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Stotesbury frow the latest Maps of the Survey of India Department
THE

ASSAM MISSION

OF

THE AMERICAN BAPTIST MISSIONARY UNION.

PAPERS AND DISCUSSIONS

OF THE

JUBILEE CONFERENCE

HELD IN NOWGONG.

DECEMBER 18—29, 1886,

eee

PUBLISHED BY THE ASSAM MISSION OF THE AMERICAN BAPTIST MISSIONARY UNION.
Waser
BV3280

ASPASI

\N 3526
CALCUTTA:

PRINTED BY J. W. THOMAS, BAPTIST MISSION PRESS.

1887.
PREFACE.

a

Tue workers of the Assam Mission have always been so far
separated that, though the desirability of a general conference
has often been felt, no gathering of the whole Mission has
taken place since 1854. It was felt that, at the end of this
fiftieth year of our Assam Mission work, all the workers
ought to meet, review the past, compare notes on the present,
and lay plans for the future. As we did this we felt ourselves
benefited, and conceived it desirable to preserve and make
accessible the historical matter presented, and to acquaint
others with the work here. So we determined to publish
the papers presented, together with a brief of the accom-
panying discussions.

As there was no common language in which all the mission-
aries and our native brethren could unite, the native brethren,
all being familiar with the Assamese, held a separate con-
ference at the same time and place, at which papers on
living topics were presented and discussed. The two
conferences were united whenever practicable.
ERRATA.

Page 4, line 21, for seventh read seventeenth.
i , » 14, ,, mail service ,, daily mail service.
» 981, ,, 15, ,, helper » helpers.
» 52, ,, 14, quotation ends with “ follow.”
» 66, 5, for 1885 read 1886.
a 75, shift period from after Philippians, line 24, to after Mark, line 25.
» 76, line 3, for eighth read sixth.
» 111, ,, 31, ,, Wittier », Witter.
_ 141, a 32, » demands » demons.
» 145, ,, 1, ,, tend » trend.
» 147, ,, 28 & 32, for through ,, thorough.
» 198, ,, 28, for 1885 » 1875
» 200, ,, 9, ,, Mrs. go.) avs
» 217, ,, 18, ,, connected » counted.
» 234, ,, 10, ,, eleven » ten.
» 244, ,, 18, ,, Morsgota », Morzyota.
» 244, ,, 20, ,, pelengoni » perengoni.

Page 285, line 13, for January 1878—December, 1889 read January 1879—
December 1886.
Page 285, line 29, for Jessie T. read Jessie F.

Statistics :—

Under head “ Died in Communion,” under Gauhati, for 166 read 165.
Map :—

Between the Miris and Mishmis, north of Lakimpur, should be repre-
sented the Abors.

The Singphos should be represented as occupying part of the hills of the
eastern part of Assam, and as extending, under the name of ‘‘ Singphos or
Ka-Kyens,’’ (Ka-Chins), down to the south-east of Bhamo.

The Kyens (Chins) should be represented as occupying the country along
the Chindwin River.

Disang Mukh, the river-station for Sibsagar, should be located at the
mouth of the river south of its location on the map.

Damra should be on the river east of its present location on the map.

Samaguting should be in small type and Kohima in large.

Chart :— :

Dr. Bronson and daughter, Miss Marie Bronson, returned to Assam in

* March 1870, instead of late that year.
Mrs. Gurney arrived in Assam in 1877, not 1878,

#
MISSIONARIES PRESENT.

American Baptist Missionary Union.

Rev. C. E. Burdette and Wife... Gauhati.
» H. W. Clark and Wife ae Molung,
» A. K. Gurney and Wife... Sibsagar.
> M. C. Mason wen Tura.

» P.H. Moore and Wife see Nowgong.
» H.G. Phillips and Wife... Tura.

» S. W. Rivenburg and Wife ... Molwng.
>» W. EH. Witter and Wife be Wokha.

Miss Ella C. Bond ae Tura.

» Orrell Keeler wa Nowgong.
» Stella H. Mason hs Tura.
>» Nettie Purssell ise Nowgong.

 

Other Societies.

Rev. T. Jerman Jones, Welsh Calvinistic Methodist
Mission, Shillong, Assam.

Rev. Isaac F. Row, Anglo-Indian Evangelization Society,
Bangalore, Deccan.

 

Missionaries Absent.

Mrs. M. R. Bronson, in U. S.
Rey. C. D. King and Wife, of Kohima, en route to U. 8.
 
MINUTES OF THE JUBILEE CONFERENCE
OF THE ASSAM MISSION OF

THE AMERICAN BAPTIST MISSIONARY UNION.
December 18—29, 1886.

Saturday evening, December 18.—All excepting Mr. and Mrs.
Clark having arrived, a preliminary meeting was held and Rev.
M. C. Mason appointed Chairman, and Rev. H. G. Phillips
Clerk, for the following Monday sessions. Messrs. Moore,
Witter and Phillips were appointed a Committee on Arrange-
ments. for Monday and Mr. Rivenburg, Mrs. Witter and
Miss Purssell a Committee on Music for the whole Conference.
Later in the evening a devotional service was led by Rev.
P. H. Moore.

Sunday, Dec. 19.—At 9 a. m., after introductory services
conducted by Rev. E. G. Phillips, a sermon was preached
by Rev. Isaac F. Row, from Luke xii. 34-87. At 3 P. m., after
introductory services in Assamese, by Rev. Tuni J. Goldsmith,
pastor of the Nowgong church, Rev A. K. Gurney preached,
in Assamese, from Matthew xxviii. 19, 20. At 7-30 P. m.,
after introductory services by Rev. 8. W. Rivenburg, Rev. T.
Jerman Jones preached from II Cor. x. 13-16.

Monday, Dec. 20.—After devotional exercises from 8-30 to
9 a. m. conducted by Rev. E. G. Phillips, the Committee on
Arrangements was continued for the whole Conference, and
Messrs. Moore, Burdette and Gurney appointed a Committee
on Resolutions. A letter was read from the Presbytery of
the Welsh Calvinistic Methodist Mission to the Khasis,
presenting Mr. Jones as their representative, and extending
Christian greetings. The Clerk was requested, by vote, to
draw up a letter in reply, extending to that Mission our
vill

Christian greetings, and Mr. Jones and Mr. Row were invited
by the members to sit with us in full Conference. The fol-
lowing papers were then read, and each followed by discus-
sion :—namely, one on “ Tithes” by Rev. 8. W. Rivenburg,
and one on ‘“‘ The Necessity of Developing the Missionary
Spirit in the Churches, and how best Developed,” by Rev.
W. E. Witter.

At 2p. mu. officers were appointed as follows :—Moderator,
for the evening and Tuesday, Rev. M. C. Mason; for
Wednesday and Thursday, Rev. A. K. Gurney; and for
Friday and Saturday, Rev. EH. W. Clark. Rev. EH. G. Phillips
was appointed Clerk for the whole Conference. A paper was
then read on “Methods of Mission Work,” by Rev. M. C.
Mason, and followed by discussion. This was followed by a.
poem by Miss Nettie Purssell.

In the evening Mrs. Gurney read an Historical Sketch
of the Sibsagar Church and Mission. Letters from Mrs.
Whiting, formerly missionary at Sibsagar, were then read,
and prayers offered specially for Mrs. Whiting, and for the
Native Christians at Sibsagar.

. Tuesday, Dec. 21.—After devotional exercises, from 8.30
to9a.m., by Rev. I. FE. Row, a paper was read on “ Self-
Support,” by Rev. A. K. Gurney, and followed by discussion.
. At2p.M., two papers were presented, one on “ Work for
Assamese Girls and Women,” by Miss Orrell Keeler, and one
on “Work for Garo Girls and Women,” by Mrs. (©. E.
Burdette. These were followed by discussion, during which:
the matter of Mrs. Scott, a former missionary, opening a
medical Mission in Assam, was discussed. It was voted that
“the sense of this Conference is that Mrs. Scott would do.
well to come to Assam now, and begin a Medical Mission.”
It was also voted that “Mr. Burdette be appointed to write
to Mrs. Scott, informing her of the action of the Conference ;
and to learn the opinion of the Natives of Gauhati, as to the
ix

work already attempted there, and as to Mrs. Scott’s pro-
posed work.”

At the evening session, which, by vote, was held in the
chapel instead of Mr. Moore’s bungalow, an Historical Sketch
of the Nowgong Mission was presented by Rev. P. H. Moore,
after which letters from Mrs. Philbrick and Mrs. Scott,
former missionaries at Nowgong, were read, and the latter
translated to those knowing Assamese, but not English.
During the session, hymns were sung in nine different
languages.

Wednesday, Dec. 22.—(In chapel.) The devotional service,
from 8.30 to 9 a. m., was led by Rev. S. W. Rivenburg.
Business being resumed, Rev. A. K. Gurney in the chair,
the Clerk was relieved of serving on the Committee of Ar-
rangements, and Rev. M. C. Mason appointed in his stead.
Rev. E. G. Phillips then read the Historical Sketch of the
Garo Mission. Letters were also read from Rev. I. J.
Stoddard and Dr. T. J. Keith, former missionaries to the
Garos.

At 2 p. u., at the chapel, a paper on “ Work of Other
Societies in Assam” was read by Rev. EH. G. Phillips, and
was followed by remarks by Mr. Jones and Mr. Row. A
resolution appreciative of Mr. Row’s work in Assam, and of
sympathy and co-operation with his Society, was then
passed.* It was also voted that the Clerk give to Mr. Row
a copy of this resolution, to be forwarded to the Secretary
of his Society. After some remarks by Norkha, a Khasia
evangelist, Mr. Jones gave some account of the work of
their Society among the Khasis. The Conference then
adjourned to preach in the bazar and other places.

The evening session, held in the chapel, was devoted toa
testimony meeting at which each took part in his own
language. The meeting was led by Mr. Jones.

* For this and other resolutions see latter part of hook.
x

Thursday, Dec. 23.—After the usual morning devotional
exercises, led by Rev. T. Jerman Jones, it was voted that
the Conference be continued to Monday and Tuesday of next
week. A paper, on “The Claims and Conduct of Educa-
tional Work in Missions,” was then read by Rev. C. HE,
Burdette, and followed by discussion.

At2p.m., Revs. M.C. Mason, A. K. Gurney and Tuni
J. Goldsmith were appointed a Committee, “to make a
digest of the letters from Rev. Godhula R. Brown, prepara-
tory to the examination of his case to-morrow.” It was also
voted that “every subsequent session of the Conference be
held in the chapel, when that is not otherwise occupied.
Rev. P. H. Moore then read a paper on “The Need of a
Native Ministry and How to Supply it.” After the discus-
sion following, the Conference adjourned to out-door
preaching.

In the evening, Historical Sketches of Deceased Assam
Missionaries were presented by Mrs. A. K. Gurney and Miss
Ella C. Bond, after which a resolution was passed, appre-
ciatory of the pleasure and benefit received from the pre-
sence in the Conference of Mr. Jones. This was followed by
remarks by Mr. Jones, expressive of his own gratification in
being present.

Friday, Dec. 24.—After the devotional exercises, from 9 to
9:30 a. m., led by Rev. C. E. Burdette, the Committee ap-
pointed yesterday made their report. The report was such
that it seemed unnecessary to further investigate the case.
It was then moved “that we, as members of the Conference,
deem it our sad duty, in consideration of his attitude against
the church, and confessed misconduct, to withdraw from
Rev. Godbula R. Brown, our fellowship as a minister of the
gospel.” After a reply by Godhula, the motion was carried.
It was also voted “that this Conference recommend the
Sibsagar church to rescind the ordination of Godhula R.
xi

Brown, and withdraw from him the hand of Christian fellow-
ship, and that they make their best efforts, in the spirit of
the gospel, to restore him.”

In the afternoon session, a paper, on “The Need of Ex-
tending Our Work to New Openings,” was read by Rev.
E. W. Clark, and followed by discussion.

In the evening session a paper on “‘ Work for Missionaries’
Wives ” was read by Mrs. E. G. Phillips, also the Historical
Sketch of the Aé Naga Mission, by Rev. 8. W. Rivenburg.
Rev. W. E. Witter gave a verbal account of the Mission at
Kohima, and Mrs. Witter read the Historical Sketch of the
Wokha Work.

Saturday, Dec. 25,—At 10 a. um. Christmas services were
conducted in the chapel by Rev. Isaac F. Row, who preach-
ed from Luke ii. 10. The further sessions for the day were
postponed.

Sunday, Dec. 26.—At10 a. m., after introductory ser-
vices by Rev. 8. W. Rivenburg, Rev. C. E. Burdette preach-
ed from John xvi. 33. At3p. m., after the reading of the
Scriptures and prayer by Rev. Tuni J. Goldsmith, the
sermon was preached in Bengali by Thangkhan Sangma of
Tura, from Joshua xxiv. 15. In the evening Rev. EH. W.
Clark conducted a general Conference meeting.

Monday, Dec. 27,—The morning devotional exercises were
conducted by Rev. M.C. Mason. Rev. E. W. Clark was then
chosen to serve as Chairman “during the remainder of the
Conference. Then followed a discussion on “ Prevailing
Vices,” opened by Rev. S. W. Rivenburg.

At the afternoon session, the question of the immediate
occupation of Kohima was taken up, and a resolution, request-
ing Mr. Rivenburg to at once occupy Kohima, was discussed,
and unanimously adopted. Rev. A. K. Gurney then read a
paper on “Translation,” which was followed by discussion.
The question of starting and locating a press for the Assam
Xii

Mission was also discussed, but was laid over until to-
morrow. A Committee was also appointed, consisting of
Messrs. Clark, Moore, Mason and Burdette, to prepare a
letter to the Executive Committee, bringing before them the
need of more men for Assam.

-At the evening session letters from Secretaries of our
Mission Societies, and from former missionaries to Assam,
were read.

Tuesday, Dec. 28.—The devotional exercises at 9 A.M.
were led by Rev. W. HE. Witter. At 9°30, Rev. P. H.
Moore opened the discussion on “ What todo with young
Converts.” After the discussion, the letter of the Clerk, on
behalf of the Conference to the Presbytery of the Welsh
Calvinistic Methodist Mission to the Khasis, was read and
adopted. A resolution was also adopted, thanking Mr. Row
for his presence and help in the Conference &c. The matter
of the Press was then taken from the table, and it was voted
“that it is the sense of the Conference, that, when we start
a Press in Assam, we start it at Gauhati, as being the most
desirable place for it.” It was also voted, “that we take
immediate steps for starting a Press at Gauhati.”” A Com-
mittee of Messrs. Phillips, Burdette and Rivenburg was ap-
pointed, after some discussion, “to arrange, prepare and print,
at a cost not exceeding Rs. 1,000 for 500 copies, the matter
of this Conference, in a suitable form.” It was also voted
that “as soon as the Committee has prepared their work,
and made an estimate, they notify the different mission-
aries, and solicit contributions towards the expense.” It was
also voted “that the Committee on publication be requested
to make effort, for the sale of the book, and that after two
years, the proceeds and unsold books be redistributed, pro-
portionately to contributions.

At the evening session, several resolutions were adopted ;
first one appealing to the young men in home theological
Xili

schools, to consider the claims of Assam upon them, and
appointing Mr. Burdette to write to Newton, Mr. Witter to
Rochester, Mr. Rivenburg to Crozer, Mr. Moore to Hamilton
and Mr. Clark to Morgan Park. Another resolution was
passed in reference to the work of Divine grace in the Congo
valley; and a third, a resolution of thanks to our hosts.
Mrs. E. W. Clark also gave verbal personal reminiscences of
several former missionaries.

Wednesday, Dec. 29.—After the morning devotional exer-
cises, led by Rev. S. W. Rivenburg, the letter of the Com-
mittee to present to the Executive Committee the needs of
Assam for more missionaries, was read and adopted. It
was also voted unanimously that, after three years, we hold
another Conference of our Assam Mission. The attention
of the Conference was drawn to a tract, entitled, ‘‘How is
the World to Become Christ’s?”? It was felt that the tract
was not applicable to the Assam field, and Mr. Mason was
appointed to writea reply for the Examiner. A resolution
of thanks to the authors of letters for the Conference was
passed, and also one expressive of our need to seek Divine
guidance, in adopting some system for raising up preachers
and teachers of the Word.

The Conference was then adjourned to meet again three

years hence.

E. G. PHILLIPS,
Clerk.
xiv

JUBILEE HYMN.

Tune— America.

BY REY. W. E. WITTER.

Thou who Almighty art, On Zion’s walls apart

Yet hast a Father’s heart, We’vetoiled with fainting heart,
Thine ear incline. O Christ, for Thee.

O Christ, our cause present ; Wake now the trumpet sound ;

For souls with love intent, Let all Assam resound,

May all our lives be spent, And all her tribes be found
Spirit Divine. Turning to Thee.

First-fruits though small we bring,— Not for the loved who sleep ;

Half-century’s offering, — Not for the watch we keep,
Of all Thou’st given. Our prayer be heard.
Trusting in thy sure word, We plead one Sacrifice,
We now would prove Thee, Lord ; On Him we fix our eyes ;
Let blessings rich be poured O for His praise arise,
On us from heaven. And us regird.

Sea-travelled prayers we hear ;
Saints echo ‘“ Persevere :”

Grand Jubilee !
Saved by the great I Am,
Through blood of Calvary’s Lamb,
Sin-free,—a new Assam

By faith we see.
GENERAL VIEW OF ASSAM.
By Rev. P. H. Moors.

Assam is one of the twelve principal civil divisions into
which India is divided for convenience of administration.
Among these it ranks tenth in extent of territory and eleventh

‘in number of population. But its location at the very
north-east corner of the Indian Empire, bringing it into re-
lation with border tribes, and also promising a way into
Tibet and Western China, lends it a degree of importance
more than commensurate with its relative size.

Geography. Assam is situated between 23° 58’ 30” and
28° 17’ N. Latitude and between 89° 46’ and 97° 5’ EH. Longi-:
tude.

It is bounded on the north by the lower ranges of the
Himalayas, on the east and south by a range of hills
extending from the Himalayas to the Bay of Bengal, and
by the Bengal district of Tipperah. On the west by the
Bengal districts of Maimansing and Rangpur, the State of
Kuch Behar, and the Jalpaiguri district.

The area, according to the latest figures given by the
Survey Department is 44,750 square miles, of which 20,839
is in the Brahmaputra valley, 9,581 in the Surma valley and
14,330 in Garo, Khasi and Naga hills districts.

The province is divided into these three parts according
to its natural aspects. The hill tract being the watershed

- between the two valleys. The name Assam, though applied
to the whole province, is more commonly used to mean
simply the valley of the Brahmaputra, to which it strictly be-
longs, as this only was under the rule of the Ahom or
Assam kings.
1
2 GENERAL VIEW OF ASSAM.

This valley is an alluvial plain about 450 miles long with
an average breadth of about 50 miles, surrounded on the
north, east and south by ranges of hills and mountains.

Through the midst of this plain from east to west runs
the mighty Brahmaputra river, the “Son of Brahm,” as
the name signifies. The Assamese have a tradition that
they were once perishing for water, and their god Brahm
gave them this great river. On one day in the year its
waters are holy as the sacred Ganges. It has not yet been
traced to its source. It enters Assam as a large river, and
is swelled by thirty-four tributaries from the northern and
twenty-four from the southern side which drain into it the
water from the surrounding mountains. The Surma valley is
much smaller than that of the Brahmaputra, in length much
shorter, and broadens out into a wide plain. Here too there
is one main river, the Surma, assisted by numerous smaller
ones, draining the valley. The hill tract, including the Naga,
Khasiand Jaintia, and Garo hills, is a long projected outwork
of the mountain system that separates Assam from Burma.
It consists not of one range, but of a large number of ranges
and plateaux. It attains an altitude of 10,000 feet in the
Naga district, gradually sloping down to 6,449 in the Khasi,
to 4,700 in the Garo hill district.

Rainfall. The recorded annual rainfall varies in different
parts of the Brahmaputra valley from 60 to 111 inches.
In the Surma valley from 120 to 178 inches, of which from
50 to 60 per cent. falls in the months June to September.
Cherra Punji, a place in the Khasi hills district has the
greatest rainfall in the world, having an average of 489
inches; 805 inches are said to have fallen in this place in
1861, of which 366 inches fell in the single month of July.
With this heavy rainfall even the great river systems of

Assam are sometimes overtaxed and destructive floods.
occur.
PAPER BY THE REV. P. H. MOORE. 3

Temperature. The greatest range of the temperature
during the whole year in the entire province is about 55°—
say from 45° to 100° F., and the average mean temperature
is about 75°. Snow is unknown except as it is seen on the
distant heights of the Himalayas, but there are occasional
light frosts on the higher levels.

Soil. The soil of the plain is mostly black loam, and is
frequently enriched by inundations; and that of the Hills
is a red ferruginous loam, and is usually not cultivated in
any one spot for more than two or three successive years.
No artificial irrigation is required. Large tracts of arable
land still lie waste, and the province is capable of maintain-
ing a much denser population than at present exists.

The present average density of population throughout the
province is 109 to the square mile. But it varies from 319
in Sylhet, the most populous district, to only 15 or 20 in
some sparsely settled hill tracts.

For Government purposes the province is divided into 11
districts, as will be seen by referring to the accompanying
map. These districts in the province are analogous to
Counties in a State. Hach having its own station correspond-
ing to the county-seat of the county. The station is the
~head-quarters of all the district officers. Here courts are
open and district work generally supervised.

History. There is no book which pretends to give a his-
tory of Assam. The record of events during the past one
hundred years is fairly well-known, but one, tracing back the
thread of history prior to the nineteenth century, advauces
into ever deepening obscurity.

The valley of the Brahmaputra is believed to have been
colonized by Aryans at a very early period. Perhaps, as
early as the eighth century of our era, these Aryans were
overcome by the Chutias, a horde who pressed into the valley
from the north-east. They, however, did not wholly destroy
4 GENERAL VIEW OF ASSAM.

or expel the Aryans, but gradually adopted their religion and
amalgamated with them. These in turn were overcome by
the Kochis, who entered from the west in the twelfth century,
and established themselves in the lower part of the valley,
but did not press on to its eastern end.

The Ahoms, a tribe of Shan origin, whose depredations
extended over several hundred years, entering the head of
the valley in force in the thirteenth century overcame the
remnant of the former dynasty left by the Koch invasion.
These Ahoms, or Asams, multiplied and grew more and more
powerful, pressing down further and further into the valley,
until they came into collision with the Mussulman invaders
from the west.

These Ahom kings were the last native dynasty in Assam,
and from them, the province takes its name. For a long
period, they had fierce conflicts with the Muhammadans,
who were trying to annex the valley to Bengal. But they
finally successfully foiled these invasions, and maintained
their sway till 1810.

They are said to have adopted Hinduism about the middle
of the seventh century. Though successful in war, thay suc-
cumbed to the enervating influences of their surroundings,
Intestine strife and anarchy prevailed. At length the
Burmans were called in as arbitrators. They saw their
opportunity and in ten years’ time were masters of the valley.
Their atrocities are still matters of common traditions.
So barbarous was their rule, that whole districts were depo-
pulated.

The British occupied Assam in 1824 as an incident of
their war with the Burmese, and at the conclusion of that
war in 1826, it was ceded to them by treaty.

The British occupancy and development of the valley has
been steadily carried forward since that date.

For about fifty years it was attached to Bengal and ad-
ministered by the Lieutenant-Governor of that Province. |
PAPER BY THE REV. P. H. MOORE. 5

It gradually grew in importance, and in 1874 was made a
separate Province with an independent administration under
a Chief Commissioner.

Ethnology. ‘ There is no distinct Assamese nationality.”
Under the heading “Prevailing Languages” the Report
on the Administration of the Province of Assam for 1885-86
gives forty distinct languages and dialects, some of which
are known to include other dialects not mentioned in the
Report. This variety of language is a fair index of the
mixed ethnic elements in the population of the plains of
Assam. Takean Aryan substratum, mingle with it a Mon-
golian element from the north; then with this mixture a
Dravidian element from the west; add to this an element
whose quality and quantity are both unknown; once more
mingle with this a strong element from the Shan race;
allow many centuries for the process of commingling; give
now a sprinkling of Burmese; keep in mind that each one
of these elements is preserved in every degree of change
from absolute purity to the most thorough adulteration ;
take into account on the one hand a fluctuating immigra-
tion not hitherto mentioned, and on the other the influence
of the tribes on the hill sides that have preserved their
aboriginal qualities in various degrees of purity, and you
have the people of the plains of Assam. Is not the typical
Assamese a nondescript? And yet there is a prevailing type
of features, described as Indo-Chinese which, in our eyes,
is fairer than either the pure Indian or Chinese. The Assam
Census Report for 1881 divides the people according to
language into 3 classes :

(1) 3,881,775 permanent inhabitants, speaking the Aryan
languages as follows: Bengali, 2,425,878; Assamese,
1,361,359; Urdu, 94,538. These are the bulk of the people
of the plains of the Brahmaputra and Surma valleys.

(2) 882,307 speaking non-Aryan languages. Twenty dif-
-

6 GENERAL VIEW OF ASSAM.

ferent languages are enumerated under this head, and
of those speaking them the most numerous classes are the
following,—Kacharis, 263,186; Khasis, 157,699; Garos,
112,248, and Mikirs 77,765. Although about two-thirds of
these 882,307 are enumerated as in the plains districts,
they are generally speaking the inhabitants of the hills sur-.
rounding the plains of Assam.

(3) 18,284 temporary settlers, mostly in the plains, speak-
ing twelve different languages, and besides these 1,624 speak-
ing a Huropean language, and 5,130, whose language is not
specified. These figures indicate how heterogenous is the
population.

The ethnical relations of several of the hill tribes are as
yet undetermined. They are divided according to language
into seven groups. Several of them show strong Mongolian
features.

The following are names of the leading tribes: Bhutanese,
Akas, Daphlas, Miris, Abors (several tribes), Kamptis,
Singphos, Mishmis (several tribes), Nagas (several tribes),
Mikirs, Kukis, Kacharis, Khasis and Jaintias, Garos, and
further to the south the Manipuris and Lushais.

Government. Politically Assam is a pure monarchy. The
Chief Commissioner is the Chief Hxecutive officer of the
Province, acting directly under the Government of India.
He is assisted by a Secretary with an assistant and personal
assistant; two Judges, one for the Surma valley; and one
for the Brahmaputra valley, (who is also Commissioner of
the Brahmaputra valley Districts) ; Conservator of Forests ;
Deputy Surgeon-General (who is also Sanitary Commis-
sioner); Inspector of Schools; Inspector-General of Police
(who is also in charge of the Registration and Commissioner
of Excise and Stamps) ; and a Director of Agriculture.

All these officers have their head-quarters at Shillong, a
station in the Khasi hills, 6,450 feet above sea level, which
PAPER BY THE REV. P. H. MOORE. 7

thus becomes the capital of the Province, and is also its only
sanitarium. During the cool winter months these officers
travel all over the Province on inspection work, and in the
hot rainy summer, return to head-quarters and issue the
annual reports of their several departments. Besides these
officers, there are eleven Deputy Commissioners, one for each
of the eleven districts into which the province is divided.

These, having their head-quarters in the chief town, or
station, of their several districts, are directly under the Chief
Commissioner of Assam. They, in turn are assisted by
Assistant Commisioners of several grades; and by a medical
officer; a police officer; a Public Works officer; a Forest
officer; and an Hducational officer, all of these again
having local subordinates under them. Through these the
details of administration in each department are effected.

Military. Three regiments, with a total strength of 30
European officers, 283 native officers, and 2,271 men are
attached to the Province for its protection from wild tribes
on the borders. As auxiliary to these there are 2,446
Frontier Police stationed in the more exposed parts of the
Province, and the number of Civil and Municipal Police be-
longing to the several districts is about 2,000.

Legislation. Politics in the English and American sense
of the word is unknown to the mass of the people. Their
legislation emanates direct from the Government of India.
The chief officers of the province can shape it to the needs
of the people, but the latter first hear of it when it is
announced for enforcement. The dense ignorance of the
people rendered this course necessary.

Education. The Government is pushing the work of
education as fast as possible, and is making commendable
progress. The last returns show 2,424 schools of all grades,
both public and private; and these enrol 63,997 male and
4,626 female pupils. But this is less than 10 per cent. of

the population of school going age.
8 GENERAL VIEW OF ASSAM.

Post Office and Telegraph. There are 195 Imperial and
52 District Post Offices in the Province, the former under
the direct control of the Government of India, and the
latter, mostly small offices in out-of-the-way places not
yet transferred to the Imperial Government. The former
received an approximate number of 4,232,540, and the latter
163,346. covers for delivery in 1885, The Telegraph Depart-
ment, also under Imperial control, has 48 offices, 1,148
miles of line and 1,692, miles of wire.

Revenue. The cost of maintaining this scheme of Govern-
ment is met from the revenue of the Province, which is
more than sufficient for this, leaving a round sum annually
which goes into the Imperial Treasury. The total revenue,
Imperial, Provincial, and Local for the past year was
Rs. 8,948,908. At present the chief sources of revenue
are, land, Rs. 4,229,691. Excise, Rs. 2,176,345. Stamps,
Rs. 782,720, and Opium, Rs. 419,456.

Commerce. Assam is not a great name in commercial
circles, nor does it seem destined to greatness in that
line. Still it is not wholly insignificant, as the following
figures from the Administration Report for 1885-86 prove.
Rs. 29,047,167, (about $10,000,000) worth of Imports, and
Rs. 43,172,169 (about $15,000,000) worth of Exports were
borne on her great rivers during the year. The following
table shows what are the chief items of this trade :—
PAPER BY THE REV. P. H. MOORE. 9

Table showing chief Items of Import and Export.

 

 

 

ARTICLES, Imports. | Exports,
Rs. . Rs.
Coal ... i i Sas ate 141,202 70,590
Raw Cotton aa as wae oes 1,674 257,569
Cotton Goods se wei sui ... | 7,370,868 800
Drugs and Chemicals aie Me tae 126,120 2,300
DyesandTans_... eae es ae 88,324 8,262
Grains (Rice, &c.)... ae at vw. | 8,125,325 | 3,848,520
Hides and Skins ... viva dis ‘ie 2,560 506,824
Jute (Raw) or tos wae en 5,287 533,087
Liquors ids ass ... | 1,201,056 420
Metals (Brass, Iron, &e.) exe ae ... | 8,702,307 59,613
Oils (Kerosene and Others) ... sg ... | 1,518,611 3,964
{Oil -seeds wee wee wes ee 32,503 | 2,657,133
Opium a ale ave ees 395,850 wee
Provisions ai iis iva ais 767,783 843,986
Salt - os ... | 1,653,139 1,345
Silk (Raw, Indian) .. wee as a 4,800 154,800
Silk (Piece- ees sa wes a 54,825 abe
Spices me cats is .. | 1,149,550 34,899
Sugar eae Nes ie wee | 1,784,378 299
Stone and Lime .., sg _— a 76,785 850,453
Timber ae ate aan 50,759 | 1,090,595
Tobacco i 1,092,710 2,607
Woollen Piece- Goods “ 144,125 bi
Tea x6 350 |30,238,450

 

 

It will be seen that cotton goods, metals and grains take
the lead among the Imports; and that tea is by far ahead
among Exports, and is alone more than the whole Import
Trade. ‘Tea is in fact the one industry that gives Assam any
commercial importance, and the fact that it is almost exclu-
sively in the hands of foreigners (Europeans) is not flattering
to the mercantileinstincts andability of the native population.

The plant is indigenous in the land, but a European was
the first to discover it and bring it to public notice, soon
after Assam became British territory. European capital and
enterprise nourished the industry in its infancy, have tided
it over financial crashes, and established it on a permanent
basis as the great source of wealth of the province.

2
10 GENERAL VIEW OF ASSAM.

Besides this river-borne trade, a small amount of traffic is
carried on every year with the neighbouring hill tribes, who
come down from their mountain homes during the cool
months for the purpose of barter. Rs. 551,027 worth of
Imports and Rs. 134,356 worth of Exports are given under
this head.

Railways. There are two railways with 108 miles of line
in the province. They are simply for the purpose of con-
necting inlying parts with the Brahmaputra river which is
the great artery of the valley.

When our Missionaries first came to Assam, they were
three months coming up this river from Calcutta in native
boats. Now two lines of steamers run weekly from Calcutta
carrying freight and passengers, &c.; a line of mail service
steamers connecting at Dhubri, with railway frou Calcutta,
enables one to reach the upper end of the valley in six days.

Roads. Some good, some bad, and some indifferent,
enable one to travel inland in the more populous portions
of the country. In other parts are only jungle paths.

Only two towns have over 10,000 inhabitants and a few
others have over 5,000 each. The great mass of the people
are in small scattered villages.

Crops and Products. The staple grain is rice, of which
there are three main crops, the principal one being reaped
in December and January.

The fact that so much of this staple has to be imported is
largely due to the presence of imported labourers on the tea
estates. Out of 290,000 to 300,000 men, women and
children who are employed in the tea industry, only about
5 per cent. of the adults are Assamese.

Only enterprise is lacking to enable the native population
to raise rice for the imported labourers, who would always
pay a fair price for it.

Other common crops are mustard-seed, which yields an
PAPER BY THE REV. P. H. MOORE. 11

oil very commonly used for food and toilet purposes, and
various kinds of pulse, of which the natives are very fond.

Fish are plentiful in streams and ponds, and are more
commonly eaten than any other animal food.

The Hills of Assam abound in coal, iron, and limestone.
“Sylhet lime” is exported to Bengal at the rate of 30,000
to 50,000 tons annually.

The Makum Coal mines in the Lakimpur district now
turn out a large annual supply of coal of good quality.

Petroleum too is found in several localities, but has not
yet been successfully worked. There are 9,586 square miles
of forest in Assam which will be a material source of revenue
under the present system of Reserves.

Religion. It seems a hopeless task to try to give any
other than the vaguest idea of the Religious condition of
Assam in the few paragraphs now at our disposal. Indeed
I doubt whether a whole volume of the most accurate
description of the so-called religious beliefs and practices
of the people of Assam, would not chiefly impress the
reader with their monstrous and generally irreligions nature.
An accompanying table shows the present population of the
several districts of the Province, classified according to
their religions.
GENERAL VIEW OF ASSAM.

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PAPER BY THE REV. P. H. MOORE. 18

Will the patient reader go over each district on the map,
comparing it with the table and thus locate the population.
Taking now the grand totals for the whole Province, we
have the people labeled, and can say there are 5,462 native
Christians, 3,062,148 Hindus, 1,317,022 Muhammadans,
14, Sikhs, 177 Brahmos, 6,721 Buddhists, and 488,251 hill
tribe people. But what real definite idea of the beliefs of the
people with reference to God and their obligations to Him
and of a future life, do these figures give ?

Come walk down the street with me; the first man we
meet isa Hindu. Will you tell menow what his religious
tenets are ? You know in a general way what Hinduism is;
but I venture the assertion that there is just about one
chance in 333,000,000 that you will be right in getting the
exact shade of this man’s thought, for Hinduism is a broad
term, ranging from absolute monotheism on one extreme, to
polytheism multiplied to the 333,000,000th degree on the
other. But you say, this man shows by that daub of paint
on his forehead just what his position in Hinduism is.
Yes, quite true—that is almost true—that is, it would be true
if he squared his creed according to the books. But such is
not the case. Keep in mind the history of this people. Re-
member, that though they are called Hindus, you will go very
wide of the mark, if you expect to find their beliefs agree-
ing with that of Hindus in other parts of India, as described
in books on Hinduism. The denominations of Christians are
numerous, but the differences of Hindus are legion. Assam
is said religiously to have passed from primitive Hinduism,
through Buddhism, Adi-Buddhism back again to Sivism and
Vishnuism. There are scars of the fierce struggles that brought
about all these changes. The conglomerate elements which
mark the ethnical character of the people have their coun-
terpart in the varied mosaics of religious belief. So that the
three-fifth part of the population that are called Hindus pre-
14 GENERAL VIEW OF ASSAM.

sent peculiarities that nothing short of local acquaintance
will enable one to understand. However one or two general
characteristics may be noted.

(1) As a class they are idolators though we shall probably
see no idols in our walk; these are generally kept in temples
and houses of worship. We have reason to be thankful that
their excessive sanctity requires that most of the time they
be veiled from the vulgar gaze, so that their hideous forms
are not more frequently thrust upon us. We may see here
and there shrines by the roadside—small, low pyramids of
masonry with a hollow in one side, from which a dirty
little lamp sends forth a feeble flickering light. But the
devotees here are probably not native Assamese. They
are immigrants of the merchant class—worshippers of
Gonesh.

(2) They are priest-ridden, they call their priests God,
and are much more afraid to disregard their word than
to disobey the law of God. If in their deepest conscious-
ness, they do not regard sin against God as a very trivial
matter, I know of no rational explanation of their conduct.
A man will tell you that lying is sin; that it is evil in
itself and God’s punishment of it is hell, but he goes on
lying without compunction. He next admits to you that
eating chicken is no sin in itself—still he will starve rather
than eat it, simply because the priest forbids it. Does he
not fear man rather than God? He yields assent to autho-
rity rather than reason, but it is human authority rather
than Divine. To disobey the priest is to become outcast,
which means more to the average Hindu than all the tor-
ments of hell.

Hindu castes are numerous—some high, some low. To
whichever of these he belongs, his chief concern is to so
observe its rules as to keep within its pale. Outward

observance is all that is required for this. Hence it comes
PAPER BY THE REV. P. H. MOORE. 15

to pass that Hinduism, whose central thought is supposed
to be undistracted meditation on the Deity, has degenerated
into a round of lifeless formalities which now bind the
people like fetters of brass. Until the Government intro-
duced secular education the priestly class had a monopoly
of learning. Since the days of Manu (700 B. C.) it has been
regarded as a grave offence for one of low caste to so much
as hear the words of their sacred scriptures. Thus the twin
sisters, ignorance and superstition have held almost un-
disputed sway—mutually rivalling each other in completing
the degradation of the mass of the people.

That next man we meet is a Mussulman. You know
what the Koran teaches, so can tell pretty accurately what
he believes, or rather ought to believe. For even the Mussul-
mans of Assam have not escaped the influences of their
environment. They belong to the same ethnical stock as the
Hindus, being in large part descendants of the converts to
Islam, made at the time of the various Mogul invasions of
Assam. Hence, as is seen from the table, the greater
part of Muhammadans are found in the districts border-
ing on Bengal, where those invaders were most successful.
Many of them hold the doctrines of Islam very loosely,
or are very ignorant of what they are. Still they present
a solid front against polytheism and idolatry ; but the vices
so characteristic of the followers of the Prophet, find a fertile
soil and attain luxuriant growth in the Mussulmans of
Assam. Although no hour of the day has passed without
lying and deceit, if with no more outrageous sin, do they
not pray to the prophet four times a day, and will he not
on this account plead effectually for them with the one
God whose Prophet he is ?

Works of merit to counterbalance their demerit before God
are the great desiderata with both Mussulmans and Hindus.
Blessed are the pure in heart is not among their Beatitudes,
16 GENERAL VIEW OF ASSAM.

Passing on we find a man whose sturdy limbs give proof
of mountain climbing. His prominent cheek-bones and
slightly Mongolian cast of features at once mark him as
different from the Assamese. I tell you he isa Hill man.
But can you tell me what demon he worships ? That buffalo,
pig or goat that he killed yesterday with so many incanta-
tions, calling loud and long on the name of his god—whose
wrath was he attempting to propitiate by the act? What
benefit did he expect from killing that fowl according to a
time-honoured formula, leaving its blood and feathers under
that green tree for the demon’s acceptance and taking home
its flesh to feast himself and family and perhaps neighbours
also. Is it the demon of earth or air, or wood or mountain,
who he fears will cause the failure of all his crops, and
make his flocks and herds sterile and his wife barren,
if he does not thus offer sacrifices? Why are there no
benevolent as well as malevolent spirits among his household
penates P

We have already noted that more than forty languages
and dialects are spoken in Assam. Half of these are lan-
guages of hill tribe people. All these hill people are demon-
worshippers, but each tribe has its own demons, and its own
ceremonies, preserved in pristine purity, or largely modified
by their environment.

