophe.

Now to the -prospects of the Brahma Samdj, and to be brief.
If the past is any guide in prognosticating the future, Brah-
mism has a bright career before it. Within a few years the Brah-
maic tenets havo spread far and wide, and that by the active
exertions of only five men. This fact, gloss it over as we may,
speaks volumes in its favor. English education has helped the
dissemination of J^rahmisni, and so long as its blessings are not
withdrawn, it will continue to favor the same cause.

The moment the Pauranic mind is educated it is sure to
be un-Hinduized. For no educated or even half -educated man can
afford to continue an idolater or to believe in caste, and so he be-
comes a Brahma. Were his education in every case saturated with
Christianity it would be a different thing.

The reaction from grovelling- superstition is atheism, which,
sobered down by the religious instinct in man, naturally settles
itself into monotheism ; and Brahmism is one manifestation of
monotheism.

Hinduism teaches that there are two classes of men, — the
tattwa (jyani or enlightened, and the murha or ignorant. For
the former the rit/an-kando, or worship of one God (call it mono-
theism or mouoism), is provided. But for the latter the ' harma-
kando, or polytheism, is necessary. The educated will, in the
twinkling of an eye, see in karma-kando the deep net woven
by priestcraft. They survey things from an elevated platform,
and are likely to fall in with the gyan-kando. Hence the Hindu
mind tends to Brahmism or something analogous to it.

Very few men in the world are prepared naturally to suffer
persecution. Bat Christianity requires it. Consequently those
who cannot continue polytheists are likely to embrace Brah-
mism, which is a sort of half -way-house between Hinduism and
Christianity.

Christianity humbles human nature. It says to man, " There
"is none that doeth good, no, not one.'" "Without me ye
" can do nothing." " The soul that sinneth, it shall die." But
Brahmism flatters human nature. It, says the Samdj, is not
so bad as Christians suppose. We can repent and reform our-
selves, if we like. There is no such thing as an eternal hell.
Our spiritual career is progressive, and if we are not all right
noro, in another world or stage of existence we shall be so. A
merciful Father cannot bear to punish men, for men are Code's

of the Brahma SamdJ.

children, not subjects. Ho only chastises us with a view to draw
us to refornmtion.

'J'he Cross is still jui offence. And no argument, however
cogent, no course of instruction, liowever judicious, can ever make
a nuui a Christian without God's bhsssing. Conversion is not the
province of intellect, but of grace alone. " Not by power, nor by
"might, but by niy Spirit, saith the Lord." So it is natural to
become a Brahin.a.

(xovernment and private education is uni'cligious lorofessodly,
but iconoclastic in reality. Christian schools, again, are few, and
the university system is acting prejudicially to the great cause of
Christian missions. We pay more attention to preparing boys for
matriculation and degrec-s than to converting them. The conse-
quence is, our credit in the university is rising, while the number
of our converts is almost stationary. A solemn thought this !
And is it not a circumstance in favor of Brahmism ?

But it will be said. Positivism is doing its work. Many have
already embraced the creed of Comte, among whom are some of
the best educated. This will neutralize the influence of Brahmism.
Perhaps it is true to some extent. But the Hindus will not have
long to do with it, since it is essentially atheism, and the Hindu
mind is preeminently religious. It may play with it for a time,
as it did with Spiritualism, but it will surely fall back upon
monotheism.

Another, perhaps, would say. Deism lias never been a religion
of a race or country. A few philosophers and their select dis-
ciples only have followed it. True, but every Hindu is a philos-
opher,— Max Miiller will bear us out. Brahmism is suited to
his philosophical tendencies, and the Brahmas are studiously keep-
ing out the vulgar from their ranks. Besides^ they are trying to
socialize their religion, by instituting rites and ceremonies of their
own, and training up their wives into Brahmism. It is not now
a mere intellectual creed. Then, again, in other countries people
soon turned Christians from idolatry because their way was
comparatively smoother. But here, caste, cruel caste, is the
obstacle. And ivhen this master-building of the arch-enemy will
tumble, it is not easy to divine, thougb it seems to fade away.
The considerations generally adduced to account for the non-
dissemination of Christianity in this the strongest citadel of Satan,
are exactly the reasons why Brahmism has spread so quickly, and
will probably continue to do so, for a long time to come. Then,
again, tlie Brahma tenets admit of considerable latitude.

A third would say. The Brahmas do very little to pi'opagate
their faith. Yes, they do not preach, as we do ; neither have
they many schools of their own, where they can directly teach
Brahmism. But can it not be said with ti'uth that missionaries
and the Government are doing the needful for them ? If Eng-

TJie Brahma Samuj.

[July,

lish education lias any distinct tendency in tHis country, it is this,
that it pretty soon nn-Hinduizes the native mind. That is all the
Brahmas want. We till the ground for them, and in some re-
spects cast the seed also, and they quickly reap the fruits there-
of. Human nature is for them. Besides they have their tracts,
books and other publications, and their lecture system and social
arrangements.

A fourth would say, Christianity must prevail, for God has
said so. Doubtless it will. In common with all believers, we hold
that "nothing is impossible with God." He can give birth to
" a nation in a day.'"'' But who knows wJocn that happy, glorious
day will come ? Were we treating of the ultimatum of tilings, our
line of argument would be necessarily different ; but judging the
case from a human point of view, how can we shut our eyes to
the grand prospects of the Brahma Samaj ?

Let us pray earnestly and preach zealously. It cannot be but
that the God of grace, who alone ruleth the hearts of men, will
remove this formidable barrier to the spread of his own religion.
The gates of hell shall not prevail against the Lord^s anointed.
The uttermost parts of the earth have been given to Christ for a
possession. May the Lord be graciously pleased to hasten the
consummation of his own eternal counsels !

I875-]

Notes and InlcUijmcc.

AuT. IX.— NOTES AND INTELLIGENCE.

I7R0^I the varions mission reports for 1S74 which have been sent
. in to ns, avc liavo endeavored to compile statistics sliowing tlic
increase of the native Church in India daring the last year. The
somevs'hat ini])erfeet result of our attempt is given below. No effort
was made this year to collect these statistics by means of circulars
addressed to the different missions. Tiie success of the attempt made
last year to do this was not very encouraging. We have therefore
used principally the mission reports received, though in a few cases
personal application has been made with the desired result. The
LticJciiow Witness has borrowed the idea from ns, and in its issue of
July 9 gave a partial view of the numerical result of last year's mission
work. In some cases, noted in our appended table, we have used the
figures given in the Witness. We can hardly agree with that paper,
however, in the opinion that the accessions to the Christian Church
during 1874 would, if faithfully reported, amount to 10,000, even
including Burma and Ceylon. Probably 9,000 would be nearer the mark.

The following is our table : —

Indian Home Mission to the San tlials^... ... ... ... 1,650

Gossner's Evangelical Mission, Chota Nagpur ... ... 1,592

S. P. G. Mission, Chota Nagpur^ ... ... ... ... 1,500

Church Mission, South India ... ... ... ... ... 739

London Mission, South India and Travancore... ... ... 273

American Jtethodist Mission, North India^ ... ... ... 250

American Baptist Mission to the Telugus ... ... ... 228

American Madura Mi.ssion ... ... ... ... ... 182

American Baptist Mission, Coconada ... ... ... ... 133

Church Mission, North India ... ... ... ... ... 133

American Mai-athi Mission ... ... ... ... ... 126

American Baptist Mission, Assam ... ... ... ... 98

English Baptist Mission, Orissa ... ... ... ... ... 93

Basel Evangelical Mission, South India ... ... ... 84

Irish Presbyterian Mission, Guzerat ... ... ... ... 75

10 other Missions, less than 75 each ... ... ... ... 259

Total for 25 Missions... 7,415

Coylon (estimate)* ... ... ... ... ... ... 150

American Baptist Mission, Burma ... ... ... ... 977

8,542

The figures given in .July 1874, we believe, understated the real facts
by at least a thousand. In regard to the present statement we may
remark : that these numbers do not in all cases show the accessions
from among the heathen only ; it is impossible to separate the number
of such from the number of children of native Christian parents who

1 These figures we take from the Lucknow Witness.

* The estimate for Ceylon is the same as that given last year ; it is based on
the annual average of baptisms during the years 1860-70. We have no doubt
that it is too small an estimate, but imderstatements are better than overstate,
meuts.

Notes and InfcUtgcncc.

dnriiiu: (lie past year have entered the Church for tlio fifst time as
coimuunicants ; that " different missions have different standards for
" judging of tlie titness of candidates. While some missionaries are
" in the liabit of baptizing any who seem willing to place themselves
" under Christian instruction, others demand evidence of an actual
" change of heart ;" that, on the other hand, some missions arc not re-
presented in our table at all. Errors from these sources will, at least
in part, balance each other.

We regret exceedingly that in a matter upon which we should
like to speak with some degree of authority and accuracy, the necessity
exists for relying so much upon guess-work ; and while it cannot, we
are sure, be charged upon us that, either in the figures given now, or in
those presented last July, Ave are guilty of exaggeration, it would still
be useful to know with a greater degree of certainty exactly what
numerical success is attained year by year. So long, however, as mis-
sionaries do not take interest enough in the matter to answer letters
of inquiry, or even to send their reports to those who are compiling
the annual statistics, accuracy is very obviously out of the question.
It is our hope, however, to do better next year. If blank forms are
circulated, say in the month of January, 1876, to all the mission
stations of India, will the missionaries who receive them kindly take
the trouble to fill out the forms and return them to us ? We know
of no other way in which the numerical progress of mission work can
be ascertained with any approach to accuracy. The experiment is, to say
the least, worth the trial which we hope to be able to give it.

Last year, a comparison of the number of accessions during 1873
with the average annual number of accessions during the two pre-
ceding decades respectively, indicated that the rate at which the
people of India are turning to Christianity is at least doubling every
ten years. This conclusion receives additional support from the statis-
tics for 1S74 above presented. The hope may reasonably be cherished
that, when another complete missionary census is taken, as we trust
will be done in 1880, or 188 1, the average increase in native Christian
communicants during the present decade, will be found to have been at
least double the average for the last decade. We shall confess oai'selves
disappointed if it is not considerably more than that.

It appears from all this, that missions in India are gaining ground,
slowly indeed, yet surely ; aud not only this, — it appears that the
annual average of accessions is increasing year by year, or in other
-words that the rate at which missions in India are progressing is
doubling with each decade. In view of these facts, the old question
now arises, — To what extent can the missionary enterprise in India
be denounced — as it jDcrpetually is — as a failure ? We desire to utter
a little parable on the subject.

There was once a great battle going on in which a very small
army was engaged against one of immensely greater size and strength.
At fii'st it seemed as if the little army would be annihilated in a
moment ; but it was not ; on the other hand it kept on fighting with
much persistency, thongh for a long time it seemed to produce no

1875-]

Ndletf (inil Titli'iJ'itjiuice.

perceptible impression npon tlie foe. At last, aft(;v fisflitiiif^ for a
loiij^ time, it bef^aii to f^ain ground ; very slowly at first, it is ti-ne, biif,
more and more each lionr. The ranks of the little ai-my were supplied
with new recruits as fast as the veterans fell, and they fougiit on
witlumt showing any signs of retreating, or evincing any symptoms of
disoonragement, but on the other hand manifested every determination
to fight on until they coutpicred. Some people were watching the con-
flict from a neighboi-ing hill. So long as it seemed certain that the little
army would be overwhelmed with speedy defeat, they kept still. But
jnstas soon as the little army began slowly to gain ground, these people
began to hoot at them, and to tell them that they were " defeated," —
that their " cause was a marvellous failure," — that they " ought to have
" listened to us, and planned the battle differently, and thus have
" escaped disgrace," — and much more to the same purpose. And the
more ground the little army gained, the more the people on the hill
scoffed, and the louder they shouted " failure." Meantime the little
army fought on as before, and paid no attention whatever to the people
that were hooting: at them from the hill.