Remember too that the ranks of the Hindus are largely
swelled by numbers of these hill tribe peoples, who, having
given up keeping swine and drinking strong home-made rice
liquor, to which they are greatly addicted, and paid a small
annual fee to the priest, are admitted to the lower castes in
the Brahmanical system.

The hill people generally are anxious for the present life,
saying what shall we eat and what shall we drink and
wherewithal shall we be clothed (though very little clothing
suffices) and the life to come claims very little of their
PAPER BY THE REV. P. H. MOORE. 17

thought. That Kachari, for instance, is a genuine Sadducee,
and denies that there is either resurrection or angel or spirit.
His motto is, let us eat, drink and be merry for to-morrow
we die; as the beast dieth, so dies the man.

That Mikir, on the other hand, looks forward to a great
and beautiful city into which he may hope to gain admit-
tance after an indefinite number of transmigrations of soul.
When his brother dies, he first mourns his loss with loud
lamentations, then places by the corpse food and liquor for
the journey of the departed spirit, and having allowed one
or more days for the spirit to rest before starting on its long
journey, be gathers his friends and neighbours and bids it
depart joyfully on its journey, bidding it adieu with much
mirth and singing, dancing and feasting, lasting all night in
case of a child, and for several successive nights in case of a
leading man.

There is a respectable looking man, of the better class of
the people. He has broken away from the thraldom of
caste and now imprecates curses upon it. He has dared to
think that his forefathers were wrong in matters of faith.
He is a Brahmo; a Unitarian among Hindus; the Indian
Theosophist. He has risen superior to the rubbish of Hin-
duism. He wants no mediator between God and man. The
human soul has a natural right to enter directly into the
presence of the Father of us all. Human sin is too trivial
an affair to have annulled this right. Hence no atonement
-is required, and he goes directly to God in worship. He
dwells much on the infinite love of God, and does not trouble
himself as to how He can be just and yet justify one who
has broken His law. Hence, leaving out of sight the holi-
ness of God, he also misses the most marvellous manifesta-
tion of His love in the Divine Saviour.

Here now we meet a native Christian, the chances are
that he is from the hill tribe people, or if formerly a Hindu,

3
18 . GENERAL VIEW OF ASSAM.

that he is from the lower rather than the higher classes.
Here at least, you think, isa man who believes and thinks
as you do. But do not be too sure of this. Did not idola-
trous superstitions cling to converts from heathenism in the
days of the Apostles? Do not be surprised if you find some
of his former superstitions mingled with the truth which he
has received in Jesus. The ideas and associations of his
childhood may not yet have been fully outgrown, though he
is a true believer in the Christ of God.

Such are some of the religious characteristics met with in
Mission work in Assam.

But the importance of this province as a mission field is
not confined to its own limits and to its present 5,000,000
of inhabitants. The fact of its location as a highway to
‘Tibet and Western China enhances its value from a mis-

sionary, as well as from a political and commercial point of
view.

The American Baptist Missionary Union occupied Assam

“in 1836 simply as a step towards entering China from the
west. God turned us back, and has kept us here now fifty
years. Was it because He saw that it was necessary that
we first evangelize this valley and surrounding hills as a
base of supply for more extended operations in the regions
beyond, which are still an unknown quantity in all our

Geographies, both physical and moral ?

Events are hastening to a consummation, and we are not
keeping pace. Even during the past year links have been
forged connecting this valley both with the north and the
south. A Mr. Needham, the British Political Officer at
Sadiya, marched without armed escort, a distance of 187 miles
from that station up the course of the Brahmaputra river
into the Zayul valley. The significance of this journey lies
in the now proven fact of the friendly disposition of the
Mishmi tribe of that locality, and of the practicability of a
route across to that far region.
PAPER BY THE REV. P. H. MOORE, 19

In 1854 two French Missionaries were murdered by those
Mishmis, but it may now be time for us to press on thither.

In November and December 1886 an expedition starting
from Kohima made its way across Manipur into Upper Burma
and joined hands with the British forces there.

A way across to Burma is now established and in a few years
will be easily practicable.

Our Jubilee hymn says “ Sin-free,—a new Assam by faith
we see.” It requires no prophetic vision to say that before
that new Assam is realised, the regions beyond, both north
and south, will be beckoning us on to still larger victories.
HISTORY OF THE SIBSAGAR FIELD.
By Mrs. A. K. Gurney.

The beginning of this Mission, as also the other two old
stations of Assam, takes us back to the first Mission station—
Sadiya, and our earliest Missionaries. The first attempt to
reach Sadiya was made from Burma in 1835. Mr. Kincaid of
Ava, having with great difficulty obtained permission to
travel through the northern provinces, visited Bhamo and
other villages, and in twenty-two days reached Mogoung
which is 350 milesfrom Ava. Beyond Mogoung lies the great
Hukong valley, still further north-west is a wilderness
beyond which lies Sadiya in Assam. At Mogoung, Mr.
Kincaid found it impossible to procure men or provisions,
so turned his face again towards Ava. In 1836, Major
Jenkins, the Commissioner of Assam, and other friends
of missions, asked the Calcutta Baptists to start a Mis-
sion on the frontier with chief reference to the Shan or
Khamti tribes. The Calcutta Baptists asked the Ameri-
can Mission in Burma, to take the field as it could soon,
they thought, be connected with their Missions in Burma
and open to the Missionaries an immense population between
Burma and Assam. This seemed a providential opening.
So Rev. Nathan Brown and Mr. Cutter with his printing
press were sent from Burma, to open the new Mission.
In 1836 we find them at Sadiya, commencing their work for
the Khamtis and Shans. In April 1837, Bronson and
Thomas were on their way up the Brahmaputra, approach-
ing Sadiya when Mr. Thomas was killed by the falling
of atree from the bank. Mr. Bronson commenced work for
the Singphos at Jaipur, and there remained till two years
PAPER BY MRS. A. K. GURNEY. 21

later, when the work at Sadiya was broken up by an
insurrection of the Khamtis, in which the station and villages
in the District of Sadiya were burned, and the Khamtis scat-
tered. Brown and Cutter were driven to Jaipur, and Mr.
Bronson commenced a work for the Nagas at Nam Sang
(in the hills). In a few months the Government officers
followed the Missionaries to Jaipur, and Sadiya deserted, was
left to the tigers and jackals.

In 1855, Mr. Whiting visited Sadiya and thus wrote :—
“ The houses have mostly disappeared and the very streets
and walls have sunk to a level with the land, and have
become overgrown with jungle.” |

In 1840, Mr. and Mrs. Barker and Miss Rhoda Bronson
came from America. Miss Bronson joined her brother in his
Mission at Nam Sang; after a few months the continued
illness of Mr. Bronson and his sister compelled their return
to Jaipur, where Miss Bronson died at the end of the year.
It soon became evident to the Jaipur Missionaries, that their
work would be more effective in the plains among the
immense Assamese population, than among the scattered
tribes around Jaipur, so in 184] we find them scattered to
Upper, Central and Lower Assam. Messrs. Brown and Cutter
came to Sibsagar where Mr. Barker had already been
stationed for a year. Mr. Barker in 1840 gives us this first
look at Rungpore or Sibsagar. He wrote, “This place is the
present capital of Assam, is increasing rapidly, and will
doubtless soon outstrip the former capital—Jorhdt. The
village is scattered on the banks of the Dikho. A mile away
are the homes of European residents, of whom there are
several, on the borders of a large tank two miles in circum-
ference and thirty feet deep. On one side of this tank are
three large temples which give to all around an ancient and
venerable appearance.” Five years later we get another
picture of the old station, which remains nearly the same
22 HISTORY OF THE SIBSAGAR FIELD.

to-day in oulward appearance as forty or fifty years ago
save that the telegraph and mail steamer have given it a
more rapid connection with the outside world.

The Missionary Magazine Report for September 1845-says,
“ Sibsagar is one of the most central and important positions
for Missionary labor in Assam. It is on the -Dikho river,
a day’s journey from the Brahmaputra directly opposite
Rungpore, for many years the residence of Ahom kings, and
eight miles below Garhgaon their ancient capital and fort.
The population in the immediate vicinity is large and partic-
ularly well located for schools, there being about one
hundred villages within a distance of six miles from the
station. The population is mostly Ahom, the Brahmans are
numerous, and a larger proportion of the people are able to
read than in most other parts of the province.” About the
same time Brother Cutter thus wrote—“TI wish you could go
around with us for a week in the vicinity of Sibsagar. I
resided in Maulmain three years, and I can say I think
Gauhati, Nowgong, or Sibsagar a more interesting and
inviting field than Maulmein.” With this bright outlook,
and two faithful Missionaries and their wives, who entered
heartily into the work with them, to start the Mission, let us
look at the harvest fields of forty years reaped by them and
their successors.

Nidhi Levi was the first Assamese convert, baptized at
Jaipur, by Dr. Bronson in 1841. In 1846 there were a num-
ber of converts in each station. Of the three baptized at
Sibsagar, the conversions were so marked as to make a
brief mention of each of interest even to-day, and what a
joy they must have been to the Missionaries’ hearts.

Batiram was a well-educated young Hindoo of the writer
caste, who became a secret worshiper of Christ for some
months. On his recovery from a serious illness he made
unconditional surrender, and was baptized, though every
PAPER BY MRS. A. K. GURNEY. 93

effort was made by the Brahmans to prevent this. At his
baptism, he addressed them all, urging them to take the true
God and give up their idols.

Ramsing his cousin, was very bitter towards him, finally
led by the Spirit, he began to pray in secret and inquire
what shall I do to be saved? At the close of the Sibsagar
Conference, December 1846, he was baptized by Dr. Bronson.

The third convert, Kolibor, who had been an opium-
eater gave up his old habits and was baptized. Person-
ally knowing Kolibor we rejoice to-day to give testimony
to his faithfulness. Not educated but a faithful man, he
was employed some years asa preacher. Now, feeble and
old, he waits patiently the call of his Master. At this
time six hundred pupils were reported as connected with the
schools.

From 1846 to 1851 when Mr. Whiting joined the Mission
Messrs. Brown and Cutter were busy translating, printing,
teaching and preaching both in and aroundSibsagar. In 1846
the Orunodoi, our Assamese newspaper, was started and a’
great deal of printed matter was issued from the Press, but
in 1852 Mr. Brown says, “ We must now stop and teach
the people to read.” In 1851, the Church numbered 17
native members, and there had been 23 baptisms since
the formation of the Church. In 1853 a problem arose
which ig still a serious question as affecting the pros-
perity of this Mission. We find the following in the Missonary
Magazine Report for that year. “ The total or partial
dependence of native converts on the Mission for temporal
support is regarded as an evil for which a remedy has been
anxiously sought. The necessity of furnishing employment to:
all native Christians as means of support is a serious burden
and the plan itself is not adapted to promote that personal
independence and strength of character, which they should
attain.” On application of the Missionaries, land was granted
24: HISTORY OF THE SIBSAGAR FIELD.

to be cultivated by Christian families and five or six families
thus found employment.

In 1858, Mr, Cutter’s connection with the Mission closed.

In 1855, after a faithful service of twenty years, Dr. and
Mrs. Brown returned to America, and two years later Dr.
Brown gave up his connection with the Missionary Union.
Up to 1855 Dr. Brown had baptized twenty including
one Naga and two Europeans. In 1854 there were seven
baptisms, of these four were baptized by Dr. Peck, who
visited the Assam Mission that year. Up to 1871 when a
new era dawned, and new hopes were kindled for the Mission
in the coming of the Kolhs, the baptisms had all occurred
within the nominal Christian community, that is, the girls’
boarding school and the persons in the employ of the Mission.
During the previous thirty years, the average membership.
was twenty. After Dr. Brown’s departure in 1855, Mr.
Danforth and his wife came to Sibsagar, and assisted Mr.
Whiting for one year. In 1857, Mr. Danforth returned to
Gauhati when Mr. Ward left.

During the year 1856 Mr. Whiting spent nearly seven
months visiting all the large villages and towns in Upper
Assam, but there were no immediate fruits of his labor, and
in 1857 there were but few Missionaries on the field. The
Danforths were at Gauhati, and Mr. and Mrs. Whiting at
Sibsagar when the great mutiny commenced in April. The
Whitings kept to their station till August when a plot was dis-
covered at Sibsagar brewing among the sepoys to rise at the
Puja, kill all the Europeans, and place the young Prince at
Jorhat on his grandfather’s throne. Mrs. Whiting was the
only European lady in the place. The Commissioner advised
Mr. and Mrs. Whiting to go on the river, and placed a com-
fortable boat at their disposal; for several weeks they remain-
ed in this boat. Meantime Captain Holroyd surprised the plot,
sent the royal family away, telling some of the leaders who
PAPER BY MRS. A. K. GURNEY. 25

asked for a trial, “ We’ll hang you first and try you after-
wards,” which he accordingly did! Of course the Mission
work was greatly interrupted and it was not till four years
later that we read of converts at Sibsagar. In 1861 there were
eleven baptisms, none for the seven years preceding.

In 1861 Dr. and Mrs. Ward came to relieve the Whitings,
and the next year, after eleven years’ faithful service, the
Whitings left Assam, never to return. During his connec-
tion with the Mission, Mr. Whiting baptized ten Assamese
and one Naga. After Mr. Whiting left, Mr. Ward had the
entire charge of the Mission for the next seven years.
During these years, there seem to have been few conversions,
and much to try the faith and patience of the workers.
Under Mr. Ward’s direction, the church, school and printing
establishment were kept up. He translated and published
the book of Psalms and revised the hymn-book, adding many
original and translated hymns to those already furnished
by Brown, Dr. Bronson and Nidhi Levi. In 1866, Mrs.
Ward, who seems to have been enthusiastic always in teach-
ing the people to sing well, wrote: “If the Assam Mission
is behind some others in its churches and converts, few
I think can excel it in its hymn-book.” In 1865 Dr.
Bronson was at Sibsagar working on his dictionary which
was issued from the Press in 1866.

In 1868, Mr. Ward baptized seven Assamese. In 1869,
after eight years of hard work here, Mr. Ward made over
care of Press and Mission to Mr. Clark and returned to
America for a rest.

Mr. Clark from the first was strongly drawn to the Naga
Hills. In 1871 he wrote—“I am assured that for some ten
or twelve years past, there has been very little proclamation
of the gospel to the heathen in this part of Assam, by a mis-
sionary. Tribe upon tribe of Nagas are accessible to the
gospel. It is certainly painful for us at Sibsagar to be

4
26 HISTORY OF THE SIBSAGAR FIELD.

unable to lift our eyes without seeing these hills and think-
ing of the men on them who have no knowledge of Christ.”

In 1871, Mr. Clark baptized the first Kolhs—four men who
came a distance of seventy miles seeking baptism, one had
been a Christian several years, through his efforts the other
three were converted, the next year nine more were baptized,
and the next year thirty, making forty-three Kolhsinall. It
was Dr. Ward’s privilege to baptize twenty of these converts
on his return in 1872, but at the later baptism his strength
was scarcely sufficient for the task, he lingered but a few
months, and then the Master called him.

In 1872 we find Mr. Clark at Sibsagar with his eyes
still directed to the hills. Sending a native preacher, he finds
them even eager for the gospel, and urges the Missionary
Union to take up this work.

In 1874, Mr. Clark was designated to the Naga work and
Mr. Gurney who that year completed his studies at Newton
was appointed to Sibsagar with the especial task of complet-
ing the translation of Scripture into Assamese, a work com-
menced thirty years before.

In 1874 there were fourteen Kolhs baptized and in 1875
there were fifteen.

In 1876, Mr. Clark turned over the Assamese work and
Press to Mr. Gurney, and went to the Hills.

From 1876 to the present date, or the last ten years, the
hopes of the Mission have been so greatly dependent on the
Kolhs as to make a brief notice of this people, in place here.
They are imported tea-laborers from Chota Nagpur, a
country of Central India, several hundred miles to the south-
west of Calcutta. Their language is called Mundari. Our
Assamese call them Bengalies, because they come up here by
way of Bengal. In their own country the German Mission has
made great progress, numbering its converts by thousands.
They are a race without caste. On the tea-gardens of
PAPER BY MRS, A. K. GURNEY. 27

Assam the Kolhs and Santals number about 10,000. Many
belong to the Church of England. Sibsagar being the great
tea-district of Assam, our Mission has received more of these
converts than any other. The most important branch
churches formed of Kolhs, are at Tiok 20 miles south-west of
Sibsagar, Bebejia (formerly called Modhupur) 50 miles away
near the Naga hills, and Mokrung about 60 miles away.
South-west of Sibsagar are the gardens Mackeypur and
Dolbogan. In 1878, Rev. Henry Osborne of Southampton,
England, proposed to pay into our Mission treasury £500 at
once, and £100 annually for five years, in all £1,000, on con-
dition that we would sustain two native preachers in his
tea-gardens at Dibrugarh. Dr. Bronson visited the gardens
and reported: ‘On each of the two gardens are about two
hundred coolies, men, women and children. They are all
Santals from Chota Nagpur, Hindus, and are said to have
a priest with them. They do not understand the vernacular
of our Kolh preachers nor Assamese. Hindustanee is the
only means of communicating with them. Dr. Bronson was
sent to Dibrugarh to commence this work but owing to his
ill-health and return to America, more especially the violent
opposition of the manager of the gardens, this was all lost to
the Mission.

The particulars of Mr. Gurney’s work for Kolhs and
Assamese, and the station work for the last ten years may be
gathered from his letters and reports to the Missionary
Magazine. Up to 1879, he baptized thirty Kolhs.

In 1879, he wrote—‘“ ‘The Assamese portion of the Church
remains about the same, while the Kolh work, the hopeful
element in this Church, is steadily growing. I have bap-
tized eight Kolhs, who came from thirty miles away to
receive this ordinance. There is great need of a special
missionary for the Kolhs. As all do not understand Assam-
ese readily, they would receive much more instruction in
28 HISTORY OF THE SIBSAGAR FIELD.

Hindi than they can in Assamese. With the constant drain
of press, church, preaching, editing of “ Orunodoi,” oversight
of Assamese and Kolhs, both preachers and people, translation
is of necessity slowly progressing.” Early in 1880 Mr. Gurney
made three trips to Tiok, Bebejia, and Mackeypur. During
these three trips he baptized fifty-four persons. At that time
he writes—“Tiok is a branch church of forty members,
most of them baptized in Sibsagar by Mr. Clark or myself.
These Tiok Christians have a chapel of their own building,
hold service every Sunday, and their conduct is very satisfac-
tory. Modhupur is even more interesting than Tiok, they
have a neat chapel of their own building, and every Sabbath
a service conducted by themselves.. Christianity means some-
thing to them, ignorant but sincere disciples of their lowly
Saviour. My third trip was to Mackeypur, a large garden,
belonging to the Assam Tea Company, here I baptized twenty-
eight. The Christians of this garden are young converts and
need much instruction, yet I note as a promising feature,
that each of the ten couples I married here, made a volun-
tary offering of one rupee. This is noticable in men, whose
wages are only Rs. 5 or 6 per month. Not much of note in
the Assamese department. In translation I have completed
Joshua.”

In 1881, eight Kolhs were baptized.

In 1882, Mr. Gurney visited Bebejia and baptized seven.
The same year Mr. Gurney writes of quite an interest among
the Assamese portion of the church—children of our Christian
parents, going on so quietly as to give us a surprise when
several of our young people began to speak in our meeting.
Five of these whose evidence of conversion seemed clear, I
had the pleasure of baptizing in the Dikho.

In 1883 Mr. Gurney writes—“I have visited Modhupur,
where I baptized nine Kolhs. At Tiok I baptized eight.
T found seventy-five Communicants at the Tiok service. The
PAPER BY MRS. A. K. GURNEY. 29

manager of the garden here is very much pleased with these
people, gives them a good name as Christians. At Sibsagar
T have baptized one Assamese, a young man of promise and
ability, making eighteen baptisms in all.” This year made a
marked change in the Assamese department of the Church.
The sale of the Press scattered the church-members, some
went with the Press to Nazira as workmen. After nine years
of service Mr. Gurney was obliged to go home for a rest and
left Sibsagar in May 1883.

Early in 1884 Mr. and Mrs. Witter and Mr. and Mrs. Riven-
burg came to Sibsagar. Mr. and Mrs. Rivenberg who were
designated to the Naga hill station, Molung, were detained in
Sibsagar for about a year. Mr. Witter was greatly troubled
for preachers—no Assamese preachers for a district of up-
wards of 300,000 Assamese, and he says—“ Without a special
effort in the line of school-work—an effort in my opinion
amounting to the constant supervision of one or two Euro-
peans I fail to see, as I think our brethren in America
must fail to see, how our work for the Assamese is to exist
much longer.” In the Kolh work Mr. Witter rejoiced. On
one garden he baptized eighteen in one day, and two from
another place. Harly in 1885 Mr. Gurney returned to Sibsagar,
made one tour and baptized seven on the new garden at
Mokrung. In March 1885, Mr. Witter was driven by con-
tinued ill-health to the hills, and Mr. Rivenberg went to
Molung for the Naga work. Mr. Gurney alone remains for
the work, which Mr. Witter had written ‘‘is more than can
possibly be accomplished by brother Gurney and myself, both
working at our best.”

This year two Kolhs have been baptized. Present number
of church-members is 154.

The number of Kolhs who can be actually counted on the
church roll is really smaller than reported two years ago,
for these reasons,—several whose contracts on the gardens
30 HISTORY OF THE SIBSAGAR FIELD.

have expired, have returned to their native country and others
have left the gardens and gone to other parts of Assam to
distant gardens or to engage in cultivation.

Since their contracts on the gardens cover but a few years,
two, three or five as they agree upon, the Kolh work is
necessarily fluctuating, and the migratory character of the
Kolhs, makes the work less promising than it at first appear-
ed. But who can say how many seed-sowers shall go forth
from these gardens, and how great the outcome, if we
steadily obey this command.

“Tn the morning sow thy seed, and in the evening withhold
not thy hand, for thou knowest not whether shall prosper.”

ONIN A NDR ION NTN
HISTORY OF THE NOWGONG FIELD.
By Rev. P. H. Moors.

In October 1841, Rev. Miles Bronson, driven away by
disturbances from work in Upper Assam in the vicinity of
Jaipur and among the Nagas, adopted Nowgong as a Mis-
sion station.

Up to that date no evangelical mission work had been
done in the district. The population at that time had not
been accurately numbered, but was estimated to be about
200,000—mostly Hindus, but with a considerable sprinkling
of Mussulmans, and hill tribe peoples. After getting settled,
Dr. Bronson began preaching and school work at once, and
in April 1842, had schools enrolling 80 pupils. But the
home influences of his pupils were very bad, counteracting
all the good influences he could bring to bear upon them.

To escape this difficulty, and to make a determined and
systematic effort to raise up trained helper for his work,
Dr. Bronson established the Nowgong Orphan Institution,
into which he received such children as he could get of all
ages and both sexes. This orphan institution was a leading
feature of the work in Nowgong for the next ten years.
Dr. Bronson succeeded in enlisting the interest of Christian
friends all over Assam in this school, and thousands of
rupees were subscribed for its maintenance, and children
were sent to it from neighboring districts.

Both Dr. and Mrs. Bronson gave much of their time and
strength to teaching in the boys’ and girls’ departments of
the school till 1848, when Mr, and Mrs. Stoddard, who had
been specially designated to the superintendence of this
institution, arrived to relieve them. But by that time Dr.
and Mrs. Bronson with impaired health were obliged to take
leave for America.

In the meantime, however, a Baptist Church had been
organized in Nowgong in 1845, with six constituent mem-
32 HISTORY OF THE NOWGONG FIELD.

bers, including Dr. and Mrs. Bronson. So when Mr. Stod-
dard arrived he found the Church and school—two evange-
lizing forces, already organized and at work. The burden
of entire care fell on his shoulders by Dr. Bronson’s depar-
ture, but as English was then taught in the school, he could
begin active work at once, without waiting to acquire the
Assamese language.

Early in 1850, the Missionary force was increased by the
accession of Mr. G. C. Daiible, a Missionary of the German
Lutheran Mission at Tezpur who, having embraced Baptist
views of baptism and church polity, was baptized by Dr.
Brown at Tezpur, and immediately joined the Mission at
Nowgong, first as Missionary teacher and soon after as an
ordained Missionary.

For three years he served the cause zealously and effici-
ently, first in the orphan institution, and when relieved from
that, in preaching from village to village, till March 1853,
when he was called to his reward.

In March 1851, Dr. and Mrs. Bronson returned, bringing
with them Miss Shaw, who was to help as teacher in the
orphan school. The Missionary force then was the strongest
that has been in Nowgong in all its history—Dr. and Mrs.
Bronson, Mr. and Mrs Stoddard, Mr. Daiible and Miss Shaw,
who became Mrs. Daiible in July 1851. This band worked
on heartily and successfully. The orphan institution was
flourishing with good numbers in both boys’ and girls’
department, the. heavy work of bungalow building was
pushed to completion, and village preaching was prosecuted
vigorously. It was also atime of reaping, and baptisms were

.

frequent.

In November 1851 the Church for the first time gave
“license to preach” to two of its members, Lucien B.
Hayden, and James Tripp. But the former went to Sibsagar
and the latter died in 1853—his death being a heavy blow to

the Mission.
PAPER BY REV. P. H. MOORE. 33

1854 was an eventful year. Rev. Dr. Peck, sent out as
a Deputation to visit the Asiatic Missions of the American
Baptist Missionary Union, reached Gauhati in December
1853,—proceeded from there to Sibsagar and in January
1854 met for consultation all the Assam Missionaries
assembled at Nowgong. All the interests of the Assam
Mission were considered, but the Nowgong Orphan Institu-
tion was the occasion of the most discussion and the most
difference of opinion between the Deputation and the
Missionaries.

Want of space forbids entering into the details of the
Conference. Suffice it to say, that contrary to the unanimous
judgement of the Missionaries on the field, the Nowgong
Orphan Institution was so far modified that its practical
-abolition was a question of only a few years time. Since its
abolition no organized systematic training of Assamese con-
verts for Mission work, has been carried on.

The efforts of various Missionaries in this line have been
single-handed and necessarily intermittent, and the result,
such as might have been expected from such a policy. The
Conference adjourned and the Missionaries dispersed to their
several fields. Work in Nowgong went on much as before
for about one and a half years, when in September 1855
Mrs. Daiible was compelled by ill-health to leave for America,
and the Stoddards followed her in December of the same
year, thus leaving Dr. and Mrs. Bronson alone again on the
field. In June 1855, Ghinai was licensed to preach—the
third licentiate of this Church. In September 1857 ill-
health compelled the Bronsons to take their second furlough
to America, and the field was left without a Missionary for
twenty months. The work was left in charge of Charles
Sonaram Thomas, their native helper. The Church declined
greatly during this period. By deaths, exclusions and scat-
tering of members it was reduced to five resident members—

one less than when it was organized.
5
34 HISTORY OF THE NOWGONG FIELD.

In May 1859 Rev. and Mrs. C. F. Tolman arrived. They
had been looking forward with special encouragement to the
work among the Mikirs, but had to take charge of the station
on their arrival. However they made a tour to the Mikir
hills the following cool season, and here Mr. Tolman imbibed
that malaria, which broke down his health and drove him
back to America in June 1861, having been on the field only
two years. But before his departure, in December 1860,
Dr. and Mrs. Bronson had returned to Nowgong from
America, and Mrs. Tolman remained with them, hoping
Mr. Tolman might return. But it soon became apparent
that he could not hope to work in Assam, and Mrs. Tolman
followed him home in 1862, and the station was again left to
Dr. and Mrs. Bronson alone until November 1863, when Rev.
E. P. and Mrs. Scott arrived, having been designated espe-
cially to the Mikir department.

The first attempt at work by out-stations manned by
native helpers was made in May 1863, when Bhubon was
licensed and located in his own village in Darrang. But the
attempt failed by his unfaithfulness.

The first Mikir convert was baptized in 1863. Mr. and
Mrs. Scott entered heartily into the work for this race,
which at that time inhabited the range of hills in this dis-
trict. They made an early tour to these hills, but the
malaria, that dread enemy of all Huropeans in Assam, drove
them back to America in just about two years, after their arri-
val here.

Dr. Bronson, besides school and preaching work, labored
with his pen to give the Assamese a Christian literature, as
is evident from the number of Hymns and Tracts that bear
his name. He now undertook the great literary work of his
life—the Assamese-English Dictionary. Special friends of
the Assamese seeing Dr. Bronson’s special fitness for this work
urged him to it and contributed freely towards the expense of
PAPER BY REV. P. H. MOORE. 35.

publishing it. It was undertaken when he had Mr. Scott as
an associate, but the enforced absence of the latter, left Dr.
Bronson with this heavy work on his hands in addition to the
whole care of the station. He, however, persistently pushed
it to completion and it was published in 1867. In January
1868, he was again reinforced by the return of the Scotts, but
the double burden had so worn on him that he was obliged to
again leave for America early in that year. It was now the
Scotts’ turn to be left on the field single-handed. But their
work was not to be of long duration, for in the following
year Mr. Scott was called home to his reward. He died of
cholera in Nowgong on the 18th May. He had been greatly.
interested in the Mikir people and had endeared himself to
them, so that they felt his death as a real bereavement.
Mrs. Scott bravely continued work alone till the return of
Dr. Bronson in March 1870, | and still held on until the
Rev. R. EH. Neighbor, who had been designated as Mr. Scott’s:
successor in the Mikir Department, came out in January
1871, and took up the work which Mr. Scott so early had
laid down. Mrs. Bronson had died in America in September
1869, and Dr. Bronson on his return was accompanied by his
daughter Miss Marie Bronson, who was to be his helper and
who entered into the work with much of her father’s earnest
spirit.

A second attempt at working an out-station by native
helpers was made by putting Charles and Besai at Nonoi,
a thickly populated section about 7 miles from the station.

By the arrival of Rev. and Mrs. R. HE. Neighbor the.
station was again manned with two Mission families;
Mrs. Scott removing to Gauhati (which then seemed more
needy ) in 1871. Mr. Neighbor took up in earnest the work
for the Mikirs. He gave much attention to school work
among them and succeeded in getting from Government a
grant-in-aid of Rs. 1,500 a year, Rs. 600 of which was
36 HISTORY OF THE NOWGONG FIELD.

for a Normal school for the training of teachers for village
schools among the hill tribes, and Rs. 900 for the mainte-
nance of those village schools.

About this time Dr. Bronson married Mrs. Danforth,
widow of the late Rev. A. H. Danforth of Gauhati. But
she too was soon called home. She died in Burma in 1874
whither she had gone in hope of benefit to her health by the
change of climate.

This affliction was soon followed by another, for Miss
Marie Bronson, who had accompanied Mrs. Bronson to
Burma, died of cholera on the steamer near Goalpara, on
her way back to Nowgong and was buried at Goalpara.

Soon after Dr. Bronson’s double affliction he removed to
Gauhati, and the Neighbors were left alone in charge of the
whole district till December 1875, when they were joined
by Miss Sweet, who had been sent out by the Woman’s Society
of the West to take up Zenana work and girl’s schools here.
Miss Sweet’s health failed her and she was not able to con-
tinue long on the field. She tried various expedients to
win back her health, but none of them were permanently
successful.

In 1877 occurred the first ordination of Assamese converts
to the work of the Gospel Ministry, Kandura R. Smith of
Gauhati and Charles Sonaram Thomas of Nowgong being
both ordained by a Council of Missionaries and churches
which met at Gauhati.

Charles was chosen pastor of the church at Nowgong in
October of that year and continued in the office till his death
in November 1881. He was a good helper and was greatly
missed.

Mr. Neighbor finding it necessary to return to America in
March 1878 invited Miss Keeler to come to Nowgong from
Gauhati, as it was thought Miss Sweet in her feeble state of
health was not equal to the burden of the entire work. For
PAPER BY REV. P. H. MOORE. 37

a few months only Misses Keeler and Sweet were together,
when ill-health obliged Miss Sweet to leave. She went to
Calcutta for medical treatment and was there married to
Rev. C. D. King and joined him in his work for the Angami
Nagas.

Miss Keeler stood bravely at the helm alone, although the
care and anxiety nearly wore her life out, until January 1880
when Rev. P. H. Moore and wife arrived fresh from America,
and she only too gladly transferred to him the charge of
the station, reserving for herself the Women’s Department,
consisting of the zenana work, and girls’ schools, which pro-
perly belonged to her. She had, however, to be tongue and
ears for the new-comers for two or three years longer, which
added greatly to her own proper work.

In April 1882 Tuni J. Goldsmith was ordained, and became
Charles’ successor as pastor of the church, in which office
he still continues. For some years the church had been
saving its collections in the hope of some time building a
chapel. In 1882 it became necessary to rebuild the old
chapel, and the church contributed Rs. 300 to this work.

Miss A. K. Brandt sent out to be associated with Miss
Keeler arrived in November 1881, but did not remain long
in Assam. She was married to Rev. R. Maplesden of the
Telugu field in January 1883, having been in Nowgong only
about fourteen months. But Miss Keeler was not able
longer to continue on the field without a change, and left for
America in March 1883.

Mrs. Moore took charge of the Women’s Department of
the work during her two years and eight months’ absence,
teaching daily in the girls’ school, and going with the zenana
women as often as she could.

Tn 1883 the church, as a church, made its first attempt at
financial support of an evangelist to the heathen, choosing
Sarlok and paying him Rs.8 per month to preach among
the Mikirs.
a8 HISTORY OF THE NOWGONG FIELD.

In July 1885, this work gave place to an attempt at self-
support. The church agreed with Rev. Tuni John Goldsmith
to serve it as pastor three days (Friday, Saturday and Sun-
day) of each week, paying him Rs. 10 per month for his
services. It also chose three Deacons, who with the Pastor
were to exercise a general watch-care for the interest of the
church. All cases of discipline and difficulties in the church
are examined by them, thus relieving the Missionary of much
time-consuming work. The plan is working as well as.
could have been expected of a first attempt; and it is hoped
the church will gradually attain to true independence.

In November 1885, Miss Keeler returned to her work and
was accompanied by Miss N. L. Purssell, who was to be
associated with her in the Women’s Department and who at.
once took up the study of the language.

Since the establishment of the Mission in Nowgong the.
population of the district has largely increased, numbering
according to the Census in 1882 310,579, of whom 249,710.
are Hindus, 12,074 Mussulmans and 48,795 others, including
Christians and all non-caste people.

Great improvements have been made in the way of road
and Postal communications. The cause of education has
advanced considerably. The last Report on Education shows
that there are in the district 158 schools of different grades,
enrolling a total of 5,377 pupils. This spread of education
is a great advantage to Mission work, both by opening the
way for the use of tracts and religious books, and by a
general undermining of many superstitions.

As a Mission we have not kept pace with the develop-
ment of the district. The frequent change of Missionaries
and the fewness and inefficiency of our untrained native
workers have been crippling hindrances to the aggressive
prosecution of our work. Many of the people have not yet
even heard of Jesus Christ, and the general impression
PAPER BY REV. P. H. MOORE. 39

among those who have heard, is that Christianity is a modern
religion that has come intending to break their caste; that
is, simply to destroy their social standing among their
countrymen. Some have heard and secretly believe, and
if caste were done away, and they felt free to act as they
think, would be called Christians instead of Hindus.

Hinduism says “sin is straw; works of merit are the fire
which utterly consumes it.” The teachings of the Gospel
that sin is a heinous offence against God, a challenge to His
sovereign authority and that it can be expiated only by a
Divine atonement—that justification is by faith alone, with-
out the deeds of the law—that “ God so loved the world that
He gave His only begotten Son, that whosoever believeth on
Him should not perish, but have eternal life,” are so foreign
to the thoughts of the great majority, that it may require
another half century of preaching before they fairly begin
to apprehend them.

The appended tables are instructive, as showing the pro-
gress of the church in each decade of its history, and the
various races that have been included in its membership.

Table showing progress of Nowgong Baptist Church by Decades.

 

 

 

 

 

 

 

 

 

 

 

 

 

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HISTORY OF THE NOWGONG FIELD.

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HISTORY OF THE GAUHATI FIELD.

BY REV. C. E. BURDETTE.

Origin and Workers.—The hand-book of the American
Baptist Missionary Union notes the Gauhati Mission as
established in 1837, the year of the opening of the mission
to Assam. But we read in the Missionary magazines that
among the changes immediately accompanying the breaking
up of the station at Jaipur, late in 1843, Mr. Barker re-
moved from Sibsagar, and after a short tentative sojourn
in Tezpur, took up his residence in Gauhati, the most im-
portant town in the province. Certainly but little had been
done before Mr. Barker’s arrival. Ifa compound had been
selected, there were no buildings upon it. Mr. Barker
was the first pastor of the Gauhati church, and it is likely
that he was the first missionary of the American Baptist
Missionary Union definitely stationed in Gauhati. He re-
mained less than six years, and died before reaching America.
The tablet to his memory given on the following page was
affixed to the walls of the chapel afterwards erected.

After Mr. Barker, in more or less broken succession,
occasionally and for short seasons associated in little com-
panies, we meet a number of dear and honored names. Mr.
Danforth arrived in 1848, a year and a half before the
departure of Mr. Barker. Another substantial brick bun-
galow was erected under his care, and a chapel building.
The latter is a substantial brick building, quite sufficient
to accommodate all congregations up to the present. It
was a gift from the Huropean residents in Gauhati, many
of whom attended preaching service within it. Mr.

6
42 TABLET.

SACRED TO THE MEMODYV.
THE REV. CYRUS BARKER,
MISSIONARY

AND FIRST PASTOR

OF THE BAPTIST CHURCH IN GOWHATTY.

HE DIED AT SBA,
ON HIS WAY TO HIS NATIVE LAND, JANUARY 31st, 1850.

AGED 42 YEARS 10 MONTHS AND 4 DAYS.

Ohis Tablet xs erected

BY HIS BEREAVED FLOCK AS A TESTIMONY
OF THEIR AFFECTION FOR HIM, AND
AS A MEMORIAL OF HIS WORTH AND FAITHFUL
SERVICES IN THE GOSPEL OF CHRIST.
BLESSED ARE THE DEAD WHICH DIE IN THE LORD,

Revel. XIV. 13.

_—_ £2. BF RS
PAPER BY REV. C. E. BURDETTE. 43

Danforth remained, with a short transfer to Sibsagar, ten
years, and then returned finally to America.

Mr. Ward is mentioned as associated with Mr. Danforth
in the work at Gauhati, for at least one year.

After Mr. Danforth left, seven or eight years passed
before the work was taken up again by Messrs. Stoddard and
Comfort. They seemed quite depressed by the effects of
the long neglect of the field, but as Mr. Stoddard already
knew the language and had had experience in mission work,
it was possible to put it speedily into prosperous shape
again; but Mr. Stoddard was more needed for the Garo
work at Goalpara; so, after five months, he departed thither
and Mr. Comfort was left alone. He remained on the field
about seven years.

During Mr. Comfort’s term of service, the station was
reinforced by the transfer of Mrs. Scott from Nowgong,
where her husband had died. It would almost seem that
she was only called upon to keep up the work during the
temporary absence of Mr. and Mrs. Comfort on account of
ill-health. She seems to have taken hold with commendable
energy, and dared to expect great things from God. When,
after a little more than a year of earnest labor she was
obliged to return to America, accompanied by Mrs. Comfort,
her loss was especially deplored, because the entire care of
the village schools had rested upon her shoulders.

Dr. Bronson came to Gauhati soon after the departure of
Mr. Comfort. He brought a rich experience with him as
well as an intimate acquaintance with the various depart-
ments of the work in the district from previous supervision
of it during the lack of a resident missionary, while he was
stationed at Nowgong. But the years of his service were
nearly ended, and within four years, he bade farewell to the
land which he loved more than his life, but which he should
never revisit save in dreams and ecstatic reverie. Shortly
4A, HISTORY OF THE GAUHATI FIELD.

before the transfer of Dr. Bronson from Nowgong, Miss
Mary D. Rankin arrived from America, and had the charge
of the work immediately after Mr. Comfort left. Becoming
Mrs. Bronson shortly afterward, she returned to America
with her husband where she has since remained.