The work of evangelizing India may be progressing at a slow
rate ; and who ever said that it was progressing rapidly ? It may be a
long conflict that will give India to the Chnrch ; and who ever claimed
that the battle would be won in a day ? But we submit that, until
Christians, driven from the field, give up their efforts, the battle is not
lost. So long as the conflict is in progress — so long as the Christians
show no signs of abandoning the field — so long as they continue to
push forward with unabated vigor and persistency, and e.specially
so long as they continue to gain ground, though slowly, yet at a
constantly accelerating rate, — so long is the cry of " failure" rather
premature. Thei'e is a story of a naval commander, who, when his
ship was riddled by the enemies' shot, his masts gone, many of his
guns dismounted, and liis decks slippery with blood, was asked if he
was ready to surrender. Through his trumpet he shouted back, " Xo,
'■ I have not begun to fight" ; and it was not long ere the enemies' flag
came down. Deride us all you like, gentlemen. It does not hurt us
at all, and seems to afford much amusement to you. Of one thing we
may be certain. If Christianity is true, it will prevail in Hindustan,
and in the world ; every other form of faith, even the Brahma Samaj,
wUl go down before it. If it is not true, it will prevail nowhere, but
will utterly disappear from the face of the earth. We must make up
our minds to accept one of these two alternatives. The Christian
Scriptures, with all the prophecies which they contain, are either true
or false ; and for our own part, if we must choose between the prophe-
cies of Isaiah and the vaticinations of the Indian Mirror, we think that
on the whole we will take the former. Strong in this confidence we
can afford to endure all the taunts of our adversaries. We bide our
time.

We find in a recent number of the Bombay Gazette a striking in-
stance of the profound ignorance regarding missionary operations which
some people are fond of parading in place of knowledge. The writer
undertakes to show the " cost of Christian converts in India." He has

Notes and Intelligence.

[July,

seen somewhere a statement of tlie income for 1874 of five of the leading
missionary societies of Great Britain, lie assumes tliat three-fonrths of
this incomo is expended in India. That assumption is false, to begin
with. But his next assumption is still more startling ; it is that these
five societies are the only societies now at work in India ! All the
Scotch societies, all the American societies, all the continental
societies, are coolly blotted out of existence, and all the converts gained
through their efforts are set down to the five societies that have the
honor to fall within the range of the Bomhny Gazette's vision. The writer
of the paragraph then goes on to quote from this Review the figures
relative to the increase of the Cliristian Church in India during 1873,
which we published last July. After this, it is a mere matter of simple
division ; and each nominal Christian convert is demonstrated to have
cost Rs. 940 ! Now since the writer in the Gazette wanted to make out
a case as bad as possible for the missionaries, he was very foolish not to
inquire, before he began to write, what the facts in the case really were.
If he had found out that instead of there being merely five societies
working in India there are about thirty, large and small, he could
have made the figures look a great deal worse than he succeeded in
doing. The result at which he arrived is absolutely worthless, even
when regarded from his own exceedingly false point of view, that the
success or failure of missions can be inferred from the average
" cost " of each convert. You can no more tell how much a Cliris-
tian convert has " cost " than you can weigh the moral forces of
Christianity on a patent scale. The only thing which the Bombay
Gazette has proved by its lucubrations upon this subject is that it does
not know enough about missionary operations to make fun of them
successfully.

Abundant illustrations of the unscrupulous manner in which
missionary matters are treated by the secular press, can be found in
many of our Indian journals. We do not complain because editors are
ignorant of the facts pertaining to missions, and do not take the
trouble to inform themselves. That is none of our business. Gentlemen
who write for the press may treat such subjects as they please, and
pass over in silence any which they may wish to leave untouched. We
neither desire nor expect to see the columns of the secular papers
occupied with the discussion of matters pertaining to the spread of
Chiistianity. But what we do say is, that if missionary matters are
to be discussed in the daily papers, the editors of such papers ought, in
justice to their readers no less than to themselves, to take some pains to
find out the actual facts. It is a most common thing to see missionaries
and their operations discussed and criticized in the public prints with
a lofty disregard of truth which would not be tolerated either by
editors or readers on any other subject. If these subjects are worth
treating at all, they are worth treating intelligently.

The Indian Mirror of Calcutta, the organ of the Brahma Samaj, is
one of the chief sinners in this respect. We have before, at various times,
had occasion to notice some of the oracular utterances of this journal, and

•87S.]

Notes and Tntelligonee.

one or two in recent numbers must not be passed over. A parngrapli
appeared not long ago on tlu; "enormous incomes of Christian Missionary
" Societies." From internal evidence we should su|)j)ose tiiat it was written
by some halt-educated apprentice in the ofHce, whose knowledge of
English composition and of the subject he was writing about would seem
to have been about on n par. How elated our friends of tiic Church
Missionary Society will be to read the following elegant sentences from
this choice paragraph : —

"The Chui-cli Missionary Society, for instance, had an income of i73,ooo£
during; tlie last year, and the annual expense is sliglitly in excess. The Clmroh
Missionary Society is priucii)ally engaged, wo suppose, in oslahlisliiug and conduct-
ing Bcliools, wliich, even if most favorably considered, do some indirect good.
Expectations were disappointed last year as to number of students who availed
themselves of the Society's schools during the last year."

Our readers must make what sense they can out of some of this.
After mentioning the receipts last year of the British and Foreign Bible
Society and the Religious Tract Society, the paragraph winds up as
follows : —

" The spirit of Christianity, we almost feel persuaded to say, is crushed be-
yond this enormous wealth, and a great number of the Missionaries seem only bent
upon furnishing splendid reports to be read at the annual Exeter Hall meeting."

Is the school-master abroad in Calcutta ? and could he make it con-
venient to call at the office of the Indian Mirror ?

Theism has (or had) a new organ in Calcutta. Last November
appeared the first number of 7%e Liberal, a monthly Theistic Journal,
to be conducted partly in Bengali and partly in English. Deploring
"the want of charity and toleration that has already begun to manifest
" itself in the infant theistic society of India," and desirous of making
"an organized and definite effort to bring about a better state of things,"
the projectors started the new monthly, aspiring " to make it what it
"should be, an impartial exponent of Theistic opinion."

"We must be sincere," says the editor in the opening number,
"and honestly confess that Ave do not hope to command ability and
" intelligence on our side." There is not the slightest occasion for this
humiliating confession. The examination of a single number renders
the absence of both " ability and intelligence" sufficiently obvious to the
most careless reader. Of course it was not long before the new exponent
of Theistic opinion hit uj)on a fresh subject, and we are treated to a
disquisition on the causes which have produced the " failure of missions"
in India, smuggled in, however, under the title " Propagation and the
" Brahmo's probable future." This article is so original, at least in its
grammar, — the few ideas it contains are not specially new,— that we feel
disposed to give our readers the benefit of a few extracts : —

" Fii'st of all it is a fact in history that proselytism always leads to social
antagonism. By proselytism I mean the system of taking away men and women
from the bosom of their families and the arms of their friends. Christ committed
the first mistake by saying to the fishermen of Galilee ' Leave your father and
' follow me,' or ' Leave the dead to bury the dead and follow me,' and his followers
have since trodden in his shoes. Jesus himself was a Jew, in fact a Jew of Jews,
still, owing to this spirit of proselytism, his system of religion created so much antip-
athy in the minds of the Jews that they still burn with rage in his name. So was

lOO

Notes and InielUgence,

[July,

the case with Buddhism in India. Buddhism numbers millions over millions as its
followers, but this great movement seems to have never touched the bocly of Hin-
duism itself. It has been even banished from India its native home.

" The early Christian Missionaries in India carried the mistake to extremity by
introducing; the barrack system. Young souls would bo often snatched away from
t he arms of their dear parents and carefully nurtured in these religious hot-houses.
This religious kidnapping on the one hand has doubly recoiled on the mind of the
community, producing a fatal reaction, and, on the other, has given rise to a sort of
Iiard-heartedness in the convert ; — a natural result of the merciless breaking of all
dear and sacred ties. Thus the Christian Missionary has become well nigh associ-
ated with the horror that hangs about the veriest kidnapper.

" The second cause is to he found in the foreign as])ect of the religion itself.
It is a pity that Christianity came in pantaloons to the shores of India. Men who
were other than the children of India, who differed from them as pole from pole in
manners, dress, and modes of living and thinking, and, what is still worse, who be-
longed to the ruling race, with whom there is a living cause of political antagon-
ism, came to preach this new religion to us. People came to hear the new
religion preached, and involuntarily shrank back to hear the uncouth names and
uncouth traditions propounded to them. — Etc., etc.

" The third cause is to be traced in the attitude of unnecessary hostility that
the missionaries genei'ally assume towards the faith of the people. Heathenism
is rotten to the core, and there is not a single redeeming feature in it ; — this im-
pression has ruled the missionary in all his preachings. They have largely used
the negative method; that is, exposing the faults of the enemy more than the moral
superiority of their own system. This was a great and serious oversight. Even
now the Christian missionary does not see his mistake ; — even now it is not an un-
usual sight to see him rimning with all sorts of malignant tracts to the market-
places and public thoroughfares on a day of public festival

With due respect for the honest zeal and energy of those gentlemen, I feel obliged
to repeat that it is a very great mistake indeed ! I feel sure that if the Christian
missionaries in India had carefully kept within the limits of the positive method
of preaching, they could have ensured greater sympathy and evoked greater re-
spect from the people.

"The fourth cause is to be found in the circumstance that all the early con-
verts to Cln-istiauity betook to denationalized modes of living. Christianity, like
every other system of I'eligion, has no earthly connection whatever with hat and
coat ; but, curiously enough, the early native convert thought them the most suit-
able garbs to clothe his religion. Not only that, the early convert fell with ven-
geance upon every description of forbidden food and forbidden drink, the beef and
the wine for instance ; thus giving the people an occasion for confounding his religion
with his palate. Fortunately a very different tide has now set in, within the
native Christian Church, which aims at the correction of this influence, though too
late. Our Christian friends should have seen long before, that it is not a part of
weakness and cowardice, but rather of prudence and charity, to comply with the
wishes of the people in all secondaries. In our country, religion is ever associated
with stiict temperance, rather with strict abstemiousness ; consequently the peojjle
naturally start back with horror when they see a religion buried beneath a heap of
roasted beef or steeped in forbidden drink. Divest Christianity of this revolting
association and you make it more acceptable to the Hindu.

" The fifth cause is indiscriminate baptism. Our missionary brethren, in
their anxiety to convert India to the gospel, have neglected to examine the nature
and quality of their conversions. Every wayward and spoiled child of our commu-
nity has found a ready shelter in the compound of the missionary

What notion can the guardians form of a religious body that can easily take in the
dregs and pests of their families, and, what is worse, can look tipon the gain as a
great and significant victory ? Certainly not a very respectable one. The feelings
of disrespect and aversion they have for their runaway children, ultimately tell
upon the body itself ; and the Christiaus are set down as a heartless and demoral-
ized race The missionary also lowers himself in the estimation

of the Hindu by filling his fold with such bad moral stuff. From our birth almost
we are taught to look upon the Bible, the missionary and the innocent Jesus himself

•875.]

Nofm and Tnt( Jli(jcnr.e.

lOI

as tilings to 1)0 dos])iscd nnd Hliunnod. Let our good missionaiy frionda realize and
pictuio to theinsolvo.s tho damage thoy have uniiitontionally coinrnittod to the

cause of thoir faith in ludia Alas for Itulia, she has lost a precious

gem for tlie fault of those who presented it before her ! Christ has a cliaracter that
has drawn nj) humanity towards Hoavon thrnu!;h hundreds of centuries, and why
should not o\ii- dear country see and iw\ tlio Ix^auty of this character ? Why should

we spit upon tho face of this innocent child of Gotl When I see this

Christ-phobia in tho nation I cannot easily parilou the thoughtless missionary
brother.

" Thus I liave mentioned almost all the chief causes that have led to the failure
of Christian Missions in India, and only one remains to bo noticed, and that is
tho insufliciency of the faith itsolf. Tho Oliristian scheme of redemption is mixed
up with so nmch absurdity and apparent inconsistency that it is very diUicult to
make the suporfine and metaphysical mind of the Hindu swallow these pilla.
It requires any other eye but that of a believer to detect the over-stretched character,
if not to say tho hollowncss of such a scheme. Certainly the nation is ready to
believe much, even the moral superiority and the almost superliuman grandeur of
Christ's character, but tho Christian scheme would have us believe too much ; accept-
ance of one doctrine brings in another, that one a third, till the mind loses its
patience and shuns the whole thing altogether."

Even Christianity, however, can be of some negative use in India ;
the Liberal would make it serve the same purpose as the drunken Helot
in Sparta. " In propagating Theism," says our author, who is disposed to
improve the foilure of missions for the benefit of the Brahma Samaj,
" we should carefully avoid the several errors that have combined to
" neutralize and frustrate the endeavors of the Christian missionaries."
In conclusion the learned writer, who thinks it would not do "to advo-
" cate reforms from a high platform of self-imposed superiority," or to " talk
in a patronizing tone," counsels his brethren to use chiefly two means of
influence, — first by freely mixing with them [the mass of the people] in all
" philanthropic and political movements ;" and secondly, by contributing
" largely to the literature of the country. Let those amongst us who
"have received a good education consecrate their energies towards enrich-
" ing the literature of the country. Literature is the best medium of speak-
"ing to the speechless multitudes" [composed of persons who for the
most part cannot read !] . " Literary excellence bridges over many a gulf. In
" our admiration for the genius of the man, we forget his peculiar bias,
"or even the failings of his character [and of his grammar too ?]. In
" short, let us seek ceaseless activity in everything that is truly calculated
" to ameliorate the condition of the country. If we stand aloof from the
" great body of the people as we have since done, there is every likelihood
" of our being one day reduced to a narrow sect like the native Christian."