Miss Orrell Keeler came to the station in 1875 and ren-
dered service which Dr. Bronson gratefully acknowledged in
the report of his work. But in a little more than two
years she was called upon to take up the work which Mr.
Neighbor was laying down in Nowgong, and with this latter
station her name is ordinarily associated.

On the departure of Dr. Bronson in 1878, the station was
left in the care of Rev. Kandura R. Smith, commonly known
as Kandura. He had been bought from his parents while
a boy, and was brought up in the Nowgong Orphan Institu-
tion. He seemed to possess unusual ability, and was put in
charge of the station with the full authority of a missionary,
save that the girls’ school taught by his wife was in the
charge of the Nowgong missionaries.

In the fall of 1885 Mr. and Mrs. Burdette were trans-
ferred from the Garo work in Tura, possibly in return for
the previous loan of Mr. and Mrs. Stoddard. Their know-
ledge of the Garo language gave them immediate access to
nearly the whole body of native Christians in the field ;
though they were shut off from direct communication with
the bulk of the heathen population in the town, and from the
few Assamese speaking Christians who did not understand
English. Kandura continued to act as their assistant, and had
the charge of all the Assamese services until the close of Sep-
tember 1886, when he voluntarily resigned. His ready know-
ledge of English and his ability to conduct religious services
made his assistance very valuable to the new missionaries.

The Work of the district may be divided into Station
Work and Outside Work.
PAPER BY REV. C. E. BURDETTE. Ad

The Station is spoken of as the most important town in
the province. It was for some time the seat of the Provin-
cial Government and is the river-landing for Shillong, the
present seat of Government, situated among the hills to
the south. It stretches along both banks of the Brahma-
putra for several miles, and is said to have a population of
11,000. Communication between the two parts of the town
is kept up by a steam-ferry making several daily trips each
way, and by numberless dug-onts. The south bank of the river
and some adjacent land is occupied by European residences,
Government buildings, the church and school-houses. It
was formerly a strong military station, and especially while it
was the seat of the Provincial Government, there was a tole-
rably numerous English population. Hven now, the civil
officers and the tea-planters in the immediate vicinity would
form a good congregation if there was English preaching.

On the north side and back from the river on the south
side, the town breaks up into a number of more or less dis-
tinct villages occupied by various races. Assamese, Rabhas,
Kacharis, Garos, Mikirs, Nagas and even one village of
Monipuris from the south of the Naga Hills are found there.
There are three principal bazars. Two, situated at opposite
extremities of the town, furnish the necessities aud luxuries
of native life and industry, while the third adds a supply of
all the ordinary wants of European residents. The latter,
however, usually find themselves better suited at The Pian-
ters’ Stores Agency whose name indicates its character with
sufficient clearness. In the two bazars first mentioned, there
is at all times, and especially morning and evening, a crowd
of men and boys with a good number of women and girls
of various races and religious beliefs. Inhabitants of the
town, whatever their race, have a good knowledge of Assa-
mese, and strangers who come for trade are generally some-
what familiar with it, and would be able to understand
46 HISTORY OF THE GAUHATI FIELD.

somewhat of the gospel message in that tongue. Even
amongst the inhabitants of the town, there is a lamentable
ignorance of even the commonest terms used in religious
instruction, and such words as Jesus Christ, heaven, hell,
and even the commonest term in the whole land for God,
must be frequently or occasionally explained. On the other
hand, the preacher is like to be posed on any occasion by the
simplest question bringing in some principal term from an
unfamiliar dialect.

The European and Anglo-Indian population have the bene-
fit of the services of a chaplain of the Church of England
who divides his time between Shillong and Gauhati. From
the beginning of the history of the station, these classes
have claimed a degree of attention and labor from the resi-
dent missionary. At present more than formerly there is
added to this a considerable number of educated natives
capable of understanding English preaching. There is a
still larger number who would gladly attend English ser-
vices, but who would be more benefitted by a very imper-
fectly delivered message in their own lauguage.

The Outside Work is hardly less promiscuous. Assamese
Mussulmans and Hindus, Kacharis, Rabhas, Garos, Mikirs
in small numbers, imported Kohls, in deplorable ignorance
and worse vice, seem proper objects of missionary labor.
In the early years of the Garo work, the missionary at
Gauhati, if there was one, otherwise the missionary at Now-
gong had to direct this work among villages the nearest of
which was seventy or eighty miles from Gauhati, and seventy-
five miles more from Nowgong. Four thousand Garos are
said to live within the district at present. One half the
field, probably, is mostly filled with Kacharis and Rabhas,
melting away into various dialects towards the base of the
Bhutan hills. All these of course have some knowledge of
Assamese. But what knowledge they have, is confined to
PAPER BY REV. C. E. BURDETTE. 47

the purposes of trade and to the persons who attend the
markets or visit the station, and their speech is often so
imperfect and corrupt, that only a native can readily catch
their meaning and reply in terms which will be clearly
understood. Religious teaching amongst these villages in
Assamese can reach but few; and that few, those least
susceptible to the Gospel message.

Progress of the Work.—All the departments of the work,
previously suggested, have received attention; but it has
never been possible to push all, or many at the same time,
with sufficient energy to achieve large or permanent success
in all. The nearest approach which seems to have been
made to a symmetrical prosecution of the work, is noted
in the annual report of 1855, where it is stated that
Mr. Danforth is occupying a zayat in the town near one of
the bazars, Mr. Ward is spending most of the dry season
in the neighbouring villages, and Mrs. Ward is teaching
two hours a day in the town school.

The Church in the Station was organized in 1845 with
Rev. Cyrus Barker as the first pastor. At the end of two
years, the church numbered twenty-seven members, only a
few of whom, however, had been baptized in Gauhati since
the beginning of the Mission. Hight years afterward a
brick chapel was erected through the beneficence of the
English residents in Gauhati. Occasional notes from the
missionaries show that much attention was given to English
preaching in former years, but the results of this work are
unwritten.

In 1867 there is the following memorandum by Dr. Bron-
son: “On the 17th of April 1867 the Rev. Messrs. Stoddard
and Comfort with their wives arrived in Gauhati, and took
charge of the mission church and property there. * * *
Have gathered the following (ten) names as present
members of the mission church there. They are all living
48 HISTORY OF THE GAUHATI FIELD.

in Gauhati except (two) * * * * Omed and Ramkhe
were members of this church till the formation of a church
in the hills or in the vicinity of Goalpara, April 1867.
Doubtless there are others who are still members who have
removed to other places.”

In the annual report of 1867 there is mention of the
low state of the church as it was found by the new mission-
aries. The troublesome disciples there mentioned, still live
in the station, a present sorrow, but doubtless ordained of
God to be a future glory to all who shall prove to be His
faithful servants here. In 1874 the membership of the
Gauhati church and out-stations is recorded as eighty-two,
diminished by six deaths, leaving seventy-six. This number
includes fifty-three baptized during the two previous years
at Soraikurung (now Baraigaon), leaving something like
twenty names perhaps as strictly belonging to the station
church. Since that time there have been baptisms from
time to time in Gauhati, but they have been mostly converts
from different villages who came to the station for baptism.
Various members of the older Christian families have been
received, none of whom seem to have added to the strength
of the church, while one or two new names of apparent
worth have been added from outside. At the time of our
Conference, aside from the transient membership of boys
and girls in the station schools, there are but one Assamese
Christian (a woman), and one illiterate Garo and his wife
among the enrolled membership of the church who manifest
a lively interest in its welfare; while one educated member
of the Nowgong church who lives in Gauhati, has shown
considerable real devotion, and ten more enrolled members
may be considered as ciphers or worse.

It is possible that bazar preaching is considered such a
matter-of-course in missionary work that mentions of it are
rare, It is likely, too, that the inadequate force in the
PAPER BY REV. C. E. BURDETTE. 49

station compelled the missionaries to commit this work
largely to their native assistants. But in the annual report
of 1855 we learn that Mr. Danforth had had a zayat built
near the Upper Bazar, and was preaching in it. In the same
year he was temporarily transferred to Sibsagar on account
of Dr. Brown’s return to America; but he resumed his
preaching again after he returned to Gauhati. In three or
four years he returned himself to America, and for seven
years there was no missionary in the station, and such work
as this must have flagged. During Dr. Bronson’s service we
may feel sure that bazar preaching was not forgotten, and
during the first years following Dr. Bronson’s departure,
Kandura and his helper Apinta gave a good deal of attention
to it. An effort to resume it last October proved the occa-
sion for Kandura’s resignation.

The School Work in the station is noticed as early as in
1850. <A good brick building for a station girls’ school had
been erected at that time almost entirely by the contribution
of European residents in Gauhati, and a flourishing school
had been assembled. At that time the boys’ school in town
numbered forty. In 1855 ‘only one day school is reported in
the station. Mrs. Danforth and Mrs. Ward are mentioned
as giving considerable personal attention to this work.
Later Mrs. Scott did good service in this department, and in
Dr. Bronson’s time a promising boys’ school was maintained
in the station, while a girls’ school in the care of Kandura’s
wife was kept up in Gauhati by the Nowgong missionaries
until last Spring. But the work has been intermittent at
best, and has never advanced beyond promising beginnings.
Most of the Garo Christians of this district who have any
education have studied at one time or other in the town
school. A good number, too, of heathen boys in the town
were induced to risk contamination by the Gospel by the
offer of free education. A small boys’ school was re-opened

7
50 HISTORY OF THE GAUHATI FIELD.

in February 1886. A few Garo girls who came with Mrs.
Burdette from Tura, reinforced by some Garo girls of this
district and a few Assamese girls from the town are the
beginning of a new town school for girls.

Tract Distribution is not frequently mentioned. In the
year 1850-51 four thousand two hundred and thirty-eight
persons were furnished with a religious book by Mr. Dan-
forth.

Outside Work must have been given attention from the
very beginning of the mission. Mr. Barker’s previous
acquaintance with the language would, of course, make this
possible. Even in 1850 there was a noticeable interest
among the Garos, and requests were received to establish
Christian schools in their villages. It seems that there were
a good number of Garos in the town school, and it is likely
that these had served to kindle an interest in their several
homes. Indeed it is said that there was a “ great demand”
for these schools and on one occasion thirty lads had come
thirty miles into Gauhati to beg for books and a teacher,
stating that they had already formed themselves into a
school, At that time, as frequently thereafter, nothing
could be granted but books, and a promise that the mission-
ary would try to visit their village.

The Garo Work hardly needs to be told. It hag been but
a small part of the refreshing experience related in the
History of the Garo Mission. The first sparks were struck
out in the heterogeneous town work. But Omed and Ram-
khe, under God’s providence, went back to their own homes,
nearer to the scenes where God himself, without the intelli-
gent service of any voluntary agent, had brought his own
word home to their knowledge and consciences. As the
work prospered, it spread backward also into the villages
nearer Gauhati; and even now most of the Garo helpers
in this district are old pupils in the mission schools at
PAPER BY REV. C. E. BURDETTE. ol

Damra, Goalpara and Tura. The missionaries resident at
Gauhati and Nowgong were for some years compelled to
bear the care of this remote work, doubtless to the detri-
ment of other plans. Then Gauhati gave Mr. and Mrs.
Stoddard to engage solely in this work, leaving a new man
without experience or a knowledge of the language to
undertake to bring life and order out of the corruption that
had accumulated during seven years abandonment of the
Gauhati field. The Garos of this district had just begun
to accept Christianity in large numbers when Dr. Bronson
left. First, in 1873 and 1874, at Soraikurung over fifty
were baptized. Since that time up to 1878 about one
hundred and fifty more, and thence on to the present time
nearly five hundred more have been baptized.

Village Schools have been maintained as far as means
could be obtained for the support of teachers and seem to
have been an efficient means of establishing the work which
sprang up so suddenly and rapidly. The unfaithfulness
of one or two teachers has wrought a good deal of mischief,
but the most seem to have been faithful, even beyond the
ability which they seemed to possess, and have given the
Christians about them a good idea of the fundamental moral
requirements of Christianity.

The Formation of an Association is mentioned in 1851,
and seven brethren were set apart to its service. Jt seems
to have perished in the vicissitudes of the work, and at the
earnest request of the Garo Christians a new organization
was made in January 1886. It took up as its first work the
spiritual care of destitute churches and the spread of the
Gospel in heathen villages. To this end, it selected a man
for itinerant preaching and furnished money for his support.

The Rabhas and Kacharis in the district have been objects
of the earnest attention and expectation of the missionaries
from the beginning. They probably comprise one half the
52 HISTORY OF THE GAUHATI FIELD.

population of the whole field. Mr. Danforth speaks of
their readiness for the Gospel. He describes them as simple,
honest, ignorant of almost all religion, and not priest-ridden.
He says that they had already a number of schools, and
religious books were welcomed as text-books. They all
confess sin, but most have no hope of salvation. They only
need to be told of Christ. But headds that Hindu teachers
are busy among them, and that they should be provided for
speedily. Nearly thirty years later, Dr. Bronson expresses
a like confident hope regarding this people. On the occasion
of the baptism of a promising Rabha convert, he writes of
their peculiar fitness for missionary effort, and says that
“if the Gospel once begins to take hold of the hearts of
these Rabha Kacharis, multitudes will follow. Hight years
more have passed, and they are still waiting. Missionaries
and evangelists have made a few visits to the nearer villages,
and occasional converts have been gained. But though
these have generally proved faithful, and made good church-
members, the apostle to this people does not yet seem to
have arisen. The baptism of about eighty Hindus is recorded
since 1878. Itis probable that all of these are from the
semi-hinduized Rabha and Kachari races. Mr. Endle of
the S. P. G. Mission at Tezpur says, that a great advantage
is gained in working amongst this people by the use of
their own language instead of Assamese. It may be that
God means to withhold His blessing until some one will give
himself directly and definitely for this people, in so far at
least, as to learn their language, and to let them hear in
their own tongue the wonderful works of God.

The Khols have not been the object of direct, systematic
effort. They do not seem to be numerous in this district,
though considerable companies may be met with on some
tea gardens. In October 1883 a company of thirteen of
this people came to Gauhati and were baptized by Kandura.
PAPER BY REV. C. E. BURDETTE. 53

In 1886 efforts were made to secure a teacher for them of
their own race but without success.

The Present Condition and Prospects of the work could
hardly be estimated in a single year’s experience. The recent
resignation of Kandura, though not altogether unexpected,
has compelled the temporary abandonment of work which
might otherwise have been hopefully undertaken, and leaves
the Assamese department of the work altogether dependent
on the spare time of a missionary who is but imperfectly
acquainted with the language and customs of the people. The
small number of Christians dependent upon instruction in
that tongue makes it more possible, but hardly more de-
sirable, to move slowly and postpone definite undertakings.
The low stage of piety among professing Christians is of
course a serious hindrance to all human efforts to win con-
verts, but the Gospel is not bound, and the Spirit of God
is ready to bless faithful labor irrespective of favorable or
unfavorable circumstances. But this work will probably be
slow.

The Garo Christians are quite ignorant as a rule, compe-
tent helpers are very few, and it may be found that many
have altogether apostatized. But many are maintaining a
good Christian character, and the work of the itinerant
preacher seems to have been definitely efficient in commend-
ing the Gospel to the heathen, With faithful helpers of
moderate ability and education to put at the head of the
work in various places and with the blessing of God, the
Garo work ought to continue to advance numerically as in
the past, and to increase in depth and permanence as helpers
and appliances are multiplied.
HISTORICAL SKETCH OF THE GARO FIELD.
By Rev. E. G. Parties.

In the Garo mission, for the first beginnings we must go
back many a year. In every work for the blessing of man-
kind, we know that Providence prepares and leads the way,
but it is not always that we can trace his steppings so
clearly as in this work. .

For generations the Garos had been regarded with dread
by their neighbours, and were an annoyance and perplexity
to Government, so much so, that in 1867 the Chief Commis-
sioner of the Province pronounced them “ blood-thirsty
savages,” “‘ most desperate and incorrigible,’ and expressed
what seemed to him a precarious hope that the work of
our Society among them might meet with success.

Hoping to gain some influence and control over the tribe,
Government had, in 1847, started a school in Goalpara for
Garo boys. Their purpose has been realized, but not as
they thought. Providence was leading them, though they
may have suspected little how. Ten boys were brought
into this school, two of whom afterwards became the first
two Garo converts, and first two Christian laborers. Five
others were among the first converts, and for years earnest
and efficient laborers. Of these seven, three were afterwards
ordained to the ministry. Thus did Providence claim this
work as his own.

Omed and Ramkhe.—No historical account of this Garo
work could be complete, without a special reference to these
two first converts, Omed and Ramkhe. Both were eager to.
learn and to enter the school at Goalpara from the first.
Ramkhe, a boy of eleven or twelve years, was for a time
PAPER BY REV. E. G. PHILLIPS. 55

prevented by a step-father, who appreciated his help on the
cultivation more than his education. But soon abroken, and
ever after a weakened arm removed this obstacle. Ramkhe
at least seems to have been from a child of a religious turn
of mind. While a boy, at home, he believed in the demons,
and was diligent in always trying to appease them, often
trapping wild birds to sacrifice to them. After entering the
school, he became distressed by the drear prospect of future
transmigration, an article of Garo creed, and especially by
the prospect of being separated thus in after life from loved
ones. In his distress and unrest, he conceived that there
must be a spirit “better and stronger and wiser and
greater’? than Garo demons, and that this spirit could bless
him, if it so chose. So he prayed to this spirit for blessing
repeatedly, until soon, he says, he saw, on one occasion, a
visible appearance, and had audible assurance that his
prayer was heard. As he could now read Bengali, he began
reading the Hindu Scriptures, and felt convinced that Ram
or Bistu was this great, good spirit. But soon he read a
tract that destroyed his faith in these, and he was thrown
back into distress and unrest.

Omed had enlisted as a sepoy in Gauhati, and after several
years, Ramkhe went and lived with him, and attended the
Gauhati Government Normal School. He proposed his
difficulties to Omed. They decided that, of all the religions,
the Christian religion was most desirable. They conse-
quently put themselves under the instruction of Brother
Kandura. But soon Ramkhe was called back to Goalpara,
to take a post of head constable. The cares and sins of his
calling soon deadened his convictions, but a tract again
aroused him. He desired to go again to Gauhati, but could
not get permission. Now his broken arm is again God’s
means of blessing him. On its account he is dismissed
from service. He at once returns to Gauhati, and is
56 HISTORICAL SKETCH OF THE GARO FIELD.

‘soon, with Omed, baptized by Dr. Bronson, February 8,
1863.

Having found the truth themselves, Omed and Ramkhe
were desirous of taking it to their fellow Garos in the hills.
Ramkhe had again entered Government service, now as a
writer in the Chief Commissioner’s office. They obtained
dismission from service, and, in March 1864, returned to teach
the good news to their own people. They went out as mis-
sion assistants, but under the immediate supervision of
Captain Morton, then Deputy Commissioner of Goalpara.

They went first to their own relatives, aud during a few
months, six or seven accepted the truth. These Omed took
with him and established a new village,—Rajasimla, for
some years a nucleus, and always since one of our important
Christian villages. To this new centre, others, brought
under the influence of the truth, from time to time gather-
ed in.

After six or seven months spent among his own relatives,
Ramkhe opened a school at Damra, where he remained the
most of the time until a few years later he and Rangkhu, a
Garo policeman baptized at Nowgong in 1866, took up waste
land near by, were joined by other Christians, and esta~-
blished Nisangram, another centre of Christian influence.
During these early years of work at Damra, Ramkhe’s reli-
gious influence was strong and marked. It was his custom
to observe one day each week as a day of fasting and special
prayer. Omed continued working as an evangelist.

In April 1867, about three years after Omed and Ramkhe
returned to their people, Dr. Bronson, then located at Now-
gong, at the earnest and repeated request of the converts,
visited the field. At Rajasimla he baptized thirty-seven
converts and organized these, with Omed, Ramkhe and
Rangkhu, into a church of forty members. He also ordain-
ed Omed as their pastor, charging him to “ range the hills, to
PAPER BY REV. E. G. PHILLIPS. 57

preach, baptize, to do the work of a Christian pastor, and
‘to be faithful until death.’ ”

The news of this beginning was heart-cheering to the
friends at home, who had begun to look on Assam as a
barren field.

While Dr. Bronson was doing this joyous work, Revs. I. J.
Stoddard and M. B. Comfort with their wives, were pass-
ing up the river, designated to Gauhati. On his way back,
while in Goalpara, Dr. Bronson, appreciating the necessity
of occupying Goalpara as a mission station for the Garos,
purchased a house and compound for Rs. 800. To meet this
expense and begin work, he raised by subscription Rs. 1,119,
mostly from the residents of Goalpara. On reaching Gauhati
and consulting with Messrs. Stoddard and Comfort, they
decided that Goalpara should be occupied with as little
delay as possible. The Society approved, and in October
1867 Mr. and Mrs. Stoddard removed thither. Goalpara was
chosen because it was considered inexpedient to attempt
living in the hostile interior, and because this was a Govern-
ment station only nine or ten miles from the hills, and not
more than thirty miles from the centre of the work.

This year, 1867, closes with a church of forty members, an
ordained native pastor, three other native assistants, with
two schools, one at Rajasimla taught by Fokira, and one at
Damra taught by Ramkhe.

The following statistical table gives various facts in re-
ference to the progress of the work. It will appear that
there were no cases of discipline until 1875. There had, in
fact, been some, but no record had been kept. Consequently
all previous ones were recorded at that date, from which
time the churches have kept more or less accurate records.
It is found impossible to enter the number of deaths each
year, as, in a good many instances, the churches failed to
record the death of members. The membership for each

8
58

HISTORICAL SKETCH OF THE GARO FIELD.

year is taken from Annual Reports, all excepting for 1886,
which reports were for the most of the time for a year
ending early in February. The numbers of baptisms, ex-
clusions and restorations for each year, and the membership
for 1886, are taken from the Church Records, andare for
years ending December 30, and do not, consequently, agree
with the numbers given in our Annual Reports,

 

 

 

 

 

 

—
Baptisms. | 5 | Scuoots. CoNTRIBUTIONS.
~~ t
YEAR. = ge 8 - ;
2 S lsig]e]./ ¢ 2 || Church Evangelis-
Misa Me Sidlglelse als 2 Expenses.| tic work.
is63...| 21 .. | fff 2 Rs. JA\P.| Bs. |AJ P.
ige6..| 1/.. | U..f ft 3
1867...| 21 | 17} 3sl../..} 40
1868... 51) 23| 74
1869...| 30 | 32 | 6a],.|..|172
1870..| 18] 7) 25)..)..213/12].. | .. [210
is71..| 6| 7| 18
1872...) 36] 35 | 71il..|..\286 | 14 ee 1225
1873... 89 | 49 | 138
1874..; 4] 5 9]..}..'400 | 14] .. | .. /181 ve 39
1875... 24 | 9| 33/36| 1391 | 14 [163 | 9 lr72] 2. II] 160
1876...) 47 | 34] 81) 2] 4/488 | 20 j280 | 21 |301] .. | 116 Lal 9
1877,.,|100 | 54 | 154| 5] 2/6101) 17 248 | 16 264] 2. [22)7'! 430 lua! 3
1878,..| 53 | 54 | 107'20) 1/724 | 23 824/14 338] 49 |10,/! Js2 | 4 ¢
1879...| 35 | 41 | 7614) 5/704 | 28 |358 | 46 |40a] 68 21°"| 98 | 3| a2
1880... 72 | 53 | 125/42] 5/786 | 84 \471 | 44 |515 1 67 ai.’| isa | 9] 7
1881...] 53 | 24 | 77/42) 2/821 | 37 |509 | 42 |s51] .. [121] 102 f1ol 3
1882... 35 | 39 | 7422! sis27 | 46 \e36 | 26 lea | wf 242 (91 42
1883... 46 | 29 | 7545|10\828 | 44 lose | 61 747 | 2. 172!"| S69 Ing)
1884... 7|10| 17/31| 3769} 42] ..| .. [ses | “76 lal.:} ise | old
1885...] 97 | 38 | 135/24) 3\870 | 47 |6c2 107 1769] 66] 913, 176 | 4] 3
1886... 57 | 29 | s6[27, 6\870 | 44 \696 | 70 766 | coi s|..| 144 | 5] 43
Totals |884 {589 |1473)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

During the first months of 1868, Mr. Stoddard visited
many villages, baptized a goodly number, and was much
encouraged in his work. He had the privilege of sitting
at the Lord’s table with 72 Garo Christians.

The Government had already located, experimentally, a
PAPER BY REV. E. G. PHILLIPS. 59

station with several English officers at Tura, hoping to get
control enough over the tribe to stop their bloody raids for
heads against the people of the plains. In March, Mr. Stod-
dard visited the place, and anticipated that ere long a
Mission station might be opened there. After returning
from Tura, he and Mrs. Stoddard attempted living at Damra
for a while, that they might have more direct supervision
of the school there, which had now become the training,
or normal school for the Mission. But they were compelled
to return to Goalpara early in July, on account of Mr. Stod-
dard’s illness. It has seemed utterly impracticable for a
European to live at the foot of the hills during the rains.
A kind of fever, amounting sometimes almost to a scourge,
takes away many of the natives every rainy season.

During the cold season of 1869-70, Mr. Comfort was with
Mr. Stoddard in some of his work in the villages. After
the close of this cold season, the Damra school was brought
to Goalpara for the rains.

During this year 1870, it was recommended by the Lieut-
enant-Governor, and seconded by the Chief Commissioner,
that the Mission at least occupy Tura as a station, if not in-
deed remove there from Goalpara. It was also suggested that
a medical missionary be sent there, and that, if able to
perform the duties of the station,an appropriation from
Government might be made for his support.

In January of the next year, 1871, Mr. Stoddard, in
company with Dr. Bronson and Mr. Comfort, visited Tura
again. They were convinced that the station should be
occupied, and with that in view selected a site for mission
premises. They strongly represented to the Society at home
the desirability of occupying Tura, and urged re-inforce-
ment of the Mission. They left a Christian school teacher
there, and with him two young men from the Normal School.
These were employed for a part of the time by Government’
60 HISTORICAL SKETCH OF THE GARO FIELD.

as vaccinators, and a few months later passed through the
hills to Goalpara. At first the people sought to turn them
back, but when it was found that they were vaccinators,
they were welcomed, and so had an opportunity, the first in
all this region, of preaching the Word of Life to hundreds.

January 15th, 1872, Rev. and Mrs. T. J. Keith arrived and
joined the Mission at Goalpara.

During this year a deep interest manifested itself at
Sorikaru, a Garo village two days east of the present eastern
limit of our field, where Joysing from our Normal School
had been laboring. Harly in 1873, thirty-one converts were
baptized by Mr. Comfort, from Gauhati, and it was the be-
ginning of the interesting Garo work of that field.

During the cold season of this year, 1872-73, we mark
another of the steps of Providence, wherein he overrules
the wickedness of men for their own blessing, and for the
advancement of his cause. Not even a native preacher
could enter the hostile interior, save at the risk of losing
his head. Now occurs one of those bloody raids that have
been repeated from time immemorial. A hostile village
raids upon a Garo village under British protection, and
carries off the heads of sixteen inoffensive men, women and
children. The Government was tried beyond endurance,
and resolved to annex the whole tribe. A military expedi-
tion was sent into the hills. The people at once saw the
odds against them, and submitted. With but one loss on
both sides, the tribe was annexed. Under the wise, father-
ly management of Captain J. W. Williamson, the tribe
cheerfully accepted the new condition of things, and soon
the whole hills were open to mission work.

Karly in 1873, Mr. Stoddard was obliged to return to the
United States on account of broken health. Mrs. Stoddard
had already preceded him. He had during the five years of
his connection with the work seen the native church increase
PAPER BY REV. I. G. PHILLIPS. 61

from forty to two hundred and eighty-six members. He had
seen laborers trained and sent out, and the work extend all
along the northern frontier. He gained a large place in
the hearts of those gathered in, which can never be taken
from him until it is filled with the more perfect love in the
meeting above.

During this year there was considerable correspondence
with reference to giving the whole of the educational work
of the District into the hands of the Mission, provided they
could prosecute it with vigor, and locate a missionary in
the hills. The Mission failing to do this, the Governor-
General was ready to consider any recommendations from
the Chief Commissioner to give it to any other Mission or
any other agency. The Society was not yet able to send the
needed reinforcement, and the work remained as before, the
schools of the north side under the Mission, and those of
the south side under the Deputy Commissioner.

In January 1874, Mr. Keith visited Tura, going in from
the west, by the usual route, but returning through the
centre of the hills to Goalpara.

December 19, 1874, the mission force was again increased
by the arrival at Goalpara of Revs. M. C. Mason and
E. G. Phillips, with their wives.

On the following April 3, 1875, delegates from the churches,
or Christian communities, met at Goalpara, and organized
the first Garo Church Association. The churches also
through their delegates pledged themselves to support an
evangelist during the following year. This they have con-
tinued to do for the most of the time to the present.

In September following, Messrs. Mason and Phillips
visited Tura, selected a new site for Mission premises, and,
with a balance of appropriations in hand, purchased some
materials for a Mission house. The determination to occupy
Tura was fully made, Providence not hedging up the way.
62 HISTORICAL SKETCH OF THE GARO FIELD.

Mr. Keith’s health failing, in November, with his family,
he went to Calcutta. The medical decision was imperative
that he must not spend another hot season here. He him-
self returned, made tours among the churches, and thus
introduced the new missionaries to their work. Early in
1876, he was obliged to leave the work in inexperienced and
ill-prepared hands. What all hoped would be a clear gain
to the working force of the Mission, proves for the second
time to be in part only the filling of depleted ranks. It is
unfortunate for the missionary, as well as for the work, to be
left in sole charge before he has a good command of the
language and acquaintance with the field; and yet it must
be done betimes, and God strengthens weak hands.

Mr. Keith had been only about four years on the field, but
had seen advancement all along the line, and had been
enabled to make a good start in Garo literature.

In 1876, a small additional appropriation was made for
building at Tura, and it was decided that one family go
there, and the other remain in Goalpara for the present. Mr.
Phillips having gone ahead and prepared a small temporary
house, removed there with Mrs. Phillips in March 1877. In-
teresting tent-meetings had been held, while the temporary
house was being built, and there were a few inquirers. In
the following May, six were baptized, and soon after a
church of seven members organized.

With the occupation of Tura, the Mission was so located as
to begin extending its work into all parts of the hills. Govern-
ment soon proposed to pass over to the Mission the whole
control of the educational work of the district, with the
whole grant-in-aid of schools, provided the Mission contri-
bute a certain amount of funds, and bring the normal school
from Goalpara to Tura. This proposition we accepted on
behalf of the Mission early in February 1878, and the school
was taken to Tura.
PAPER BY REV. E. G. PHILLIPS. 63

The missionaries had now become convinced that, if there
were but two missionaries, the best interests of the Mission
would be served by their being located together at Tura.
The location is such as to be nearly equally accessible from
all parts of the District, the rainy season work could be
carried on to better advantage in concert, and it is very
advantageous to have the laborers so near together as to be
able to consult on all important matters. Consequently Mr.
Mason, in November 1878, gave up Goalpara as a mission
station, and removed to Tura. The Executive Committee
sanctioned the move, and made an appropriation for another
mission house.

The missionaries had long been asking that a missionary
lady be sent out to take up school work for the girls. On
the lst January 1879, we had the pleasure of welcoming
Miss M. Russell to this work.

These first years after removing the station to Tura were
greatly broken into by the work of building. This, too, was
sadly increased by a destructive fire, which swept off Mr.
Mason’s bungalow, only a few weeks after it was first, occu-
pied, and with it sweeping off the temporary bungalow and
all the school buildings. The fire also destroyed nearly all of
our Garo books.

During this year, Government divided the District into
four sections, or mauzas, placing over each a mauzidar.
One of the ordained evangelists, Rev. Rangkhu, with the
sanction of the missionaries, applied for one of these appoint -
ments, and was stationed in the south-eastern quarter.
While school work had been done by Government along the
southern frontier, and occasionally an attempt made in the
hills, no religious work had been done. These mauzidars
were directed by Government to teach the people whatever
good they themselves had learned. Rangkhu considered this
a full permission to teach religion. While he became a ser-
64 HISTORICAL SKETCH OF THE GARO FTELD.

vant of Government, he ceased not to be a servant of Christ
While doing Government work, he has done earnest Chris-
tian work, and his influence has been widely felt for good.
The south-western mauza was placed under another Chris-
tian young man, and now there are a good number of converts
awaiting baptism, the fruit to quite an extent of his teach-
ing. The two other mauzidars were anything but helpful
to the spread of Christianity, but one of these has been
replaced by a Christian man of long and good standing, and it
is probable the fourth will soon be superseded by another
Christian man, in whom we place much confidence.

At mauzidar Rangkhu’s head-quarters a school was taught
afew months in 1879, and then closed. In 1881 it was
reopened, and in November of that year two young men were
baptized, the first of this section, a hundred miles distant
from the older Christian communities. Three more Chris-
tian teachers were located in this section, and two years
later the missionary had the pleasure of baptizing eleven
believers.

On the northern side the general progress of the work
has been constant, though not without reverses, and these,
not because of the strength of the enemy without, but of
that within. Intemperance has again and again reasserted
its power over individual members, sometimes, for a time,
almost over some churches. Because of these inconsistencies
in the Christian community, Christ’s name has been reproach-
ed, and the progress of his cause stayed. For various
reasons, and especially these just mentioned, the villages in
the interior in that section where the work first began, were
for a long time strongly prejudiced against Christianity. But
for the past three or four years this prejudice has been
melting away. The work has also progressed into the very
interior.

In 1881, Mrs, Mason’s health had become so sadly impair-
PAPER BY REV. E. G. PHILLIPS. 65

ed that rest in America was imperatively demanded. “So in
the spring of 1882, Mr. Mason and family proceeded to the
home-land. With much suffering Mrs. Mason reached home,
and for a time seemed to rally, But the Master would take
her up higher, and on the 9th of September she left us to
mourn her.

December 25, 1883, the Mission was again reinforced by
the arrival of Rev. C. E. Burdette. Already Mrs. Phillips’
health had been sorely taxed by a long period of unbroken
service, and Mr. and Mrs. Phillips left for America early in
the following May, regretting to see Mr. Burdette so soon
forced to take the whole load.

In November 1884, Mr. Mason arrived at Tura, bringing
back as his companion her that was formerly Mrs. Arthur,
of the Japan Mission. But hardly had she entered upon the
threshold of her new field of labor when on the 9th of Decem-

~ ber the Master called her to Himself. She lived but eleven

short days after their arrival at Tura.

. Shortly after this, December 25, 1884, Miss Russell became
Mrs. Burdette, but continued her work in the girls’ school
without abatement. During this year Mr. Burdette gave
special attention and much of his time to the normal school,
and with gratifying results.

Early in March 1885, Messrs. Mason and Burdette visited
the southern side and baptized twenty-one converts, among
them an influential lascar and his wife, and the work is
advancing all along this southern part.

. In the following October, Mr. and Mrs. Burdette, in com-
pliance with the directions of the Society, removed to Gau-
hati, to meet a long felt need in that field. We regret
much their loss to the Tura field. We needed their labors,
though Gauhati’s needs may have been more urgent. But
we congratulate them on the work the Master helped them
+o accomplish in general, but especially in the station boys’
9
66 HISTORICAL SKETCH OF THE GARO FIELD.

school and in the girls’ school work. We rejoice too that they
still have a part of the Garo field. The daily prayers of
many Garo Christian hearts follow them. Meantime Mrs.
Phillips’ health has been graciously and wonderfully restored,
and on January 28, 1885 Mr. and Mrs. Phillips, in company
with Misses Ella C. Bond and Stella H. Mason, arrive at
Tura, The work of the field is again divided, as in former
years, Mr. Mason having charge of the churches and schools
on the north side, while Mr. Phillips has charge of the station
school and of the work in the southern part of the hills.

Church Organization —-Since the first Garo church was or-
ganized in Rajasimla, and Omed ordained as its pastor, April
14, 1867, at the very beginning of missionary work on the
field, it has been the aim of the Mission to establish indepen-
dent, self-supporting churches as fast as practicable. At the
close of 1878, Tura made the ninth independent church. The
organization of the most of these was at first imperfect, and
in some is so still, but efforts have been made to gradually
complete it. Twochurches had ordained pastors in 1875,
and in 1877 Mr. Mason made special effort to organize others.
An elder and two deacons in one, andtwo elders and three
deacons in another were ordained. Later still several of the
churches adopted church covenants, similar to those adopted
by our home churches.

During the past year, 1886, three of these churches have
supported their own pastors without mission help. This
has not been done before, though one church had in part
supported its preacher for two years. Two had also for a
time supported itinerant preachers of their Own, and the
churches as a body have supported an itinerant preacher and
his travelling companion for most of the time since
April 1875. Two of our Christian men of the south-eastern
part also support the preacher of that section this year.

The churches have, after some persuasion on the part of
PAPER BY REV. E. G. PHILLIPS. 67

the missionaries, displayed a commendable degree of inde-
pendence in the management of their own affairs. A large
number of converts, amounting to several hundreds, have
been examined, received and baptized, independently of the
missionary. In later years most cases of discipline have like-
wise been attended to by the churches alone. While in
doing such work errors may sometimes have been made that
would not have been made, had the missionary been present
to advise, yet we are confident that the gain has been far
greater than the loss. The child must learn to walk alone
though it sometimes stumbles. The church records show
that the greater proportion of the exclusions were for a
time from among those received during the beginning of
their independent action. But these errors even have been
experiences through which the churches have gained wis-
dom and strength.

An English school, independent of missionary help or con-
trol, has been started by individuals of the churches on the
north side. The school was closed for lack of a suitable
teacher, but may be re-opened.

Educational Work.—In aim and plan, the great thing ever
before the Mission has been evangelization. The Garos are
ruined by sin. The Gospel alone canrestore them. But the
Gospel must be communicated. Almost of necessity the
written page needs follow the preached word. Such has been
God’s plan in all history. Hence the absolute necessity of
education among savages, as a chief handmaid to religion.
Little call would there be, by a people who cannot read,
for Scriptures and Christian literature,—the foundation
through their revealed Christ of Christian civilization.

But why not Government educate and leave the Mission
with unabated strength for purely religious work? Govern-
ment has not been slow to see, as the Chief Commissioner
put it in his Resolution on the Educational Report for Assam,
68 HISTORICAL SKETCH OF THE GARO FIELD.

of 1881-82, that “it is difficult to convince a Garo or a
Khasia * * * of the advantage of learning. The only lever
that has been found effective is that of religion.” In other
words, they consider that Christian education is the educa-
tion needed by the Garos, They were quick, too, to see
that such education could be administered more efficiently
by the Mission than by themselves. Hence, from the first,
they were desirous that the Mission have charge of the
educational work, as far as they were in a position to con-
duct it effectually. The Mission were of the same opinion
with the Government, and hence accepted the school work
with the grant-in-aid as rapidly as practicable. It was
accepted, from the first, on the condition, willingly conceded
by Government, that we were at liberty to give as much
religious instruction in the schools as we chose.

This grant-in-aid for our whole field is Rs. 3,000 per annum
with an occasional small additional grant for school build-
ings at Tura. The Mission on their part are required to
spend at least Rs. 1,000 additional. The schools with grants
are given into our hands as a whole, to be administered as
we see fit, provided that the Rs. 4,000 be expended on
education.

In 1883, the Deputy Commissioner chose to start and
maintain three or four village schools independent of the
Mission, and to maintain in our station school four boys in
preparation for teachers in such schools, but with this
exception the educational work of the district is in the
hands of the Mission.

At the close of March 1886, there were thirty-six village
schools, with 576 pupils. Of these eight were taught by
non-Christian teachers, a fact that shows a part of our work
merely incidental, owing to our having the work of the whole
district, and the further fact of the district containing sec-
tions of the plains, inhabited by Hindus and Mohamedans,
PAPER BY REV. E. G. PHILLIPS. 69

who claim teachers, and for whom we have no Christian
teachers to spare.

Our village teachers receive from Rs. 2 to Rs. 10 per
month, only one, however, receiving the latter sum. The
villages always furnish the school buildings and necessary
books. There has been some difficulty in reducing the pay
of teachers to what seems to us to be proper, as the first
teachers employed by the Mission and those maintained by
Government received at first higher pay.

The missionaries have immediate control of the schools
in heathen villages and have had, until recently, in the
Christian villages; but a plan has been introduced which
we would gladly see extended to all the Christian villages,
It is to consider the schools as the property of the village.
They select the teacher and have a care for the school. The
amount given by the Mission for his support is a grant to
aid the village. We aim to reduce this amount to their
proper proportion of the Government grant. We believe
that such a plan must lead to a deeper and more personal
interest in the school on the part of the village. It will
cease to be simply the Mission’s school.

Our school work has been an efficient agency in evangeli-
gation. While, save in exceptional cases, we pay our teachers
for the work they do in the school-room, we expect them as
Christian men to use their opportunities to preach the gos-
pel to others. While, among a people utterly unable to read,
an evangelist does an important work, there is need that a
more constant influence be brought to bear. Our Christian
school-teacher is in just the position to exert such an in-
fluence. Not unfrequently the interest awakened by the
evangelist has been followed by a petition for a Christian
school-teacher. And around these Christian teachers all of
our Christian communities, with perhaps one or two excep-
tions, have sprung up. First the pupils are brought to
Christ, and then the parents and others.
70 HISTORICAL SKETCH OF THE GARO FIELD.

In 1877, at Chotcholja, where before there were no Chris-
tians, on one day Mr. Mason and a native pastor baptized
thirty-five converts, the result with God’s blessing of such
school work. At Derek and surrounding villages, nine or ten
miles from Goalpara, a grand work began in 1880. The gospel
had been preached there from the first coming of the mis-
sionary. In one place a few converts had been gathered,
but the heart of the people seemed hard. In 1877, I think
it was, a teacher was sent to this village. In 1878 six school-
boys and three women were baptized. The school failed,
but was soon started again. The new teacher felt that he
had a work to do besides school teaching, in leading the
people to Christ. In 1880 seventy-eight were baptized, in
1881 fifty-eight, and in 1882 thirty. What seemed to bea
gospel-hardened community became a Christian community,
and. now in 1886 the church support their own pastor.

This feature of our school work has been such as to call
out our profound gratitude. The possibilities of this work
are great, and the results will increase with the increase
of spiritual life in our teachers.

Station School.—Without such village school work the
character of our field would demand the maintenance of a
station school, for the education of native workers. With
the village schools, the need becomes doubly imperative. The
‘few who had some education before mission work for the
tribe began, were, thank God, mostly found among the early
converts and early helpers. But they were few. Ramkhe
was by far the best educated of these, and his school at
' Damra was soon selected as a training school. Until 1870 it
was taught at Damra, then during the rainy season brought
to Goalpara, until 1875 when it was removed there perma~-
nently, and in 1878 was brought to Tura.

The grade of the school has been gradually advanced, and
none are admitted to the upper department who have not
PAPER BY REV. E. G. PHILLIPS. 71

reached a certain standard. Bengali is taught and Bengali
texts books are used in Arithmetic, Geography and History.
It is the aim to give all the pupils a practical working use of
the Bengali language, such as will make available to them the
growing Christian literature of Bengal, as well as give them
a good knowledge of Arithmetic, Geography and some of
Indian history. The demand also for English has to some
degree been yielded to, and a little acquired bya few. It
has also been the aim to give as much regular Scripture
instruction as possible. But want of missionary laborers,
and pressure of other work has always prevented giving as
much strength to this asthe case demands. Yet with what
can be done regularly in the school-room, in addition to the
Sunday teaching, much religious instruction is given.

All boys without distinction, who can support themselves
and are qualified, whether Garos or others, are admitted to
the upper department. The majority, however, being unable
to support themselves, receive stipends of Rs. 4 per month.
Admitting to receive stipends, we exercise our discretion,
admitting only such as give promise of advancing and making
good workers. A good number of unconverted persons have
been admitted to receive stipends, but I know of none for
years who have passed through the school unconverted.
Besides a few sons of Tura policemen, two hundred and
thirty-seven have been in the school since it began. Some
of these staid only for a short time. Of these two hundred
and thirty-seven, I know of but fourteen who left school
unconverted, and of these six were Hindus, leaving only eight
Garos. Concerning seventeen of the first students I am
uncertain, but some, perhaps a majority, were probably
Christians.

Of the two hundred and six besides policemen’s sons, who
have left the school, one hundred and three have been en-
gaged in teaching or employed in some religious work by
72 HISTORICAL SKETCH OF THE GARO FIELD.

the Mission. Of those who have not been thus employed,
some have been earnest helpers in church work. Some
have left the school and returned at once to their farming,
and more have returned to farming after having spent some
years in teaching. Some are engagedin farming while teaching.

I think that the danger which has sometimes been ex-
perienced of a little education lifting its possessor above
manual labor has been to a great degree avoided in our
school work. Perhaps one thing that has helped to keep the
minds of the students in a healthy state in this respect has
been our unvarying rule that two hours a day be spent by
the stipendiaries in manual labor, at any work that needs
being done about the mission premises. This rule is not
only advantageous to the students, but saves a good many
mission rupees.

Some difficulty had been experienced in persuading the
pupils to remain in school as long as deemed desirable, by
the missionaries. Consequently in 1881 a pledge was intro-
duced, which each stipendiary signs on entering the school.
By this he pledges himself to remain in school until dis-
missed by the missionary, and to engage in teaching after
leaving the school, if work be given him by the missionaries.
This pledge has we think had a beneficial influence in caus-
ing the pupil to work with a determination to complete the
prescribed course, and to engage in teaching when through.

This school is considered and must continue to be consi-
dered a very important part of our work.

A serious difficulty has been experienced in securing suit-
able teachers. Thrice we have employed Bengali Christian
teachers, from our Baptist friends in Bengal, but with very
unsatisfactory results. On three occasions we were pressed
to employ non-Christian teachers. At present our teaching
force is the most satisfactory we have had. By keeping a
promising class in school somewhat longer than usual, and
PAPER BY REV. E. G. PHILLIPS. 73

by personal instruction, Mr. Burdette gave us some better
indigenous teachers than we had had before. (Since leaving
Tura for this Conference, we have been sorely afflicted in the
sudden death by cholera of one of our best and most promising
teachers.) The present head-master has also had two years
instruction in America, which in many ways fits him for
more efficient work here. We think that in his increased
ability, as well as complete willingness to instruct, not only
in the school-room, but everywhere, and the healthful manly
influence he exerts, he has fully repaid the expense of taking
him to America, and has enabled us to realize in a good
degree our aim to raise up efficient indigenous laborers.

Female Education has not made very great advancement in
the villages, though in Rajasimla, and a few other villages,
there have have been girls in attendance at the boys’ schools
for the most of the time from the first. There is still a
great lack of appreciation of female education.

In 1874 Mrs. Keith gathered ten or twelve girls into a
school in Goalpara, but the circumstances were adverse,
and the school was after a time discontinued, but not until
some had been much benefited.

In 1881 Miss Russell gathered a few girls and made a
small beginning at Tura. In 1882 she spent seven weeks in
a tour of the Christian villages, attended the associational
meeting, and brought back with her to Tura a good number
of girls. Believing that a much needed work might be done
in the villages, she spent a good part of the winter of
1883-84 at Nisangram, one of our principal Christian vil-
lages. There she gathered a large school, and, when she
returned after the association meeting, brought 21 girls
back to Tura with her. Her self sacrifice and brave per-
severance were rewarded, and the girls’ school was well
established. When she, now Mrs. Burdette, was obliged
to leave her work here and remove with her husband to

10
74 HISTORICAL SKETCH OF THE GARO FIELD.

Gauhati, serious obstacles had been surmounted and difficul-
ties overcome, and the work was on a good basis. Miss Bond
was at once sent to take up her work, but during this year,
while learning the language, the school was temporarily
dismissed. The purpose is to open it again with the new
year.

Industrial Work.—In 1877, it was proposed to open an
industrial department in connection with our school in Goal-
para. A Government grant of Rs. 300 was expended in the
purchase of tools, but the speedy removal of the school to
Tura interrupted the work. While in America, Mr. Mason
put on foot an enlarged plan for an industrial department in
the mission. This was to collect a certain sum of money by
special and extra contributions for this particular depart-
ment. This was to be invested in machinery and improved
implements for resale to the Garos. A missionary was to be
appointed to have special charge of this department, who,
while giving considerable time to this work, would have much
time for more direct religious work. The plan was approved
by the Society, and Mr. A. W. Weeks appointed. He did not
however finally come, but Mr. Mason raised part of the funds
sanctioned, and brought out machinery, tools and some
material for resale. As much attention is being given to
introducing these among the people, and developing their
industries, as demands of other departments of the work
will permit.

Literary Work.—Among a tribe of savages, step by step
with the entrance of Christianity there must be done a large
amount of literary work. The Bible must be translated and
a Christian literature must be given tothem. Else the laborers
will find themselves laboring on without tools. Happy the
missionary, and happy the field of his labor, who finds that, ,
in addition to qualifications for all other kinds of work, he,
has special qualifications for literary work.
PAPER BY REV. E. G. PHILLIPS. 75

Two small publications of a phrase book by an Assam
Educational officer, and a vocabulary by a Bengali gentle-
man, were made as early as 1867. But I am not aware that
these had any extended circulation.

The Garo literary work done by the missionaries is as
follows :—

Rev. M. Bronson, D.D. :—Small book of sentences and brief
outline of Grammar, also Garo Primer in Roman and
Bengali character.

Rev. I. J. Sropparp:—MSS. for three primers, and a small
Catechism and Hymns.

Rev. T. J. Kerra:—Published Mr. Stoddard’s work, also
Outline Grammar, small Garo-Bengali English Dic-
tionary, and translations of the four Gospels.

Rev. M. C. Mason :—Two tracts, translation of Genesis with
explanatory notes. Garo Arithmetic, burned when
just ready for press, so not published. Also Church
Manual partly prepared but destroyed in the fire.
Nearly ready now for press translation of John’s
Epistles, and revision of Luke.

Rev. E. G. Paitiips:—New Primer Pt. I, republishing of
Pt. II twice and of Pt. IIL once. Two enlarged
editions of Garo Hymns, translation of Galatians,
Ephesians and Philippians. Revision of Matthew and
Mark and revision of John’s gospel, nearly ready for
the press.

Tranckaan Sanema:—Translation of Rev. W. R. James’
Catechism on Life of Christ.

Rev. M. Rawxae:—Bengali-Garo Dictionary, to contain
nearly 900 double column 8vo. pages. In press, ex-
pected out shortly.

An enlarged edition of the Hymns is also being published,
which will bring the number of hymns up to considerably
more than a hundred. Most of these are translations by Garo
76 HISTORICAL SKETCH OF THE GARO FIELD.

Christians of Assamese translations of English hymns. But
a few are original compositions.

The eighth year has also just been completed of our
Achikni Ripeng, (Garo’s Friend) an 8vo. twelve paged
monthly in Garo, This is made up of short articles on
important topics, contributions by our native brethren, fre-
quently a new translation of a hymn or a bit of Garo poetry,
and news notes. We have found it very helpful, It has
now a circulation of about 200. The price is as yet merely
nominal, just enough to prevent those asking for it who do
not want it.

The work done by Dr. Bronson and Mr. Stoddard was done
through our Garo native helpers, through the Assamese, as
the missionaries had not acquired the language. The plan
of work in translating the Gospels and part of Genesis was
to let native helpers make the first translation from the
Bengali or Assamese, and then carefully revise their work.
The plan in the further translations and revisions is for the
missionary to do the work from the first, aided constantly
by the best native helper available.

Excepting the periodical and the Catechism on the Life of
Christ, which were printed on our small hand press, nearly
all our printing has been done at the Baptist Mission Press,
Calcutta. But printing at so great a distance, with no one
at the press capable of reading Garo proofs, has been very
slow work. Consequently a larger hand press has been
purchased and we are printing the present edition of the
hymns on this. We hope to succeed sufficiently to warrant
our attempting all our printing here.

As to the dress for our Garo literature, the Bengali char-
acter was finally chosen, as the most practicable for a people
surrounded on three sides by a people speaking Bengali, or
its twin sister, Assamese.

In addition to the demand for Garo books there has been
PAPER BY REV. E. G. PHILLIPS. 77

a good demand for Bengali Scriptures, tracts and religious
books. There has been a special demand for complete
Scriptures, the whole New Testament or whole Bible, and
particularly the leather bound volumes, while there has been
less demand for cheap paper covered Scripture portions. Of
the Commentary on the New Testament in Bengali, costing
Rs. 5 per set, a good number have been sold. I regret that
I cannot give the exact statistics in reference to Bengali
religious literature bought, as I feel sure it would speak
well for our Garo Christians. As near as I can ascer-
tain, since 1881, thirty-seven Bengali Bibles, one hundred
and eighteen Bengali New Testaments and four hun-
dred and twenty-two Bengali Scripture portions have been
bought by them, besides at least twenty-four copies of the
notes on Gospels and Acts, and seventeen on the whole New
Testament. There were also some notes on portions sold
before the whole were published.

Chracteristics of the Field—The superficial area of the
Garo Hills is given as 3,653 square miles, but the actual
surface must be, one would sometimes be tempted to
suppose, many times that. A rougher country than many
parts of the hills, one would hardly expect to see
inhabited by man. The district hangs in sharp, deep
wrinkles over the abrupt end of the range separating the
Brahmaputra valley from the Surma valley. This cha-
racteristic of the country has its effect on mission work.
We cannot travel to any great extent by boat, nor by ox cart,
nor indeed by pouy. The only means of conveyance thus far
suited to all parts, is a good alpenstock, with a man to ride
pick-a-pack across streams. But roads are gradually being
opened and we hope for better things in the future. The
hilliness and wildness however is not without its compen-
sation, in the cooler climate it gives.

The great distances of our farther outstations from Tura
78 HISTORICAL SKETCH OF THE GARO FIELD.

make them inaccessible during part of the year, and not
readily accessible at any time. The farthest are at least
seven days march distant. This of course increases the
demand on physical strength in working our field.

The people are savages, so the work in every respect is
pioneer work. But savages and demon-worshipers have
their redeeming features, when viewed from a missionary
standpoint. They are virgin soil, not waste land, full of the
roots and seeds of Hinduism, or Budhism, or Mohammedan-
ism, land which must be first cleared, and in which you will
expect to see the evil plants constantly re-appearing. Sow
the true seed abundantly and prayerfully, and expect with-
out fail to reap abundantly and speedily.

They are independent spirited, free of caste. From un-
told generations they have recognized none as their masters.
A form of slavery has existed among them, but in spirit they
are independent. This spirit of independence, when brought
under the sway of the Cross, is immensely superior to the
cringing spirit that is the child of religious caste. It gives
itself readily to independence of Church work and action.

Seclusion of women is not known among the Garos.
They are as free to listen to the preacher as are the men.

One of the worst obstacles, more stubborn than demon-
worship by far, is intemperance in the use of intoxicating
drink. It isthe right hand and right eye that must be
parted with before entering the kingdom. It is also the
stumbling-block over which many a convert has fallen away
from Christ. It is an enemy we have to fight to the death.
Experience has shown the Garo Christians that total absti-
nence is the only safe course for them, the course that has
from the first been urged upon them and required of them.

In laboring for the Garos we have a dense weight of
ignorance to overcome, but it is gratifying to see the ready,
and, in cases, rapid advancement that is made. I believe
PAPER BY REV. E. G. PHILLIPS. 79

that in natural, undeveloped mental power, the Garos will
compare exceedingly favorably with any other people. This
is evinced by the character of our converts. Such has been the
impression made upon their foreign teachers by the pupils
in the schools. Under the influence of Christian civilization
we look to see this people make splendid advancement.

The spiritual development of the converts has not always
been all that we could wish, yet we have that for which to be
profoundly grateful. Is it not a grand privilege we have,
brethren, when we can witness the miracle of God’s grace in
transforming a wild devil-worshiping savage, into a staid,
substantial Christian man? Such many a time is our privi-
lege: We can see from what they have risen, and what a
change! We thank God for,the privilege of laboring among
‘Se Garos.
HISTORICAL SKETCH OF THE AO NAGA MISSION.
By Rev. S. W. Rivensoure.

“Tn the year 1851, Rev. 8. W. Whiting in charge of the
mission at Sibsagar, Assam, baptized a Naga from Morang-
kong village of the Ao tribe. This man was then living at
Sibsagar. He went to his own village in the hills to get
hima wife and bring her down to Sibsagar. But in the
short time he was there an attack was made on the village
by its enemies and this man was killed. For the two or
three years of his church membership at Sibsagar he is said
to have lived an exemplary life. If he taught Christianity
in the few days he was visiting the village of his youth, his
instruction made no lasting impression.

“In 1838 and 1840 Rev. Miles Bronson was at Jaipur and
labored for the Nagas and Singphos in that vicinity. With
these exceptions nothing was done to carry the gospel to
the Naga Hills till the year 1871. At this time Rev. H. W.
Clark was in charge of the Mission and Press at Sibsagar.
He induced an Assamese Christian, named Godhula, to
attempt to acquire the vernacular of some of the few Nagas
living at Sibsagar. Godhula was in the prime of life and pos-
sessed a good degree of tactand Christian zeal. He took a
teacher during that rainy season. In October of this year
Godhula, taking his teacher with him, went to Dicka Hai-
mung village in the Naga Hills.”............ Godhula remained
a few days at the village and returned to Sibsagar. To the
same village he made several such trips that cold season.
“The 6th of April 1872, he with his wife left Sibsagar for
this Naga village.”

“In the following November, Godhula came to Sibsagar
PAPER BY REY. 8. W. RIVENBURG. 81

with a company of Nagas for baptism. In coming, the Nagas
were obliged to expose themselves to cholera, of which they
have great fear; but they were not deterred,—their con-
fidence was in the Lord whose disciples they claimed to
be. Nine men related their experience before the church,
were received and baptized.’

“On their return to their mountain home, a small chapel
was built in the village by the Nagas. In the subsequent
month (December 1872) Rev. EH. W. Clark went with God-
hula and another member of the Sibsagar church to the
village and fifteen men more related their Christian ex-
perience, were accepted and baptized.”

“In 1873 Godhula and wife were on the Naga hills in
the rains. In the cold season, Godhula was in the plain
much of the time. The same is true of 1874, excepting when
they came to Sibsagar after the rains. Poor health did not
allow Godhula to return till July 1875, when he remained a
few days. In September he returned to the hills again and
remained till November.”

August 19th, 1876, the nine Nagas baptized at Sibsagar
were dismissed from that church, to unite with the Naga
church on the hills.

“ February 9, 1876, Rev. E. W. Clark made a trip of a week
to Haimung village on the Naga hills and on the 2nd
of March went up there to live. He and his one Assa-
mese servant boy occupied a Naga house with the bachelor
owner till the 24th of October, when he went with the first
company of Nagas to establish a new village at Molung.
There he lived in a small hut till February 15th, 1877, nearly
four months, when a new rough house built by the Nagas
was ready for occupation.”

“Barly in March 1878, Mrs. Clark who had been in
America recruiting her health joined her husband in the
work.” She kept a school for girls and when she was again

11
82 HISTORICAL SKETCH OF THE AO NAGA FIELD.

obliged to go to America, Tungbangla one of her scholars
took charge of the girls’ school and has carried it on success-
fully till the present.

In 1879, one of Dr. Bronson’s helpers, Zilli and his wife,
were added to the mission. Zilli has been faithful and a
very valuable aid in carrying on the work. From this year
dates the cases of discipline which show that some had been
received into the church who did not remain faithful. Early
in the year 1881, Godhula was ordained and went with his
wife to Merangkung (Nowgong) to found a new station. A
few months afterward he baptized seven persons, of whom
five still remain there.

In May, 1883, David was sent to labor among Kilingmen
men who were then living at Bura Haimung village. In
November 1884, the teacher and most of the Kilingmen men
removed to Assangma, near by, where a school has since been
maintained. Several profess to believe but no baptisms.

January 8th, 1885, Rev. 8. W. Rivenburg and wife found
a home at Molung, and soon after began to work at the
language.

In April of this year Godhula left the work and, we
sorrow to record, left walking in the Gospel he so long and,
much of the time, so well urged upon others. He is a sad
example of the warning, ‘Lest when we have preached to
others we ourselves should be cast away.’ Two schools were
maintained in a large village called Mupungzuket from
March till December 1875, without apparent results, when
they were closed for lack of funds.

From the first, schools were deemed desirable and were
established because the teacher being located in a village,
and his labor limited to that village, he could teach a primary
school two hours each week-day without detriment to his
work as a preacher. Because of peculiar conditions the
schools were kept open for only about two hours in the early
PAPER BY REV. S. W. RIVENBURG. 83

morning. The time was too short, and although Naga
children are not dull, few succeeded in learning to read.

In May, 1885, Rev. E. W. Clark left Molung for America,
after a stay in Assam of seventeen years, nine of which were
spent in the Naga hills. During this time the language was
mastered and written, a dictionary made, primer, catechism,
Life of Joseph in a book of 116 pages, a hymn book and
Matthew and John were carried through the press, beside
the ordinary work of the missionary.

In July, 1885, Zilli visited Lyrman, a village a day’s
march from Molung, and the people heard the gospel for
the first time. Some, like Philip of old, professed to believe
and came to Molung entreating for a teacher that they might
learn more and have their children taught. Robi remained
with them from October till April. Robi thought two men had
been converted but they have not asked for baptism since
he left.

During October and November, 1885, eight men who had
formerly resided at Molung came back and asked for baptism.
They were baptized and thus a new interest started in
Yazang. They have had no teacher or preacher to guide
them in the new way.

Baptisms at Molung have been as follows :

1878 7
1880 5
1881 2
1882 9
1883 6
1885 24
1886 2

Total number of Nagas baptized in the mission, 79. Pre-
sent number, 54, residing in three villages. Unordained
Assamese preacher Zilli, Assamese school teacher Hudhom,
Naga school teachers, two.
HISTORICAL SKETCH OF THE ANGAMI NAGA
MISSION.

By Rev. 8S. W. Rrivensure.

In compliance with the earnest request of Rev. E. W. Clark,
laboring among the Ao Nagas, the Board, in 1878, appointed
Rev. C. D. King missionary to the Naga Hills with permis-
sion to plant a station wherever he thought best. Mr. King
arrived in Calcutta, December 19th, 1878, and, on the 24th,
was married to Miss Anna Sweet of Nowgong, Assam. On
the 25th, he left his bride in Calcutta, and proceeded on his
journey to the Naga country ;—calling at Tura for a few
days to examine the methods and work of that mission before
entering on the difficult task before him.

“Of all the tribes—and they are almost as numerous as
the hills they inhabit—into which the Naga group is divided,
the most powerful and warlike, as it is also the most enter-
prising, intelligent and civilized, so to say, is the turbulent
Angami,”

Physically they are well developed men. Their dwellings
are collected into large villages on the tops or slopes of the
high hills of their rugged country. Their simple diet is
largely supplied from the rice fields which they cultivate
with more skill and ease than their neighbors. Cows, pigs
and chickens are kept for food and trade. Cotton sufficient
for their garments is cultivated on the fields, and woven by
their women. The clothing of the men consists of a band
eighteen inches wide around the hips, and a blanket nearly
square thrown about the body. Ornaments of various kinds
made of metal, shells and goat’s hair dyed red are added to
this simple dress according to wealth and deeds of blood so
PAPER BY REV. 8S. W. RIVENBURG. 85

that a warrior in full dress presents a very picturesque ap-
pearance. In his hand he invariably carries a spear, and in a
block on his back a large axe-like weapon.

The dress of the women is the same as that of the men,
viz., a band and blanket ; except that the band reaches to the
knees. Around the neck numerous strings of beads and shells
are worn, and on the arms huge brass bands.

They are without books or a written language, and by reli-
gion belong to the demon worshipers.

After generations of warfare and savage strife, the Govern-
ment of India unfurled the peace-commanding British flag
over this Angami country and established a cantonment
and civil government in the heart of the tribe at Kohima.
The presence of a regiment of infantry and five hundred
armed police indicated that the day of peace was at hand
and of all points among the Nagas this appeared the most
favorable for missionary labor.

As Mr. King moved to the hills, he wished to proceed to
Kohima at once; but Government refused permission, in con-
sequence of the unsettled condition of the people, and, there-
fore, after many trials and delays he established himself at
Samagoting, the station formerly occupied as the head quar-
ters of Her Majesty’s troops to protect the border from
savage raids. Here he brought Mrs. King after a very trying
journey June 27th. Punaram, an Assamese Christian accom-
panied them to commence school work. They, without a
house or means to get one, were allowed to dwell in their
tent here, however, but a short time. In October, the Nagas
arose to massacre all whites, and the Kings after many
vicissitudes escaped and found their way to Sibsagar where
they remained till March, 1880, when Mrs. King, in conse-
quence of ill-health, was ordered to America.

On the restoration of peace Mr. King received permission
to again enter the hills, and he proceeded directly to Kohima.
86 HISTORICAL SKETCH OF THE ANGAMI NAGA FIELD.

With great difficulty he built a bungalow, school house
and out-buildings. Skilled labor was almost beyond the
market and very much was done by his own hands. He
had no more than finished this preliminary work and was
giving himself to the language, and care of the school, when
an order came from Government to vacate the location. He
pulled down the buildings and erected new on a site half a
wile away. All this building, with no proper place to live in
during the process, very largely absorbed the time and
strength of Mr. King.

Mrs. King joined her husband at Kohima in March, 1882.
There being no suitable house her health again gave way and
in May, 1884, she, with her two emaciated babies, started for
America. Shortly after the new house was finished and
My. King could for the first time give his whole attention to
the language. In November, 1885, Mrs. King and the children
returned and, very happy, they began life anew. But disease
had its way. In less than a month all were illand fora
whole year one would rally only to care for the others.
Strong hearts grew weary, and in December, 1887, they turned
their weeping eyes away from their loved home and people
to seek health in the land of the setting sun.

Henry and Sarbey, two members of the Nowgong church,
accompanied Mr, King to Kohima and were engaged as school
teachers. A school was commenced with eleven Naga lads
and it grew to thirty after a few months. This work was
carried on with much success till 1886, when the numbers
gradually fell away. There were no books in the N aga
tongue ; so the work was all done in Assamese.

It was also Henry’s duty to conduct two Sunday services
in Assamese and also a week-day prayer-meeting. To these
services the school boys always came and here many sepoys
learned something of Christian truth.

March 29th, 1888, Mr. and Mrs. King with four Assamese
PAPER BY REV. 8. W. RIVENBURG. 87

Christians organized themselves into the Kohima Baptist
Church. July 29th, 1883, the wife of one of the Assamese
was baptized. The next year a Hurasian was baptized.
June 21st, 1885, the first Naga was buried in the ordinance
of baptism. Three others soon followed. At present, De-
cember 25th, 1887, the little church numbers seven.

Trials and sufferings have characterized all the efforts to
establish this mission. May He in, whose name the work
has been done, bless the workers and water the seed sown,
that in after years an abundant harvest may be gathered to
the glory of God the Father and Jesus Christ His Son.
HISTORICAL SKETCH OF THE LHOTA NAGA
MISSION.

By Rev. W. E. Wirter.

In 1876 Rev. E. W. Clark declined the kind invitation of
the Missionary Union to return to his native land for rest,
choosing rather to endure hardship as a good soldier of
Jesus Christ in planting the Gospel standard among the
wild Aé Nagas,—a people as yet not brought under Govern-
ment control, and considered by Government officials as a
most difficult tribe with which to deal; their yearly raids
upon the people of the plains earning for them the reputa-
tion of being most warlike and untamable.

But for them “the Morniug Light was breaking.”” With
his ardor undampened by the bitter opposition of Govern-
ment officials, and the reluctant consent of the Executive
Committee at home, Mr. Clark took up his abode among
these people, for the first night, like Jacob of old, making
a stone his pillow—sharing, perhaps, his glorious visions.

He was soon deserted by his Assamese helper, who weaken-
ed under the trials and perils of a pioneer life in the Naga
hills. |“ But never mind that now” he writes in his report of
January 1877 and adds—“ I know the exclusion from civili-
zation, and the hardships and privations of living alone in a
Naga village make up a pretty tough sacrifice (I was ten
months here without seeing a white face) yet I am more
than convinced that in the Hills among the people is the
place for him to live who would evangelize this people.”

It was during these ten weary months of 1876 that, in
the good and honest heart of this heroic missionary, heaven’s
ministering spirits let fall the productive seed of a still
PAPER BY REV. W. E. WITTER. a9

broader philanthropy. Were the tidings of the Gospel of the
“Prince of Peace” for the Ads alone? The Spirit which
said “Go ye into all the world” did not allow his eyes to.
remain fixed upon his own field; they fell upon another
people just as rude and gavage. In the letter referred to
above he says, “A road is being made from the Plain of
Assam up to Wokha. The Political Agent will probably
occupy Wokha another year, when it will doubtless be a safe
place to live. Its height and location should give it a fine
climate. Wokha is a large Naga village and other large
villages are near. Let the other missionary family go there.”

As Mr. Clark predicted, Wokha was occupied by the polit-
ical agent, Captain Butler. The brutal murder of one of
his sepoys by the Wokha Nagas necessitated the burning of
their large village. A few months later the brave Captain
himself fell a victim to the hostile and warlike spirit of
these people. His successor was at once appointed, and a
site some two miles distant from the Naga village and com-
manding a small and partially detached mountain spur has
ever since been occupied as a sub-divisional station of the
Naga hills, in charge of a sub-divisional officer and guarded
by a force of sepoys varying in number from 60 to 80.

The occupation of Kohima as the head quarters of the
English Government in the Naga hills, determined the settle-
ment at that place of the missionary sent out in 1878 in
response to Mr. Clark’s request.

Kohima is sixty miles to the south of Wokha and situated
among the Angami Nagas—a large and powerful tribe,
speaking an entirely different language from the Lhotas, for
whom the request for a missionary had first been made.

The year 1885 found the latter tribe still unprovided for,
Brother Clark, however, believing that God by unmis-
takable providences was calling upon us to enter this new
field, and that there should be no delay in hastening to these

12
90 HISTORICAL SKETCH OF THE LHOTA NAGA FIELD.

people with the gospel—after taking a few rapid, nervous
paces across the drawing room of his rude Naga house at
Molung, suddenly turned to Mr. Moore and Mr. Witter who
had sought for a brief visit his mountain eyrie, and said,
“Tf the Witters will occupy Wokha at once, I will give
the Missionary Union a special gift of Rs. 500 to cover the
expense of their transfer, and I feel thoroughly convinced
that such an act will meet with the hearty consent of the
brethren at Boston.”

Some little time before, the Deputy Commissioner at Ko-
hima had received a letter from a missionary of another
Society inquiring whether this ground between the Angami
and A6 tribes was already occupied, and, if not, what was the
promise for mission labor.—Who shall say that the long
delay in answering this letter was purely accidental.

A telegram was sent to the Deputy Commissioner at Kohima
asking whether there were any objections to a missionary’s
at once occupying Wokha.—A favorable answer was received
and a house placed at his disposal. At this time the health of
Mr. Witter was such as to make it exceedingly doubtful
whether he would be able to continue his work in the plains
of Assam. Earnest prayers were offered and the unanimous
decision of Brethren Clark, Moore, Rivenburg and Witter
was, that the removal of the Witters from Sibsagar to Wokha
would be in direct accord with the mind and will of the Lord.
Accordingly Mr. Moore, at once returned to Sibsagar to
assist in the preparations for removal, Mr. Witter remain-
ing quietly at Molung to more thoroughly fortify himself
for the trying journey to the hills. He returned to Sibsa-
gar, March 30th, and the following day the dear, first home
with its pleasant memories of work among the Assamese and
Kohls was reluctantly left.

April 7th, Wokha tea estate lying at the foot of the hills
was reached. Here the Witters were met by brother King
PAPER BY REV. W. E. WITTER. 91

of Kohima, who had traveled on foot 120 miles through the
mountains to lighten for them the burdens of the new untried
way. He was accompanied by several sepoys and 100 Naga
coolies, the narrow percipitous paths necessitating the trans-
fer of all their goods by coolies alone. On the evening of
April 9th, after the varied and exciting experiences incident
to mountain travel, Wokha station was reached and the
missionaries ensconced in an old abandoned rest house, which
the Deputy Commissioner of the Naga hills had kindly
placed at their disposal. At this time there was no bunga-
low at Wokha, their only neighbor, the subdivisional officer
occupying another rude rest house.

April 17th, the study of the new strange language was
begun. No attempts had previously been made to master or
reduce it to writing.

Sunday morning, August 2nd, Mrs. Witter gathered several
Naga boys about her and began the first formal teaching
of Christian truth to the Lhota Nagas. It was a day of
small things, but “ who knoweth whether shall prosper, this
or that?”

July 27th, a letter from Dr. Murdoch was received ex-
pressing the hearty approval of the Executive Committee of
the steps which had been taken. In addition to the study of
the Lhota, Mr. Witter devoted daily some time to the fur-
ther pursuit of the Assamese, and in that tongue found many
opportunities for sowing the Gospel seed. In order to seek
medical advice and attendance, a temporary stay at Kohima
was necessitated. October 15th, they reluctantly left Wokha,
but February 5th found them again in their home, which
was now brightened by the presence of a little ‘“ hinder-
ing helper.” From this time onward the instruction of
the Naga Sunday school class was given in Lhota by Mr.
Witter, while Mrs. Witter. opened a Sunday school class for
sepoy and bazar children, who were of mixed races, but all
92 HISTORICAL SKETCH OF THE LHOTA NAGA FIELD.

understood Assamese. Ten children were thus brought in
from heathen homes. Occasionally, however, the religious
scruples of the parents would result in the detention at
home of some of the children for a Sabbath or two, and in
the punishment of others who ran away in order to be present.
The same children came to the bungalow Wednesdays to
sing. The Assamese hymns were keenly enjoyed and sug-
gested many a word which seemed not unheeded. Their
parents said they were singing from morning till night.

One of the boys after a few weeks’ instruction seemed very
serious and much altered. He said that with a younger
brother he nightly offered to the true, living God the prayer
which had been taught him, but which hts mother had
forbidden his offering aloud.

About the middle of August, Mrs. Witter began to visit
regularly the wives and concubines of sepoys and shopmen
and soon came to know every woman in the station, to most
of whom she had told the story of the need and mission of
our Saviour. This work, undertaken with fear and trembling,
whatever may be the fruit among those poor sinful women,
was fraught with blessing to the laborer.

August 25th, a day school was opened with three Naga
boys who were employed as servants in the family. The
number of pupils subsequently increased to seven, all of
whom earned their living in the service either of Govern-
ment officials or the missionary. The daily sessions were from
an hour to an hour and a half, a part of which time was
spent in Bible instruction, and a part in teaching the boys
to read and write their own language, the Roman character
having been adopted. The First Catechism in Assamese,
with the exception of the Lord’s Prayer, was translated into
Lhota and a good share of it committed to memory by the
school boys. They learned rapidly to read and satisfactorily
completed a First Primer which Mr. Witter had prepared.
PAPER BY REV. W. E. WITTER. 98

A considerable vocabulary has been collected and material
for a Phrase book, samples of which Government officials
requested should be sent to Shillong. Upon examination they
expressed their approval of the work and their willingness to
publish the same at Government expense, allowing the mis-
sionary as many copies as he wished. But the sickness and
death of the Sub-divisional officer at Wokha diverted the time
and attention of the missionaries to such an extent as to forbid
the preparation of the manuscripts before leaving Wokha to
attend the Jubilee Conference. Many sepoys visit the mis-
sion bungalow and in one way or another the missionaries
are brought into more or less intimate relation with nearly
all the residents of the station.

Although conscious of having fulfilled but a small part of
their obligations to these their neighbors, they are still glad
to report that from their preaching of the Gospel to Assa-
mese, Gorkalis, Garos, to Hindus, Mussulmans and demon
worshipers, and from the distribution of tracts and the lending
of Assamese New Testaments to those who could read, they
expect others to enter into their labors and to sometime and
somewhere reap a harvest of souls among these migratory
peoples who have thus for the first time heard the story of
the Cross in a strange land.

They also feel that the day is not far distant when over
all Lhota land, where every heart sitteth in darkness, the day
shall dawn and the Day Star arise.

The description which Captain Butler gave of the Lhota
Nagas in 1874 remains true of them to-day.

“A tribe quite distinct from the others we had previously
visited, and one whose dirty persons, short and squat stature,
and sulky suspicious behavior formed a very marked con-
trast to the cleanly bodies, tall well knit frames, and open,
frank manners of the Angamis.” There are now fifty-three
Lhota villages which pay revenue to Government. The total
94 HISTORICAL SKETCH OF THE LHOTA NAGA FIELD,

number of inhabitants of these fifty-three villages is some-
thing like thirty-one thousand souls.

The Lhota tribe dovetails into the Hatigoria or AG tribe
on the north, the large, and as yet unsubdued Sehma tribe
on the east and the Rengma tribe on the south. The Doyong
River emerging into the Plain of Assam also forms a part
of its southern boundary. On the west it extends to the
foot-hills bordering the Assam valley along the southern
portion of the Sibsagar district.

Since the Conference, Mr. Witter has visited several villages
and many have listened to the word with seeming interest.

Nine Naga boys are in the station school, learning rapidly
to read and write their own language. They are daily re-
ceiving Bible instruction and are learning to sing Naga and
Assamese hymns. The Nagas are very fond of music and
have said that they could not restrain the tears on simply
hearing a gospel hymn, the words of which they could not
understand.

The Lhotas, in common with other tribes, believe that
rivers, rocks, forest and jungle are the abodes of gods and
goddesses. There are two gods par excellence both of
whom are known by the name of ‘“ Potsowo.” One occupy-
ing the lower heavens is the author of good, and the other,
dwelling in the upper heavens, is the author of evil. The
former sometimes performs the office of mediator, e. g., The
evil spirit when angry with the children of men sometimes
determines to destroy them by hurling down great blocks of
ice. At such times “ Potsowo” of the lower heavens rushes
from his abode and seizing the huge door of his dwelling
raises it above his head and goes rushing hither and thither
crying “A honoro nzina vind, a honoro nzand, vind.”
“ Show my chickens favor, show my chickens favor,” and
the blocks of ice falling upon this door are dashed to pieces
and fall to the earth as hail.
PAPER BY REV. W. E. WITTER. 95

To see “ Potsowo”’ is to die, but the “medicine men” of
the several villages are said to be in communication with
him, and many and curious are the methods resorted to in
order to appease the evil spirit. Having plenary powers he
cuts short the life of those who will not do homage to him
in the sacrifice of fowls, pigs and cattle.

After death the shadows of men become the spiritual
bodies of their spirits, or minds, which they convey to
Wokha hill, 7. ¢., Mount Thebzothn, and there enter upon an
underground existence, where they live nine successive lives,
passing after each death on to another underground village,
after which they re-appear in insects,—bees, locusts, grass-
hoppers, &c. The more fortunate—those who have been
especially religious when on earth are delegated to dwell
in the body of a large insect whose name and exact character
I have been unable to ascertain. The buzz or song of this
insect is very pleasing to the Naga ear. All are lost spirits
and doomed to wander forever outside the home of the
blessed, who have met their death by falling from a tree,
by drowning or by being eaten by a tiger. The first are
suspended eternally in mid air.

The neighboring tribes with the exception of the Angami
and A6 tribes are still without a missionary, and no Euro-
pean or Christian native can understand or speak any of
their dialects.

God grant that very soon missionaries may enter these
new and as yet uncultivated fields.
METHODS OF MISSION WORK.
By Rev. M. C. Mason.