If the Samaj contains many geniuses of this water, and if they all
"consecrate tlieir energies towards enriching the literature" of their
country, the millennium of Brahmism must be near indeed.

We ought, perhaps, to apologize for occupying so much space with
such trash ; yet it is useful to know what our opponents think — or pretend
to think — and the nature of the arguments with which they assail us.
This extract may be also useful as an indication of the depths to which
" a good education" can reduce a being endowed with a rational soul and
with ordinary intellectual capacities. We hope that the performances of
this writer are not to be taken as an illustration of what passes in Bengal
for a " good education," but fi'om other literary specimens of a similar
nature which we have seen we rather fear that they must be.

102

Nofcn and Intelligence.

[July,

M\NY who will read Mr. Banerjea's article on the Brahma Samaj
with much interest will ])erhnps feel disposed to question the cor-
rectness of his conclusion that the future prosj)ects of the Samaj are
" grand." Mr. Banerjea argues that, since English education and West-
ern civilization are effecting a marked change in the Hindu mind un-
favorable to Hinduism, and since Bralunism offers to the Hindu, while
in this condition, a form of religion on aeccount of which he will not
probably be called upon to endure persecution, and a creed which, instead
of humbling human nature as Christianity docs, flatters it, and which
"admits of considerable latitude," — therefore it will rapidly gain ad-
herents, and is destined to a " bright career." In the present religious
crisis, the religion of Jesus stands before the people as a faith for em-
bracing which converts may be called upon to endure suffering, which
will yield to no national custom that may be at all questionable, and
make no compromise with any opponent. " Come out from among them
" and be ye separate" is the word ; be a "peculiar people." The people
hesitate to embrace a faith so rigid and unyielding. Brahmism, on the
other hand, instead of summoning its adherents to endure persecution and
presenting to the people an unbending creed, appears in a compromising
attitude, and with its flattering voice invites all of philosophical tendencies,
who have received the benefits of an English education (the vulgar
are studiously kept out, Mr. Banerjea tells us), to accept certain tenets
which " admit of considerable latitude," and to embrace a faith for which
they need not suffer, and by embracing which they are separated
if at all, only to a very slight degree from the people. While Chris-
tianity says, " Come out and be Christians ;" Brahmism says, " Remain
"as you are (or nearly so) and be Brahmists." For such reasons the
Samaj can make converts much faster than the Gospel, — though we have
yet to learn that as a matter of fact it does. But if this is all the
foundation which Brahmism has for its glorious hopes — and from articles
which we have seen written by Brahmists we are led to believe that Mr.
Banerjea has stated truly the compromising attitude of the Samaj —
■we cannot believe that those hopes wall be realized. These conciliatory
elements in Brahmism, this lax and yielding creed, are elements not of
strength, but of weakness ; they may be the means of a rapid numeri-
cal increase, but they will not conduce to strength and permanence.
Converts made to such a faith on such a system will be only fair-weather
converts. They cannot be dejjended upon either for real and earnest work,
or even for a permanent attachment to the body they have professedly
joined. Easily won, they will be as easily lost. And the causes of rapid
growth of Brahmism may prove to be also the causes of its rapid decline.

So far, then, as mere numbers are concerned, the future prospects of
the Samaj ?««?/ be " bright." Whether its prospects for a permanent
and weighty influence are equally bright is a question of a very different
nature. We append here an extract from the last report of the Calcutta
Church Missionary Association, the significance of which in this connection
will be sufficientljr obvious : —

" Credit was given to Braliraoa for fervent piety, for deep interest in the
religious controversies of tlic day, and for great enthusiasm in the propagation of
their heaven-born religion. But at the same it was averred that ' thoy had seriously
' failed in some of the most hnportaut points of practical duty, such as obedience to

I87S-]

Notes and TnfcUigencc.

103

' tlioir ministov (Kosliab Babu) and Bclf-donial in contributing money towards tho
' keeping of tlioir clun cli in repair. Tlioy not only refused to give anytliiiig towards
' tho liquidation of tho debt with which their church wan still saddled, hut tlioy
' would not oven help in defraying its current oxi)onsoa.' A mooting was thcroforo
convened in Sojjteniber to 'orgnni/.e a congregation.' It was attendfid by 400
people, aiul presided over by Kosliab Balm hin\8elf. After a hot discussion of fivo
' hours, various resolutions wore adopted, of which wo give tho two most important :
' (l) that all religious matters and all responsibility for tho spiritual imj)rovemont
' of tho worshipporg should bo entrusted to tho hands of the minister ; (2) that
' those among tho Brahmos that are not guilty of tho moat serious and liatoful
' crimes, that believe in tho fundamental truths of Urahmoism, and regularly join
' in tho service of the Brahmo Mandir of India, are eligible as members on con-
' dition of their pi-omising to pay four annas (sixpence) per mensem, or three rupoos
yearly, towards tho expenses of the said Mandir.' A congregation was then formed
consisting of forty-six bond fide members !

" Tliose are telling facts. They clearly show the present position of the progres-
sivo Brahmo Somaj as regards numbers and influence. Certainly, there is nothing
specially lofty in tho standard erected by those who promise ' to regenerate tho
world.' On the contrary it is painfully evident that religious life is now at the lowest
ebb in the Brahmo Somaj, and that their influence for good has all but ceased."

Two short paragraphs, which we clip from a copy of the Mirror
of recent date, may perhaps be regarded as affording some confirmation to
the views presented in the e.\tract given above : —

" We have heard it said that the attendance in tho Brahma Mandir is now-a-
days somewhat thin. Is it because the sermons are not bo attractive as they
ought to be P Tho matter demands investigation."

"A series of half a dozen public lectures may revive the drooping spirit of tho
Brahmo community in these days. Is it possible to organize a series at onco P"

Tract and Bible Societies and Mission Presses in India were not
idle during 1874. From the reports which have been received we are
able to present the following concise statement of their work ; these figures,
it should be borne in mind, relate merely to the vernacular work of these
Societies ; some English tracts are included, but only those that have
been printed in this country for circulation among English-reading natives.
In this department of labor the Bangalore Tract Society has been very
active, and the excellent English tracts which have been prepared and
issued from its press ought to be known and circulated throughout India.
Ail books imported from England have been carefully excluded from the
following table : —

Society.

Total Issues.

Of which were
gratuitous,

Panjab Religious Book Society

20,453
122,975
42,250
63,867

103,143
1 18,244
122,742
526,373
49,855
73-590

10,081

64, 700
?

28,586
13,802

39.376
?
?
?
?

Methodist Mission, North India

North India Tract and Book Societv

Calcutta Christian Tract and Book Society

Bombay Tract and Book Society

Madras Religious Tract and Book Society

Basel Evangelical Mission, South India

Total

1.243,492

104

Notes and Intelllijencc.

We arc sorry that wc cannot tell in all cases how many tracts and
hooks were sold, and how many distributed gratuitously. The number
of total issues, however, is encouraging, and shows progress. A com])arison
of the figures reported in our pages in previous years with those given now
yields the following results : —

1872, ciglit Societies.

1873, ton Societies.'-

1874, ton Societies.

About 850, 000 copies.
951.198
1,243,492

Increase, 1874.

292,294

The increase in the case of several individual Societies is shown in the
following table : —

SociExy.

1873-

1S74.

Gain.

4,467

20,453

15,986

93,720

122,975

;29,255

4,631

42,250

37,619

70,300

122,742

52,442

376,19s

526,373

150,175

10,550

49,855

39,305

The issues of the other Societies were less in 1S74 than in 1873. The
largest falling off was in the case of the Bombay Society, — from 181,000
to 1 18,000.

A few interesting extracts from several Tract Society Reports are ap-
pended. The Lodiana Report says : —

" From the above it will be seen: (i^ that there is a constantly increasing
demand for Christian books and tracts ; (2) that this demand has not been dimin-
ished materially by the practice of selling the larger books and tracts at a low
price. Every effort is made to improve the style of all publications, and to render
them as attractive as possible. Notwithstanding the large editions of the small
tracts printed in Persian Urdu, the editions of many of those printed last year
were exhausted before the end of this. All this shows the greatly increasing
demand for reading-matter amongst the people, in consequence of the efforts of
the Government and mission schools to educate the masses. May we not believe
that the printed page thus earnestly sought after, will accomplish much for the
spread of the Gospel P"

From the Calcutta Report : —

" The Committee have been much encouraged in carrying on the work of
the Society during the past year. From year to year it has been their wont to
study the varying currents of thought and feeling in the community ; they have
felt that the wisdom they require, in order to send forth ' words in season,' con-

^ In 1873 Guzerat Tract Society's Report was included, but that of the
Burma Tract Society was not received. In 1874 we have the Burma Report, bub
not that of the Guzerat Society.

1875-]

Nulrs (Dili hilvUhjc\iro..

'05

siats larpoly in thoif being able to road ariplit, ' llic niKn« of tlio limos.' They
rejoico to tliiiik that the i)ast year showed t(!iidcncii'a decidedly favorable to Cliria-
tiau work. Tlie restlpssiiess referred to in the hiHt R('))ort uiuloiibtedly eontiiiuoH,
but it is seen in the breaking up of old parties ratlier than in tlio forinaticin of new
ones. There is )nuch reason to fear tliatthe varions forms of atlieisni and infidel-
ity still coiuiiiand a large, and perhaps an increasing nnmljer of adherents. Last
year saw a new edition of l';iino's Aijo of lieiis'm published at a low price by a
Jlengali piddisher. Nothing can be clearer than that the light is thickening; men
feel the necessity for declaring themselves. They cannot recede into Ilinduism ;
they are unwilling to accoi)t Christianity. The education that has sapped the
former cannot, they think, spare t ho latter ; and they are fain to prove thia
by arguments derived almost entirely from the sceptical writings of the West.
The nescience which asserts that in matters relig-ious nothing can witli cer-
tainty bo known, is in their view the only rational position. The Committeo
believe that all this is what might naturally bo expected iu such a transition
period as society in this country is now passing through, but they are equally
assured that it is a striking testimony to the growing power of Christianity ; and
the Committee cannot doubt that if the negative positions referred to be met by
tlie positive teaching of ' the truth as it is in Jesus,' the present e.xolic scepticism
will ere long be replaced by a naturalized faith."

The Madras Report speaks as follows : —

" As wc look towards the future we sec the fields ' white already to harvest.'
There is no reason why the progress that has been made should not be main-
tained. The total income of the Society steadily increase 1 during the first thirty-
five years, but decreased during the next fifteen. The tide has now turned, so that
the quinquennial period with which the last Report concluded, shows the largest
income on record during any such period.

" We regret to report that the progress has not been maintained during the last
year. The amount received from sales has very considerably increased, but that
arising from subscriptions and donations is most disaj)pointing, so that the year
closed with a large number of tracts and books ready for the press when funds
shall be forthcoming."

CoLPORTAGE statistics for 187-1, so far as we have been able to
compile thetn, are given in the table below. We are obliged to omit
one imj)ortant item — cost of the agency, because it is not in many cases
reported : —

Society.

No. of
Colporteurs.

Copies
sold.

Value.

C. V. E. S., Bengal

7
i8

Book hawkers
5
15
14
2

17,461
13.788
11,569'
69,330

3,720
21,290'
74,100*

9.931

Es. a. p.
571 13 0

2IO 0 0
1, 168 II 9''

593 9 0
374 I 0
971 12 II
1,309 8 I

^ Including 5122 Scriptures, Testaments and portions.

* Including Rs. 620-12-9, proceeds from sale of Scriptures.
3 Including 607 Scriptures, etc., value Rs. 9S-2-3.

* Including 3836 Scriptures, etc.
li

io6 Notes and Intelligence. [Jwly>

The issues of vernacular Bibles, Testaments and Scripture portions
have been as follows during the past year : —

Society,

Issues, 1874.

Issues, 1873.

5,452

13.465
5,122

31.999
44.265 '
9.243
9,854

11,889

9.625
?

16.364
40,171

4,995
?