Christianity is a life. God alone is its author. Its birth
and its development however, are subject to conditions
depending largely upon the will and activity of man. Thus,
even in the germination and development of the soul’s eter-
nal life; in this the grandest noblest of all God’s works, you
and I are made laborers together with God. Thus honored,
at his call we are here to-day, in a foreign land, to execute
his will in gathering souls to life eternal.

While giving us great freedom of action, God has placed
upon us heavy responsibilities. We ourselves must devise
plans. We must weigh and adopt methods. We havea
Father’s directions. We have an Elder Brother’s advice and
example. These must control our every plan, and ever form
the underlying principles of all our efforts.

For Mission Methods are but human adaptations of these
divine principles to special conditions. Any method there-
fore must be measured, first by its harmony with the divine
principles, and second by its adaptation to its special condi-
tions; not forgetting the characteristics and abilities of the
man who is to execute the work. A method or man, success-
ful in one field, might be quite the reverse in another. The
question for us therefore is: What are our best methods ?

Guiding Principles—A glance at the guiding principles
seems first necessary therefore in the consideration of this
subject.

(a) Preach.—“ Go ye into all the world and preach the
gospel to every creature,” is the first and great command of
him who hath sent us. This shows that the proclamation
‘METHODS OF MISSION WORK. 97

of the gospel; the declaration of the good news of salvation
must be our first and chief aim. We are to show the way
of escape from sin; the way from death unto life, to every
creature; man or woman ; high caste as well as low caste ; rich
as well as poor; wise as well as simple. It is easy indeed
to give preference to the high, rich, and wise. Did you
never feel that if this man with all his position, wealth, and
abilities, could be converted, it would be of more conse-
quence than the conversion of many from the ignorant mass ?
If so,—for such thoughts are not unknown even among
missionaries to the poor—I beg of you to remember that
““Not many wise men after the flesh, not many mighty, not
many noble, are called: but God hath chogen the foolish
things of the world to confound the wise; and God hath
chosen the weak things of the world to confound the things
which are mighty.” Remember also that Jesus himself
prayed, “I thank thee, O Father, Lord of heaven and earth,
that thou hast hid these things from the wise and prudent,
and hast revealed them unto babes: even so, Father; for so
it seemed good in thy sight.”

Let us not neglect this precept, nor reverse Christ’s order.
But let us preach as did Paul, to the mob at Ephesus, to the
women by the riverside, or to the wise Agrippa; as did Peter,
on the day of Pentecost, at the house of Cornelius, or to the
poor and afflicted at Joppa; as did Christ to the multitudes
by the sea; to timid Nicodemus, the Pharisee, or to the
woman at the well. Let us preach it in our towns, along
our river banks, in our villages, and:'in the hamlets on the
hills and in the valleys of our mountains ; to few or to many
as we have opportunity.

(b) Persuade.—Nor is this all: “Go ye therefore and make
disciples of all nations,’ implies that we should at least try
to convince. I doubt not you have been supplied with books
and tracts, which claim that the proclamation of the gospel

18
98 PAPER BY REY. M. C. MASON.

is our whole duty; let him that will, believe; he that will
not, let him reject. Butis this the way Christ has dealt
with us ? Has he not all day long stretched forth his hands
unto a disobedient and gainsaying people? Paul says, “I
am made all things to all men, that I might by all means
save some.” Surely our instructions are, that we should
exhort, persuade and urge men to accept Christ’s offer of
mercy.

We need not argue nor dispute. It is well to leave alone
as far as possible, their errors of belief and practice, and
show them our Savior. When they have learned Christ, the
truth will make them free. Dr. Clough says,—

“JT in my younger missionary days used to argue much,—
prove logically everything that could be proved, and showed
the absurdities of the Hindu shastras, and abused their idols
and other like things. I succeeded in making many of them
very angry; but no good resulted from such efforts. Of late
all this has been abandoned. I content myself by telling the
old, old story of Jesus and His love, over and over again, and
with it the need of a Savior, the power and willingness of
God to save, and the happiness of the believer, and the glories
of Heaven, and this to all who will listen be they few or
many, rich or poor,—high or low caste, or no caste.”
Abusive or argumentative preaching does not convert. A
person logically cornered, though convicted is oftener pro-
voked than converted. We are to hold up Christ in all his
beauty and loveliness. It is love that wins. Let us attract
by all the powers of love. There is no power greater. While
making plain the way of escape from sin and misery to life
and happiness, make the people feel that we are their friends,
and that we wish to do them good.

(c) Charities—When Christ sent forth the seventy, he
said unto them, “ Into whatsoever city ye enter, and they
receive you * * * heal the sick that are therein,” He sent
METHODS OF MISSION WORK. 99

the twelve “to preach the kingdom of God, and to heal the
sick.” Christ and the Apostles were full of kindly deeds,
to the sick and afflicted. And it is axiomatic that we should
have the same spirit, and practice like kindness, so far ag is
in our power. The principle of charitable relief and care
for the sick, is quite generally and wisely accepted as one of
the more effective means of gaining the attention, sympathy,
and good will of the people. Good hospitals cannot fail of
having a salutary influence. And each missionary can do
more or less of this charitable work.

(d) Signs.—But is this all that the above passages imply.
In his parting words Christ says further: “ All power is
given unto me in heaven and on earth. Go ye therefore, and
teach all nations, * * * and, lo, Iam with you alway even
unto the end of the world.” ‘And these signs shall follow
them that believe; in my name shall they cast out devils;
they shall speak with new tongues; they shall take up
serpents, and if they drink any deadly thing, it shall not
hurt them; they shall lay hands on the sick, and they shall
recover.” If Christ has all power in heaven and on earth,
and is with us always, is he not expected to work with us
and confirm the word with signs? Are we not called upon
to be mediums of God’s present working power? The com-
mon answer to this question is, “No! The day of miracles
in passed.” ‘‘ Miracles,” as said Dr. Fuller, “ are the swad-
dling clothes of the infant church.” ‘“‘ We of to-day have
no right to ask such help.” “The light of the present age
in sufficient without these signs.’ “ Many apparently
forget,” says Dr. Clough, ‘‘that the Apostles were possessed
of power not given tothe modern missionary.” He follows
this by explaining that the modern missionary, not having
the gift of tongues, the power to heal the sick, and so
forth, labors at a great disadvantage as compared with the
early disciples. In this Iam sure he voices a very common
100 PAPER BY REV. M. C. MASON.

feeling. But if, without this power, the light and advan-
tages of our time were, as some say they are, so superior to
those of the Apostles’ time, would there be this prevalent
feeling of disadvantage? What missionary of experience,
although granting assent to this common opinion, has not
longed to rescue the poor crushed victim from the heel of
Satan, and prove to these ignorant, blinded. hopeless, souls,
that our God is the true and living God? Who has not
felt a twinge of inconsistency in the position that our God is
the one God; the same yesterday, and to-day, and for ever ;
and yet he will not grant to these most degraded and
ignorant people as simple and conclusive evidences as he
did to those Jews, who possessed a whole book of evidences,
in which they had implicit confidence? If the Lord gave
testimony unto the word of his grace, and granted signs and
wonders to be done at Iconium, why should he not to such
people as are found in Assam. “God hath set some in the
church, first apostles, secondarily prophets, thirdly teachers,
after that miracles, then gifts of healing, helps, governments,
diversities of tongues.” If we who are sent to prophesy
unto this people, and to teach them, may possess these first-
class-gifts, should none of us possess any of the fourth or
fifth-class gifts, of which Christ and the apostles made such
abundant use? I ask these questions with earnestness; for
I feel that we have here a responsibility ; that we are not
faithful to our trust, if we accept without verification, the
more common opinion. Let us rather ask ourselves if it is
not because of our lack of faith and consecration, that God
cannot do many mighty works amongus. Some of our
respected brethren at home are calling upon us to consider
if these gifts are not among our modern mission methods.
May we not, my brethren, pray, as did the little company of
disciples with Peter and John, “ Now Lord grant thy servant
to speak thy word with all boldness, while thou stretchest
METHODS OF MISSION WORK. 101

forth thy hand to heal, and that signs and wonders may be
done though the name of thy holy child Jesus.”

(e) Teach.—After we have discipled and baptized, we are
told to “teach them all things whatsoever I have command-
ed you.” This opens a very large field of work, one in which
the missionary finds no end to his labors. We are to teach
them all things. We are to instruct all grades of talent; all
kinds of gifts. We are to train, not simply preachers of the
gospel,—but whole churches must be taught, and led to be
wise and zealous workers in the Lord’s vineyard. In our
field we have found it necessary to take men of the wilds,
when converted, and train them for preachers, school teachers,
translators, printers, proof-readers, book-makers, carpenters,
tailors, cooks, and the work of every necessary service. It
needs line upon line and precept upon precept. And the
missionary needs patience, patience, patience, and plodding
perseverance.

(b) Character.—One other principle must not be omitted in
this connection. In sending forth the twelve, Jesus said,
“T send you forth as sheep in the midst of wolves; be ye
therefore wise as serpents and harmless as doves.” We are
told to be ‘“‘ blameless and harmless, the sons of God, with-
out rebuke, in the midst of a crooked and perverse nation,
among whom ye shine as lights in the world, holding forth
the word of life.”’

Acts, my brethren, are more powerful than words; cha-
racter speaks louder than sermons, and far outshines the
highest education. The Scriptures are so full of teaching
on this subject, and make so prominent the necessity of
being and doing, that it seems almost absurd to mention it
here, especially as character is a presupposed fact in every
missionary. But who of us, in these new surroundings,
burdened with peculiar and most aggravating trials, amidst
a people so unexpectedly crooked, is beyond danger of being
102 PAPER BY REV. M. C. MASON.

led astray. It will harm none of us, my brethren, to dwell
upon this teaching. We cannot be too careful to control
ourselves under all circumstances; to dispense with all
domineering spirit; to show in all our conduct a Christ-like
love. “Let your light so shine before men that they may
see your good works and glorify your Father which is in
heaven.”

I have noted in our earlier converts the peculiarities of my
predecessors. And I have been profoundly impressed with
the thought that we are to these people Christianity’s chief
model. Paul said to his converts, “‘ Be ye followers of me,
even as I also am of Christ.” We may hesitate to say as
much; but the fact will remain, that converts imitate their
teachers. And the spiritual life of the convert seldom rises
higher than that of the missionary.

Application of Principles.—I have dwelt perhaps longer
than prudent upon these principles. The application of them
often brings perplexing difficulties. And in this one cannot
speak for another; each must walk in the light he has, and
act for himself. Let my further remarks therefore be re-
garded as but suggestions; and suggestions not intended for
China, Burmah, India or Africa, but for our own field.

To Assam.—The stations, at present occupied by us, have a
great variety of conditions; those of the plains especially
differing from those of the hills. Methods that would be
most practical with some of us, would be quite useless with
others. But there are interests in common, and I would
suggest first,—

(a) United Effort.—That we aim to unite our strength in
a harmony of effort. Keeping in mind the whole field, let
us work toward the same end. As our Home Mission Society
has for its motto “‘ North America for Christ,” let us, feeble
though we be, have Assam, or if you please All Central
Asia for Christ. We are crippled without sympathy and
METHODS OF MISSION WORK. 108

help from our brethren at home. We shall have that sym-
pathy and help in proportion to our united earnest effort.
Says Christ, “If two of you shall agree on earth as touching
any thing that they shall ask, it shall be done for them of
my Father which is in heaven.” Let us being agreed pray
for the people of Assam, and putting shoulder to the work,
let us lift in unison. For behold the field; we are few and
feeble, with no strength to waste.

(6) Division of Labor.—Let us also make, where itis possi-
ble, a division of labor. I do not mean a fence for separa-
tion. Such fences are subject to thorns and briers. I mean
a brotherly division that will economize time and strength
for general good. We are at such a distance from each
other, and travel is so difficult; we use such a variety of
languages, that I doubt if there is a field where it is less
possible; but it is sufficiently possible to make it of great
advantage.

As to separate work, most of us have fields with more or
less clearly defined limits. Hither the language, or the field
of a neighbor missionary, gives at least an approximate
boundary, extensive though it be.

Know your field.—I would suggest therefore as one of our
first duties, that we become acquainted with our field; that as
far as practical we traverse it, that we may know the habits,
customs, beliefs, prejudices, and labors of the people. We
should seek to know the controlling influences among them ;
the points at which our efforts will be most felt; and where
they will be least resisted by prejudice, and least crippled by
the undeveloped conditions of the country. We should keep
our eyes abroad and be as ready as possible to thrust in the
sickle where ripening grain appears. With us, we find it of
advantage to traverse our field personally, as far as possible,
each cold season, and to keep a few traveling preachers abroad
throughout the year. Changes are constantly at work; and
104 PAPER BY REV. M. C, MASON.

the travel makes for the missionary a beneficial change from
the office and class-room work of the rainy season; for travel in
the hills in the dry season I find to be a good health invigorator.
Plan.—We need also to lay out our work; not for our
immediate surroundings only, but for the whole field ; not for
immediate results simply, but for after years. We should
plan for the labor of forces yet unborn. We must pray for,
and expect an army of workers to grow up on our field. For
it is sufficiently plain, that the work of evangelizing the
country must be done mainly by the natives themselves.
Native helpers.—It becomes therefore one of the mission-
ary’s most important duties to train and utilize all the native
talent. possible; not as agents, or helpers only, but as
brethren ; as independent workers. We must take them into
our confidence; plan and consult with them. Let them see
the work from our point of view. Show them work to do,
and trust them with responsibilities. Otherwise they will
not. understand us, nor shall we understand them ; and there
will be two sides,—a saheb’s side and a native side—with an
illy balanced evener to provoke balks. At times we must
compel them to work, as the eagle compels its young to fly.
It is easy to sail on a saheb’s back; and many prefer this to
walking. We must take ourselves from under such, and make
them use their own power. We must indeed do for them
all we wisely can. To be their friends, we must be ready to do
them favors, we must listen to their difficulties, give them
advice, and in general help them to help themselves. But.as
a rule it.is not too much to say, that the missionary should
do no work which he can get a native to do as well. When
they ean do every thing well, there is no occasion for a
missionary. Andin my opinion the man who gets the most
Christian work from his converts, and who the soonest leads
them to the self-reliant, independent standard of action, is
the man whose labour is likely to yield most abundant fruit,
PAPER BY REV. M. C. MASON. 105

Mission Money.— With special diligence must we keep them
from leaning upon mission money. Money is the palace car
which but few would decline. With money in our hand,
some will crawl at our feet and be our subjects to the end of
life. Dr. Phillips says truly, ‘The idea that a missionary is
a gold mine sent over here to be dug has done harm enough.”
Let us give no occasion for such a thought.

From necessity we become managers of several depart-
ments. And to be efficient we must employ paid labor. But
let the money be given for services rendered, and not for
nominal positions. I see no reason why we should support
their poor, educate their children, build their meeting houses,
or support their pastors. Ido feel however that it is wise to
aid in educating poor young men for Christian work ; to aidin
supplying the Bible and a Christian literature to the desti-
tute; to aid in supporting evangelists to the heathen ; and to
aid district missionaries in work for the weaker churches.
In short I recommend an economical use of mission money
for most of the purposes for which the majority of the work-
ing churches at home make regular contributions.

Strengthen Converts.—But great care is needed lest our help
leave their strength unused, and we thus enfeeble rather
than strengthen. Their powers must be exercised. Teach
them to stand alone, even when separated from friends. I have
been told that in Burma the missionaries have rather con-
cluded that it is wiser for the converts to gather themselves
into separate villages, literally fulfilling the command,
* Come out from among them and be ye separate ;” but my
experience leads me to feel it a help in the spread of the gos-
pel, if converts remain and labor in their own village, or go into
more desolate places. A few converts here and there, when
watched, helped, and encouraged in their struggles with the
hosts of sin about them, are as likely to cleanse themselves
from all filthiness of the flesh and spirit, as those who flee

14
106 METHODS OF MISSION WORK.

the tribulations of such surroundings. And they will do
more service than scores gathered into one comfortable nest ;
especially if that nest be under the wing of a saheb. Let us
avoid every thing approaching the enervating practice of a
compound system. We cannot raise good oaks in a flower
pot. Let them live where there is opportunity for exercise
and growth.

Organize Churches——Whenever there be a company of
Christians sufficiently separated, lead them to organize their
forces, and labor systematically for the upbuilding of Christ’s
kingdom. Show them their responsibilities, and the impor-
tance of their work. An educated, salaried pastor is not the
first essential to a Christian church. Every member should
be a worker. It is a fallacy to suppose that God selects a few
for his service, and expects the others to let it alone. This
though unworded is often so plainly implied, as to be quite
generally heeded. Let us away with the idea, so prevalent at
home, thatit is the pastor’s duty to look after us, and every
one else. It is the duty of every one to preach. Preachers,
teachers, shepherds, carpenters, fishermen—whether men or
women—should be made to feel their great privilege in
being workers together with Christ. It is only when at work
that the various gifts of the converts are manifest. Some
are called to give their time to preaching; others are called
to raise rice for the preacher. Preachers are not our only
need.

Business Laymen.—Our Assam churches need more ener-
getic business-men; men who feel it their duty to make
money for the Lord; men who, while they gladly tell what
the Lord has done for them, labor also with their hands and
head to aid the advancement of his cause. Our churches
will never be evangelistic, nor in the true sense self-support-
ing, until we have a body of such laymen. <A church may
feed its pastor, and yet live so inactively as to sink gradually
PAPER BY REV. M. C. MASON, 107

to its grave. It is one of our mission methods therefore, in
building up working churches, to teach and aid the people in
industries. I cannot enlarge on this here ; but let us remem-
ber that Christianity is industrious, and not lazy. Money- -
making and money-using is a power. And it never was
intended that the Devil monopolize that power.

Christian Literature.—The Bible in the language of the
people is one of the first essentials in the development of
strong churches. Even if it take the life time of a few men
to furnish a good translation, it would be lives well spent.
Religious books, tracts and periodicals, also, need to follow
closely the translated word. The translation, the printing and
the distribution of Bibles, tracts, and other Christian litera-
ture require therefore nota little of our attention. And with
many of us, we must also teach the people to read before
these can be of use: in which case mission schools are a
necessity. But as Bible Translation and Mission Schools are
to be separately considered, I will not dwell upon these
points, but pass to a few suggestions on the manner of pre-
senting the gospel, and regarding our position, in relation to
our surroundings.

Manner of Preaching.—In our preaching to the heathen,
as before mentioned, logic and philosophy are less effectual
weapons than the plain and simple statement of truth enforc-
ed by clear illustrations. Our preaching should also be
personal. I know that a sister society, not without success,
professes to preach to the mass rather than to the man; but
in the matter of soul salvation God deals with individuals
rather than with nations, tribes or families. In this country
especially must we teach men, that before God they are to
stand or fall by themselves. We must use tact also in obtain-
ing and retaining a hearing. Every gathering is not an
opportunity, nor is the greatest crowd the best opportunity for
preaching. Street, bazar and market preaching have their
108 METHODS OF MISSION WORK.

advantages. The roaming preacher does a good work in
clearing the way, surveying the field, and in selecting sites.
And here and there a little grain may be gathered from the
seed he scatters. But the soil that brings forth thirty,
sixty, or a hundred fold, must be tilled; the plants cultivat-
ed; the harvest cared for. With us, by far the larger gather-
ings have been made where the teacher has taken a claim as
it were, where he has settled down permanently, and identi-
fied his interests more or less with those of the people. In
many parts of Assam there is need of more places for regular
stated preaching. These places may be supplied with tracts
and Scriptures; they may be associated with one or more of
a variety of attractions. A reading-room; a book-stand; a
course of short lectures; various scientific exhibitions and
so forth, may be wrapped about the truth, so that many
would listen to the gospel thus clothed, when they would
otherwise turn a deaf ear. In my opinion also we have in
Assam many Nicodemuses, who would gladly learn of Christ,
if it were not for the taunts of others. Let there be a door
for such.

Attitude toward Natives.— Our relations to almostall about
us are peculiar. To some we are lords, to others we are
almost beggars. To our God let us be true servants ; tomen
let us be true fellows. To Christian helpers, to converts,
and to servants let us be brethren. Christian servants,
having a common interest and a true sympathy with us,
are most helpful. Observing government officials have told
me, as evidence against the Christianity of India, that they
never found a missionary who employed his own converts as
servants. While such evidence is not conclusive, it has its
force, and my experience, especially when touring, is that it
is much better to have a poor cook who will generally help
in religious work, and preach when I cannot, then to have a
good cook who will hold opposition meetings.
PAPER BY REV, M. ©. MASON. 109

Toward Europeans.— We are Europeans, and cannot change
the fact. But we cannot be one with the Europeans in their
vices. I think it behoves us ever to keep to the front the
fact that, character, not color, makes the man. And while
we should be friendly with all, we need not court the friend-
ship of any not in sympathy with our work. To what extent
should we separate ourselves from the European of the
country ; to what extent should we bring ourselves down to
the ways of the natives, are often perplexing questions. To
find and retain a wise and happy mean in these matters, needs
much prayer and care.

General Supervision.—Nearly every one of us is so
situated that we cannot confine ourselves to any one depart-
ment of work. We cannot be limited to one or two methods
of work. We are each obliged to attend to various depart-
ments. Translating, writing, publishing, printing, theolo-
gical teaching, management of schools, preaching, touring,
and a host of minor duties, all fall upon the same mission-
ary. So that our question is not so much, to what shall we
give our attention, as how shall we divide our strength so as
to best economize our resources. How much help should we
give to this man or that church? How much use should we
make of our own prestige and authority? How shall we
guide and control all these forces, and yet lead them to bear
responsibilities and act with independence? These are verily
difficult questions ; and questions not answered in a day:
they are ever before us. With much prayer and earnestness
must we ever seek our proper positions in relation to them.
It is necessary in the earlier stages of the work to sustain a
manly authority, our strength must supplement their weak-
ness, but let us do our part as unobservedly as possible. If
we keep informed as to prevailing opinions ; if we look
ahead and be the first to discover rising tendencies, then, by a
word most incidentally dropped, perhaps having no apparent
110 METHODS OF MISSION WORK.

relations to probable action, we may turn a stream from a
destructive course, with augmented force, it may be, into
useful channels.

With prayer and care, a missionary may retain, as long as
is wise, a controlling influence, without hindering the deve-
lopment of independent powers. But if one is truly success-
ful in his training, he must see his own authority eclipsed
by powers thus developed. Do not be chagrined because
a stronger has arisen. A father is not dishonored because his
son is stronger and wiser than he.

I close by calling attention to the fact that too much
method, too much planning, too much discussing of means,
will take the life out of our work. Christianity is a life, not
a machine; God is the life-giver; we are but fruit-bearing
branches. And the branch which draws most from the vine,
will bear most fruit. The humble, contrite soul only will
have guidance through these difficulties. And God will
honor him that walketh in his presence, more than a multi-
tude of plans and counsels. May God grant to us all this
vital union and sympathy with himself, which will enable
us to follow closely his lead, and to execute his wishes.

Discussion.

Mr. Rivenburg said he thought that, when possible, the converts
should be taught to depend upon themselves for medical treat-
ment, not on the missionary.

Mr. Gurney concurred with Mr. Rivenburg on this point.

Mr. Mason explained that, in the Garo Mission, no medicines
are given free of charge, except in cases where the sick person comes
to the door. In other cases all medicines are sold. We should not
let the converts lean upon the missionary.

Mr. Moore said :—In Nowgong there is a prevailing sentiment
against having a black preacher. I myself seldom preach to the
church. Is my course right? The church ought to have more
Scripture teaching. [am in doubt as to the proper course to pursue.
PAPER BY REV. M. C. MASON. 111

Mr. Jones said :—Among us the missionary, if present, always
preaches, at least once, on Sunday. The natives expect it and the
missionary expecty it. I approve of Mr Mason’s caution against
too much planning. My own best plan is plodding work with the
people. In Shillong, about once in two months, we have a meet-
ing of all the men, and divide the work. Hach company takesa few
villages, and at the end of two months reports. The women do the
same, and the men and women are sent out together. The plan
works well. The visits are made on Sunday evenings especially, and
I go out with them here and there. On tour, in the cold season, I
usually take with me two or three men and women with a preacher,
and this company increases, as from village to village others join
us. In the social meetings I am captain and check all wandering
talks that would drive away hearers. I approve having only
Christian servants, who can help preach. Above all things, we
must go tothe people in love. We all administer medicines, but
as a rule sell the medicines, and make profit for other uses. We
find no harm in the line of increasing their dependence on us.

Mr. Burdette brought to the notice of the Conference the proposal
of Mrs. Scott, former missionary at Nowgong, to open a medical mis-
sion, to treat partly gratuitously, partly for fees, and to teach medi-
cine to others; she would also labor especially among caste women.

Mr. Mason called attention to a point in his paper, and asked
the opinion of the Conference whether or not we are called upon to
expect to receive and to use in our work miracle-working powers.

Mr. Burdette said :—I think that any who can use miracles should
not hesitate to doso. I do not think that in seeking this we should
sacrifice other gifts.

Mrs. Phillips, in compliance to a request, related the case of her
own healing in answer to prayer.

Mr. Wittier said :—I believe that I am called upon to use means,
as far as helpful.

Mr. Burdette stated his belief that one might, in dependence on
God, with impunity, set at defiance what seemed to bea law, when
there was necessity for so doing; and gave instances where he had
done the same. He asserted his belief in faith.
112 METHODS OF MISSION WORK.

Mr. Mason raised the question whether the lack of the miracle-
working power was not due to our lack of faith, which in turn was
due to our own education. He also related cases among the
Garos, of God showing his miraculous power in answer to prayer.

Mr. Jones referred to similar instances, as occurring among the
Khasis.

Mr. Moore said :—When men have sought signs, I have referred
them to the fact that Christ gave no signs to those who sought
them—a position in which Mr. Mason concurred. ;

Mrs. Phillips asked if God in any place commanded to use medi-
cine, and referred to the injunction in James v. 14.
THE BIBLE IN ASSAMESE.

By Rev. A. K. Gurney.

First attempt, Carey’s Version.—Before the establishment
of the Assam Baptist Mission, an attempt was made to give
the Assamese a whole Bible. Dr. Carey included the Assam-
ese in his scheme of translating the Bible into all the
languages of India. This translation into Assamese was
begun in 1811; the New Testament was completed in 1819,
and the whole Bible was ready and printed in 1833. This
translation is not a good one. Dr. Carey had no acquaintance
with the Assamese. The whole work was entrusted to an
Assamese pundit. Hence the work contains so many Sansc-
rit terms as to make it unintelligible to the people. Therefore
it cannot be said that the Assamese possess a whole Bible
in Carey’s version.

Work of Dr. Brown and others.—The real work of giving
the Assamese a whole Bible was begun by Dr. Brown soon
after his arrival in the country ; was continued by Mr.
Whiting, by Nedhi Levi Farwell aud by Dr. Ward, and by
myself; all have been hindered by other important work. No
missionary has been able to devote his whole time to this
work, and some have been able to devote only a small part of
their time to it. So that the Jubilee year finds the Assamese
still without a whole Bible. This is a matter of regret. The
work of translation cannot be too soon completed.

Parts printed and available for use—Of the Assamese
Bible parts printed and available for use are as follows.

1. The New Testament translated by Dr. Brown, of this
four editions have been printed. The third edition was
printed at the Mission Press Sibsagar in the year 1850, Of

15
114 THE BIBLE IN ASSAMESE.

this there are only half a dozen copies left. The present
fourth edition, a revised one, was printed by E. W. Clark at
the Mission Press Sibsagar in the year 1873. There are a good
number of copies of this on hand. This edition needs still
further revision to bring it up to the present standard of
Greek Scholarship. Yet itis good enough for all practical
purposes and it would not be wise to incur much expense
for a new edition until the old is exhausted. However
should it be advisable to print the Bible in one volume, or
two uniform volumes, the opportunity to revise should be
taken advantage of. The fine print is an objection to this
edition; old men find it difficult to read. Of parts of the
New Testament suitable for distribution, we have only Luke’s
gospel, printed at Calcutta in the year 1884. Other parts of
the New Testament printed in a form suitable for distribu-
tion among the people are urgently needed.

Of the Old Testament the following parts are in print and
available.

1. The Pentateuch from 1st Genesis to 31st Exodus trans-
lated by Dr. Ward. The first edition was printed at the
Mission, Press Sibsagar in the year 1869. A second and
revised edition was printed at the same press in the year
1881, with 10 additional chapters bringing it to the 31st
chapter of Exodus. Of this the story of Joseph was printed
in tract form and is available for distribution.

2. The books of Judges, Joshua and Ruth translated by
myself and printed in one book at the Mission Press, Sibsa-
gar in the year 1880. This will need to be revised. The book
of Ruth was printed in tract form and is available for distri-
bution.

3. Psalms translated by Dr. Ward :—The first edition was
printed at the Mission Press, Sibsagar in the year 1863. The
second edition was revised by Mrs. Ward and was printed at
Calcutta in the year 1875. This edition has very many
PAPER BY REY. A. K. GURNEY. 115

typographical mistakes, yet not so many as to prevent its
use. The above are the only parts of the Bible which the
Assamese have in their own language at the present time.

IIIl.—Parts that have been translated and printed but are
now out of print.

(1) The books of Samuel and Kings translated by Nedhi
Levi Farwell, (2) Isaiah translated by Rev. Mr. Whiting, (3)
Proverbs, Job and some of the Minor Prophets. All of these
need revision.

IV.—Parts translated but not printed.

Pentateuch trom Exodus 31st Chronicles, Nehemiah, Ezra,
Esther and the Minor Prophets. Some of the Minor Prophets
were translated, all copies of the former translations being
lost.

V.— Parts that are yet to be translated. Jeremiah, Ezekiel,
Daniel, Ecclesiastes, Song of Solomon and Lamentations. The
translation of Jeremiah is already under way.

Discussion.

Mr. Mason said :—-Iam strongly impressed with the necessity
of the Conference taking some step towards the distribution of
Scriptures throughout Assam.

Mr. Gurney said:—We have nothing suitable for distribution
except Luke, Psalms, Genesis and Exodus, story of Joseph and
Ruth. My intention is to establish centres of distribution.

In reply to the question as to what proportion of the people
could read, a number gave as their opinion that in the larger places
and throughout Lower Assam, a good many are able to read, and
would be glad to get tracts and Scriptures.

Mr. Mason said :—When in Goalpara, quite a number came to
my house to get Bibles, and were willing to buy them. I found
that they were sold in the bazar at a high price and large profit.
In Goalpara I once sold a large number of tracts, by letting the
boys in the Government schools sell on slight commission.

Mrs. Moore said :—Tracts we can sell, but I doubt if the people
would buy expensive books. We could distribute many tracts free.

 
SELF-SUPPORT.
By Rev. A. K. Gurney.

In our work the word “self-support” applies to many
things besides “ churches,” as self-supporting schools &c.,
but we limit ourselves in this article entirely to “‘ churches.”
For founding churches and dealing with churches is the
chief work we have to do here.

The evangelizing agency in Assam is, or should be the
church. Ifthe kingdom of our Lord is to extend itself
among the Nagas, it will be by means of Nagas organized
into churches. If Christ is to bring multitudes unto himself
among the Assamese and Kolhs, he will do so by means of
Assamese and Kolhs organized into churches. This is the way
in which the apostles of old worked; and it is the way in
which we must work.

Hence the question before us—and there is none more
important—is how can we raise up self-supporting churches
in Assam, or how can we make the greatest possible ap-
proach to such churches.

But what is a self-supporting church? Is the pecuniary
idea the chief one in self-support ? Can self-support apply
only to rich churches or churches with money enough to
support a pastor? The history of Bassein self-support is-
largely a history of money giving, shall we also deal with
pecuniary self-support ? No, there are other things as essential
and more important than pecuniary self-support that demand
our earnest attention now. The question before us is not
how much money an Assamese, Kolh or Naga Christian can
give or be induced to give: it is not how many support, or
can be induced to support a pastor. The question is how
PAPER BY REV. A. K. GURNEY. 117

far Assamese, Kolhs and Nagas and Garos can be left to
carry on their own work independently of the missionary.

When we can leave Assam and trust the Assamese, Kolh
and Naga Christians to carry on the work of Christ’s church
themselves, then and not till then will there be prefect self-
support.

In this article we mean by a self-snpporting church one
that performs all its functions by its own power within itself
independent of any influence or power from without. Just
as a strong vigorous young man works and earns his living ;
is independent; in his coming and going, sleeping and eat-
ing, pleasure and business, he takes no order from any one:
he is his.own master. So is the self-supporting church: it
works and grows on its own resources and consults no one
but Christ and the word of God as to its work.

But it is not our purpose now to inquire to what propor-
tions self-support or self-management has attained in As-
sam. I do not know what has been done in other parts of
Assam, but in the Sibsagar district scarcely an approach
has been made to the above standard, although considerable
labor has been expended in the direction of self-manage-
ment. There are in the above district a number of men who
profess to be Christians and to worship God and who most
of them meet for worship, and this is all. They are not
churches at all strictly speaking. In fact the Christians in
the Sibsagar District resemble the trees on the Dikho com-
pound from which I had to get my timber for my new
house. There were lots of trees small and great. Some
were tall, of beautiful wood a trifle crooked, but would make
nice posts for the house. But there were others wonder-
fully straight and tall: how beautiful they were. But alas
they would be fit only for firewood. If put into a house the
worms would make quick work of them. Others were short
but would make beams: others again would only preduce
118 SELF-SUPPORT.

battens. And all would have to be cut down, sawed, dress-
ed, and brought to the house and each timber fitted in its
appropriate place.

So it is with the Assamese and Kolh Christians. Lots of
material and that is all: some very good, some medium, and
some very poor. The church is to be built: and here is the
material to build it: but itisallin the rough. Every bit
of it will have to be cut and dressed. Some of the Chris-
tians may be pillars, some may be beams, and some battens
in the church. Alas there are none that are even battens
now. They nearly all I think can be made to have some
part in the structure of the church. Butoh the labor be-
fore they become so. What an amount of cutting, what
dressing, what lopping of ugly limbs and what an amount of
lifting and pushing before all find a place in the self-support-
ing church.

Now what shall we do? How shall we bring symmetry
and beauty out of these rough and crooked trees? What
shall we do with these Christians who know scarcely more
than to pray and go to services? The difficulties and obstacles
before us are many.

Relation of converts to the missionary.—The chief if not
the greatest difficulty with which we have to contend here
in Assam in establishing self-supporting churches, is the
relation which the Christian sustains to the missionary.
We are foreigners in the country. Our modes of life, habits
and thoughts are different from those of the native Chris-
tian. Thereisa great gulf between them and us. Our
position is much above them. We cannot avoid this. We
cannot bring ourselves down to them or lift them up to us.
For the missionary to live like a native not only would be a
great hardship, but it would ruin his health. To the
native it is no hardship as he has always lived so. The
missionary in education and knowledge is far above his
PAPER BY REV. A. K. GURNEY. 119

native brother, and he belongs to the conquering race, the
English and Americans being all the same to a native.

All this cannot help having an influence upon the native
Christian. The missionary isso great in the eyes of his
native brother, and the latter feels so inferior in knowledge
and wisdom that he does not feel like taking the lead when
the missionary is near but instinctively waits for him.

Indeed if the missionary is not especially careful, and
sometimes in spite of all they can do, the native Christians
will depend on the missionary just as a lot of children do upon
their parents, or like babes in arms, will scarcely be able to
exist without the missionary. They will regard the mis-
sionary as having lots of money, as all-influential among the
English officers, and consider them as their father and
mother bound to help them in all their troubles, to assist
them when they are sick, to furnish them with work when
they happen to be without it, to fight for them in court, to
give them timber and bamboos, to help them repair or build
their houses, to get them exempt from taxation, to settle
their quarrels and disputes. If a cow gets into a man’s
field and eats 4 as. worth of dhan (rice) he expects the mis-
sionary to leave his work and go forthwith and make the
owner of the animal pay well for the damage. If he does
not do all this they are offended and think he does not care
for them.

If they are so dependant in temporal things they will be
still more dependant in spiritual matters. This dependance
is fatal to all prosperity in the church. The Christians will
regard all prayer-meetings, all preaching services, all disci-
pline as belonging to the missionary, and will wait the order
of the missionary in every thing and have no mind of their
own. Let us illustrate. In the village of C. there isa
church of 50 members. They sustain preaching services
and the usual prayer meetings, support an ordained pastor
120 SELF-SUPPORT.

and have preachers among the heathen. This you will
think is a self-supporting church: but it is not. Why?
There is a missionary or two, a Press and a School in that
place. Almost all the members of the church are employees
in the Press or Mission, paid with mission money or stu-
dents in the School with stipends. They support their
pastor because they know the missionaries who employ
them want them to do so. The prayer-meetings and preach-
ing services are kept up under the eye of the missionary and
in accordance with his instructions, and so is the discipline
kept up. When a man does wrong the missionary investi-
cates the case and gets the church to punish him. Nomi-
nally the preachers are sent out by the church, but really
by the missionary.

The prayer meetings of this church are well sustained
and the testimonies are given with much unction. There is
the greatest harmony and good feeling between the Chris-
tians and the missionaries. They all are one family, of
which the missionaries are the parents and the Christians the
children. To all appearances this is a thriving church: but
it is in reality like a house made of card-board. The storm
coming, down it will tumble. It is a case of extreme de-
pendance. Should the Press and School for any reason be
broken up, this church will quickly disappear. The Press
andthe School are the artificial stimulus that keeps this
church up. When that is withdrawn it collapses.

What can we doto avoid producing churches like the
above ? Shall we refuse allemployment in Press or School to
Christians? Shall we run Presses solely with heathen
workmen? Can we carry on our work at all unless we have
Christian preachers and helpers supported to some extent by
mission money? Such helpers are a necessity and they
must be helped to some extent with mission money.
The Assamese are dependant and weak and I fear, will re-
PAPER BY REV. A. K. GURNEY. 121

main dependant and weak for years to come. Yet I believe
it is possible to avoid producing such cases as above if as
far as possible we observe the following rules.

(1.) Do not treat them as children. Treat them as men,
just as capable of supporting themselves as their heathen
and Mussulman neighbors, who have no missionary to lean
upon. Discourage to the utmost the idea that you are their
father and mother, and they your children. Treat them
kindly but as men.

(2.) Do not make presents to them just because they are
Christians, on the contrary make as few presents as possible
and those only for services rendered.

(3.) Do not let all the helping be on your side and none
on theirs. Do not have a Christmas tree whose presents are
all from you and none from them. Let them help them-
selves. Rather you help the church, and the church help
them. Let them setup the tree and put on the presents and
you help them.

(4.) In short as far as possible and just as soon as pos-
sible throw all the work of the church both temporal and
spiritual upon them. Do not say they are too ignorant
and childlike, no matter if they stumble, let them manage
their own affairs.

(5.) Do not let all the work of the church be done by
hirelings in the pay of mission: but insist on the laymen
doing a share of it.

(6.) Do not change the temporal condition of converts on
their becoming Christians. Do not give them a greater in-
come than they had as heathen unless they prove them-
selves worthy of it by improved skill. If a man had Rs. 7
for doing a certain work as a heathen, do not give him Rs. 10
for doing the same work as a Christian. Do not give them
more privileges as servants or workmen because they are
Christians. If a Christian can better himself by his own

16
122 SELF-SUPPORT.

efforts so much the better, but do not do it yourself. Do
not condone their faults because they are Christians, do not
fine your heathen servant and forgive your Christian servant
who is equally guilty. Fine both or forgive both.

(7.) Keep a sharp distinction between secular and
church work. Do not use pressure of any kind to make
Christians come to services. Let the love of Christ bring
them. Teach them that church services, prayer-meetings
&c. are theirs and not dependant on the will of the Mis-
sionary.

Treat your Christian pressman or carpenter just the
same whether he is delinquent in his church duties or not.
It is not your business as a Press manager to bring him to a
sense of his obligations but that of the church.

(8.) All the converts, church members, students,
preachers should be furnished as far as possible with se-
cular work so that they either can earn all their living or
at least part of it. Cultivation or some other kind of work
should be given them. They should own their own land,
pay their taxes and other dues. Do not let them be de-
pendant on the Mission in any thing. The less church
members supported by the Mission the better. In some
cases it may be impossible to avoid this. It should be only
tolerated as a necessary evil and got rid of or diminished
as soon as possible.