72,591

16,326

Total ,

18,726

155,63s*

If the issues from Madras -were included, the total for 1874 would
be not far from 200,000.

There has been of late some excitement in the Panjab among
INIuhammadans, owing to the appearance of a pamphlet written by Maulvi
Ghuliim Ali, of the town of Kussur, advocating the lawfulness of burning
old, worn-out copies of the Koran. All are aware of the reverence the
Moslem has for his sacred book — so that if he so much as let it fall on
the ground accidentally, he gives its weight in graiu to°the poor. The
custom has hitherto been, when a copy of the Koran has become worn out
by use, to wrap it up carefully in clean silk and consign it to the bottom of
a well. Why this arrangement was not considered satisfactory by the
Maulvi above mentioned we cannot say, but the fact is that he has pub-
lished quite an elaborate pamphlet advocating cremation versus burial.

This pamphlet fell into the hands of some "Wahabis in the city of
Amritsar, who, emboldened by the arguments of the Maulvi, went so far
as to burn two new Korans in the street, against the remonstrances of the
IMuhammadans. Great excitement prevailed for a time, and, it seems, was
only allayed by the arrest of the sacrilegious Wahabis. A suit was brought
against them for conduct calculated to offend the religious feelings of the
Muhammadan community, and two of them were sentenced to two years'
imprisonment !

Some time ago a pamphlet in Urdu, entitled Ichar i Haqq, was
published in the Panjab and distributed gratuitously by a Muhammadan
ex-Assistant Commissioner — Sayad Ahmad Shah Khan Bahadur — ad-
Tocating the lawfulness of Moslems eating and drinking with Christians.
The pamphlet contained faiwas or decisions of the most sound and influ-

^ During eleven months only.

* We have recoived no report from the Madras Bible Society for 1874.

* No exact compai-ison is possible, owing to the fact that the returns for 1873
do not include three Societies which are included in 1874, while they do include
the Madras Society, omitted in 1874.

>87S.]

Nates and TutcWKjencp,

ential Mnulvis in (lie Norlh-Wcst, all of which went to show that it was
lawful for Muliaimiuulaus to oat and drink with Christians. It is believed
that much good will flow from this j)ui)licatiou, in the way of hrcaking down
the foolish prejudices of Muhaniinadans in India. Yet it must be said that
whilst many Muhammadans confess their belief in the teachings of this
pamj)hlet, very few are ready to act accordingly.

It may be of interest to some of our readers to know that the pro-
posed publication of the Abdul Qadir translation of the Koran in Roman
Urdu lias been begun at the Lodiaua Mission Press. It will contain, first,
a preface and an introductory essay, with a table of chapters, and also a
chronological table of the same — all of wliich will be prepared by the
Rev. T. P. Hughes of the Peshawar Mission ; secondly, the text (i.e.
translation by Abdul Qadir) of the Koran ; and, lastly, an index of the
whole. The work will not be issued before July, 1876.

There is another work of considerable importance being printed
at the Lodiana Mission Press for the Panjab Religious Rook Society.
It is a commentary on the Gospel of Matthew in Persian Urdu, and will
occupy about 600 pages quarto. It is the work of the Rev. 11. Clark
and the Rev. Imaduddia of Amritsar. The principal point worthy of
note in it is that it is prepared for Indian C/iristians, and takes note of the
dilfcuK.ies peculiar to India. It is a model work. May we hope to have
the whole of the New Testament commented upon in a like manner ?

Two other books — viz.. The Strong Tower, translated into Urdu by
Dr. Brodhead and printed in Persian character, and What think xje of
Christ ? translated into Urdu, and printed in Persian character — are
almost ready to be issued.

There is about to be issued, as we are informed by one of the Mir-
zapore missionaries, from the Mirzapore Orphan School Press, an Urdu ver-
sion, in the Arabic character, of that great work Augustine's Confessions.
The translation, which has been made from the original, is the work of the
Rev. J. Ilewlett, B.A., of the Mirzapore Mission. No pains have been
spared to render intelligible in Hindustani the intellectnal and spiritual
struggles of Augustine's great soul in discovering the truth ; and that
record of his deep experience, which is in many respects a type of that of
every true Christian. Not only has every line of the translation been
gone over many times with a munshi, and various persons consulted
about the rendering of difficult passages, but a proof of each portion has
been handed to different natives of judgment and experience, that they
might look it over and give their suggestions. We do not expect that this
work will take readily — it is too solid and too faithful to do so ; but we
have no doubt that it will live in Hindustani, as it has done in other
languages while thousands of other books have died out.

Early in April a native pastor was ordained in connection with a
church in Khasia, in the Shillong district of Assam. The former pastor
was a Welsh Calvinistic Methodist, who had left the missionary society

loS N(>t<'!< (Old TufrU'ujincc. [July,

of timt boily. On his death occurring lately, the members of his
church chose an evanf>elist who had been laboring in the district as
their pastor. The ordination service was conducted in Calcutta by
several Bengali pastors. It is to be regretted that some ill-feeling has
been created in connection with the matter. The brethren belonging to
the Welsh (3alvinistic Methodist Mission feel aggrieved that brethren in
Calcutta should have encouraged the Khasia Christians in their continued
separation from that Mission, with which they were formerly connected ;
while the Bengali j)astors declare that they simply recognized the Khasia
church as already existing, without reference to former connection, and
showed their confidence in and esteem for the newly chosen pastor by
ordaining him. The subject of the relation of missionaries to each other
"in, by and to their work" came up for discussion at a recent meeting of
the Calcutta Missionary Conference.

The American Woman's United Missionary Society has sustained a
great loss in the death of ^liss Mary T. Seelye, M.D., of Calcutta, medical
missionary of the Society. She was the first female physician who practised
her profession in Calcutta, where she has labored most devotedly for the
last three and a half years. Few persons have been enabled to do so
much good and successful work, or to exert such a wide-spread influence
in so short a time. It is to be feared that her unwearied labors, in
which she never spared herself, hastened her end. An accomplished lady
in education and manners, and a skillful physici.an, she used all her
talents and opportunities in seeking to make known the Gospel to the
females whom she visited. She completely removed any prejudice against
female physicians that existed at the time of her arrival in Calcutta, and
not only native but European ladies of all classes sought her medical
advice and aid. There was no more active Christian worker in the city
than she, and thougli her career was short, it was full of successful work.
This is the second agent of the Woman's Mission cut down within seven
months.

The Bible and Tract Societies in Calcutta recently opened their
new premises. The building is situated in Chowringhee Road, and is a
neat, plain structure, and much better adapted for a book and tract depot
than the old building in Hare Street. On the day of opening there were
special services held in the new erection. A prayer meeting was held
in the morning, and a public meeting in the evening. At the latter,
Dr. jMilman presided, and addresses were delivered by Rev. Messrs.
Richards and Macdonald.

The Young Men's Christian Union (formed after the visit of the
Rev. Mr. Somerville to Calcutta) and the Young Men's Christian Associa-
tion, started upwards of forty years ago, both in Calcutta, were amalgam-
ated at a united meeting of the two societies, held on Tuesday, the 25 th
of May. The membership is now upwards of sixty, and the new Associa-
tion is already engaged in evangelistic work in several parts of the city.

i87S.]

Notes ami Intrlln/fvce.

109

A SERIES of cvanpielistic services, similar to those held in June of
last year, were to be held early in July in the city of Calcutta. The meet-
ings "were arranged to be held on the first three evenings of the week be-
ginning with July 5th, in the Union Chapel, and on the last three evenings
in St. Andrew's Chin-ch (Presbyterian). It is cxi)ected that these united
meetings will be followed up by meetings in connection with several of
the other churches.

The clergy of the Church of England in Calcutta have recently
done a thing which strikes us, to say the least, as rather ungraceful. The
foundation of a girls' school, called the " Pratt Memorial School," was
lately laid by Dr. Milman in Calcutta. The site is in the compound of St.
James's Church, directly opposite the Calcutta Girls' School. This latter
institution has been in existence for nearly twenty years, and its objects
are exactly the same as those of the promoters of the Pratt Memorial
School, with this difference, that the former is conducted on unsectarian
principles, the latter is to be a purely Church of England school. The
Calcutta Girls' School is managed by a committee consisting of min-
isters and laymen of all Protestant denominations. It has had rather
a troubled career of late years. For a long time the school was well
snj)i)orted by members of all the churches, and many of the friends of
the Chuvch of England took a deep interest in it and gave it liberal
assistance. About six years ago, however, some of the Church of England
sujiporters of the school made an attempt to secure the attendance
at St James's Church of all the scholars whose parents belonged to the
Church of England. This, though at first resisted, was at last yielded
to, on the understanding that the scholars should be under proper
guardianship while at church, and that they should have the consent
of their parents to leave the school during the hours of service. The
arrangement was not a convenient one to carry out, great difficult}' being
found in having the scholars properly looked after while at church.
There was all the less need for it, inasmuch as diviue service was conducted
every Sunday in the school by ministers of the city in rotation. But as
there were threats of starting a new girls' school, imless the wishes of
the friends of the Church of England were acceded to, the committee
reluctantly yielded to the request.

That the clergy of the Church of England were not satisfied with
promoting a school on an unsectarian basis, was made manifest by their
action on occasion of the death of Archdeacon Pratt. In order to honor
the memory of that worthy and good man, a " Pratt Memorial School
" Fund" was established, and subscrij)tions solicited. The members of
the Calcutta Girls' School who belonged to the Church of England were
among the foremost in promoting the new undertaking ; and one of them,
a Calcutta clergyman, actually moved one of the resolutions at the public
meeting held to promote the new school. All the speeches, and the
subsequent proceedings, ignored the existence of the old school, and the
public outside Calcutta would naturally have believed that no such school
existed.

Last year, when the " Pratt Memorial School Fund" was not in such
a flourishing state as to warrant the building of a new school, an attempt
was made to amalgamate the two schools ; but the amalgamation, to

Nofrs and IntcUlgence.

[July,

use an Irishism, was all on the one side. The comniittce of the Calentta
Girls' Sehool, finding the difHenUy of su])porting the sehool yearly in-
creasing, and fearing the rivalry of the new school, were induced, on the
advice of the Church of England nienihcrs of committee, to make a pro-
posal to the Pratt Memorial committee with the view of uniting the
schools. The scheme ultimately pro])osed by the latter committee, after
protracted negotiations, was to the effect that the united school should be
managed by a committee of eighteen members, two of whom might be
non-E])isco])alians ; that the committee should be regulated in all their
proceedings by the rules of the Diocesan Board ; that all the teachers
should belong to the Church of England ; that the Cliureh Catechism
should be taught in the school, and service according to the Prayer Book
regularly held ; but that a " conscience clause" would allow puj)ils to de-
cline the religious teaching of the school, at the request of the ])arents. The
presence of the non-Ej)iscopalian members of committee was intended to give
a tinge of liberality to the arrangement ; and it was expected that they
would look after the interests of the scholars belonging to their denom-
inations. So anxious was the committee of the Calcutta Girls' School
to unite the schools, that by a majority (the minority earnestly pro-
testing) they accepted the above terms, requesting only that each pupil
should have her religious denomination written opposite her name on
entering the school. It was this condition that wrecked the whole scheme !
The Pratt Memorial committee were willing to excuse attendance on re-
ligious lessons, if requested to do so by the parents (and this is the
rule in all the Diocesan Board schools, so that no favor was shown
to the Calcutta Girls' School in this respect), but they declined to ask
either parents or pupils to what denomination they belonged. Small and
insigni6cant as this point may appear to be, it must have appeared to
the Pratt Memorial committee of some importance, when they gave up
a proposal for union, for which, it was believed, they were, as anxious as
the other committee. It is obvious that they expected the " conscience
" clause" to be practically a dead letter, and that the parents of non-
Episcopalian pupils would not, except in few instances, ask their children
to be kept from the Church of England service. By thus making the
parent the protesting or requesting party, it looks as if they had the hope,
from the usual unwillingness of parents to do this, of having all che
pupils instructed and regarded as belonging to the Church of England.

The only concession to be granted to the Calcutta Girls' School
committee was that a few non-Episcopalian members were to be on the
Pratt Memorial School committee, to see that the conscience clause
was enforced. As the conscience clause exists in all other Church of
England schools, it looks very much like a confession of the need of
being watched when even this favor was granted. For all this, the
Calcutta Girls' School committee were to hand over the furniture, etc.
of the school ; the lease of the school building was to be continued to the
united school, and all efforts were to be made to secure the continuance
of the Government grant to the Pratt Memorial School which has been
received by the Calcutta Girls' School.