If these rules can be rigidiy carried out, dependance on
the missionary will be diminished, but not destroyed.
Assamese Christians will be dependant in spite of all we can
do. They cannot help depending on the missionary to some
extent if he is near them. His superior knowledge and
authority lead them almost insensibly to wait for his advice.
Their character and nature lead them to be dependant as
also their indolent disposition. They are averse to hard

_ work, and to manage a church rigorously and efficiently
means hard work.
PAPER BY REV. A. K. GURNEY. 123

The Assamese are very secretive; will not express their
own opinions but endeavor to express what they think your
opinion is. Hence as conversion does not change the na-
tural character and disposition of converts the missionary
will often find it difficult to get at the hearts of the church
members, so as to be sure with what motives they do church
work. Hence with such a people it is of the utmost im-
portance that they be placed outside of the control of the
missionary.

2. Ignorance——This dependance is founded to a large
extent upon ignorance. This brings us to the second ob-
stacle in the way of self-management on the part of
Assamese and Kolh Christians. The Assamese in Sibsagar
seem to have had until lately little or no idea as to church
work, or the nature of a church, especially as to their res-
ponsibilities as church members. It is very difficult to con-
vince some of them that they are obligated to do any
church work of themselves. There is nothing in Assamese
on the nature or the work of a church or on the responsi-
bilities of church members except a paragraph or two in
Mr. Neighbor’s Hand-book. I have searched the old
Orunodoys to find something on the obligations of Christians
to the church: but have found nothing. I had to betake
myself to Bengalee papers and books.

As far asI can judge the sole reason why the Kolhs are
so spiritually dependant is their ignorance.

Temporally they are not dependant. They never think
of leaning on the missionary or getting worldly help from
him. They are no better off temporally than their heathen
neighbours: have no temporal gain from being Christians.
When I visit them they expect no help from me; on the
contrary they expect to help me. They are not dependant
on the mission for food, medicine, work or anything else.
Why then do they not manage themselves? Simply be-
124 SELF-SUPPORT.

cause they do not know how. Except what I could teach
them personally and what little instruction they may have
got from the Assamese preachers, on this point—and this I
fear was very little and soon forgotten—they have never
been taught anything about a church.

To support themselves and families, pray and go to chapel
they think sum up all their duties. They are grossly ig-
norant, very few can read or write, and are totally unused
to thinking or deliberating. But let them once be educated,
learn to read and write, to read books and papers, let them
once be impressed with the idea of their church responsi-
bilities and I will trust them to take a share in church
work.

3. Habit and lack of training —The failure of the
Assamese to manage themselves is not wholly due to igno-
rance but largely to habit and bad training, or rather lack
of training. As the tree is bent so it will grow. They
think the missionary has been sent out here to do church
work for them, to act as their pastor, and they think it
strange that he should expect them to doit. They think that
the services are his and that it is his work to carry them on.
Why should they do it? Whence did these people get these
ideas ? Did they grow up with them spontaneously ? were
they not taught indirectly to think so? They have been
sadly neglected certainly and have not had a pastor for years.
The lone Missionary was saddled with other necessary work
and could not pay attention to them. But are these people
of such bad material that after having been trained in
Mission Schools they cannot be left to themselves without
going astray? Are they like hot-house plants that perish if
placed in the open ? One of our best Christians remarked to
me the other day that the Mission did not help the Chris-
tians now as it used to do, because it had no money. Of
course he referred to temporal help. Where did he get this
PAPER BY REV. A. K. GURNEY. 125

idea from ? From his previous bringing up. Is there not
some defect in the previous training of these Christians ?

4. Lack of outside stimulus is a great obstacle to church
self-management in this district. What is there to stimu-
late a small body of Christians here ? Almost nothing. They
are few, in the midst of a multitude of heathen. There are
communities of poor laboring Christians not far distant but
no church near. The nearest church is over one hundred
miles away, one lone Missionary with lots of work. The
face of another Missionary they rarely see. They rarely see
even native Christians from other churches. Why should
they feel ashamed if the church to which they belong does
not thrive well? What enthusiasm can they have? Not an
association even, no meeting other Christians. They read
but little, and know nothing about what is going on in other
parts of Assam or in Bengal; know nothing about the pro-
gress of the Kingdom of Christ in other parts of India.
How can we expect self-management on the part of people
situated like these ?

5. We now come to the obstacle of poverty—The
Assamese and Kolh Christians are poor. The Kolhs are
exceedingly poor. They can contribute only a very small
part of the pay ofa pastor. Although self management is
possible I believe for churches that are too poor to support
pastors, provided they are intelligent and understand their
obligations and have the Spirit of God, yet a church is likely
to make faster progress on the road to independent manage-
ment and can perform the functions much better with than
without a pastor. But where are the pastors for them?
There are none in this district. There is not a man here
that is fitted, truly fitted, to lead a church. And if there is
a man fitted in some way to work for a church, he wants so
high pay that his services are unavailable. Others there
are who would make good pastors but they have no desire
126 SELF-SUPPORT.

for it and no interest in it. So we lack in this district
even the material for Pastors. The material with the help
of the Lord will have to be dug out.

What are we to do then? Here is the field before us
overgrown with the jungle of dependance, ignorance, and
poverty. To cultivate this field, remove the jungle and
raise up out of it self-managing churches we need efficient
students and preachers of the word, native preachers and
pastors. How are we to get them?

(1.) We must pray that the Lord pour out his Spirit
upon the Assamese and Kolhs, that he put it in the heart of
the Assamese and Kolhs to love the word of God and
Christ’s Kingdom and to fit themselves for his ministry.

(2.) We must provide a place where such an Assamese and
such a Kolh, although ignorant, scarcely knowing how to
read and write, and not fit to put ina preachers’ class, may
study and fit himself for a preacher. And this place is
Sibsagar or Jorhat.

(3.) When this Assamese or Kolh has studied, can read
and write well and has fitted himself for the preachers’
class, when he can read Bengalee, and can study with
profit and benefit the commentary, and other books, when
he has got beyond the native pundit and the little time the
Missionary can give him, what will he do then? Will he be
set to preaching before he is fitted for it, and be allowed to
develop into a poorly educated non-efficient helper because
the Missionary has no time to teach or train him? It is
better, far better, to have a place where he can go and com-
plete his ministerial education, where he can receive instruc-
tion and training from a missionary whose whole time is
devoted to it, where he can meet others, Garos, Mikirs,
Cacharies, Nagas engaged in the same study of God’s
word, where his enthusiasm can be aroused. There is no
better place than Gauhati for this.
PAPER BY REV. A. K. GURNEY. 127

(4.) An Assamese literature should as far as possible be
supplied to the Christians. A newspaper should be started,
both secular and religious, giving the news of the religious
world in India. Its especial aim should be to interest
and instruct the Christians on church matters. It should
not be wholly devoted to the heathen, but largely if not
mostly to the Christians. At present there are scarcely any
books in Assamese accessible to the native Christians.
There used to be the Pilgrim’s Progress, Bible Stories,
and Church History, but these are almost out of print
now.

(5.) The large religious literature in Bengalee should be
as far as possible made available to the Assamese Christians.
As many as possible should learn to read Bengalee. Fora
native preacher indeed it ought to be a matter of shame not
to know Bengalee, at least not to know how to read it.
With the best facilities we can have for printing it is not
likely that we shall publish many books in Assamese.
Hence the preacher who seeks instruction by reading, in
many cases will have either to resort to the Bengalee or go
without. If he cannot resort to the Bengalee what will he
do? Will he go the missionary or native who knows
Bengalee? In many cases there will be no one of these ac-
cessible to him, and if they were the instruction he would
receive from them might be very limited. Hence it is very
important that every preacher know how to read Bengalee
and it is not difficult for him to learn how to do so.

(6.) But if the Bengalee literature were available to
every native Assistant, if he knew how to read Bengalee
fluently, nay more if he could have lots of books and
papers in his own language, it all would be of little value to
him if he had no taste for reading. To be of value books
and papers must be read. At the present time the
Assamese Native Assistants read very little: have little taste
128 SELF-SUPPORT.

for reading. This taste must be cultivated by every possible
means.

(7.) Every church even here in Assam should belong to
an association. As several individuals are more powerful
than one man, as Christians united in a church are more
powerful than when working singly, so churches united
are more powerful than single churches. We should not
delay another day in forming an association.

Here is the work before us. We must raise up efficient
church members and an efficient native ministry.

Missionaries without native assistants cannot make self-
managing churches. If we were to-day to put a hundred
missionaries in Assam, they could not of themselves pro-
duce a single self-managing church. What we want is
efficient native assistants, and until we get them self-ma-
naging churches in Assam will be only a dream.

Discussion.

Mr. Rivenburg said:—There is one difficulty through all our
churches. If one enters the church, usually the whole family
enters, so that when one errs the whole family oppose his disci-
pline. To correct this we need a revival of religion. An error
of the past has been that missionaries have spent too much time
in literary work, and not enough among the people.

Mr. Witter said:—I conceive that our predecessors have not
failed in seeking to educate too much, but rather in not preaching
enough themselves. Too much has been left to novices. We
want more preaching, if need be, to the neglect of press work.
We need a place for the training of a native ministry. The Lord
will give the men.

Mr. Burdette said :—I do not believe there is a better school for
training a native ministry, than association with the missionary
in his religious work. In the matter of the employment of con-
verts, the difficulty is greatest among caste people. But must we
PAPER BY REV. A. K. GURNEY. 129

discriminate against a native Christian? Rather we should em-
ploy them, require of them a higher standard of excellence than
of heathen.

Mr. Mason said:—I believe, with the essayist, that the fault
lies in the ignorance, but not an ignorance to be removed by a
theological education. We do not find among the Garos the
family clannishness mentioned by Mr. Rivenburg. We receive
great benefit, in our Mission, through our native monthly paper.
While it is not the duty of the press manager to strive to induce
the employés to attend Church, itis the duty of each to use to
the full extent his power to influence those in contact with him.

Mr. Gurney explained that, in his essay he meant simply that a
press manager should not use pressure to induce employés to
attend Church &e.

Mr. Moore said:—I have made a great effort to induce the
Church to settle matters of discipline. I have found much diffi-
eulty in inducing the church to take the step, but have thrown
the work onto them. Ido not see why it is absolutely necessary
for the mission to require its employés to own their houses, if the
use of the house is considered as part of their compensation.

Mr. Mason said :—I do not believe we ought, as a rule, to push
converts off from dependence on the Missionary. In our work
we have shown them the principles, and required them to act for
themselves.

Mr. Jones said :—It is very well to make rules to keep apart
from converts in matters of discipline, but well also to occasion-
ally break them. Mercy knows no rule.

Mr. Row reminded the members of the conference that, while
laboring in the same province they were not among the same
class of people, some are more independent in character and so
better Christians. The same difference, he said, is seen in the
work of the Methodist Episcopal missions in the north of India as
compared with that in the south. He gave illustrations from his
own experience.

Mr. Gurney said :—The Assamese, as a race, are very secretive,
and seldom willing to reveal their feelings or views, unless in a

17
130 SELF-SUPPORT.

case of quarrel among themselves. They work simply to please
their superiors.

Mr. Witter mentioned the utter lack, in the plains, of helpers, as
teachers &e.

Mr. Rivenburg drew attention to the difference in condition
between the work among the Garos and that of Upper Assam.

Mr. Mason said :—I have felt the difference between our mis-
sion and those of the plains, I feel that the great thing to be done
is to bring ourselves into sympathy and union with the native
church. We need to bring our whole mission into closer union.
We need more laborers, and I believe we can have them.

Mr. Moore said:—Though the Assamese character is so bad,
the Gospel can transform it, as is seen in this mission. What we
need is a revival of religion, so we need to cry mightily to God.
We must be united in our work throughout Assam. I would
suggest a circulating letter to go from place to place.

Mr. Jones said :—We have good Sunday schools and they are in
a way the back-bone of the church. All join them and study,
remaining in the schools until old age, or death. We have several
hundreds such schools, and the missionary visits them as he goes
from place to place. The people know the Word of God well
though they know little else. We have examinations in the
Sunday schools, and give prizes of books &c. We have no
theological seminary in the hills. We are afraid of it and are now
only feeling our way. We do not know where it will end. We
have theological classes, but are in doubt still as to the higher
school.

Mr. Moore said :—What we want is men who know the Bible.
It is not the school. How to get them we do not know.

Mr. Gurney said:—I have been trying for six months, or a
year, to keep up a Sunday school, but the distance away at which
the members reside, and indifference, have been hindrances. The
Kolhs are willing, but have no teachers.

Mr. Jones said:—I have found that nothing but plodding will
avail here. I always have a Khasia Testament with me, and
always read to others when I have a chance. If, after five years’
PAPER BY REY. A. K. GURNEY. 131

labor, I have not one or two to go with me, I feel that I have
made a failure. Many of our teachers have been trained in the
work, rather than inthe Normal School. When going about, I
take persons with me to talk and sing. They receive help only in
the matter of food, and that only when they do not get it from
the village.

Then followed some conversation on the difficulties connected
with the employment of native helpers.

Mr. Jones said :—I have always found it to advantage never to
question the motive of a native Christian, but to trust him, and
leave him to God. Never drive a man into a corner.

Mr. Mason said:—The whole underlying difficulty seems to be
the idea of being an employé.

Mr. Phillips suggested that we should help the church and not
the pastor directly, and strive to make the laborers realize that

they are helped and not supported.
TITHES.
Paver spy Rev. 8. W. Rivewsoura.

Definition.— Webster defines tithe as “the tenth; the
tenth part of any thing; but especially the tenth part of
the increase arising from the profits of land and stock al-
lotted to the clergy for their support.”

But it may be questioned, why the clergy should have
the privilege or right of levying a tenth of the profits of
land and stock for their support any more than poets or
philosophers.

From the present stand-point man’s existence is two-fold,
temporal and spiritual, corresponding to body and mind.
Each of these requires development and care. They are
moreover largely opposed to each other, so that if the mind
is busy with the one the other must be ina large measure
neglected, thence the necessity of relegating one or the
other to a second party. For the majority, the temporal or
bodily care would be hard to relegate to a second while
the second or spiritual is not so hard, and hence the part to
be relegated. He who undertakes, therefore, the care of
the spiritual wants of his fellows must, in proportion as he
devotes his time to it, abandon his own physical cares to
another; and to whom has he the right except to the one
for whom he performs spiritual service. Then the question
arises, How much shall be paid for this spiritual service ?

Few, apart from kings and princes, have the means to
support private chaplains, and experience teaches that a spi-
ritual adviser can perform the same service for several at one
and the same time. Ifhe performs the service for several
it follows that his support should come from the several
jointly. This will greatly lighten the burden of support of
the spiritual class.
PAFER BY REV. 8S. W. RIVENBURG. 133

But what proportion of the property of the temporal
class or laity shall be set apart for this purpose? What is
there in natural or revealed religion to help us in the an-
swer of this question? Or, as the spiritual class or clergy
represent in a large measure religion and God, let us make
the question a little more inclusive and ask, What proportion
of property shall be given to God ?

I. Hisrorrcan Avrnoriry.

1. Profane.

If we open the volume of history and seek an answer to
our question, we will find (7. e., you will find with others
who at least say they have found ;—I have neither the vo-
lume nor learning to read it) numerous instances among
Greeks, Romans, Carthaginians, Arabians and others, of a
custom of dedicating one tenth of the products of the field,
flock and war to religious purposes, and therefore there is
some ground for regarding the one tenth as a law of natural
religion.

Why one tenth has been taken instead of one eleventh
or one ninth or any other fraction, we can answer only from
the realm of fancy. It probably, however, is the proportion
the majority can afford to give and all they can afford to
give.

2. Jewish History.

If we turn to Holy Writ we read in Gen. xiv. 20 of
Abraham’s giving one tenth of spoil to Melchizedek, priest
of God, when he returned from the slaughter of the kings ;
and in Gen. xxviii. 22 of Jacob’s consecrating one
tenth of all his property to God, on condition he should
return in safety to his father’s house; showing the existence
of the tithe centuries before the enactment of the Levitical
Code.

In Leviticus xxvii. 830 we read, “And all the tithe of
134 TITHES,

the land, whether of the seed of the land, or of the fruit of
the tree, is the Lord’s. It is holy unto the Lord. And ifa
man will redeem ought of his tithe, he shall add thereto
‘the fifth part thereof. And concerning the tithe of the
herd, or of the flock, even of whatsoever passeth under the
rod, the tenth shall be holy unto the Lord,” which is the
first enactment of the law of the tithe.

In Numbers xviii. 20-21 we have the object to which
this tithe was devoted. “And the Lord spake unto Aaron,
Thou shalt have no inheritance in their land, neither shalt
thou have any part among them: I am thy part and thine
inheritance among the children of Israel. And, behold, I
have given the children of Levi all the tenth in Israel for
an inheritance, for their service which they serve, even the
service of the tabernacle of the congregation.” Also fur-
ther on in the chapter instructions are given to the Levites
to present one tenth of this tithe to the High Priest as his
portion.

Forty years after this first enactment Moses, at the close
of his life, called the people together and re-enacted the law,
making many additions suited to the advanced condition of
the people. One of these expanded points was with respect
to the tithe. In Deut. xiv. 22-23 we have, “ Thou shalt
truly tithe all the increase of thy seed, that the field
bringeth forth year by year. And thou shalt eat before the
Lord thy God, in the place which he shall choose to place
his name there, the tithe of thy corn, of thy wine and of
thine oil, and the firstlings of thy herds, and of thy
flocks.”

Inasmuch as the tithe was in kind and there would be
much difficulty inits fulfilment by those living at a dis-
tance, a provision for them was made in the next verse.
“ And if the way be too long for thee, so that thou art not
able to carry it, then shalt thou turn it into money; and
PAPER BY REV. S. W. RIVENBURG. 135

bind up the money in thine hand and shalt go unto the
place, which the Lord thy God shall choose, and thou shalt
bestow that money for whatsoever thy soul lusteth after,
for oxen, or for sheep, or for wine,” &. “ and shalt eat
there before the Lord thy God.”

After this follow directions for the gathering and laying
up of the tithe of every third year “ within the gates,”’;
probably, not at the metropolis, but at some central place of
the district where could be gathered for a festival the
fatherless and widows, the strangers and Levites. And
lastly: Deut. xxvi. 12-14, at the end of the third year’s
tithing every Iraelité was to take an oath and say, “I have
hastened to the voice of the Lord my God and have done
according to all that thou hast commanded me.”

From all these directions we learn :

1. That one tenth of all the products of the land was
to be set apart for the support of the Levites.

2. The Levites were to set apart one-tenth of their
portion for the High Priest.

3. One-tenth, and in all probability a second tenth, was
to be set apart for festival purposes.

4, This festival tithe or a third tithe every third year
was to be eaten with the priests and poor.

This makes annually two-tenths or one-fifth, and perhaps
the third year three-tenths, to be given away. This may
seem excessive. But we must remember that with these
requirements were coupled promises of perpetual fertility of
the land which, even after tithing, should flow with
plenty.

As a matter of fact this, in common with the rest of the
law, was neglected and largely fell into disuse with the de-
cline of faith among the people. Malachi ili. 8 thus
laments. “ Willa man rob God? Yet ye have robbed me.
But ye say, Wherein have we robbed thee? In tithes and
136 TITHES.

offerings. Yeare cursed with a curse, for ye have robbed
me, even this whole nation. Bring ye all the tithes into
the storehouse, that there may be meat in my house.”
Hezekiah revived its use and after the Captivity Nehemiah.

Yet, though largely neglected, the custom lingered till a
late date of Jewish history and was even carried to excess
by the sect called Pharisees in their affected exactness for
the observance of the law. Late in the 4th century A. D.
Jerome speaks of its observance among the Jews.

The Jews of to-day support their poor by large contribu-
tions, but whether there is any attempt at tithing I do not
know. ’

The law covers only the occupation of the husbandman
and shepherd; thus leaving the merchant, the miner and
the artizan free.

Until the captivity the Jews confined their attention to
cultivation and cattle, and from the tenor of the Pentateuch
it would seem that God wished them ever to remain so.
But their foolish hearts became darkened and they forsook
God’s plans and his lands.

But this law as given by Moses was given to a theocratic
people, whose sole ruler and judge was the Lord God
Jehovah. We have now to inquire whether or no this law
of the tithe has any authority with us.

1. New Testament,—Let us look first into the New
Testament, our sole and sufficient rule of faith.

Matt. x. 10. “The labourer is worthy of his food.”

Luke x. 7. “The ” 2 39 9 99 hire.”

Rom. xv. 27. “If the Gentiles have been partakers of
their spiritual things, they owe it to them to minister unto
them in carnal things.”

I Cor. ix. 7% “What soldier ever serveth, at his own
charges? Who planteth a vineyard and eateth not the
fruit thereof? or who feedeth a Hock and eateth not of the
PAPER BY REV. 8S. W. RIVENBURG. 137

milk of the flock?” And v. 11. “If we sowed unto you
spiritual things, isita great matter if we shall reap your
carnal things?” v. 13. “ Know ye not that they which minis-
ter about sacred things, eat of the things of the temple, and
they which wait upon the altar have their portion with the
altar? Even so did the Lord ordain that they which pro-
claim the gospel should live of the gospel.”

From these passages it is clear that the ministers of
Jesus have a right to look to the subjects of their ministry
for support. This the Lord hath ordained.

But what about the ‘tenth’ of Moses ?

In I Cor. xvi. 2 Paul exhorted the brethren to care for
the Lord’s poor in the words:

“Upon the first day of the week let each one of you lay
by him in store as he may prosper,” that is, as he may
be prospered. If little had been received then little was to
be set aside, if much received, then much to be set aside.
He does not say set aside one-tenth; but, as the tenth as a
religious portion was as familiar to every Hebrew mind as
any other idea of their religion, who shall say that it was
not in the mind of Paul when he wrote and taken for
granted that one-tenth was meant. If you have been pros-
pered by an increase of ten denarii lay by in God’s store
one; if twenty then two; if one hundred then ten &c.,
may be the true paraphrase of this verse.

2. Interpretation by the Early Church.—If we turn from
the New Testament to Church History, we may at least learn
some of the wisdom of the ages on these passages. The
apostolic canons and constitutions in the first century,
the works of Cyprian of the third century, Ambrose and
Chrysostom of the seventh century, and Augustine and other
church fathers abound in allusions to the practice of
tithing asa proper method of giving; but it was as yeta
voluntary offering. A half dozen or more of the Church

18
138 TITHES,

Councils sanctioned that form of giving, but not till the time
of Charlemagne was it enforced by a Roman Emperor.
From these and other sources, the payment of a tenth to the
Church was extended throughout Western Christendom,
As time went on, and corruptions crept into the Church, the
tithe which was set apart for the Church drifted into the
hands of princes, and became a means of oppression, and
continues to the present day, more or less modified, in
England and several countries of the Continent.

In English and American Protestant churches there is a
growing feeling that the Lord’s portion is a tenth of all,
and notafew are to be found, usually among the most de-
vout, who carefully set aside this portion for benevolent
purposes, and are very general in their testimony that they
are blessed in so doing. “ There is that scattereth, and yet
increaseth ; and there is that withholdeth more than is
meet, but it tendeth to poverty.”

II. Missionary Experience. There isan interesting passage
on Self-Support in Bassein, where the Association passed a
resolution to refuse to baptize any candidate who would not
pay tithes and would not learn to read. It would be inter-
esting and perhaps instructive to know how long and with
what success the letter of the resolution was carried out.
Whether the resolution was designed to apply to the many
or the few, the fact that large accessions to the church by
baptism were continually made, proves that the resolution
did not stop the march of the church in Bassein.

Rev. N. M. Waterbury of the Telugu mission has imbibed
the tithe spirit, and four years ago the majority of his little
church were pledged to the tithe, beginning with himself
and Rungiah, the chief assistant, to whom a salary of Rs.
50 was given. Comparatively few have been baptized in
Madras during these four years, but if the tithe has stood
in the way, have we not one of the keys that will help us
to open many locks in missionary life ?
PAPER BY REY. S. W. RIVENBURG. 1389

Woe worth the day, any man is buried with Christ in bap-
tism who has not died to the sin of covetousness as well as
his other sins. Sooner or later it will cover him with con-
fusion.

Conclusion—We have seen in this sketch a brief history
of a custom as portrayed in the Old and New Testaments
and Church History, extending over a period of nearly four
thousand years, reaching back almost to the dawn of his-
tory. It was an ancient custom, enacted by Moses in his
law, something like it at least implied in the teachings of
Jesus and the Apostles, and accepted by the early Church as
a fair interpretation of those teachings, and enforced by
Christian rulers as a debt Christians owe to God.

1. Is it not binding on us ?—The priest is done away.
He no longer needs support to guard with spotless robe
the sacrificial blood. But the minister is no less a man
who must eat of perishable meats and be clothed in
raiment which is sure to grow old. Saints and sinners
still claim charity from benevolent hearts, and although
the letter of the tenth may be abrogated, is it at all
clear that the spirit is lessened? As ye are prospered.
Are the sons of God prospered less than a tenth more
‘than life’s necessities? Have we not more promises of
temporal blessings than ever fell to the lot of ancient Jews?
If God commanded him to give his tenth, because of the
hardness of his heart, shall we whose light and blessings
fall from the cross of Calvary give less of our temporal
portion because it is not written in our law, Thou shalt?
Rather, are not our obligations greater even as our privileges
are greater? If these facts and questions are true, will God
hold us guiltless if we fail of at least our tithe, and will we
not be obliged to hear His voice as of old: “In tithes and
offerings ye have robbed me ?”

2. Our duty in relation to our conveits.—lIf it is the
140 TITHES.

duty of every Christian to give to the Lord as he has been
‘prospered, and that fairly interpreted, means at least one-
tenth of what is received from the Lord, should we not teach
the native Christians this truth by example and precept
in a way they cannot fail to understand? In fact, do
we not owe it to the coming church to insist upon it by re-
fusing to baptize until a promise has been obtained to this
effect.

Why is it that it is almost fatal to leave a native church
a few years without missionary help and guidance? It is
not so with heathen congregations. These come up regular-
ly and joyfully perform their vows. Are they not capable
of thriving under the law of Christ? The prosperous con-

’ dition of numerous bodies among the Chinese (not Baptist)
and Karens who never have felt the influence of a white mis-
sionary’s person and gold, prove that Christianity is adapted
to their needs and can thrive on Hastern soil. If we look
into the history of these Christian communities, which are
apparently permanent, we shall find in each case that large
sacrifices have been made by the members for the gospel.
Indeed, a readiness to give to Christ what was once expended
in heathen worship is apparent from the beginning, and in
most cases we find a regular system of giving amounting to
a levied tax.

Is the oft-quoted plea that the natives of the Hast are poor,
very poor, the poorest of the poor valid, true? I assert
that it is not. I believe there is hardly a man in all this
land of the blessed, who, if he be industrious and virtuous,
cannot earn enough in nine days to be able with ease to give
the tenth day’s earnings to God. |

A man’s wealth is not rightly counted by the abundance
of the things he possesses; but by what his possessions will
supply of needs and wants. Here many have apparently
little, but where has mother nature been so kind? When
PAPER BY REV. 8. W. RIVENBURG. 141

this house* was built, the coolies received only one anna per
day, but with that anna more food could be bought than a
whole family could eat. The heathen Assamese are rich,
working half the time. How is it that they beeome so poor
as soon as they join the army of the Lord? The Nagas, of
whom I know most, are the best off of any people I have
ever known. Last year we had a famine and the people
went to their garden, the jungle, and brought in tons of
food, nourishing and good. In lower India the people die
when the rice fails. Iam convinced that if a Naga should
‘see neither a pice nor kernel of rice from one year’s end to
‘the other, but have the free jungle of his native hills, he
‘could gather a comfortable living from its fruits, its roots
and leaves.

If we could induce them to work faithfully and give up
opium, tobacco and beer and heathen worship, I venture
to say they could give 50 per cent. of their income and still
have more to eat and wear and live in better houses than
they now do. One of our excluded members is possessed to
make a heathen feast at a cost sufficient to support a
preacher and also a teacher for a year, on a salary larger
than a missionary will be likely to give for some time to
come. Two excluded members and one in good standing
have actually made this feast at similar cost. These four
men, then, with the same outlay might have carried the
church and a school four years. There are two other mem-
bers at least equally well off. By actual count, enough
value in cows, pigs and dogs have been killed in case of
sickness by our members since Mr. Clark’s leaving eighteen
months ago to pay a preacher 6 Rs. per month during that
time. Discipline has followed where it has been proved, but
the fact remains. The people can afford to worship demands
at large cost, and should they not be compelled by a liberal

* The mission house of Nowgong.
142 TITHES.

interpretation of New Testament precepts to give regularly at
least one-tenth of their income, which proves such a snare to
them when not so dedicated ? Or, more concretely, Is it not
my duty to insist on tithes being paid to the church by my
converts among the Aos?

Discussion.

Mr. Gurney said :—I believe that this is a matter of benevolence.
Paul taught the Corinthians to give as God prespered them. In
this matter each individual is to be judge, and the church ought
not to lay down rules.

Mr. Jones said:—We in the Khasia Hills are not up to the
standard of the paper, and I do not know when we shall be. I
think the early missionaries erred in not asking the native Chris-
tians to give enough, and in giving them too much. Some doubtless
give one-tenth of their income. I myself always give at least that,
sometimes more. Church collections are taken, amounting to
Rs. 2,000 annually. The people build their own chapel and school
buildings. In Jawai, the people have built a chapel at a cost of
Rs. 7,000, with no help from the Mission and only a little help
from Wales. Now we are building a chapel in Shillong. Hach
member contributes three or four days’ manuallabour. The Babus
were at first unwilling to do this, but I set them the example and
all followed it. Formerly the missionaries helped all boys who
attended the school, but now we require all to pay fees and
buy their books. Last year about Rs. 1,800 worth of books were
sold in the hills. In some villages we have taught the people to
contribute a portion of rice to be kept in store, in case of famine.
Thus large stores are often collected. This belongs to the local
church, and from this contributions are often made by the church
to the needy. We will strive to go even beyond the one-tenth in
giving, but will not use compulsion. We will rather urge them
to give from love.

Mr. Witter said:—I do not think we can refuse to baptize a
convert, on the ground of his not contributing a tenth. There
would be difficulty in adopting the rule, because others heretofore
have not been required to observe it.
PAVER BY REV. 8. W. RIVENBURG. 143

Mr. Phillips said :—I do not like a fixed rule, but think that we
must require a candidate for baptism to be converted in purse as
well as mind. The rule requiring one-tenth would not correct
covetousness. Paul’s rule is, “as prospered;’” but giving one-
tenth may not be this.

Mr, Row said :—In my experience with English converts, I find
that a man must be converted so as to include his property. I
have found some difficulties in attaining this. (Mr. Row then
gave illustrations from his own experience.)

Mr. Burdette said :—I would suggest that we might find help
in this matter by inducing the converts to keep an account of
their contributions, so that both they and we may know how
much is given. I no not like set rules.

Mr. Mason said :—I feel that we have erred in the past in giving
too much help to the converts. In the Garo churches, some have
adopted the rule of giving one-tenth, and I think this might be
taken as a standard, but let each interpret Paul’s instructions for
himself. But let us see that the converts are converted to the
extent of their property.

Mr. Moore said :—I find difficulty in the matter of securing
contributions towards religious work in the Nowgong field. .The
Christians are scattered, and when there are only one or two in a
village, no meetings are held and no contributions to church work
are made. How shall I get contributions from these scattered
ones, who number nearly one half of those on the church roll ?

Mr. Witter said:—I think such might be taught to contribute
towards religious work, by supporting the evangelist while he is
among them; thus contributing towards the work, while getting
spiritual help themselves.

Mr. Mason said:—I agree with Mr. Witter’s suggestion, but
would further suggest that, if there be no evangelist, two or three
church members might be sent out instead. I fear a little the
effect, under some circumstances, of the keeping of account of
contributions by converts, suggested by Mr. Burdette.

Mr. Witter said :—I think we ourselves ought to give at least
one-tenth, and to teach our converts to do the same, though I do

not like a set rule.
THE NECESSITY OF A MISSIONARY SPIRIT IN
OUR NATIVE CHURCHES AND HOW BEST
DEVELOPED.

By Rev. W. HE. Witter.

My beloved pastor, Dr T. Edwin Brown, once said, “ You
may trace the life, and test the present reality and the
future promise of the life by the vigor or stagnation of the
mission blood that courses in the veins of the church ;” and
now this thrilling utterance reaches us from over the seas.
“An anti-mission church is an anti-christian church ; for
such a church God has no use; of such a church the devil
has no fear; for such a church the world has no respect.”
God knows we would have our native churches Christian,
ehurches,—churches that God will delight to make use of
as lights in the world,—churches against which the powers
of darkness shall not prevail,—churches that, while they
may not put to silence, may yet put to shame the cavilings
of a wicked heathen world.

As incentives to the accomplishment of these ends let us
consider—

First, The nécessity of a missionary spirit in our native
churches ; and,

Secondly, The means by which this spirit can be best
developed.

First, then, as to the necessity of such a spirit.

Now the church is the sum of that historic life which in
the successive ages has repeated and reflected the life of
Christ among men. The life of this historic life is the
spirit of Christ. Hach unit of this historic life must find
the centre and source of its life in Christ. These units may
PAPER BY REV. W. E. WITTER. 145

present glaring imperfections, but, if the tend of their
characters is Christ-ward, if the main-spring of their exis-
tence is the spirit of Christ, they are Christian, and are
indispensable elements of the Church universal. So, also,
organized bodies of these Christian units may present many
glaring imperfections, and even include in their number
many a traitor; still, if the life of these organizations is
the spirit of Christ; if their laws are the laws of Christ ;
if their practice is the execution of the laws of Christ, then,
by the will of Christ, we call them churches. However in-
dividual churches may differ as to gifts and environments,
their right to be called Christian churches, everywhere and
always must depend on the fact of Christ being their chief
corner-stone; the spirit of Christ both the life and the law
of their being.

One fundamental law obtains of the Christian Church,—

The spirit of Christ is its life,—the will of Christ its law.

What then is the spirit of Christ? What then is the law
of Christ ?

“T came not to do mine own will, but the will of him that
sent me.”—“ I do nothing of myself, I do always the things
which please him.”—“I seek not mine own will, but the
will of him that sent me.”—“ I can of myself do nothing, the
Father abiding in me doeth his work.” The spirit of Christ
is one of absolute obedience to the will of the Father; the
law of his being to complete the work the Father has
given him to do. To do the will of the Father then is for the
individual and the church to reproduce the life of Christ—
to be Christian. We shall see if it is to be missionary.
“ God so loved the world that he gave his only begotten Son
that whosoever believeth on him should not perish, but have
everlasting life.”’—‘ God sent not his Son into the world
to condemn the world, but that the world through him might
be saved.’ —“ As the Father hath sent me, even so send J

19
146 MISSIONARY SPIRIT IN OUR NATIVE CHURCHES.

you.”—* Go ye therefore and make disciples of all nations,
baptizing them into the name of the Father, and of the Son,
and of the Holy Spirit: teaching them to observe all things
whatsoever I command you; and lo, I am with you alway,
even unto the end of the world.” From first to last Chris-
tianity is missionary. It had its origin in a mission, and
what a mission? The only-begotten of God’s eternal pur-
poses,—creation itself but the opening up for it of highways—
who may be strong enough to apprehend its breadth and
length and height and depth and to know the love of its
Sent One, its first and ever living Missionary ? The breadth
of this mission is as broad as humanity. “Its length is
conterminous with the duration of humanity here and
yonder.”’? From the apex of the glory that was with the
Father before the world was, “down the long stair-case of
incarnation, yea, down, down below all necessity, sorrow,
suffering and sin, down beneath the undermost and most
abject of hell’s purchased victims,” is the measureless
depth to which it descends to seek and to save. Its height
is the unmeasureable ascent from the abyss of sin and death
to the eternal glory where Christ is seated on the right hand
of God. Surely as Livingstone once remarked—“ The spirit
of missions is the spirit of our Master. A diffusive philan-
thropy is Christianity itself. It requires perpetual propaga-
tion to assert its genuineness.”

If then the cultivating of a missionary spirit in our native
churches is identical with the cultivation in them of the
spirit of Christ, the necessity of such cultivation is not only
manifest, but we come to see that it is the one necessity—
that it lies at the root of all their life, and growth and
promise.

If the dominating spirit of our churches is not missionary,
their controlling spirit is not the spirit of Christ, and, unless
reanimated by His spirit, their history must of necessity be
PAPER BY REV. W. E. WITTER. 147

one of disease, decline and death. If the salt have lost its
savour, it is henceforth good for nothing, but to be cast out
and trodden under foot of men. ‘“ Hvery branch in me
that beareth not fruit he taketh away.”

How then can the missionary spirit, in other words, the
spirit of Christ be best developed in our native churches ?

Let the Missionary answer. ‘‘Come ye after me, and I
will make you to become fishers of men.” No individual, no
church can come into that vital relation with Jesus—that
companionship with Him—indicated in these words—“ Come
ye after me”’—and not become a soul-winner or a soul-win-
ning church. “And I, if I be lifted up” says Jesus, “ will
draw all men unto me.” The attraction is irresistible. He
isa drawing Christ. Wherever he tabernacles the saving
of that which was lost is continually going on. ‘ He that
abideth in me and I in him, the same beareth much fruit.”
The establishment and maintenance of a personal relation
with Christ is the ground principle of all successful at-
tempts toward the development of the missionary spirit ; and
it is right here, I believe, if our churches were weighed in
the balance, not a few of them would be found wanting.
They have little personal relation with Christ, and hence
little love for and allegiance to him. They are feeding on
the chaff of lengthy exhortations, which have lost all savour
of incitation to good works, rather than being enlightened
and vivified by him who is the truth and the life. These
things ought not so to be. The remedies are at hand ;—

I. Through instruction in the Word.

II. Faithful exemplification of the Word.

TII. This teaching and exemplification of the Word,
owned and blessed by the Holy Spirit.

I. Through instruction in the Word.

Mr. Moody, than whom probably no man of this genera-
tion is better qualified to speak with authority says—“I
148 MISSIONARY SPIRIT IN OUR NATIVE CHURCHES.

never saw a useful Christian who was not a student of the
Bible.” A wiser than Moody has said—“And that in the
good ground, these are such as in an honest and good heart
having heard the word hold it fast, and bring forth fruit with
patience.” Now it is quite beyond the missionary to make
hearts honest and good. That work has been delegated to
the Holy Spirit; but, if we would imitate our Lord, if we
would come after him, we will see to it that our native
churches are thoroughly instructed in the Word. If we
make this our special work, we may be sure we are follow-
ing the example of our Lord.—‘‘ The words which thou hast
given unto me, I have given unto them.” We can be sure
we are fulfilling his parting injunction.—“ Go ye therefore,
and make disciples of all nations, baptizing them into the
name of the Father, and of the Son and of the Holy Spirit,
teaching them to observe all things whatsoever I commanded
you.” We have now been labouring fifty years for the
salvation and sanctification of the Assamese, and to-day we
have not a single disciple who is mighty in the Scriptures,
Is it strange that we find so few abiding in Christ’s love,—
so few bearing fruit, not one willing to leave all? Is it
strange that we, missionaries, those, at least, who are work-
ing among the Assamese, are repeating the song of Asaph
over God’s wasted vines? When we remember that the
Holy Spirit cannot perform the first act toward the sancti-
fication of the individual soul except as he works in and
through the Word, I think we have little difficulty in account-
ing for the difference in the type of Christianity among the
Assamese and the Karens. In Assam there has been for many
years no well organized system of Bible instruction. Among
the Karens, hundreds of converts have been led over the whole
inspired record. With the command to call nothing com-
mon or unclean, dare we say that difference in races lies at
the root of this great difference in spiritual attainments? In
PAPER BY REV. W. E. WITTER. 149.

the light of our Lord’s teaching, in the light of history, is it
not rather the faithful instruction in all things whatsoever he
commanded which has produced, through God’s blessing, the
fruit-bearing missionary spirit in the one field, and the lack
of such teaching the selfish, pharisaic spirit in the other?
Until a well organized system of Bible instruction has been
faithfully carried out, we shall have no right to marvel at
the sterility of our soil; or be justified in doubts as to God’s
ability to raise up out of these Assam stones, men and
women who are willing to lay down their lives for the Gospel.
God has been graciously prospering the translation of all of
his Word into Assamese. Will he not as graciously assist in
the teaching of it all? Let us lead our native Christians,
those at least whom we expect to be our Timothies, patiently,
enthusiastically over all the inspired record, and thus having
taught them all things whatsoever he commanded, look for
the harvest of love, of philanthropic endeavour, of true
missionary activity, of life and growth which will surely
follow.

I have indicated what I believe to be a necessary scheme
of Bible instruction. The scheme is a comprehensive one,—
too comprehensive for any one missionary to undertake with
any hope of success, while he is still burdened with other
and distracting duties. I believe, however, that the neces-
sity of the scheme makes it a practical one, and that each
missionary and native pastor and Sabbath School teacher
can furnish material aid toward the successful accomplish-
ment of the same.

In the first place we need a man, specially qualified to
draw out and develop the native mind, who loves the Word,
and who will enthusiastically and patiently lead the pupils
over the whole of the Holy Scriptures.—Who will enter
upon this work at once, gathering about him in some cen-
tral station all the Assamese speaking young men of what-
150 MISSIONARY SPIRIT IN OUR NATIVE CHURCHES.

ever tribe, who are willing to fit themselves by patient study
to preach the Gospel wherever they may be called of God
to labor when they have completed their preparatory studies.
I should consider a period of four, or, at least, three and a
half years the shortest time in which the work could be
successfully accomplished, I should incline to the longer
period. The element of time is an important factor in the
acquirement of an education—in the solidifying of thought.
We are in great need of helpers, but our need is not so
great, as to make it necessary for us to employ any more
novices,—men ‘using their own tongues and saying, “ He
saith” have been the curse of our Assam mission. Our
Christians are not fed on either the sincere milk or the true
meat of the Word. They are starving for what their
preachers might give them were their preachers themselves
students of the Word. We are reaping a bitter harvest from
the neglect of this careful theological training, if you will
call it so. We have sent out menwhom we knew to be
novices. Is it wonder that being beclouded by conceit they
have fallen into the judgment of the devil and led many
astray? Let us inaugurate and carry out a method of Bible
instruction which, with the blessing of God, will give us men
complete, furnished completely unto every good work. Then
shall we see sinners sought, sinners saved, and our Chris-
tianity in Assam proving its genuinness by its diffusiveness.,
2. Again, meetings for young native converts, where the
missionary may wield the sword of the Spirit to the destruc-
tion of selfishness, and the preservation and growth of the
soul’s first love for the Master, fall as a special duty and holy
privilege upon each of us. Says Dr. Ashmore, in a recent
article in the Examiner, “The writer has been astonished at
the number of ministers he has found in the land who have
said—‘I once thought I would be a missionary myself.’
On inquiry it appears their desire to be missionaries was in
PAPER BY REV. W. E. WITTER. 151

the day of their conversion, or of their special consecration,
or in some hour of special nearness to God. Then they lis-
tened and felt, as well as heard, the power of the command—
‘Go ye into all the world.’ Brethren, conversion is the
same the world over. Oh that we could seize upon these
moments when the soul forgets caste, color, race and tongue
and says, “‘ Here am I send me;” and were influences at hand
to foster this Divine love, it would result in home and foreign
mission work even in Assam. Here is the field—here are the
white fields presented to each missionary, and he that reapeth
shall receive wages and gather fruit unto eternal life.

3. There are two other departments of church work in
which no individual member of our congregations should be
allowed to remain uninterested or unhelpful. And here
again, as in the meetings for young converts, the missionary
and the native pastors and teachers should ever keep in mind
the raising up of a native ministry for the fuller proclama-
tion of the gospel in fields already under cultivation, and the
extension of the gospel message into regions beyond. These
are the Sabbath School and the Missionary Concert, both of
which should be regarded as our missionary nurseries.

(1). Inthe Sabbath School certain books of the Bible
should be carefully studied. Large portions of Scripture
should be committed to memory—a practice now prevalent in
the Nowgong Sabbath School. In this work of memorizing
the words of Scripture the missionaries, native pastors and
teachers should always prove themselves worthy examples.

The students should be induced to read the whole Bible.
Questions upon the portions read by such individuals during
the week could be made a most interesting exercise of a few
minutes,—instructive to those who have not the ambition to
undertake the work themselves, as well as a means of incit-
ing some, perhaps many, to undertake the work.

Let us make much of the Sabbath School, and labor with
152 MISSIONARY SPIRIT IN OUR NATIVE CHURCHES.

the definite aim in view of laying solid foundations for the
spiritual development of future preachers, teachers and
Bible women.

(2) The missionary concert should, I think, take the
place of the regular Sabbath service once each month.

In this meeting the lives of missionaries should be re-
viewed and re-reviewed until their names become household
words. Extracts from the Missionary Magazine, Helping
Hand, and Little Helpers, and from the publications of other
missionary societies should be read and commented upon.
The map of our mission stations should be made as familiar
to our people as the paths leading to their cultivations.
The off-hand translation necessary to acquaint those pre-
paring to represent the condition and needs of certain fields,
to give items of news from our mission monthlies as also in
giving resumés of the lives of missionaries will require much
time and patience, but it will fully repay the time and
strength expended. It will be following up the instruction
in the Word by just that teaching which will guide the love
born of the Word and of the Spirit into proper channels of
activity. Thorough instruction in the Word as it is fulfilled
in the lives of those who live the Word is the best of all
methods in leading out from the prayer—“O Lord, lift the
light of thy countenance upon me and give me peace”—to
the more Christ-like petition, ““O Lord, glorify thy name
and convert sinners unto Thee through me.”

II. This leads me to notice, in the second place, that the
means by which this thorough instruction in the Word
shall bring forth the fruit of a Christ-like, missionary spirit
and activity in our native Christians is by supplementing
such teaching by faithful exemplification of the word on the
part of those who teach rt.

True we must exhort with all long-suffering, we must
teach with all patience, but more than this, in labor and
PAPER BY REV. W. E. WITTER. 153

travails, working night and day, if need be, we must make
ourselves an example of our teaching and exhortation. The
story of the lives of the holiest and most successful mis-
sionaries will have little power over the lives of our native
Christians and young converts, unless we who are dwelling
among them are living examples of the Word. As truly as
Hosea was called upon to exemplify the patienee and long-
suffering of God toward Israel by his own unfailing and
unfaltering love toward his wayward Gomer, so truly are we
called upon to exemplify God’s love for the Assamese, Garos,
and Nagas by our separateness from sin and our patience
with “the unthankful and the evil.” ‘* Nations,” says some
one, “ get their Christianity far more by what Imay call a
process of inhalation than by a process of education. It is
in the atmosphere. Holy men and women living self-sacrific-
ing lives, fill the air with a sanctity which is contagious, and
so the gospel of the grace of God moveson. The natives of
Bengal and the natives of Burmah when they saw Judson
were in the habit of saying, ‘This is Jesus Christ’s man,’
That is it. Just as we send men who embody the Christ, who
exhibit his life, will it be illustrated that he is lifted up in
holy and saintly lives, to draw all men unto him.” Brethren,
this is our work, to send out men who embody the Christ,—
who shall exhibit his work; and to this end we must our-
selves embody him, We must ourselves be Jesus Christ’s
men. ‘I beseech you therefore be ye imitators of me as
I also am of Christ.’ If there are any beings under the
sun who ought to be able to use this exhortation, they
are the missionaries of the cross, Oh that we might so live
the life of our Lord here in the plains and hills of Assam,
that in the hand of each Timothy whom we send out to
strengthen our outstations we might place this message, * We
send you this beloved and faithful child in the Lord, who
shall put you in remembrance of our ways which are in
Christ.”
20
154 MISSIONARY SPIRIT IN OUR NATIVE CHURCHES.

My beloved friend, my ideal missionary, whom God has
so lately called to complete his mission to the Telugu people
in heavenly places with Christ Jesus, Rev. Norman Water-
bury, in his address before the Jubilee Conference of the
Telugu Mission says—* I believe nothing has stimulated and
encouraged my people more than to see my tithe laid down
month by month, with theirs, to become a part of a com-
mon fund.”

Since reading these words of a model missionary I have
thought much about the power of example in this single
act of giving for the spread of the gospel, and this has
led me to a little figuring which will tell its own story.
There are eighteen resident missionaries of the A. B. M. U.,
including the wives of missionaries, now in Assam. If
each of these missionaries should contribute Rs. 5-12 a
month for the support of a missionary family in some needy
field, the amount would cover half the expense of keeping
such a family on the field—or the amount would cover
the whole of the same expenses for a single lady. If
the missionaries of Assam are giving a tenth of their
salaries as a tithe to the Lord’s work, each missionary would
have over and above this amount a small margin to expend
each year for other benevolent objects. If the native Chris-
tians of Assam would lay down beside these gifts of the
missionaries each month an amount which in the aggregate
should cover the expenses of a native helper for the family or
a single lady whom the missionaries might call to represent
their love for souls outside their respective fields, who will
endeavour to estimate the amount of good which might
accrue to our churches and ourselves as well as to another
tribe and people who may never have heard the gospel or
may be left, like the Angami Nagas, with only the name of
Jesus in their ears and no one to teach them all things what-
soever he commanded ?
PAPER BY REV. W. E. WITTER. 155

Whatever our plans and methods somehow the word of
God—the whole word of God—must become the furnishing of’
those who would be complete, furnished completely unto
every good work; and to aim lower than this in fitting men
for the ministry is dishonoring both the Word and its Author.
By example we must show that “of sincerity,” “of God,”
‘in the sight of God,” “with love unfeigned”” speak we in
Christ.

III. And finally. If the Holy Spirit own this teaching and.
exemplification of the word and crown them with His blessing—
and He surely will—we may say with Paul, “ Thanks be to
God who leadeth us in triumph in Christ, and manifesteth
through us the savour of His knowledge in every place.’’
Grant, O Holy Spirit, that the prayers which have preceded
this gathering of thy people in conference and which
now ascend, imploring thy presence, thy quickening, thy
power, thy guidance of our dull minds into all the truth,
may now be fulfilled for the glory of the name of our Lord
Jesus Christ.

Discussion.

Mr. Rivenburg said :—I see a difficulty in carrying out the sug-
gestion to have a theological school. Among the Nagas there are
no suitable candidates, I think the time has not yet arrived for a
full theological school, but rather for something leading up to it.

Mr. Moore said:—The missionary spirit must depend on sym-
pathy with Christ. I think that the prime necessity is a more
thorough acquaintance with the Word of God.

Mr. Burdette said :—I have found difficulty in trying directly to
induce a missionary spirit. It is one of the incidents of Christian
life. I have sought to instil the missionary spirit incidentally, as.
by illustration while preaching, while teaching Geography, and in
many places. On my own field I have found that there already
was a missionary spirit.

Mr. Mason said:—I approve of Mr. Burdette’s suggestion, as to
156 MISSIONARY SPIRIT IN OUR NATIVE CHURCHES.

incidental work in this line. On our own field, we have had the
custom of observing the missionary concert, using the map while
talking of different fields. We try to keep the people informed in
reference to the work of our Society.

Mr. Phillips mentioned the religious work done by the students
of the Tura Station School in the adjoining villages, and the effect
of the same in stirring up a missionary spirit among them.

Mr. Witter said:—I believe that, without thorough Scripture
instruction, the missionary enthusiasm will soon fail, and hence the
need of thorough instruction.
THE NEED OF A NATIVE MINISTRY AND HOW TO
SUPPLY IT.

By Rev. P. H. Moors.

Introduction.—The merchant who introduces an entirely
new article into commerce, has before him the double task, of
(1) manufacturing the article, and (2) creating a demand
for it in the market.

Something like this, from the human point of view, was
the task which the missionaries in this country set before
themselves, in attempting to raise up a native ministry here.
Among Hindus and Mussulmans this new ministry was to
supplant a long-established, haughty and arrogant priest-
hood. Among the Hill Tribes, where the Patriarchal system
prevailed more than the Priestly, it would come as a super-
fluous novelty in the market.

In any case the task was a sufficiently arduous one. But
when all the circumstances of the case are taken into consi-
deration—the lack of material from which. the ministry was
to be made; the stolidity of the people, and all their preju-
dice against innovation ; and especially, the natural heart’s
aversion to hear the truth, the formidableness of the under-
taking becomes apparent.

We venture to say that nothing less than an abiding faith
that the human heart has an aptitude for God and his
truth—and that it is the purpose of God to restore his image
in the souls of men; and that that work is to be effected
largely through the “ foolishness of preaching” his word to
men—nothing short of an abiding faith in these truths,
would have sufficed to impel those missionaries to under-
take the task of supplanting the Gohains, Gurus, and
158 NEED OF A NATIVE MINISTRY.

Munshis of this country, by faithful ministers of the word of
God.

How large this work,—how broad—how deep—how high !
What revolutions of thought! what upheavals and transfor-
mations in the very structure of society does it imply!
That it has not yet been accomplished need not surprise
us. The thought that we may have some little share in so
great and glorious an undertaking, should challenge to its
highest endeavor all the Christian courage which God has
implanted in us.

Definition—By native ministry, we mean the native
human agency for ministering to the spiritual needs of the
people,—including Pastors, Evangelists, Deacons, and Dea-
conesses, or Bible women.

The need.—As the number of churches in Assam is still
very small, the number of Pastors, Deacons, and Deaconesses
required for them is limited, yet even this limited demand
is more than we are at present able to supply. But as our
work is still for the most part among the heathen, our great
need is for Evangelists—men not confined to one place by
pastoral cares, but who are free to travel wherever they can
find listeners to their message—men who have a message
from God to man—men grounded and established in the
knowledge of the word of God, and taught of the Holy
Spirit to speak their message in the love of it. For lack of
such men the work in Assam languishes. The need of
such men is the vital necessity of the hour. For such men
we are wholly dependent on God working through His
Holy Spirit and His church. If we speak little here of
the part of the Holy Spirit in this work of preparing a
native ministry, we trust we shall not be thought to
ignore or slight Him: for we reverently acknowledge
our utter dependence on Him. But we wish to speak here
particularly of what God would,do through His church.
PAPER BY REV. P. H. MOORE, 159

Hence what we as missionaries in Assam, acting in concert
with the churches, should do, as our part, in raising up
a company of such men, is what this paper will attempt
to briefly outline; for when we have a company of true
Evangelists, the churches will have no difficulty in finding
among their number those who are suited to serve them as
Pastors.

The same agency that we require to train Evangelists,
will suffice also for Pastors, Deacons, and Deaconesses.

Materials for Evangelists —But before inquiring what
agency we require, if we first look at the material we have
from which we hope to train this ministry, it may help us
much in the whole inquiry.

It is of course among the converts from heathenism and
the limited number of converted ones, who have been
brought up in Christian families, that we must look for those
who shall be evangelists.

For the most part I think the native ministry of the near
future will be composed of young men and women who were
born in heathenism and brought up in its poisonous atmos-
phere—those who in their earliest childhood were taught by
their own parents’ lips all forms of lying and deceit and
filthy communication—slander, back-biting, and reviling
abuse. Their meagre stock of information was drawn from
the vile stories of viler gods whom they were taught to
bow down to and worship. Having an almost endless
number of adjectives attributing all imaginable excellencies
to God, the histories of their gods show them to be but
monstrosities of basest men, and the effect produced in
their minds was an utter confusion of right and wrong,
of good and evil—that turning over to a reprobate mind,
which is characteristic of all heathenism. Of a holy and
just God, who cannot look upon sin with any degree of
allowance, they had no conception. Of the revelation that
160 NEED OF A NATIVE MINISTRY.

that God has made of Himself in His word and in Jesus
Christ they probably first heard and understood shortly
before their conversion.

Of the contents of that revelation and of the Person, life
and work of Jesus Christ, they have only the crudest and most
elementary notions. They were convicted of sin and failed
to find any remedy for it in Hinduism, Islamism, or Pagan
rites. They heard of Jesus and said in their hearts, “He is
the Holy One of God,” and they became his disciples.

Now, are they ready and fitted to do the work of evange-
lists? Keep in mind the great difference between these
and those who are received into the churches at home.

If those born in a Christian country, brought up in the
Sunday-school, learning something of the Scriptures almost
every week of their lives, since their earliest recollections,
need years of systematic training in order to preach the
truths of the Bible, do these who know almost nothing of it
and whose whole training has tended to unfit them for a
right understanding of it, need less than this ?

It is true that God can take just such men as these and so
endue them with the Holy Spirit, that without further in-
struction from man or by man, they will become great
preachers of the wondrous gospel. But this is not His
usual method. He gave us one Nedhi Levi in Assam; but
in 50 years he has given us but one. The lesson is obvious,
‘We must train the workers.

Method of Training.—For our method of training we look
to the Bible. God gave the Jews a hereditary priesthood.
To train this priesthood for its special work Samuel estab-
lished the schools of the prophets.

The method seems to have been a spiritually minded
teacher instructing his pupils in the law of God.

This method varying according to the circumstances of the
people, seems to have obtained till the time of our Lord.
What method He adopted is familiar to us all, Personal
PAPER, BY REV. P. H. MOORE. 161

contact, close and long continued, with a living teacher,
showing his pupils by word and example what they were
to do; and when they had learned a little, sending them
out two by two, to try their attainments. He was the
model teacher—incarnating truth ‘in his life, breathing it in
his words, illustrating it by lessons from nature and life as
seen about Him, and enforcing its claims by personal obe-
dience to it. Nineteen centuries of experience have not been
able to improve on his method, but Christians of all ages
have made this their model and striven to attain to it.

Doubtless this is the method for us to follow here. The
living teacher should be in pretty constant contact with his
pupils. The text book should be the word of God. In the
study, and in going about from village to village, he should
be with them, instructing their minds in the truth, leading
them to act it out in their lives.

The teacher should be a constant inspiration to his pupils.
‘To make them mighty in the Scriptures should be his single
aim. .

The Agency for Training.—Given such material for a
native ministry as we have outlined, what agency for train-
ing is required to make it an efficient ministry ?

I reply (1) A missionary to give his first attention to
Scripture instruction. (2) An organized plan throughout the
Assamese speaking portion of the mission, to bring together
for instruction such converted men and women as the mis-
sionaries and churches deem suitable candidates for the work
of Evangelists.

Although the number of Assamese-speaking converts is
still small, and those among them who would become evan-
gelists are few, still Iam persuaded that nothing short of
the measures which I have indicated will be adequate to give
proper training to these few. It requires just about as much
of the missionary’s time to teach a class of four or five, as of
fifteen or twenty.

21
162 NEED OF A NATIVE MINISTRY.

It is objected to this plan that it is too expensive, and for
years the cheaper plan, of letting the missionary at each
station give to this work of instruction whatever time he
could spare from other pressing duties, has been followed.

This plan has the merit of cheapness, and also brings each
missionary into beneficial contact with the native workers ;
and we would heartily endorse it, but for the fatal demerit,
that it does not give us the needed supply of trained workers.
The plan has been tried in Assam for the past twenty
years or more, and has resulted in a drought of trained
workers that is the lamentation of every missionary ; and
this failure has not been on account of specially unpropi-
tious circumstances during these years, but on account of
the inherent weakness of the system.

The average number of years a missionary is on his field,
isfew. For the first few years, as we are painfully aware,
he is practically both deaf and dumb, by reason of the
strange language. Then there are times of sickness and
other interruptions to be allowed for. These, together with
the frequent changes of workers, make it utterly futile
to hope that systematic training through a series of years
will be carried on, as long as it is left to the odd moments
that this and that missionary can snatch from other pressing
duties. The plan has proved itself a failure through a
series of years, in every one of our stations. Let us cease
to rely on it and try another.

Given the special Missionary Instructor for whom we
plead, and there will still be needed all the training that the
missionary at each of the several stations can find time for,
in supplementing his special work.

The new school would not be a full-fledged Theological
Seminary at the start. But broad plans should be laid for
years to come. It would develop according to the genius
of the people and the necessities of the field.
PAPER BY REV. P. H. MOORE. 163

The churches will need education with reference to it.
They should be taught to look upon it as their institution.
They should discern among their members those who
give evidence of being called to this work of Evangelist,
and should encourage them to attend the school; and should,
as soon as practicable, contribute towards their support, thus
helping the school financially. In the practical working of
this plan there will be need of great caution. The matters
of detail will require the best wisdom of all the missionaries
and churches. A man-made ministry must be guarded
against. It is as paste to the diamond,—as counterfeit to
the genuine coin.

The conduct of the school would have to be such as not to
invite those who might be seeking the work on the supposi-
tion that godliness is a meansof gain, and yet it must not
repel genuine workers. It must not foster habits of lazi-
ness, to which the Assamese character is too much addicted.
We can foresee many obstacles to the successful working of
the project, and doubtless many more, now unforeseen, will
have to be encountered and overcome. But these must not
be allowed to frighten us into doing nothing, or they become
the devil’s snare to us.

Give us (1) the man with a God-given fitness for teaching,
and on whose heart the Master has laid this burden; desig-
nated by the Society for this special work and provided with
the necessary means for it; and (2) a plan of work, on
which all the missionaries and churches are agreed and
heartily cooperating, and we shall yet see in Assam, a
native ministry that “needeth not to be ashamed, handling
aright the word of truth.”

DIScUSsION.

Mr. Clark said:—Dr. Murdock, fifteen years ago, advocated a
Theological Seminary for the Assamése. There were then five
164 NED OF A NATIVE MINISTRY.

missionaries in the valley of Assam, not including the Garo ‘field,
and about one hundred and twenty-five converts. The decision of

the Executive Committee was against it, on the ground that the ‘mis-
sionaries could do the work as they were. The China mission-
aries, who have more converts than we, but no theological school,
gather in those men seemingly promising, give them a little in-
struction, try them, and then, if efficient, give them more. Could
we not do the same? I feel that God has not yet given us the
suitable men for a theological class. I think the missionaries
need this contact with the native preachers, and so we may for the
present follow the China Mission plan. There are very few Assa-
‘mese Christians. What we now need is, I conceive, a work of the
Holy Spirit, to raise up the men.

Mr. Gurney said:—We want a class of trained, energetic
preachers ; but I do not’see how we can get them by desultory
station ‘teaching. We need the theological class,'and at a station
where they could have practical work while pursuing their studies.

Mr. Witter said:—We need, as already stated, Bible instruc-
tion ; ‘and this must be given to a class, call it a theological school,
or what you may choose. And this must be in the hands of one
able to-give his whole attention to this work; who can lead them
into work. The class could be sent back to the different stations
to labor during the cold season.

Mr. Moore, in reply to a question, mentioned eight in Nowgong,
who, he thinks, ought to be under this constant training, and
said :—My objection to the plan advocated by Mr. Clark is, that
the frequent change of missionaries militates against all doing this
work. Let one missionary make this his special work, and, even
though called temporarily to take up the work of another mis-
sionary, let him take his class with him, and still make this his
‘chief work. Let also'the other missionaries teach their preacher's
all they can. The students must have an instructor to help them
in the study of the Scripture, if such study is to be profitable.

For ten years in Sibsagar, séven years in Nowgong, and seven
years in Gauhati there have been none who could give their time
to ‘this work.
PAPER BY REV. P. H. MOORE. 165

Mr. Clark said :—My opinion is that the twelve Apostles would
not have passed muster, under the educational tests of to-day. We
have too exalted an idea of what is required, we want to limit
God in His mode of labor. Remember Kothabyu, an ignorant man,
but see what success. We want tobe independent on our own
field, and I do not think we need so much education.

Mr. Witter said :—All that any one has advocated is, that we
have men who know the Bible. No one has suggested high educa-
tion. We must give them this Bible instruction, in order to
fulfil our duty in obeying the Great Commission.

Mr. Clark said:—The preacher’s work is an inviting calling.
The Assamese are very deceitful. If we take young men into this
school, and keep them in five or six years, we put them into this
calling, and nothing but venal conduct will displace them.

Mr. Gurney called attention to the inefficiency of their preachers.

Mr. Mason said:—There can be no doubt that if a man is
called of God, he must have instruction as fast as he can assimilate
it. My real opinion is, that the closing of the Nowgong Orphanage
may have been a wise move. I believe that there are men on the
Garo field, less educated, but more efficient in winning souls than
any from that school. Yet I think, that if there are the God-
called men in different stations, I would, to save missionary
strength in teaching, advocate their being gathered into a class
under one teacher. I think that any man, though his time be
engaged in translation, could give some of his time daily to teaching
one or two. I believe that our first duty is to seek that the men
may be brought forth.

Mr. Burdette said :—Mr. Gurney and Mr. Moore have attempted
the plan suggested, and the results were unsatisfactory. Mr.
Mason tried it for two years, but was obliged to give up the class
at the middle of the term. My own experience has been, that such
an arrangement is very trying.

Mr. Clark inquired what regular work Mr. Burdette had, beside
his: school, and Mr. Burdette replied.

When the minutes of this discussion were read, Mr. Clark 'fur-
ther said, that he had tried the. proposed plan for two years, with
two of the best members of the Molung church, and had met with
a good measure af success.
THE CLAIMS AND CONDUCT OF MISSION SCHOOLS.
By Rev. C. HE. Burperts.
I—Claims.

There are some who object to all expenditure of missionary
resources upon school work. There are others, it may be
said without much exaggeration, who consider intellectual
enlightenment and discipline the sole requisite for the con-
version of the heathen. It isnot necessary to discuss these
two views at length, many shades of opinion are brought
out by modifying the meaning of the terms knowledge and
education. Mutual distrust is probably the principal feeder
of the two extreme parties, but they may rely upon princi-
ples so divergent as make it impossible that any third party
should be simply a compromise, a mere fusion of the other
two. If knowledge is man’s supreme need and the chief
pre-requisite to conversion, then surely, those who know the
most are nearest the kingdom, and are fittest subjects for
preaching and exhortation, and the first step of evangeliza-
tion must be, the increase of knowledge. But if knowledge
in a single department alone is the sole condition of repen-
tance or a guilty failure to repent, and if, in that depart-
ment, the heathen are a light to themselves and know the
invisible things, the glory and Godhead of the Creator, from
the visible creation and from the voice of their own con-
science; then it is not knowledge that is lacking, but choice,
and the work of the evangelist is accordingly different.

But practically it is not difficult to adopt many sugges-
tions from both sides. While we may not delay the appeal
to conscience and will, under the misapprehension that the
heathen are not yet competent to consider such an appeal,
PAPER BY REV. C. E. BURDETTE. 167

not yet responsible for rejection of light and election of
darkness, we may still consider it unwise to delay attention
to instruction and intellectual training until after conver-
sion is assured. While we may grant very readily that
neither knowledge nor discipline nor manner nor all com-
bined can make a man a real preacher of the Gospel, and may
remember that a passion for learning may destroy true
piety; we need not forget that knowledge is power, resource,
opportunity, and may certainly refuse to confess broadly
that good learning is an evil and should be discouraged.
Most missionaries believe that something more than what
commonly goes for knowledge is needed to bring about repen-
tance, and that the almost total lack of such knowledge is
not incompatible with genuine conversion; yet, in most mis-
sionary circles, the usefulness of schools which give a good
degree of secular instruction passes with hardly a challenge.
The following paper has regard to schools maintained for
the practical ends before indicated, not to either one or the
other theory of the relation between enlightenment and
conversion.

The Presumption in favor of Schools.—If there is any-
thing which the missionary desires to introduce or explain or
commend to a heathen people, it seems as well to do go
systematically in a stated place, to enrolled pupils under the
discipline of a school as in other ways. It is an advantage
for the missionary to offset his general unpopularity by the
respectable title of teacher. It is an advantage to have
access to the minds of heathen, old or young, while in the
receptive, trustful attitude of a school.

Schools have always been considered a good means of
disseminating knowledge of any kind, and especially for the
instillation of new principles, good or bad. Books and doc-
trines have depended largely upon the appearance of a
teacher deeply impressed with either their truth’ or their
168 CLAIMS AND CONDUCT OF MISSION SCHOOLS.

expediency, who stamped them upon a school. The intro-
duction of branches of study distinct from, and even hostile
to, the main purpose of the teacher, has not proved a barrier
to false teachers, but has proved an opportunity for him
to pervert and weaken for the time their proper force.
A true teacher with a book which must come into bless-
ed and helpful relation to every phase of human life,
either national or. personal, may hope for the same suc-
cess, only more lasting. Schools were resorted to by men
of God to stay the apostacy of the Jews, not without good
results ; schools have certainly been profitable in early Chris-
tian missions, notwithstanding attention to secular branches
and industrial training. If criticism proves present schools
corrupt, they should be reformed; but they must be proved
bad before they may be safely abolished, either wholly or in
their higher grades. Nothing in this world is better, but
perhaps no good thing has been more terribly corrupt than
the organized Christian church; it has been often reformed,
but no good man wishes to see it abolished, or limited in its
legitimate work.

Written Scriptures necessitate some Literary Education. —
The use of letters is not only an approval of the study of
letters but tacitly enjoins such study. The use of letters
in preserving and transmitting religious truth has express
Divine sanction. God Himself wrote the Ten Commandments
on stone. Teaching, which men received through visions
and dreams, they must commit to parchment. What was
once given without letters must be acquired afterwards
through letters. It was not necessary that our Saviour, by
some Oriental magic, should live through and manifest in a
brief lifetime the patriarchal, Mosaic and prophetic periods.
Taking his proper place as the crown and fulfilment of all,
He charges hypocrisy upon the religious teachers who reject
Him of whom Moses wrote, of whom the Scriptures testify,
PAPER BY REV. C. E. BURDETTE. 169:

It was expected that pious men would acquaint themselves
with God’s written word. In the early Christian Church
more attention was given to spiritual revelations; but the old
scriptures were by no means set aside, and Christian Scrip-
tures were soon provided.

The light of Nature does not remove the necessity of a:
knowledge of the written word; it is a great advantage to
have direct access to the oracles of God. The presence of a
human teacher does not remove it, for the Scriptures are’
higher than the teacher; though some might learn from the
teacher through oral instruction, their number would be few
and their attainments slight, compared with what might be
accomplished where all could learn directly also from the
Bible.

It does not impugn the catholicity of the Christian Scrip-
tures to say that they need to be explained to people of other
places and other ages than those in which they were written,
nor their simplicity to say that considerable care and in-
tellectual acumen are necessary to understand the explana-
tion of some parts of them. These considerations have
especial weight in a heathen land. Some education and
training is doubtless necessary.

The Gift of Teaching points to School-work.—God teaches
men directly by His Spirit, but He also chooses men to be
His mouthpiece to others; the power to teach others is
recognized as a gift of the Spirit; some may possess this
gift in such a degree as to devote themselves solely to teach-
ing. Instruction in the word of God must be the conscious.
purpose of the missionary teacher; but teaching in one of
its phases or stages must not be divorced from antecedents
which make that stage easier, nor from successive stages in
whose achievements it has a right toshare. The teaching
of letters which makes the Bible accessible, and the training
of the mind, which makes such access more profitable, are

22
170 CLAIMS AND CONDUCT OF MISSION SCHOOLS.

properly parts of the teaching which removes verbal and
historical obstacles to the understanding of its language.
The schools which teach the alphabets of reading or reason-
ing may urge a strong claim upon those who wish to present .
truths in books or appeal to the understanding for credence.
or confidence.

We are to teach others who themselves are likely to be-
come teachers. It is no new statement that a Christian
requires considerable mental training to venture upon a
systematic presentation of the truths of Scripture and a
settlement of questions arising in ordinary pastoral cares.
This is especially true amongst people brought up in error
and surrounded by false teachers. The promise of the pre-
sence and aid of the Holy Spirit in every case of extremity.
does not conflict with the injunction to meditate on these
things and to let our profiting appear to all. It does not:
seem wrong or foolish to seek means for improving a man’s
power of meditation, to furnish him with information which
will increase the profit from his meditations. It seems pre-
sumptuous to neglect this in training teachers. David was
blessed in the use of the stone and sling to which his con-
temptuous brethren limited him; but he was not blessed in
neglecting military training, nor rebuked, afterwards, for
girding on the sword of Goliath.

Other than Mission Schools fail to co-operate properly
with the Missionary.—It is worth noticing that, if the Chris-
tian Missionary withdraws from secular school-work, children
and youth are left in the hands of non-religious, heathen, or
irreligious teachers. In many countries there are already
secular schools; by the time a missionary is ready to abandon
school-work in any country, Government schools will be
established in their place. It would be strange if heathen
schools should prove suitable coadjutors in mission work.
Christian teachers do not always use schools to the best
PAPER BY REV. C. E. BURDETTE. 171

advantage; but what is the weakness of the Christian
teacher, becomes the predominant trait, if not the settled
purpose, in the common schools of a heathen country. It is
not only that a false religion is taught; such an evil would
not be without its compensation. It is the lack of all purity
and principle which follows upon estrangement from God
that forms the chief objection to them. The earlier stages
‘of education under Government are likely to be in the hands
of teachers whose example at least trains pupils to deceit
and immorality, and greatly diminishes natural manliness
and moral courage. The actual intellectual advantages
found in such schools need not be despised, nor should the
servant of God feel unduly dismayed by the hindrance to his
work which they present; but it seems foolish to place our-
selves in avowed dependence upon them, and it may be wise
to be at considerable pains and expense to avoid both their
deficiencies and their faults by the maintenance of schools
under the more or less complete control of the missionaries.

Claims for Financial Support.—If the schools call for
establishment they call for support. Of course the people
themselves or the Government should support them. But
the people often prefer different schools, and the Govern-
ment establishes a public school system to suit the vast
majority of the people. It is not for us to let them run on
to their own destruction; what is worth a missionary’s
labor is certainly worth a merchant’s money. We are their
debtors; let us try to pay them in whatever coin will make
for their salvation. The same God who gives the Holy
Spirit to them that ask Him, deigns to give more lavishly,
if anything, the sunshine and the rain; the people who
complain of the cost, and the missionary who shrinks from
the labor of teaching the heathen arithmetic and grammar,
may find the Divine hand loth to entrust them with more
exalted service.
172 CLAIMS AND CONDUCT OF MISSION SCHOOLS.

Objections.—It is sometimes objected to school-work, that
the Savior and his apostles did no such work. The Lord
Jesus and Paul certainly did a good deal of teaching and
explaining the word and providence of God. It is signi-
ficant that in their preaching, as in that of the prophets and
in that of effective preachers in all ages and places, the
preacher relied upon appeals to that which was already
clearly known and accepted by their hearers, as the result of
long instruction and discipline. The Athenians liked novel-
ties, but they seem to have been disappointed in Paul. It is
significant, too, that the effect of apostolic preaching seems
to have been either trifling or transient except in countries
where Judaism had spread a knowledge of the true God and
of the Old Testament Scriptures, if indeed the Divine wisdom
ever allowed them to exceed the limits of these regions to
any considerable degree.

It would be a thankless and nearly impossible task to
examine practical criticisms on mission schools. It will
hardly be denied that there are workers in Christian mis-
sions who are more efficient and not less devoted for their
training in mission schools. Much that is objected against
schools seems to be simply complaint against disappointing
results from the whole sum of missionary effort. That all
converts from heathenism are not good, that many of them
are bad, that some of the worst are occasionally put to the
front, is no more than can be said of converts in Christian
lands, and may possibly be the failure of preachers as well
as of teachers, of churches as well as of schools; it may
result from indiscreet zeal in evangelistic work as well as
from worldly ambition in school-work. There are some
patent hindrances to the ideal success of mission schools.
Hindrances arise from impaired vitality and from seasons of
illness, from imperfect acquaintance with the people and
their language, and from enforced attention to other things
PAPER BY REV. C. E. BURDETTE. 173

which are given precedence over school-work. Sometimes,
doubtless, there may be the temporary withholding of the
divine blessing. Aside from these and like considerations, it
may be well for us to confess the truth of the adage, “ Like
priest, like people.” Perhaps our dominant characteristics
do lay hold upon our pupils, but we do not care to confess it,
and blame the schools for not realizing our professions and
dreams.
II.—Conpvcr.

It is difficult to present clear suggestions, much more so to
lay down a definite plan for conducting these schools. It
need not encourage the neglect of moral and religious training
in any school, to say that the necessity of it is greatly
emphasized in mission schools. The missionary, as a simple
matter of course, proposes to counteract the whole force of
all the home and social influences which surround the pupils
while out of school. It is a task which must command his
most intense and constant endeavor; every good means,
direct and indirect, must be brought to bear on this, and in
the school, in every possible right way, pupils must be habi-
tuated to the reference of all questions to Christian consi-
derations and standards. The teacher will do well to assume
constantly, as he will often clearly know, that the moral
tone and general bias of even Christian homes is far from
helpful to his deepest, dearest purpose. He is probably more
alone than his most lonely fancies picture him, and day by
day, the priceless opportunities of his school-room are pass-
ing, and bearing away the objects of his effort and prayers.

There is need of the utmost care, but there is also room
for indefinite variety in details without hindrance to the
teacher’s purpose. We may not hope by any system to
insure either the beginning or the progress of a true Chris-
tian life, without divine interposition. Trusting in such
intervention, in many instances where we cannot clearly
174 CLAIMS AND CONDUCT OF MISSION SCHOOLS.

determine what is best, we may fearlessly do the best we
know, and we need not be surprised if methods quite diverse
succeed equally well. The same Spirit, operating variously
‘through different gifts, will awaken through all alike the
same life and perfect from it the same fruit. The teacher,
the preacher, the exhorter, the learned, the less learned and
the apparently ungifted need not fear to take up specifically
school-work in missions, where necessity is laid upon him;
provided only, that love for his charge and humility before
his Master assure him that he is not of those whom “TI have
not sent, yet they ran,’ but that, hearing the cry of need, he
humbly but confidently responds, “Here am I, send me.”
The earthen vessel will first magnify and afterwards share
the glory of God. On the other hand, the man who feels
‘that he has preeminently the gift of teaching, unless his
ultimate reliance is the same as that of the ungifted, need
not expect any crown of rejoicing for the successful conduct
of a mission school. He may impart much instruction, but
he will lack power, and the last day will declare his work a
failure. Peculiar gifts, peculiar antecedent training and
after all, peculiar subjects of their care must more or less
modify the methods of individuals in the work of instruct-
ing and training the minds of their people; yet I firmly
believe that all may hope for equal success in the common
work of all, the development of an intelligent, spiritual
Christian church. With this somewhat extended preface I
may venture the following suggestions, having particular
reference to work in Assam.

The Method of Instruction.—Five principal topics seem to
arise in discussing the matter of the conduct of Mission
Schools, namely, the method of instruction; the selection
of a dialect; the branches of study; the extent to which
instruction in all branches or in special studies shall be
carried, and discipline. There should be progress, rapid if
PAPER BY REV. .C. E. BURDETTE. : 175

practicable, gradual if necessary, from the methods most
acceptable to the people to those most approved by contem-
porary educational authorities and by the missionary’s own
judgment, especially the latter. A people may be so ignorant:
that all methods will be alike new, or so docile that the mis-
sionary’s preference will be a sufficient recommendation of
any. Naturally, however, the earlier pupils and helpers will
be more or less attached to methods in vogue amongst their
fathers or their more cultured neighbors, and will be inclined
to commend such methods to others. Fire should be fought
with water rather than with fire. The stubbornness of the
native is not likely to yield to mere obstinacy on the part of
the missionary. Wise concession joined with intelligent:
persuasion will be more likely to beget a responsive spirit of
concession, and even if this be not so, kindness will not fail
in the long run to compel confidence from which, sooner or
later, favoring circumstances will probably bring about sub-
mission to the missionary’s judgment, if it is correct. At.
the beginning the missionary should cultivate a conscious-:
ness of his own deficiencies. He may be well-versed in facts
and approved educational methods; but he probably bas a
very imperfect acquaintance with his people, and is so far:
incompetent to decide just what they need and just how it
may best be given them.