All negotiations having failed, a new school is to be built directly
opposite the old school. The result can hardly be doubtful. Attempts
will be vigorously made to mthdraw the subscriptions of members of the

l87S-] Notes and InlcllUjenee. ill

Church of Englaiul from tlic Calcutta Girls' School. 7\s the number
of pu])ils iu the latter school has never heeu sutheiently large to make
it self-supporting, even with the help of the Government grant, both the
subscriptions and pupils will now be divided between two schools, that
have hitherto been found insnfHcient for one. The weakest, and in this
case the poorest, must go to the wall ; and the Calcutta Girls' School
must be closed.

It would ajjpcar from this that joint efforts to ])romote education
betvreen Episcoi)alians and non-]iIpiscopalians are well-nigh hoi)cles3. This
is certainly a thing deeply to be regretted. The reasons which make
such coojieration desirable are too obvious to rccpiirc specification. There
was once a boys' school in Calcutta conducted on an unsectarian
basis ; but that has become a Church of England school, and the
work of inclusion will be complete when the Girls' School is closed.
There could not have been a better oj)])ortuuity for cordial coopera-
tion among ministers and laymen of all churches than on the Girls'
School committee. The only interruptions of the harmonious work-
ing of the committee were when repeated attempts were made by mem-
bers of the Church of England — with the parents of the pupils — to keep
children who had any connection, noTninal or otherwise, with the Church,
under the control of the clergy. The Church of England members of the
Girls' School committee remained on the committee only so long as they
hoped to succeed in their attempts to scctarianize the school, and since
negotiations with the Pratt Memorial committee came to an end, they
have either resigned, or withdrawn from all active work on the committee.

What makes the anticipated closing of the Girls' School all the more
to be regretted is, that it will be replaced by a school which will be under
the control of the High Church party, in whose schools the teaching is
often of such a nature as to leave little to choose between it and that of
the Roman Catholic schools. The Calcutta Girls' School and the Doveton
College are the only two public schools in Calcutta conducted on a really
unsectarian basis. All the other large schools are in the hands of the
High Church party and the Roman Catholics, except the Presbyterian
pupils of La Martiuiere.

As a further illustration of the unwillingness just mentioned, we may
state that a few gentlemen in Agra lately started a new school in that
city, for which there was decided need. No sooner was this done than the
chaplain started another, although nothing had been done in this direc-
tion till the " Dissenters" began the work. And thus, where one good
school would flourish, two will perhaps barely exist.

At the laying of the foundation-stone of the Pratt Memorial School
in Calcutta, Dr. Milnian referred to the high character and devotedness
of Archdeacon Pratt, and in the course of his remarks said that he (the
Archdeacon) was with them in spirit and was interceding for them
and their work on that occasion. Apart altogether from the questionable
assumption that the Archdeacon had carried to heaven his denomi-
national proclivities, and that he could be supposed to rejoice in the
sectarian character of the undertaking, the reference to "intercession"

Nutrs 0)1(1 Infi ll lijoice.

[July,

is siguificnnt, especially coming from Dr. Milman. From intercession
f/i/ (lie Areluleacou unto jirayer /o the Areluleacon is but a sliort logical or
theological stej). It' a saint can intercede with God, sublunary mortals
may intercede with saints, — all the more so if they believe that the spirits
of the saints are with them and hear their prayers. We do not enter
into the question regarding the prayers of gloritied saints; we are simply
pointing out the logical deduction from the strong statement of the Bishoj).
We can hardly see how he could find fault with any of h'ls clergy-
men who would ask any of the " saints," — believing, too that they
would " hear" the prayer — to intercede with God for spiritual blessings on
their behalf ; and we shall not be surprised if Dr. Milman's words give
greater license of speech and ease of conscience to some of his clergy al-
ready fast stepj)ing " Homewards."

The Friend of India has recently passed into the hands of new
proprietors, and has a new editor. It is published in Calcutta, instead
of Serampore. In get-up it is immensely superior to the Serampore
organ, the printing and paper of which were, in its later days, becoming
disgracefullj^ bad. The new Friend will compare favorably with any
English ])aper in regard to mechanical execution and editorial arrange-
ment of contents. As to the editorial policy, announced in the first
number and carried out with fair consistency in succeeding numbers, we
cannot speak so favorably, or very hopefully. The promoters profess to
advocate the principles of both the Friend and the Indian Observer,
which are now in the hands of the same proprietors. W^e fancy it will
task the editorial powers to the utmost to do this fairly and faithfully. The
Friend had the reputation of being a semi-religious paper, and used to
be held in high esteem by missionaries and others interested in Christian
work, and though of late years it lost the good character it formerly' had,
yet it was always regarded as a paper with more or less of a religious
leaning. The Indian Observer \\Sl(\, if any character at all, a character
the reverse of this. It was the latest born, and perhaps the weak-
est bantling of the Pall Mull Gazette type, in the footsteps of which it
sought faithfully to walk, though the gait was often tottering and feeble.
How any combination of the principles of the evangelical Friend and
those of the jeering Mephistophileau Observer is possible, we leave it to
the new editor to show. We fear the attempt to sit on two editorial chairs
at once will result in the ])rovtrblal fall between two stools. The policy
is too timid and too compromising to be successful. We believe the
promoters would have doae more wisely had they manfully taken
a decided course either way. There is a fine opportunity for a weekly
paper after the type of the Friend in its best days, and we regret that
the enterprising promoters of the new paper have thrown it away.
With the exception of some articles which lately appeared on the irre-
pressible famine business, and which were characterized by grossly per-
sonal attacks on the Viceroy, for which the editor had afterwards to
apologize, the jjolitiual and other articles are well written, and in a fair and
liljeral spirit. It is in religious matters that the halting is seen. The
Friend, for instance, (piite accepts the abstract ])rinciple of the injustice
of taxing the pcojjle of India to support church establishments to which

'S75-]

Noh'-s and TtitcUltjcvce.

113

only a proportion of Englisli residents belong, hut is resolutely opposed (o
disetitnblislunent, as most inexpedient. Its theory is that Government
and religion cannot be aisociated together, that this is most expediently
done by having a state-paid religions establishment, and that such an
establishment being a political necessity, it must be kept up, even
though it is abstractly unjust to tax the many to support the religion
of the few. We are not arguing in favor of or against Government re-
ligious establishments here j we only wish to show that the reasoning of
the Friend is not such as is likely to convince the friends or opjjonents
of state churches. If state churches are supported by inflicting an
injustice on the people, by taxing them in favor of a religion they do not
believe in, then the injustice runs throughout the whole transaction, and
no such phrase or principle as that of " political expediency " can give it
a different character. If the Friend is to be a worthy defender of the
Established Churches, he must begin at the beginning, and show that as a
matter of justice as well as expediency, money can and ought to be raised
from all and sundry, whatever their religion, in support of the churches
established by Government. No other line of defence is worth attempting,
so long as people are disposed to form opinions regarding political govern-
ment ou the great principle of even-handed justice.

In regard also to the state of the Church of England there is a
halting policy. Broad, High, and Low Church parties are in turn
patted on the back, but the prevailing feeling to which expression is
given in the columns of the Friend is that of perplexity and wonderment
as to the ending of all the contentions of parties. The only decided
stand taken ou a religious question is with regard to the Church of
Rome. Here, we are glad to find, there is no compromise, but out-and-
out antagonism.

Could not Larger space be given to missionary intelligence, eveii
though defences of missionary work might be wanting? The few para-
graphs appearing weekly are very meagre and uninteresting, and give no
adequate idea of the missionary work done and results achieved.

We -wish the new Friend all prosperity, in the best sense of the
word ; but our venerable senior can hope for that only as it gives effect to
those views of religion and religious matters generally which are common
to the mass of earnest Christians in this and the mother country. The
emasculated Christianity of certain literati, who affect to sneer at what they
think the vulgar views of the people, should never find a place in the good
old Serampore journal, nor should a *' Mr. Facing-both-ways" sit in the
editor's chair, if the Friend is expected to renew its youth. A little less
horror of Exeter Hall and its associations is desirable on many grounds.

The work of the Irish Presbyterian Mission in India is con-
fined to the province of Gnzerat and the adjoining peninsula of
Kathiawad. The operations of the Mission are of a varied character.
There is a press in active operation, from wliicla issues a continual
series of tracts and books, and at which have been printed several
editions of the Christian Scriptures. It was the first press set
up in the province, and it still continues to hold its own as a printing
establishment. As somewhat of an industrial institution, it affords the
15

114

Notes and Intelligence.

[July,

means of livelihood to several families of converts. In other respects
it is an instrument of importance to the Mission.

Agricnltaral settlements are another feature of operations con-
nected with this Mission. There is one of these settlements at Wal-
lacepor, near Gogo, at which station there is a Chi-istian community of
forty-seven individuals. There is another at Shahavadi, where, and in
the city of Ahmadabad, thoi'o is a Christian community of 270 indi-
viduals. At Borsad also several Christian families maintain themselves
wholly or partly by agi'iculture, but most of the community support
themselves by weaving.

Educational operations arc conducted with vigor. There are
vernacular schools at all the stations — Rajkot, Gogo, Surat, Borsad,
and Ahmadabad. At Surat and Ahmadabad there are also Anglo-
vernacular schools, teaching up to the Matriculation standard of the
Bombay University. There is farther under the care of the Mission an
orphanage. The girls of the orphanage are all sheltered under the
same roof in a commodious building at Surat, but the boys are
boarded out separately in Christian families at Ahmadabad and Borsad.

A short time ago extensive premises were purchased at Surat to
accommodate partly the girls of the orphanage, and partly the boys of
the Anglo-veniacular school. Witliin the last few months, a mission
house has been built at Ahmadabad, and adjoining the mission
house commodious buildings have been erected for the Anglo- vernacular
school.

The work at Borsad has during the course of its history passed
through several distinct phases. At first it was of an itinerant
character. The converts remained in their native villages, and were
visited from time to time by the agents of the Mission. Notwith-
standing the many advantages of a plan like this, it was attended with
so many practical difficulties and dangers, that after a time it had to
be abandoned. The converts were advised to come together and settle
in some central locality. At first Dhewan, and then Borsad, in the
Kaira Zilla, was chosen as a suitable place. The settlers were origin-
ally of diiferent castes, but had all been agriculturalists. They con-
tinued to follow their old calling. The Mission had nothing to do
directly with, their farms. The growth of the community soon ex-
hausted the capacity of the land to maintain its members. Another
settlement was, therefore, formed at Shahavadi, near Ahmadabad.
Almost all the old settlers at Borsad removed to the new and more
favorably situated property. Borsad seemed, for a time, almost desert-
ed. But the work then assumed a new phase. The Dheds, a rather
numerous, though low caste portion of the Hindu community, began
to draw towards Christianity. The gaps at Borsad were soon filled.
But the work continuing to spread, the number of converts got too
large to render it possible, or even desirable, to form them into a dis-
tinct community. It was now practicable to fall back upon the plan
which had been many years ago abandoned. The converts could now
live and hold their own in their native villages. There are now some
thii'ty villages in each of which reside from two to twelve families of
converts. The whole native Christian community at Borsad and tha
neighborhood numbers 688 individuals. The Dheds support them-

•87S.]

Notes ami J nti Uujinre.

IIS

selves chiefly by weaving. But thin occupation in Rottinf^ loss and lcs3
reninnerativc, and many of the woavora are tluuking of turning to
agricnlturo.

The naino by which Christians aro commonly known in Gnzerat
is Visvdsi, 'believers.' It was first a])i)lied to them by the heathen, who
heard them talk much of Visvdsa, 't'aitli.' It was afterwards adopted
by the converts as a designation both Scriptural and appropriate. A3
soon as any one joins the Christian commauity, or, indeed, almost as
Boon as he begins to feel any inclination to do so, he calls himself a
Visvasi. There is a disposition in quite a number of the people thus
far to associate themselves in name with Christians. This is not an
unmixed good. The Christians would rather that none called them-
selves Fisvdsis but those who were baptized. But the matter is
beyond their control. It is much to be desired that the Christian
life of the community recognized as Christian were more earnest,
spiritual and godly. Yet there is an element of true Christian faith ;
it is believed that there is spiritual life among them. Their knowledge
of Scripture facts and doctrines is growing. Truth and tlie means
of grace will have among them the same sanctifying influence as
elsewhere.

It is probable that before long there will be erected in several
villages suitable places of worship. The next step will be the elec-
tion of pastors and office-bearers. The Lord hasten his work in his
day!

There is one question which rises np in succession in all parts
of India, What stand do the converts take with reference to caste ?
There are among the converts in Guzerat a few individuals who still
have a lingering affection for the institution. But the feeling is grow-
ing weaker. Intermarriages between members of different castes
have been numerous. A Brahman has married a Kolan, Vanias have
married Patidars and Kolis, Patidars have married Kolis and Dheds,
etc. Under these circumstances an exclusive temper cannot hold out
long. Yet this is one of the dangers to which we are or may be in
future exposed.

The following tables show the statistical position of the IMission
first, as to agency, and next, as to the native Christian community : —

I. — Agency.

Stations.

Rajkoto

Gogo

Surat (L. M. S. 1815) ...
Borsad (L. M. S. 1845)...
Alimadabad

Total

1841
1844
1846

1847
1S61

School Teachers.

2
7

IS
4

2
5

3
7
«7
15
15

ii6

^otes ami InteUigcncc.

[July,

II. — Native Christian Community.

Stations.

Baptized
in 1874.

Eajkoto

Gogo

Surat

Boread

Alimadabad

Total

2
II

3
84
19

119

(2;

28
46

83
242
208

607

5
9
34
71
61

180

Orphans.

o a

M. F.

.2 a

.a
U

40 564

124

446

688

270

II7I

The last report of the " Chutteesgurh Mission in connection with
"the German Evangelical Missionary Society" (U.S.A.) contains an
interesting narrative of the conversion of a Hindu, which we append : —

" Tie is a man of abont thirty years, Kshatree by caste, and a native of the North-
West Provinces. He was educated in a Normal School at Benares, and came to
these parts six years ago, when he obtained a sitnation as master in a recently
established school in Bhandar, the residence of the Sathnami Gurn. He became
there acquainted with the Christian religion by means of a young man who had
been for a long time in our Mission school. He studied diligently the Word of God
aud other books on the Christian religion, and soon found out that this religion
answered much better the fallen human race than that of his fathers and his own.
After that, he entered into a conespondonce with us on religious subjects, and
visited us on Christmas, 1873. Being well pleased with what he saw and heard here,
he returned to his place, promising that he would put himself under Christian
instruction preparatory to baptism, with his wife, as soon as circumstances W9uld
allow. During the time in which he searched the Scriptures he felt the necessity of
prayer, and having no offspring he prayed also for that. He was heard ; a daughter
was born to him ; but in June, 1874, the child died, and the father became deranged
in his mind. He neglected his duty, wandered about,- — persecuted, as he imagined,
by the gods whom ho was about to abandon ; wherever he met with an idol he
would destroy it.

" Not until October did we hear of his lamentable state. He had returned from
his wanderings to Bhandar forsaken and feared by everybody ; only his faithful
wife bore with noble heroism, worthy of a Christian woman, the misery which had
befallen them. With a child born on the way, and only one day old, she followed
her restless husband, watching and nursing him, and taking care of the little
property which they carried with them, consisting of gold and silver ornaments, and
which had attracted the attention of many a thievish eye.

" Hearing of his deplorable condition. Pandit Ganga Ram, a friend of his, with
another Christian brother, was sent to inquire into his state. The meeting was
most affecting. The tried couple wept, and declared that God had sent an angel
to their rescue.

" Efforts were made by wicked men to Mil the unfortunate sufferer by means
of medicines, in order to get possession of his money and ornaments. The whole
family came to Bisrampore, where the patient was put under medical treatment.

1S7S-]

Nutes and Infcllujmce.

iiy

and by the poodnoss nnd help of God ho waa fully restored to health and strength
uftei- a month.

" A hank'r trial waa in store for him now. Uo owed his life nnd preaovvation
to God anil Christian frion<Is. lie was conscious of his obligations to that (jod
who had ilclivcrod him from doath in his unconverted etato. At tlio same time
he was tied with stronf^ bonds to his kindred, relations and caste people, lie
would bocorae docideilly a loser also with regard to secular matters if ho embraced
the Christian religion, and yet ho felt he must yield himself up to the Lord, wlio
had become too strong for him.

" It waa a sad time. Several times he proposed to leave this plaro and go
back to his native country, — in other words to lloo before the Lord, lie felt no
inclination to pray. It was evident that some secret reason stood in the way. With
his excellent knowlodgo of Chi-istian truth, with the conviction of his utterly help-
less state without a Saviour, with experiences of Divine care and love like those
which he had received, how could he hesitate for a moment to yield himself up to
Clirist ?

" The secret came out at last. In one of his dark hours he had vowed a vow
to sacrifice a certain sum, which he had laid aside for that purpose, to the goddess
Kali, to cause her to abstain from further porsecuting him. He kept that secret,
which tormented him day and night, to himself : judging that giving this cursed
money to the Lord's cause would be a crime like the one Judas committed by
throwing the 30 pieces of silver into the temple. And yet as long as he had not
broken his connection with Satan, by giving to him that which he had vowed, he
could not become a Christian. Thus he concluded. At last an opportunity was
found to fulfill his vow.

" It chanced that a Cabul merchant offered several Cabul sheep for sale,
amongst them an old ram. Jadosing bought it,^ — nobody knew for what purpose ;
after a few hours the ram waa gone. He had let it loose, — the vow was fulfilled.
Kali had her sacrifice. Almost from that moment he became an altered man.
There was nothing more now in the way ; he shortly after this event was baptized
with his wife and cliild, and is now master in our Mission school, giving testimony
to Hindus and Chamars that salvation only ia in Christ."

In a previous number of this Review we reported the formation at
Bangalore, on very hberal principles, of " a Hindu Literary Union," number-
ing among its members government officials, and other influential educated
natives ; Europeans also being eligible for membership. At the meetings
of the " Union," many important secular subjects, such as caste, the
position of women in India, needful reforms in native society, etc., have
been discussed. Latterly the attention of the members has been directed
to Divine Revelation, arising out of a discussion on scepticism and super-
stition ; and one of the missionaries was asked to read a paper on the
eubject.

A paper was read accordingly by the Rev. B. Rice, L. M. S., of
which the following is an outline : — I. A Divine Revelation is necessary.
For, I . Human reason is insufficient of itself to discover all that man needs
to know. 2. Whatman Aa« made out by the light of nature wants authority.
3. That a divine Revelation is necessary has been the belief of mankind
in all ages. II. It is possible for God to speak to man. For he who cre-
ated the human spirit must have access to it. III. A Divine Revelation is
probable. For God is our Father, and must be willing to teach his
children. IV. As to the mode in which a Divine Revelation may be
given, there appear to be two ways, I . Either such a Revelation
maybe given- to every one. Or, 2. Certain persons may be specially
qualified to declare the will of God, due credentials being given them.
V. The latter is the mode in which God has revealed his will in the

Notes and InteJllgence.

[July,

Bible. VI. There can be but one Revelation, since God is one, and
lie cannot give contradictory Revelations. YII. The one Revelation was
orig-inaliy given in germ to the first parents of our race, and might in its
developments have been possessed by all men had they not wandered from
(Jod, and framed systems of their own. VIII. The Christian Revela-
tions satisfies the deepest longings of humanity, i. Por light from above.
2. For a manifestation of the Godhead. 3. For a Mediator. 4. For
a sufficient sacrifice for sin. IX. It is therefore the duty of all to study
and obey this one Revelation

The discussion which followed on the reading of this paper was long
and animated. The orthodox party defended Hinduism in toto, with all
its grotesque incarnations, and the sensualities of its gods. The Hberal
party were for an eclectic system, choosing so much out of all religions as
might appear to be the best, and making the compound resulting from
this selection the rule of faith. The debate is not yet concluded ; much
interest is evidently' awakened on the subject ; and the result will, we trust,
be serious reflection on the greatest of all topics that can occupy the
mind of man. Let us hope, also, that some will be led to study the Bible
more diligently than they have ever done before. May the Father of
lights sbine into their hearts, and give them the knowledge of his glory
in the face of Jesus Christ !

An interesting young man, a Brahman of high standing, has lately
been baptized in connection with the London Mission at Bangalore, whose
history affords another proof of the power of earnest Christian teaching,
and the formidable difficulties which Hindus of good caste have to break
through before they can openly avow their convictions, and publicly pro-
fess their faith in Jesus. This young man was born at Tinnivelli, and,
with a view to obtaining a good secular education, was sent by his parents
to the mission school at that place. He from the first evinced great
delight in the Bible, and studied it with care. A native Christian friend
conversed much with him at this time, yet with no immediate effect ; it
was only after some lapse of time that he began to realize the truth of
that book by which he had been so much attracted. This led on to a
more careful examination of the claims to belief of Hinduism, with
the result that he discarded it, and ceased to worship the Hindu deities.
Still, convinced, as so many are, of the truth of Christianity and the
falseness of Hinduism, he feared the consequences of an open profession of
Christ. But (to quote his own words) —

" I did refuse to worship with them [his friends] our tutelar gods and goddesses,
and argued with them in favor of the Clu-istian rehgion. Then they with fierce hatred
loaded my feet with heavy iron chains, and mercilessly persecuted me, as if I had
been a robber and a murderer. I patiently suffered all these things in remem-
brance of niy Saviour's words : — ' Blessed are ye when men shall revile you,
' and persecute you, and shall say all manner of evil against you falsely for my
' sake. Rejoice and be exceeding glad, for great is your reward in heaven.'
I then lifted up my heart in prayer to God, and asked him to forgive my per-
secutors ; to pour out his Holy Spirit upon them that they might find out their
sinful course and turn to the Eock of their salvation."

He then goes on to state how his friends sent him Jrom place to
place in hope of diverting his mind from thoughts of Christ ; at the same
time alluring him by tempting promises of dainty food, costly clothes.

I87S-]

Nultif and hifcll i'joire.

and sensual pleasures ; and liow at Icngtli he made his escape, and, alter
many privations and diflievdties, reached Madras, where he intended to l)e
haptized ; but on further consideration, fearing that he sliould meet witii
liindrance from those to whom lie was known in that city, he made u|)
his mind to [)roceed rather to IJangalore, where, after due examination,
he was received into the Cliristian Church by bajjtism. But at ]5anga!ore,
also, threatening letters have been sent to iiini, insults have been heaped
upon him, and even an attempt made to do him personal injury. He
bears all with patience, however, and is making ])rogress in his knowledge
of Divine truth. May many, hke him, be enabled to obey the voice of
conscience and of God !

Thk movement to secure the permanence of a Christian College for
Southern India seems to be making steady, if not very rapid progress.
In the late General Assembly of the Free Church a deliverance was
unanimously adopted, approving of Mr. Miller's scheme, and instructing
the Foreign Mission Committee of the Church to carry it into effect as
soon as possible. The pecuniary means for doing so are not yet entirely
provided ; but important steps have been made, and there is every pros-
pect that all that is needed will be by and by secured. After full
discussion the London Committee of the Church Jlissionary Society came
some months ago to the resolution of making a grant of 36300 a year to
the Free Church of Scotland for at least five years, on condition that the
College in Madras be efficiently maintained. A day or two after their
decision an offer was received from some generous but unknown donor,
apparently ignorant of the resolution that had just been passed, to sub-
scribe 2,00 2)6 >• annum to the funds of the C. M. S. on condition that aid
was given to the same extent in carrying out Mr. Miller's plan in its
entirety. It is understood that the Wesleyan Missionary Society are
prepared to aid the Free Church to about the same extent. We have
not heard of any similar decisions being yet arrived at by the other
missionary bodies interested, but the home authorities of all have more
or less directly expressed their sympathy with the scheme, and their
cordial wishes for its complete success. There is reason to believe
that some, at all events, of the societies that have not yet decided will see
their way to give material as well as moral aid. Their doing so is a
question, we suppose, simply of their ability, not of their inclination. In
a scheme proposed in so catholic a spirit and aiming at so catholic an
end, we are sure that any Protestant society whose attention is fairly
drawn to it will wish to aid. The College must, no doubt, continue for a
time to hold a special relation to the Free Church. To make an abrupt
separation between the future and the great work done already would be
to cut the roots and still expect the tree to grow. But v\e have little
doubt that in course of time the College will become in uame and appear-
ance what it promises to be in spirit even from the first — in no respect
denominational or sectarian, but Christian in the widest sense. In com-
mending the scheme to the Free General Assembly, Dr. Smith (late of
the i^7-?>«c? q/'//K//a) remarked most truly that there was no Christian
man in Southern India (he might have added in the whole of India), of
whatever church, who would not rejoice if the Assembly committed itself
to the undertaking.

120 XutcK nad InlfUiijrnce. [July,

A YOUNG man, a Brahman, belonging to a rather wealthy familv,
was baptizcil in the month of June in the Free Church Mission at Madras,
in the schools of which Mission he recently tiuished his education. The
chief interest of the case is that, though little more than a youth, he was
able to fight the inevitable battle with his parents and family, without
receiving shelter from the missionaries, and that he has never been an
inmate of any mission house. Tliis is a course that certainly cannot be
followed in every case, but as undoubtedly one such instance of the jjower
of Christianity has more effect for good on the native community than a
whole array of cases in which the convert has received " protection. "

An occurrence which indicates how the native churches are growing
in the sense of their own responsibility and the grace of giving, recently
took place iu two of the local meetings of the missionaries, helpers and
pco]de of the American Madura Mission. The pastors in this Mission are
supported by the collections of their own chundies, supplemented by grants
from a society which is sufficiently designated by its name — The Native
Evangelical Society. The finances of this body for three or four years past
had been put to a severe strain by the ordination of several new pastors, who
looked to the Society for supplementary grants ; so that the debt on the
treasury and the current expenses of the year together amounted to up-
wards of Rs. 1600. At these meetings referred to, representations of
the Society's treasury were made, and the question of cancelling the debt
by special contributions discussed. An enthusiastic spirit of giving was
awakened, the result of which was, that the natives contributed on the
spot, and gave such an impulse to the matter throughout the Mission as to
secure enough to meet all the obligations of the Society. Not a few of
the gifts involved much self-sacrifice on the part of the givers.

One of the useful matters which has been quietly going on in tlie
Madura ^Mission has been the training of medical men in its hospitals
and dispensaries for practical M'ork among the masses of the people.
Eight or ten men who have been so educated are practising here and there
about the district.

With a view to supplying the Mission stations and some of the more
important villages with men equal to the common wants of the people, a
larger class is now being trained in the dispensary and hospital at
Dindigal. Malarial fever and its adjuncts, rheumatism, diseases of the
stomach and bowels, ophthalmia, ulcers and skin diseases constitute a very
large percentage of the cases which come to dispensaries or hosjjitals for
treatment. Persons well educated at the bedside and in the compoundijig
room, with a fair knowledge of anatomy, chemistry and therapeutics,
will be able to alleviate a large amount of the misery of the poor people,
now practically without physicians.

The writer of the Annual Report of the Madura Mission addresses
himself to answer faithfully the question, whether, so far as mission
work in the Madura Mission for the year 1874 is concerned, missions
in India have been a failure. It might in some cases be perilous to at-

'S75-]

Notcit and Intalliyoice.

121

tempt to answer snth n question as this before tlic last day cf the year
had scuroely passed. I5ut, writing his report within the next month, the
tuitlior shows that tlie work of his Mission has not been a fruitless one.
We notice tliat 182 persons were received as communicants to the
churches— 120 of them from the heatliea ; that catechumens in the con-
gregations have increased by 427 ; that 2739 pupils are taught in the
Bciiools, and that lis. 4027 were raised by churches and congregations for
religious and charitable purposes, and that 16,932 cases had been treated
in the Dindigal dispensary. It would be interesting to follow the sta-
tistics still further in answer to the inquiry. The narration in the body
of the Report adds to, rather than detracts from, the force of the answer
which the figures give.

The Madras Bible Society has lately issued a pocket edition of
the Tamil Bible, which will be a great boon to the native cliurches. We
are glad to hear that the Bangalore Bible Society has also resolved on
publishing a portable edition of the Canarese Bible, to be printed at the
Mangalore Mission Press, which is sure to turn out a volume in the
highest style of workmanship. The Canarese Bible has not been hitherto
obtainable in one volume, except in a large and lieavy quarto. This has
proved a great hindrance to the free use of the Scriptures in that lan-
guage. For such a bulky volume could not be used easily for reference in
schools, neither could it be taken to public worship, nor conveniently
used by people generally. A portable one- volume edition has, therefore,
been for a long time past a desideratum.

The same may be said also of editions of the Bible in other vernacu-
lar languages. They are in many cases too bulky, and also, being ia more
than one volume, are inconvenient for reference.

More attention also needs to be paid to Jovmess of price. The new
Tamil Pocket Bible bound in cloth is sold at 12 annas. This is a step in
the right direction. But Dr. Mullens mentions that, during his late visit
to Madagascar, it was resolved, after much consultation, to sell the Mala-
gasy Bible, which had just arrived, at one shilling, or 8 annas, a C'.py,
more than that being considered to be beyond the means of the mass of
the people. The same applies to this country. Why should English
school Bibles be sold as low as 3 and 4 annas to natives who are in many
cases well able to pay more, and the vernacular Scriptures needed by
the poorer classes be priced, as the Canarese Bible was until lately, at
I rupee 8 annas ? Such a price as this is absolutely prohibitory to the
majority of the people of this country, and is a serious obstacle to the
free circulation of the Word of God.

The question of caste, in connection with the census of the Travan-
core State, of which we have spoken in a previous number, was decided
by the Government of that state in the most admirable manner. The
question is really one of great importance to the native Christian com-
munity, who feared that they were about to be thrust back, by an au-
thoritative decision of Government, into the castes which they regarded
themselves as having left forever. The 1 8th of May was the day fixed
for the taking of the census. The missionaries were requested to
IG

122

Notes and InteUiijencc.

aid in any way convenient in this nseful work, csjiecially by allaying
any ignorant fears that might arise witli reference to the subject. The
missionaries of the London Missionary ISociety replied that they would
have much jileasure in doing so, and at the same time expressed their
hope that it was not intended that the column for ' caste' should be
filled up by inserting the former caste designation of Christians. 1 he
missionaries urged the undesirability of bringing up the subject of
caste amongst Christians, to perpetuate what had better be forgotten,
and perhaps revive former feuds and jealousies. They referred to the
case of Muhammadans, whose former caste is at once ignored, and to a
decision of the Madras Government "approving of native Christians
" being always recorded as such, irrespective of their former caste," and
they inquired to what caste could the children of mixed marriages which
have taken place amongst their people be said to belong ?

The missionaries were nobly supported in this application by Mr.
Ballard, the British Resident, and H. H. the Maharaja at once acceded
to the wishes of the missionaries, and " directed the census agency not to
" insist on native Christian converts furnishing information with regard
" to their castes." This decision is highly satisfactory and of great value
to the Christian community, now officially recognized as one distinct class.
Of course the subdivision into Protestant, Roman Catholic and Syrian
Christians will be maintained.

Notwithstanding the Government orders, one case at least has been
known in which an inferior official has accompanied the enumerators and
demanded the caste of a native Christian ; on this being refused, the
official undertook, with abuse, to compel the Christian to give it.

Considerable alarm was experienced by the poor low-caste population,
untaught and uncared for as they are. In some parts near the capital
the Pariahs and Pulayars were told by the Muhammadans that their
fowls and sheep would be seized on the day of final enumeration, and that
therefore they had better sell them off beforehand at any price they could
get. This was done, and the poor people are now left without their
domestic animals, which they were beguiled into selling off at about a
third of the usual rates. Popular education would remove these absurd
false alarms.

The outbreak of cholera in the northern part of Ceylon has caused
the Government to interfere in the matter of pilgrimages. All assem-
blages, or concourses of pilgrims, in the upper half of the island have been
prohibited until September 1st, with the exception of those to the
Katragama festival ; and this has been so regulated that none can attend
who have not obtained a license from the Government Agent. This
prohibition prevents the great annual Romish pilgrimage to the shrine
of St. Anna at Kalpitiya, and some lesser heathen festivals. The Roman
Bishop acquiesces in the order, and has deferred the festival to October.
The measure is unquestionably a wise one. The same steps should be
taken and followed out uncompromisingly on the continent by the
local Governments of the different presidencies. Hitherto the Indian
local authorities have considered their work sufficiently done when they
have inserted a notice in the district Gazette notifying the existence of
cholera at a sacred shrine, and warning the people of the danger of a

Nofca and Intel iigenre.

'23

pilgrimage. "Wrre the {)ilp;rims tlie only persons liable to suffer, this
would be rensonnble and sufficient Hut it is perfectly well known to
the dwellers alonj; the great routes of jjilfjrinuige that cholera-infected
pilgrims sow cholera in the villages along tlu-ir route as certainly as if
they carried it in their pockets, and distributed it with their money to
the villages. When pilgrimages thus become public nuisances they
should be met with judicious but prompt suppression. Such an order
marks a new stage of progress. We are glad that the peoj)le of Ceylon
have enough intelligence to render such a restriction advisable.

Though priests and merchants at the shrines might make an outcry
against any regulation of their festivals, we believe the day has come when
the people at large -would acknowledge the sanitary necessity of such
measures, and acquiesce in them.

In an article upon Tempm-ance suggested by onr article on that
subject in the last number of this Review, the Bengal Christian Herald
speaks as follovrs : —

" That the evil [intemperance] is daily growing, as is proved by the open-
ing of new liquor-shopg almost everywhere, cannot be doubted for a moment by
any who have got even a superficial acquaintance with the real state of things.
It appears to be the groat curse which Western civilization has introduced into
this countiy, and it requires combined and vigorous efforts to check and eradicate
it"

Yet while tbus agreeing in the main 'witli onr article, the editor
of the Herald sees reason to dii¥er with the author of it on one point
of much interest. We need not say that we hope the Herald is I'ight,
and our author mistaken upon this matter. The opportunities for
forming an intelligent opinion which the Editor of the Herald possesses
are all that could be desired, and we rejoice to learn the opinion at which
he has an>ived. We give his own words : —

" We think the picture drawn by the writer in the Revieio as to the prevalence
of intemperance amongst Indian Chriitians is somewhat overdravim. The in-
stances cited are, we believe, of an exceptional character, and, as far as our knowl-
edge goes, the evil does not seem to have taken such a deep root amongst them
as the instances given would lead one to suppose. In Calcutta there are many
educated converts who have largely imbibed habits of Western civilization, but
we do not just now recollect the name of a single person amongst them who is a
drunkard. Intemperance is perhaps more prevalent among some uneducated
Christians, but even there the evil, we are thankful to say, has not taken a very
deep root. It becomes, however, the duty of every missionary, and all who are
interested in the welfare of Indian Christiana, to guard zealously against the
introduction of the evil where it has not as yet made its appearance, and adopt
measures at once to eradicate it where it hag."

Since the publication of the January Number, we have received the
following Reports, which we beg to acknowledge with thanks : —
The Sixteenth Report of the Amritsar Mission of the C. M. S.
The Fortieth Annual Report of the Lodiana Mission.

The Second Report of the United General Committee of the Kamaon Mission.
Report of the Mission in Delhi and the South Panjab of the S. P. G.
The Thirtieth Annual Report of tho Baptist Mission, Agra.
Report for the year 1 874 and Minutes of the nth Annual Session of the India
Conference of the Methodist Episcopal Church.

124

Kofcs and InfcUi'/jencc.

The Oudh Church Mission at Lucknow andTyzabsd.

'Jthe Annual Ecport of the Kuriukhabad Mission for the year ending Oct. 3li-t,
1874.

llopoi t of the Almora Mission in connection with the L. M. S. for 1874.
llcport of the Mirzaporo and Singrowlee Missions iu connection with tho
L. M. S., 1874.

Xhe Fifty-fifth Keport of the Calcutta Corresponding Committee of the CM S.,
1S74.

Kopoi-t of the Dacca and East Rengal Baptist Mission for 1874.
Indian Report of the Orissa Baptist Mission for 1874-75.

Forty-second Annual Report of the American Froo Baptist Mission in Lower

Bengal, for tho year ending March, 1875.
Sixth Annual Report of the ChutteosgurU Mission in connection with tlio

Gorman Evangelical Missionary Society of the United States of America,

for tho year 1874-75.
Report of the Bombay or Western India -\uxiHary C. M. S. for 1874.
Report of the American Mission among the Maratbas for 1874.
Kolapoor Mission, 1874.

Report of tho London Mission, Belgaum, for 1874.

The Thirty-sixth Report of tho Wesloyan Mission in tho Mysore Ten-itory,
fur 1874.

Report of the South India District Committee of tho London Missionary Society
for 1874.

Seventh Annual Report of the American Baptist Tehigu Mission, 1874-75.
Twenty-first Annual Report of the Arcot Mission of the Ral'ormed Church in

America for 1874.
Madras Mission of the Free Church of Scotland, Report for 1874.
The Fortieth Annual Report of the Amoriean Madura Mission, 1874.
Keport of the London Mission, Salem, 1874.

Annual Report of the Neyore Mission District in connection with the L. M. S.,
1874.

Report of the London Mission, Tripatoor, 1874.

Annual Report of the Trevandnim Mission District in connection with tlio
L. M. S., 1874.

Annual Keport of the Nagerooil Mission District in connection with the L. M. S.,
1874.

Annual Report of the Travancore District Committee in connection with the
L. M. S., 1874.

Koport of the Basel German Evangelical Missionary Society, 1874.
Ninth Annual Keport of the Burma Missionary Convention, 1873-74.
Fifteenth Animal Report of tho Rangoon ]\lissionary Society, 1873-74.
Thirty-seventh Annual Report of the Maulmain Missionary Society, 1873-74.
The Nineteenth Keport of the Ceylon Tamil Cooly Mission, 1874.
Report of the Wesleyan Mission Extension Fund, South Ceylon District,
1874.

Seventh Annual Keport of the Bombay Medical Missionary Society, 1874.
Report of the Madras Medical Mission in connection with tho Edinburgh

Medical IVIis.siuu Society, 1874.
Annual Report of the Mission Hospital and Dispensaries in connection with

the L. M. S., Nagei coil, 1874.

Second Report cf the Panjab Branch of tho Indian Female Normal School ants

Instruction Society, 1S74.
Notices of some Indian Women, to accompany the above.
Report of the Secundra Church Mission Orphanage, 1874.
Christian Vernacular Education Society for India, Report fur 1 874.
C. V. E. S. for India, Bombay Branch, 1874.

Report of the Bombay English Bible Women's Association, 1 87 4.
Report of the Hindu Girls' School connected with tho Chui-ch Missionary and
Indian Female Instruction Societies, Madias, 1874-75.

'875.]

Notes and Intclh'tjimce.

'25

Seventh Report of tho Panjiib Bolifnous Book Society, 1873-74.
Seventh Ivcjjort of ihe Punjab Auxiliary Biblo Society, 1873-74.
Catalo'^iio of Hooks, etc. in tho Depository of tho Ameriuun Presbyterian
Mission, Lodiana.

Twonty-sixlli Annual Ri-port of tlio North India Trant and Hook Society, 1874.
Twenty-ninth Aunual lldport of tlio Norlli India biblo Society, 1871.
Forty-Ufth Report of tho Calcut ta Christian Tract and Book Society, 1874.
Sixty-second Report of tho Calcutta Auxiliary Hiblo Society, 1874.
Report of tho Bombay Auxiliary to tho British auJ Foreign Biblo Society,
1874.

Report of tho Bangalore Tract and Book Society, 1873-74.
Report of tho Bangalore Biblo Society, 1S74.

Fifty-sixth Aunual Report of tho Madras Religious Tract and Book Society,
1874.

Eleventh Annual Report of tho Burma Bible and Tract Society, 1874.

126

Book Noticeit.

['Tuly,

Art. X.— book NOTICES.

The Women of India, and Christian Work in the Zenana. By
Mrs. Weitbrecht. London: James Nisbet and Co., 1875. pp. 232
fcap. 8vo.

This is an interesting little volume made up of letters and papers
that have all appeared in German, in the Allgemeine Missions- Zeitschrift,
relating almost exclusively to the labors of English, Scotch or German
ladies in and around Calcutta, Madras and Bombay. It bcgius with an
endeavor to set forth the social condition of the women of India during
the earlier ages. In the Vedic age woman held an influential position,
as regards both the domestic and religious life of the family ; one man
was usually the hus])and of one wife, though traces of polygamy and
polyandry are to be found among the writings of this period. During the
" Ueroic Age," as Mrs. Weitbrecht terms the period of the Hindu epics,
the position of woman corresponded closely to that of the women of
Europe during the age of chivalry. The Mahahharat and Ramayana
contain stories of women, chaste and beautiful, who were allowed to make
the choice of a husband for themselves. The stories of Sita and Savitri are
given at some length as illustrations of the high character ascribed to the
women of that time. During the Brahmanic age, however, when the laws
of Manu came to be practised, woman lost her exalted position, and became
a mere slave. These laws speak of women as wholly untrustworthy, fickle,
frail, vicious and perverse, surcharged with all manner of hateful passions
and impure desires ; and by means of such laws woman lost every vestige
of independence which she might previously have possessed. During the
succeeding Puranic Age, when the laws of Manu became thoroughly Brah-
manized, instead of rising any higher, woman sank lower, if anything, in the
social scale, and in this condition the missionary ladies found her when
they first came to India. The early efforts put forth by the first mis-
sionary ladies to educate and elevate the position of the Hindu women
are briefly sketched. These eff'orts for a long time consisted principally of
schools for girls ; but more recently access has been gained to the
houses of several high-caste women ; and this phase of the work, or what
is called Zenana-visiting, is dwelt on more at length. The difficulties
connected with this work, as well as the encouragements to be derived from
it, are faithfully delineated with the aid of extracts from letters written at
various times by different ones engaged in the work. The latter part of
the book contains interesting biographical sketches of some of the more
prominent missionary ladies that have given themselves to the work of
benefitting the women of this land.

The book is an excellent one, as far as it goes, but it is very far from
being a complete history of the work an account of which it professes
to give. The labors of American missionary ladies are passed by with a
simple allusion ; and nothing is said of the work for women accomplished
outside of the large centres of activity, like Calcutta and Bombay, — a
work as important and as interesting as that attempted at such centres.

i87S.]

127

LuGAT I KiTAH I MuciADDAs. (Bil)le Dictionary, in the Hindustani'
language, Roman character.) By Mrs. Mather, late of the Mirza-
pore Mission-- Mirzapore Mission Press, 1875. pp. 587.

By the ])reparation and puhlication of this IJihle Dictionary Mrs.
Mather has laid the native Cliristiaus of Nortliern India under great
obligations. It forms a handsome volume, extending to 587 pages,
printed in double columns, in a clear large type, on good pajjcr, with
numerous wood engravings, which, if not fine, are very hclj)ful in illustra-
ting the text. Those who consult it will speedily find that the informa-
tion given is minute, full and accurate, and yet so compressed that within
a comparatively small space every thing essential for a satisfactory Bible
Dictionary is contained. We have compared several of the articles with
those of a small English Bible Dictionary beside us, and have found it
very preferable. The style is generally both simple and idiomatic.
The influence of the book may be narrowed by its being in the Roman
character, but the greater number of intelligent native Christians who
use the Urdu as their mother-tongue are well acquainted with that
character, and they can, and no doubt in many cases will help others to
a knowledge of its contents. The stock of books accessible to our native
Christians who are ignorant of the English language is yet very limited,
and a more directly useful addition to it than that made by Mrs. Mather's
volume we can scarcely conceive. If our native preachers not only consult
it, but study its leading articles, turning up the numerous passages to
which reference is made, their own minds will be furnished, and their
preaching will become much more varied and instructive than it commonly
is. Thus a great boon will be conferred on their brethren to whom they
minister.

Lyric3 (Tamil). Madras: The Christian Vernacular Education Society,
1875-

This little book contains (in lithograph) a small collection of native
tunes in European notation. The tunes, 24 in all, are those belonging
to some of the 300 in a large volume of native lyrics published by the
Madras Tract Society. We notice that two or three of the melodies are
European or Hindu melodies which have apparently come by way of the
English into Tamil use. Nearly all the airs in the collection are agreeable
to a European ear, easy and pretty. Apparently only some of the more
simple ones out of 150 in the Lyric-book have been selected for this
experiment. We believe this is the first publication of Tamil tunes,
though they have been in use in Christian worship for twenty years. So
far as these are concerned the experiment may be pronounced a success.
The author did not, however, aim to grapple with the difficulties of
the Hindu time or scale. We hope, now that the ground is broken, we
shall have many more of these melodies— some of them really very
beautiful— fixed in a permanent form. Considering the extent over which
the Tamil Church is spread, it is particularly desirable that the tunes
used in different districts should be published. At present many of the
melodies common in Travancore are unknown in Madura and Tanjore,
while the tunes of some of the best hymns current in these districts are

I2S

Book Notices.

[July, 1875.]

not generally known in Travancore or Tinnevelli. We are indebted to
Rev. W. E. De llieiner of Jatl'iia for this brochure.

The Tamil Annotated \ew Testament has just been published
by the Madraa llelii^ioas Tract and Book Society. It forms a volume
of 1 2S0 pages, royjil octavo, ?.nd is the first complete commentary on
the whole of the New Testament ever published in India. The basis
of the commentary is the Annotated New Testament of the London
Relii^ious Tract Society. It has been translated and edited by llev. W.
T. Satthianadban, of the Church Mission, Madras, who has, in the prep-
aration of the book, consulted several other valuable commentaries.
The price at whicli the work is offered is marvellously low. To all sub-
scribers who register their names before the 30th of September the com-
plete work will be furnished for one rupee, bound in half sheep, or one
rupee and a half in full black sheep. The prices afterwards will be
Rs. and lis. 2 respectively for the two styles.

Tiie Madras Tract Society may well congratulate itself upon the
com])letion of this work, and the Tamil native (Jhurch upon its possession.
The Maratlii edition of the same work (of which the first volume, con-
taining the Gospels, was published last year, and noticed in our puges) will
be ready ere long, though Bombay cannot compete with Madras in the
matter of cheap printing ; and editions in other Indian languages are to
follow. The Religious Tract Society, whose liberality has made the issue
of these expensive volumes ia these several languages possible, has conferred
a lasting benefit upon the native Church of India.

As we were obliged to omit all Book Notices from the April Number,
and as our space in the present Number admits no more than those given
above, several ])ublications remain to be noticed hereafter. We beg to
acknowledge receipt of the following, with thanks : —

The Elomcnrs of Psychology ; by Dr. R. Jardine.

The Anglo-Karen Hand-Book and Reader ; by C. If. Carpenter.

Conference on Urdu and Hindi Christian Literature held afc Allahabad 24th and
2SI,h February, 1875.

A Dictionary of the Oraro Language ; by T. J. Keith.

Outline Grammar of the Garo Language ; by T. J. Keith.

A Compendium of Molesworth's Jlarathi and English Dictionary, 2nd edition ;
by Baba Pad man ji.

Hinduism and Christian Educatoin : two Lectures ; by Rev, William Steven-
son, M.A.

A Traveller's Notes ; by a native Delegate to the Allahabad Mission Con-
ference.

A Chtirge delivered by the Rt. Rev. H. A. Douglas, Bishop of Bombay, Jan.
12, 1875.

Advertisnmnifs.

D. S. KEMP & CO.,

WHOLESALE CHEMISTS.

WHOLESALE PRICE LIST of Drugs, Chemical Instni-
meuLs, Druggists' Suudries, &c., furnished on receipt of card.

GENERAL CATALOGUE of Domestic and Patent
Medicines, Medicine Cliests, Perfumery, Wines, Beverages, Foods,
llouscliold Chemicals, Instruments of different kinds, &c., &c.

Special Discount allowod to Mission and Charitable Institutions.

MEDICINE CHESTS.

TOURISTS' CHESTS. Of solid leather, small and
portable. Filled, from Rs. 24 to Rs. 42.

DOMESTIC CHESTS. Plain patterns ; in mahogany;
if furnished with leather covers, form excellent Camp
Chests. Filled, from Rs. 39 to Rs. 50.

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with leather cover. Filled in conformity with " Hunter's
Medical Hints for the Districts," 14 X 8 X 6 inches, Rs. 85.

Each of the above is furnished with a copy of Kemp's "Medicine
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IN aticii^i<:c)i.()(;y, histoiiv, li'L'j<juatuuio, languages,

FOLKLORE, &c., &c..

Edited by JAS. BURGESS, M.R.A.S., F.R.G.S.,

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JL on all subjects relating to Indian Antiquities, induced the Projectors to
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Geogi-aphy, Bthnograjihy, Mythology, Literature, Religion, I'hilosophy, Manners,
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Among' the Contributors are : —

V. Ball, M.A., Geol. Survey ; J. Beames, B.C.S., M.R.A.S. ; Prof. Ram-
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JUST PUBLISHED,

THE CALCUTTA REVIEW,

FOR JULY (No. CXXI.) 1875.

CONTENTS : — Early HisTonv of India. Rohan Studies. Histoeical
Skxtcites — By G. E. C. Williams, b.a.,b.c.s. Oue Hajsitual Cri-
minals, AND what to do VITn THEil. MoDERN INDIGENOUS LITERATURE

OP British India — (Independent Section). The North Cachar Hills
AND tueir Inhabitants. Infallibility : The Vatican and Vaticanism.
Crimes and Punishments under Hindu Law — By H. R. Fink. The
Holy Hill of Tirupetty — By J. D. B. Gribble. The Philosophy of
Modern Science. Notes of the Hindi Language — By J. D. Bate.
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