The method of instruction is not unimportant; but it is
of less importance than the subjects of study, and both
together are not so important as it is to secure a friendly
hearing for the gospel. Unwise haste or imperiousness in
the matter of a method may awaken a spirit of antagonism:
to the missionary which will revolt against the substance of
his instruction, and make it more difficult to gain attention
for subjects which he considers of vital importance. On the
other hand, by avoiding side issues, the missionary gains
much in real power for pressing the great point at variance
176 CLAIMS AND CONDUCT OF MISSION SCHOOLS.

between a Christian teacher and a heathen people. Besides,
this undue attention to method may lead pupils into super-
ficiality which makes going through school and getting an
education identical. I have found little difficulty in secur-
ing conformity to methods which I preferred in classes
which I have personally taught. How far pupils will adopt
these methods in their own work is another question.

The Selection of a Dialect.—It is quite indispensable that
the people should hear in their own tongue the wonderful
works of God and, therefore, that portions of the Scripture
should be issued in every considerable, and considerably
distinct dialect. But the scholar’s pride in the language
which he reads in school makes it advisable to issue elemen-
tary reading-books at least, in all such dialects, in order to
insure the reading of vernacular scripture in the hearing of
the illiterate. After the issue of these books, a literary
language should be selected, combining if possible slightly
differing dialects; in this the whole of the New Testament
should be provided, and it should be used in any further
text-books prepared by the missionary. If there is a lan-
guage which can truly be called prevalent over a large
adjacent region, the more advanced text-books should rather
be provided in this language, especially if they can be obtain-
ed without the labor of personally preparing them. If there
is a kindred tongue in which there already exists a consider-
able and pure Christian literature, a good deal of pains may
be well spent in bending education with all reasonable speed’
towards that language. The existence of a literary language
distinct from ordinary speech is indeed a misfortune, but in
some circumstances it may be expedient to employ such a
language for a number of years, even for generations. The
final prevalence or permanence of this language is a problem
that will solve itself, possibly without much further direct
assistance from the missionary, and probably with little
PAPER BY REV. C. E. BURDETTE. 177

regard to his direct opposition ; his principal care should
be, to notice the trend of progress and to take advantage
of it.

The Branches of Study.—The one thing needed by the
people, the one peculiar thing to be imparted by the school
is a knowledge of the word of God. The best course of
study for the accomplishment of this purpose should be
honestly selected on approved pedagogical principles. It
seems hardly reputable to use secular instruction as a bait,
unless it be in cases of extreme personal unpopularity and
peril. Itis not well to commend schools to villages while
waiting an opportunity for directly commending the gospel.
The first commendation will not be easily withdrawn and,
not to discuss the direct effect of such tactics upon the
missionary, the change of front is likely to harm him in his
relations to the very best of the people. The purpose of
the school should be promptly, continually and clearly
declared.

But the fact that a mixed course of instruction will give
hope to some that they may get a free education and yet
escape the influence of the gospel, ought not to weigh against
sound reasons for adopting such a course. It seems to be
generally acknowledged that a preceding or accompanying
course of discipline and general instruction is helpful in the
pursuit of a specialty. In most heathen lands there are too
great advantages in even a slight education to warrant ven-
turing upon any considerable preliminary course of discipline
or general instruction. It only makes the matter worse to
offer direct or indirect especial material compensation as
inducement to take the subsequent special course in Scrip-
ture study. It seems best, therefore, as soon as the pupil is
able to take up memory studies and logical exercises, to
introduce scripture studies into the course. A marked dis-
tinction between the two parts of the course should be

23
178 CLAIMS AND CONDUCT OF MISSION SCHOOLS.

avoided as far as possible, but good attention to the Scrip-
ture lessons must be strictly required. I have found it
profitable, in the case of repeated failure in an unpopular
study, to require rerecitation in the hour of some favorite.
As the class nears the close of the contemplated course of
general instruction, the course in the mission school should
become more purely religious and scriptural. No encourage-
ment should be given to hope for elaborate instruction in
other specialties at mission expense. Any pupil who, after
so much attention, cannot be trusted to pursue special
courses in the ordinary schools of the country and to win his
aid by merit, is unfit for the leadership which requires educa-
tion in secular specialties.

The Extent to which Instruction in All Branches or in
Special Studies should be carried—The extent of the course
of instruction before taking on a purely religious character,
and the extent of special instruction provided for any class
thereafter should be modified by two considerations. First,
the degree of culture of the people amongst whom the educa-
tion is given. Great intellectual disparity between the educa-
ted and uneducated classes is unnecessary, and any considera-
ble unfilled gap between the two is quite undesirable. It is
better to aim at a gradually ascending scale of education,
seeking constantly to increase the number in each grade by
recruits from lower grades. Natural gifts, especial diligence
and divine providence will develop leaders among the leaders
and raise up progressive spirits in every class. Second, the
presence of more or less skilful and cultured teachers of
error. All would probably agree that, from the very begin-
ning of his work, the missionary in such a case should be
awake to discover a few disciples properly gifted and of
suitable temper, and should begin to lead them on in a con-
siderable course of such general and theological instruction
and training as will enable them to confute false teachers in

fair debate.
PAPER BY REV. C. E. BURDETTE. 179

Perhaps the most serious task will be to impress upon the
pupils the necessity of using candor and fairness in debate.
Every effort should be made to hinder incompetent teachers
from escaping difficulties by mere vehement assertion, mysti-
fication of interlocutors, or other dishonest feats of dialectic
adroitness. Success by such means should be unfailingly
branded as the most shameful of failures and as a hindrance
toour work. The very stress laid upon sincerity will empha-
size the necessity of thorough intellectual equipment, and
induce more healthful methods of inquiry and study among
the pupils. A desire aroused by such means may, as a
general thing, be safely gratified by the privileges of a
moderately severe course in Scripture and Theology.

Discipline—The condition of most heathen people is such
that it may be difficult to bring them under all the refine-
ments of school etiquette and decorum. The rules of the
mission school, therefore, should be few, but they should be
vigorously enforced. They should relate as little as possible
to personal relations between the missionary and the pupil,
and should have a clear bearing upon the general efficiency of
the school and the mission. This bearing should be freely
explained to the school, and if a rule is shown to be unneces-
sary to this end, it should be promptly and openly discarded.
This general efficiency of the school must be the missionary’s
reliance for securing personal respect to himself and rever-
ence towards his master. Ordinary attention may be given
to marked peculiarity in gifts and in temperament, but it
will be better to err on the side of severity than to fall into
temporizing. The pupils should understand that the school
is provided with a view to their real needs and that those
who prefer something else should go elsewhere to get it.
Diligence in study, promptness and faithfulness in the dis-
charge of assigned tasks should be steadily and sternly insisted
upon. Only in this way may we hope to gather about us
those who wish to obtain what we desire to give.
180 CLAIMS AND CONDUCT OF MISSION SCHOOLS.

Female Education.—In closing, various matters worthy
of specific mention but hardly involving any new principle,
may be noticed. The education of women must be modified
by the customs of the people among whom the work in done.
The divine arrangement for the prevention of hopeless dis-
cord in a sinful race should not be forgotten. ‘And to the
woman he said...thy desire shall be to thy husband and he
shall rule over thee ;” but it should be remembered that this
arrangement is a monument erected to the shame of our
race. The women should be taught to submit to their hus-
bands in love as the church to Christ, and seek in education
a means of becoming, not men, but better women. At the
same time a definite pressure should be exerted to bring all
to realize that “there is neither male nor female, but all are
one in Christ Jesus.’’ Where the customs of the country are
not actively hostile to co-education, careful attention to
American opinion and practice in this matter is, perhaps, the
best resource of the missionary.

Industrial Schools should be classed with special schools.
As asingle element in a mixed course, it might be well to give
some attention to industrial education. It may be possible
to train up fair workmen in some of the industrial arts with-
out very heavy demands upon either the time or the appro-
priations of the missionary. The diversion of much missionary
energy into this direction seems unwise.

The Personal Presence of the Missionary should be felt in
every part of a mission school. In the beginning, certain-
ly, this will compel the missionary to give a large amount
of actual instruction in the school. Even in the village
schools, where personal instruction is not possible, an inti-
mate acquaintance with the teacher and a good deal of
correspondence should be resorted to as a means of personal
influence. I have tried to give attention in my letters to the
faithfulness or remissness and progress of individual pupils,
PAPER BY REV. ©. E. BURDETTE. 181

but do not know with what results. The time will come, and
should be hastened as rapidly as may be, when the mission-
ary’s presence will be felt through teachers who have partaken
largely of his spirit and ideas. It is likely that the mission-
ary’s hands may be gradually freed for a considerable
amount of work, more or less distinct from the school, and
his personal instruction limited to purely religious and ethical
branches; but a careful watch should be maintained, and
any tendency to swerve from a strictly right line should be
met by prompt personal intervention.

Discussion.

Mr. Clark said:—I agree with the essayist in all important
matters, but think there is an error creeping into many mission-
aries’ minds, as to the power of education to mould character,—
using education in the sense of ordinary secular education. At
home they are learning that education is practically powerless to
mould character. Moses, instead of introducing Egyptian sciences,
&c., taught simply the law. Schools cannot do the work. Our
need is of the work of the Divine Spirit.

Mr. Gurney said:—I believe that our education should be
mainly religious education. I feel the need of education in our
Kolh work. We want men able to think.

Mr. Mason said:—I agree that secular education is powerless to
mould a man’s character, but still we must have the elementary
education. There may be danger in the result of class-room disci-
pline. We need some methods for helping to develop capable
minds. Not even logic can mould character. The heart must be
touched. Education is necessary for development, but we need be
careful that we be not led into error by our own preconceived
ideas.

Miss Bond said:—The Holy Spirit, when entering a mind, is a
quickening power, and we need education to help the mind
develope.

Mr. Rivenburgh said :—I find in our field that there is a lack of
any desire to learn. Would that we had it. The effort to educate
182 CLAIMS AND CONDUCT OF MISSION SCHOOLS.

the Nagas, thus far, seems a practical failure. I have tried keep-
ing them longer in school, but am doubtful as to what is the best
course to pursue. We need more of Christ in the heart, that they
may desire education.

Mr. Witter said :—My experience thus far teaches me to steer
clear of putting any one in the hills who is not enthusiastic. I
think the missionary may well teach personally, at first. My own
experience confirms this view. When a man gets to thinking on
the word of God, be begins to be a thinking man.

Mr. Clark said:—There has been one difficulty in our work
among the Nagas. It was begun in famine times, and has, doubt-
less, been hindered by the difficulty the people have in getting
food. It has also been hindered by want of books. I did not like
the system of supporting children, but chose the plan of first
preaching the gospel. If the people do not want the preached
word, I am willing to stand on New Testament ground and go on
to other tribes. Education, as ordinarily understood and conduct-
ed, does not, I feel confident, foster spiritual life. I must confess
that, all through my collegiate and theological course of study, I
had to fight against the cooling down of my first love for Christ.
The people in America are awakening to the need of teaching the
English Bible more in the Theological schools.

Mr. Witter said:—I have,‘in my own work, constantly given
Scripture study with other instruction. I require the boys to do
secular work.

Mr. Jones said :—So far as I know, the work among the Khasis
was very slow in the beginning. The missionaries taught daily
in the school. 1 think that, during the first years, the boys were
helped financially. We have no particular plan for spreading the
school-work, but work on as we can. Twelve years ago, there was
a large tract about Shillong without any schools or Christians. I
began to travel about, taking a circuit of ten or twelve miles,
talking and singing, but never asking them to have a school. The
same thing was done the next year. Perhaps after the second or
third visit they would welcome us, and begin to desire instruction
and a teacher. Then we would send them some one, perhaps a

.
PAPER BY REY. C. E. BURDETTE. 183

student from the town school, or from the Sunday school, even a
cooly, as all the Christians can read. There are now 8,000 or
10,000 Khasis who can read. Our work has now extended to the
border of the plains. Objection has been made, by Government
officers, to our having the contents of the reading books so decid-
edly religious, but we have them so, and keep them so, all the
same. The last reader contains the Life of Joseph, Life of Abra-
ham, Fall of Man, &., and of the first primer thousands are sold
every year. Pilgrim’s Progress is the third reader, and the New
Testament the fourth, We have a large Hindu population in
Shillong. We have gained access to the houses of these, and to
those of Mahomedans, and preach to them in their houses.

Mr. Mason said-—I think primary schools are an absolute
necessity. The people must be taught to read, in order to read the
Bible. I think Mr. Rivenburgh is in error in being discouraged at
the present stage of their work. Nine years ago there was great
opposition to schools in the inner parts of the Garo Hills, but it
has, to a good degree, been overcome.
WOMAN’S WORK AMONG THE ASSAMESE.
By Miss Oprett KEsier.

From the time woman plucked the apple from the for-
bidden tree and gave to her husband to eat, the curse has
rested heavily upon her. She has gone down, down into the
depths of sin and ignorance, until she has been despised and
counted a degraded being. Nowhere is this more clearly
seen and felt than in heathen lands. In all of these false
systems of religion, although there may be some good
precepts with the false, there is nothing which can elevate
or restore her to her former state. Christianity alone has the
vital power, and so we go about preaching Christ and him
crucified to the imprisoned inmates of the zenana, and to
those whose liberty is not restricted by the rigid laws of the
“purdah system.”

Commencement of the work.—Work among women began
in Assam with girls’ schools. A few bazar girls were per-
suaded to come to the mission bungalow, where they were
taught by the missionary’s wife, Mrs. Brown and Mrs. Cutter
in Sibsagar, Mrs. Barker in Gauhati, and Mrs. Bronson in
Nowgong. Gradually the numbers increased until it was
dignified by the name of school. In the course of time the
boarding school system was adopted, as the only expedient
to cut them off from heathen influence. But as heathen
parents would not commit their children to the care of a
Christian teacher, our pioneer missionaries went out into the
high-ways and by-ways and sought the orphan and the home-
less. In Nowgong both boys and girls were received, and
the school was called the “‘ Nowgong Orphan Institution.”
This was in 1843. Later similar schools were established
in Gauhati and Sibsagar. It is not my purpose to follow the
PAPER BY MISS ORRELL KEELER. 185

history of these schools, except that part which relates to
the girls’ department of the Nowgong Orphan Institution.
The first reports do not speak of the schools separately, but I
learn that the boys were taught by Dr. Bronson, with a
native assistant, while Mrs. Bronson taught the girls. In
1846, the care of the work was found to be too much for
Mrs. Bronson, and a matron was sought. A Mrs. Hill, mem-
ber of the Lall Bazar church in Calcutta, accepted the
position, and proved an efficient helper. In 1847, Mr. and
Mrs. Stoddard were sent out to take charge of the orphan
school. From Mrs. Stoddard’s own letter we learn she acted
as matron of both boys’ and girls’ schools. She was assisted
by an Eurasian, Mrs. Fenwick. From this time to 1850
there were some changes and much hard work. Mrs.
Fenwick became insane, and both cholera and small-pox
became an epidemic in the school. In a truly motherly
way did Mrs. Stoddard care for the sick, as well as for the
moral training of these orphans. In 1850 Mr. and Mrs.
Daiible took charge of the school, but were afterward releas-
ed for jungle work, a work for which he was particularly
fitted. The schools were again made over to the Stoddards.
About this time we read of revivals in the schools, of im-
proved methods of instruction, of new buildings, and a new
philosophical apparatus, sent from America. Never had the
school been upon a better basis, nor had the attendance been
better. 74 pupils were enrolled. A new and prosperous era
seemed in the near future.

Orphanage closed—In 1854, the well-known Deputation
from America was sent out, with authority to revise the plan
of school work. The revision resulted in the abandonment
of the Orphan Institution. This decision was deeply lamen-
ted by the missionaries of that day, and also by those of the
present, for we feel assured that had the school been sus-
tained, we should not have had such a dearth of trained

24
186 WOMAN’S WORK AMONG THE ASSAMESE.

helpers as we now have. Our most faithful workers have
been the pupils of that school, some of whom are with us
to-day.

School-work recommenced.—From this time to 1870, but
little is on record concerning the schools. In 1870, accom-
panied by her father, Maria Bronson came to take up the
school work. She collected a number of bazar girls into a
day-school and for a time the school seemed in a flourishing
condition, but her sudden death in 1874 made a sad break,
However, Mrs. Neighbor, with the help of native assistants,
kept up the school until 1875, when Miss Sweet came to
carry on the work. As soon as she had a little knowledge of
the language, she endeavoured to workin the school. In 1876
an orphan girl from a tea garden was given her. She at
once conceived the idea of a boarding-school for girls.
Soon two others were given her. In 1878 I came from
Gauhati and brought with me two girls. Thus the number
increased. In 1879, Miss Sweet having married Mr. King,
an arrangement was made to have the girls boarded in
Bapuram’s family, his wife acting as matron. Here they
remained for six years, but after his wife’s death and my
return from America, it became necessary that the mission-
ary should herself take charge of them. Accordingly dormi-
tories were made near our bungalow and a matron was
found, a native widow, to live with them. The present plan
of caring for them is virtually the same as the original one
of the Orphan Institution. In addition to their studies, they
are taught plain sewing, weaving, spinning and native house-
keeping.

Summary from 1875 to 1885,—Seventeen girls have been
inmates of the boarding-school. Five have married, three
have returned to their relatives, one is a domestic in a mis-
sionary’s family, one was expelled and one died. The present
number is seven. Two have passed the Gvernment Lower
PAPER 38Y MISS ORRELL KEELER. 187

Primary Examination, one girl, a member of the school, but
not a beneficiary, has passed the Government Upper Primary
Examination, and has been sent to Calcutta, to the Bethune
School, to study English, with a view of taking a medical
course of study under the Lady Dufferin Fund.

Village schools.—Several attempts have been made to
sustain village schools, but the results have not been satis-
factory, owing in part to the indifference of the parents,
and the inefficient female teachers we are obliged to employ.
One school, however, is still in progress. The redeeming
feature of it is that the pupils are required to learn the First
Catechism, and the children have taken great pleasure and
pride in doing so. Some have committed to memory the
whole Catechism.

Zenana work.—Properly speaking, Zenana work refers to
a work among women who are kept in seclusion, but as we
go among all classes, we use the term in a more general
sense. But little is on record of the work of our early mis-
sionaries. We read of Mrs. Whiting’s visits to the women
of Sibsagar, and to the Ranee (queen) at Jorhat, and of
Mrs. Barker’s visits to the women at Gauhati. From these
brief statements, we can easily believe our early missionary
sisters lost no opportunity to enter every door which was
opened to them, and we doubt not that of thoseof later years
it may be said, “she hath done what she could.” In order
to be definite I must confine my remarks to the last ten
years. This department has been attended with many difficul-
ties. As we go about among the women, we sometimes meet
a welcome, sometimes indifference, and sometimes a humble
hearer. Formerly we could only gain access to many of the
higher castes by teaching some kind of needle-work. Now,
although but little of this kind of instruction is given, we
are usually made welcome, and can get a hearing, when we
point them to the “ Lamb of God who taketh away the sins
188 WOMAN'S WORK AMONG THE ASSAMESE.

of the world.” We find the most opposition from the high
castes, Brahmos, and the Mahomedans; though in each of
the above-named classes occasionally we find exceptions.

Spiritual indifference—The indifference we find among
them to any personal responsibility concerning their souls’
welfare, is but the result of their false teaching; for being
taught that man is an incarnation of deity, that he is their
spiritual guide, adoration and obedience to their husbands
and “gohain”’ (priests) is all that is required of them to fit
them for this life or the life to come. This idea is more
deeply instilled into the minds of those of the higher castes.
Yet it is universal enough to account for the indifference in
all castes. But we must take them as we find them, show
them that we come to them in love and sympathy, endeavour
to look at them not only from a Christian stand-point, but
from their own, and strive to impress upon them a sense of
their own responsibility in the sight of God as well as man;
and this thought can never take hold of them until they
realize their lost condition, and need of a personal Saviour.
While we try to present Christ as the only one who can give
rest to their souls, they often say, “This present life is what
concerns us most. The future we know nothing about:
‘ami ki kam, ki pindhim,’ what shall we eat, and what shall
we wear, these are questions which are real and practical to
us.” They like best of all to tell of their troubles and their
physical suffering. Right here, I believe, is a most effectual
entrance to their heart. We all like sympathy if we are in
trouble or sickness. If we have wisdom we may turn their
minds from self to Christ the Great Comforter. And then
if the missionary can relieve their bodily ills, she can gain a
great influence over them.

Medical knowledge helpful—The little knowledge of medi-
cine I have has been of great value in gaining access to their
homes and hearts. In my opinion a medical missionary
PAPER BY M188 ORRELL KEELER. 189

could do a good work in Assam. The Government is direct-
ing its attention to this subject, but as the attitude of the
Government is anti-mission, refusing to have Christianity in
any way connected with their medical work, it seems high
time for Christian missions to wake up and send out those
skilled and equipped in the healing art. At first the work
would move slowly, for there are many prejudices to be over-
come, and the people would be slow to make any returns for
the benefits received. They would expect treatment gratui-
tously. But with such a woman at the head as Mrs. A. K.
Scott, M. D., the way at least might be prepared for a
successful work in the future.

Methods and incidents of work.—In our Zenana work we
have no ideal methods or ideal workers, but we have tried to
make the best use of such material as we have. For the
greater part of the time, four Bible-women have been sent
out, two and two, visiting both high and low castes. They
are accompanied by the missionary, when weather and work
permit. Our visits extend to the suburbs and surrounding
villages. Among these different classes of people, we meet
with various receptions. A few, instructed by their hus-
bands, try to argue; others, as soon as they hear the name
of Christ, turn a deaf ear, but more frequently, as we enter
their yards, we sit down and talk or sing, and soon, not only
the inmates of the house come out, but all the near neigh-
bours; and while all do not listen with humble minds, we
trust some words do make lasting impressions. Occasion-
ally we meet some interesting and encouraging cases.
Before I went to America, we visited by invitation a high
caste family. There were the mother and two married
daughters. They wanted to learn some wool work. As we
continued to teach Christianity we were not always welcom-
ed, and we finally ceased our visits. During my absence,
both of the daughters died, leaving the care of their children
190 WOMAN’S WORK AMONG THE ASSAMESE.

to the aged mother. Trouble had softened her proud heart.
The words of comfort she had heard were brought to her
remembrance. She sent for the Bible-women. She said,
“The words of your Shastras comfort me in my trouble,
but I find none in our Hindu religion.” Now, as we go to
her house, she drops her work and will sit attentively, listen-
ing and asking questions. I think we may count her as one
of the secret followers of Christ, of which there are not a
few in this land. Another interesting woman is of a low
caste. In visiting one of our regular houses I noticed a
strange face. I was speaking of man’s lost condition and
certainty of death, and inquired whether they had any con-
cern as to their future state. At once this strange woman
replied, “Yes, [have much anxiety, for I know I am a great
sinner.” As I spoke of God’s compassion in sending His Son
to redeem us from sin, she listened eagerly, as if longing to
find rest to her soul. She sometimes comes to our bungalow,
and a few weeks ago came to our Sunday School, bringing
with her two children, and remained to the prayer-meeting
following. Her husband has the Gospel of Luke, and she
tells me they read it every day. We believe the leaven is
surely working, and although we have few visible results to
report, yet our work is not in vain in the Lord.

Need of Bible-women.—The great difficulty of this depart-
ment is lack of efficient and earnest Bible-women. Those
we have, though good women, are cumbered with many
cares, being widows with large families. Other women
among our people, of suitable age, are lacking in every quali-
fication. Young women cannot be sent out. If we wait
until our school-girls grow up, our own work may be finish-
ed long before they are ready to take it up. How to raise
up and train Bible-women is the problem. I have some-
times thought, that, if it were possible to gather into a train-
ing school Hindu widows, they might be converted under
PAPER BY MISS ORRELL KEELER. 191

Christian influence and return to their people to tell the
story of the Cross. Again I have thought, that, if we had
facilities for opening a hospital for opium-eaters, we might
rescue some and possibly find some valuable helpers. But
with each class mentioned above, the difficulty is to get them
to break away from former associations; for, until they are
liberated from the bondage of custom, from habits of indul-
gence, however hard their lot, it is not in human power to
persuade them to leave their all, and place themselves under
Christian influence. The power of the Holy Spirit to con-
vince of sin, to awaken a desire for a higher and better life,
is what we need, before we can hope to find earnest and
conscientious workers. Is this too much to ask of the Lord ?
Let us not be faithless but believing. Native workers we
must have before any great success can be hoped for, and he
who has the wisdom, tact and faith to meet and overcome
these obstacles, is the one who does a permanent work for
the advancement of the Master’s kingdom in heathen lands,

 

On the 15th of the following May, the writer of the above, then Mrs. M. O.
Mason, was called to her Heavenly rest, and the Assam mission mourned the
loss of one whose whole life was thoroughly consecrated, and was a constant,
outflow of intense love to those among whom she labored.
WORK FOR GARO WOMEN.
Parser sy Miriam R. Burperte.

Social condition of Garo Women.—Before speaking of
work for Garo women, I will briefly notice their condition
and place. Unlike women of the plains, they appear to
enjoy perfect freedom. They attend religious services, go to
the weekly market, visit neighbouring villages and, in com-
pany with male relatives, often visit distant places. When
speaking of a man and wife, the woman’s name is mentioned
first ; this would seem to show respect to her, but the same
form of speech among the Karens is said to show respect to
the man. The Garos say that the man and not the woman
would be offended by inverting the expression. Owing to
the fact that property descends through the female instead
of the male line, the women seem to have great honor. A
more intimate acquaintance with the people, however, shows
that the women are not honored by the men but are really
held in contempt by them. A man may cruelly beat his
wife, but if she so much as strike him once, he can cast her
off. It degrades a man to have a woman sit in front of him.
She must not eat before her husband has been helped, except
under unusual circumstances. The freedom of the Garo
woman differs from that of the Purdah-woman of the
plains in kind rather than in degree. In both cases, the
word of the man is the law that governs her actions. In many
instances the Purdah-woman is hardly more bound to her
apartments, than is a Garo woman to her work. A Garo
woman must help open the jungle and cultivate the fields,
help reap the ripened grain, must even help collect material,
and assist in building their houses. After the day’s work
PAPER BY MIRIAM R. BURDETTE. 193

in the jungle or field is finished, she must collect wood, bring
water, clean and cook rice and other food for the family. A
woman that would refuse to do this, or any part of it, is in
danger of being beaten or cast off by her husband. The details
of field work may differ some in different families, and it may
differ in different parts of the Garo hills. In the Kamrup,
Gauhati District, field work is much less, as the women are
not required to assist in harvesting.

The Beginning of the work —Work for Garo women was
first undertaken by Mrs. Keith. In the Missionary Maga-
zine of July 1874, we read, “ Mrs. Keith has commenced a
boarding school for girls at Goalpara, which promises to be
very successful. There have been, during the last year, ten
girls in the school; all of them promising pupils.” In the
annual report for 1874-75, we again read, “The girls’ board-
ing-school was opened, Jannary Ist, 1874, under the care of
Mrs. Keith, and in spite of her long and severe illness, has
been kept in operation, with intervals through the year. It
started with twelve girls but before the close of the year,
the number was reduced to ten. Instruction was given in
the Garo and Bengali languages, in reading, writing, arith-
metic, the catechism of Christian doctrine, and sewing. The
pupils have made good progress in those branches and fully
demonstrated their capacity to learn. The chief drawback,
is the unwillingness of the parents to give up their girls to
attend school. It is hoped, however, that a better sentiment,
that is, a desire for the education of their girls, will come
to influence them.” In January 1885, the girls’ school was
closed. Although Mrs. Keith continued it for but little
more than a year, permanent good has resulted from her
labours for the Garo women. One girl that attended her
school married a teacher a few years ago, and has assisted
in his school, teaching the girls and receiving a salary of
Rs. 4 per month. She was the first Garo woman ever

25
194 WORK FOR GARO WOMEN.

employed as teacher. She was liked by the people of the
village, and not only children but some of the mothers
attended the school. Twenty-two girls were enrolled at one
time and there was a good enrolment for several years. The
school was conspicuous for the attendance of the girls.
Others, taught in Mrs. Keith’s school, are now Christian
wives and mothers, letting their light shine in their homes
and among their associates.

Later work, 1881—1886.—My work for Garo women, has
been principally school work. The first duties, after coming
to the country, were, to learn the language and have a
house built for myself, and school-room for the girls. Be-
fore either were accomplished my health became so poor,
Iwas obliged to drop all and leave Tura for a rest and
change. Near the close of my third year, 1881, with health
restored, I was ready to open my school and sent out word,
through the Achikni Ripeng, to the people to bring their girls
to Tura. I had not learned much about the people, and in
my innocent heart really expected they would do so. I smile
now as J look back to those days and remember how I sat by
my window day after day to watch for the coming of the
girls. If I chanced to see a man with a bundle on his back,
I would smile and say to myself, ‘Oh! perhaps some girls
have come to school.’ Vain hope! at that stage of female
education, or the desire for it, I might as soon have expect-
ed a fairy to bring me a fortune. Thus the weeks went by.
I was very much disappointed but not discouraged, and
decided, if the girls would not come to me, I would go to
the girls.

A Tour—December 26th of that year, I started on my
first tour among the people. My coolies and attendants
were all heathen Garos but one. One Christian school boy
was with me the first two weeks. The journey from Tura to
the first Christian village occupied one week. The path was
PAPER BY MIRIAM R. BURDETTE. 195

through forest and jungle, over mountains and streams.
Nights were spent sometimes in a grass hut, sometimes in a
tent pitched by the wayside. Although I was warned not to
expect too much success in collecting girls for my school,
I was surprised and pained to find so much indifference to
female education. Six years had passed since Mrs. Keith’s
school had closed, and a girls’ school was almost a novelty
again to the people. I went from village to village, stopping
but one night in the smaller villages where there was no
prospect of getting scholars, spending several days in the
larger ones. The people were cordial and friendly, but when
the school was mentioned they were usually silent. The
girls were anxious to go, but their friends opposed them.
Fifteen villages were visited, in the last of which the meet-
ings of the association were held. There I met the mission-
aries from Tura and had the pleasure of hearing and speaking
English again. The girls that wished to go to school had
agreed to meet me at the association. At the close of the
meetings ten girls returned with me to Tura, where we
arrived February 10th, 1882. All but one of the girls were
orphans and most of them were glad of a place where they
could get support.

The Beginning of a school—Prayers with the scholars
were instituted in the tent while on the way to Tura, which
were kept upregularly. A woman’s prayer-meeting was held
every Wednesday. Both services proved of great spiritual
benefit to the scholars. The girls were instructed in Bengali
reading, writing, spelling, and arithmetic, and Garo reading,
writing, and spelling. Sewing was also taught. Scripture
was taught every evening at prayers and in Sabbath school.
At the close of the school year, all but three returned to their
villages. The association met in Tura that year and, hoping
the parents and friends would bring the girls in when they
came to the meetings, I did not go after them, but spent the
196 WORK FOR GARO WOMEN.

vacation in trying to tell the story of the cross, in the
villages near Tura. At the close of the associational meet-
ings, I found that only one former and two new pupils had
come into school, a decided and discouraging falling off in
numbers. During that summer much time was spent in
prayer, asking for wisdom, for willingness to do anything in
my power to interest the people, and gain their confidence
and that I might be guided in the right way.

A new plan.—I finally decided to spend at least one season
in one of the large Christian villages and open a girls’ school
there. A bamboo house was built for me in Nisangram and
the dry season of 1883-84 was spent there. The next day
after my arrival in the village, the teacher said to me, “I
fear your coming will break up my school.” I asked why
he thought so. He replied, ‘There are seven girls in my
school now but some of them say they are not coming any
more because they are afraid to recite to you.” I felt almost
discouraged and said, If my coming is going to have the
opposite effect from what I had hoped, I would better return
to Tura. I went to see one of the girls and after talking with
her awhile she promised to come to school. The next morn-
ing there were fifteen girls present; the pundit was astonished
and my faith in my undertaking was strengthened. The
number increased from day to day until thirty-eight were
enrolled, some of them coming as boarders from a village
nearly a day distant.

Encouraging success——At the close of the dry season
twenty-one girls returned to Tura with me. Not only
orphans, but those whose parents were living were allowed to
go. From that time there was a decided change in the
attitude of the people, and the station school seemed to be
hopefully established. Most of the girls remained through
the year and all who remained returned the following year.
*Tis true many of the people are still prejudiced; enough,
PAPER BY MIRIAM R. BURDETTR. 197

however, have been won over to assure us the time is coming
when female education will be sought rather than opposed.
An incident.—There was a good deal of excitement in and
around my house the morning I left Nisangram for Tura.
Some were crying to go with me, others because their friends
were going. One girl about fifteen years of age very much
wished to go to the station school, and I was equally anxious
to have her go. Her mother was sick with Kalahazar, Black
fever, though able to be about. As we were getting ready
to start, the girl came slowly and sadly to my house with
her bundle of clothes and rice for the journey, I said to
her, I am glad you can go. The tears came to her eyes as
she replied, “My mother is not well but she told me that I
am getting so large, I must go to Tura now if I am ever to
go. Ido not wish to leave her, if she should be very sick, my
younger sisters cannot care for her as I can, and if my mother
should die while I am away I will always be sorry for going.”
I told her to remain with her mother if she felt so sad about
leaving her, and if she recovered, she could go to Tura the next
year. As we were talking, her mother came, and when she
saw her daughter crying, said, “‘ My child, why do you ery ?
Do you not know that God can take care of me? You must
not worry; if I die I will be with Jesus. Go to school and
learn all you can and may God be with you.” The mother
then returned to her house. The girl said, “‘ I cannot leave
my mother,” and as we left the village, she returned to her
home. The year passed and the next touring season found
me in the village again, for afew days only. Immediately
on my arrival, I enquired about the girl’s mother, and was
told she had died the day before, and that the daughter was
sick with the same disease. I went to see her and found the
report true. Her first words were, “‘My mother has gone.”
I said, “ Yes, God has taken your mother and now you are
sick.” “Yes,” she replied, “ and I know I will die soon ; but
198 WORK FOR GARO WOMEN.

I do not think of myself I think only of my mother.” A few
months later, the loving daughter went to join the mother for
whom she had sacrificed her young life.

Need of Religious Instruction——Living in the native vil-
lage gave me an opportunity that I could have gained in
no other way of becoming acquainted with the every
day lives of the Christian women. There are some
earnest, uoble, self-sacrificing Christians among them,
but, judging from what I saw and from what TI learned by
asking questions, there is undoubtedly a great work to be
doneamong them. There seem to be comparatively few that
have an intelligent idea of what is required of a Christian.
They have been baptized and have given up sacrificing and
drinking ; aside from this, the habits of a great many differ but
slightly from the habits of heathen women. Very few attend
the prayer-meetings. They attend preaching service, but as
their custom compels them to take the back seats, they hear
very little of the teaching of the word. Many of the school
girls, even those that have always lived in Christian villages,
some that had been Christians a number of years, did not
know how to pray when they entered my school. Often in
the woman’s prayer-meeting have I heard such words as
this: ‘‘ Before coming to school, I never prayed. I would
attend preaching service on Sunday to visit, not to hear
what the preacher taught.” One girl said, “I did not
know that I must try to overcome the evil in my heart; I
thought that because I had been baptized I would be saved.
Now I know that I have been living contrary to the will of
God.” Sheasked very earnestly that we would pray for her.

Ready for the Truth—After being taught that each pro-
fessing Christian is responsible for his or her misdeeds, that
each one, man or woman, old or young, will be judged
according to the deeds done in the body, many of the girls
earnestly tried to live true Christian lives. Some of them
PAPER BY MIRIAM_R. BURDETTE. 199

soon became so desirous of knowing the Scriptures, they
would come to me in season and out of season to be taught.
Eager to know the will of God, and, after knowing, anxious
to do his will. :
Conclusion.—In my work I have found personal conver-
sation the most successful method of winning souls to Christ.
An audience of one is usually attentive. Such effort has
often resulted in conversion. Many a morning have I spent
in my garden, apparently to show the gardener where to
plant the seed, really to talk with him about the salvation of
his soul. One gardener was converted and is now an earnest
Christian worker. One young woman slave, sick with con-
sumption, had been driven from her master’s house to die in
the jungle. I took her to my place, and day by day told her
of Jesus. She died professing faith in him, Many other
incidents could be mentioned in connection with my work
in the Garo Hills. Near the close of 1885, this part of the
work was necessarily interrupted by my transfer to Gauhati.
One trip has been taken through the Christian villages in
the Kamrup district, and a small beginning has been made
towards a station girls’ school for Garos and Assamese.
During the eight years spent in the work, a few, I trust,
have been won from the ranks of heathenism and some,
already followers of Christ, have learned more fully the respon-
sibilities and privileges of a Christian life. That there are
trials and difficulties and disappointments to be met and
overcome and endured, is too well known by each one engaged
in the work of giving the Gospel to the heathen, to be more
than referred to here. Now as Miss Bond and Miss Mason
take up the work, not only of winning the Garo women to
Christ, but of teaching them to be Christians, may the Holy
Spirit be with them and the blessing of God attend all
their labours and may they see many souls saved ag sealg of
their ministry.
200 WORK FOR GARO WOMEN.

Discussion,

The two preceding papers presented consecutively and were
discussed together.

Mr. Mason said :— While Mrs. Burdette’s remarks, as to the in-
ferior condition of the Garo women, have just grounds, yet these
women have a great deal of influence, especially in relation to
property. I feel the urgent need for girls’ school-work among the
Garos, and am strongly impressed with the excellent results of
Mrs. Burdette’s work.

Mrs. Burdette explained the position of women, in relation to
property, in the Garo tribe.

Miss Bond asked how we are to overcome the prejudice the
Garo men have against the girls becoming educated, on the ground
of their getting lazy.

Mr. Rivenburg related the experience of Mrs. Rivenburg, in
employing a Bible-woman at Molung, and said:—A revival of
spiritual life followed her work. She received pay, and when Mrs.
Rivenburg was able to instruct her daily, was faithful in her
work, but when Mrs. Rivenburg was unable to give the daily
instruction, her earnestness lagged. When her pay ceased, her
work, so far as known, ceased. I question how far the boarding-
school system should be carried on, but think we must come to it,
notwithstanding the dangers.

Mr. Mason mentioned one Garo woman worker, in Tura, who
had done good work, though not a paid Bible-woman.

Mr. Witter said:—I think that Miss Field in China has Bible-
women, who cannot read, but who receive oral instruction and go
and impart the same. Could we not adopt the same plan? If the
boarding-school system is not the best system, the lady missionary
must go to the villages.

Mr. Burdette said:—I think that the boarding-school system is
not so dangerous in evil after effects, in the case of girls, as in that
of boys. I think that firm treatment would avoid the danger in
the hills, but that there would be more difficulty in the plains.

Mr. Jones said :—We have no girls’ boarding-schools, though we
have many girls’ schools. Years ago, some were taken into the
PAPER BY MIRIAM R. BURDETTE. 201

Normal College, but they did not turn out very well. The educa-
tion of the girls is only limited, and with this some are taught
sewing, &c, Among the Khasis, the women hold the same pro-
perty relationship ag among the Garos, We had a conference of
the Khasis in reference to sending a girl to Calcutta for medical
education, but all opposed. I am dead against the boarding-school
for girls, in the Khasia Hills, in the present state of things. Go-
vernment gives a few stipends to girls, in the Normal College, from
which there are no bad effects.

Mr. Row said :—I have visited many boarding-schools, and was
surprised to find any opposition to the system here. Mr. Row
related what he had seen elsewhere, of the valuable results of such
schools.

Mr. Jones said :—If I were in these other missions, under other
circumstances, I should probably take the same view as the mis-
sionaries there, but there seems to be no need of boarding-schools
in the Khasia Hills.

Mr. Rivenburg referred to the former prosperity of the Nowgong
Orphan Institution, and the good results from it, and asked if it
would not pay to push these boarding-schools.

Mr. Mason said:—There is a demand for all the girls thus
educated in the Garo Hills, for wives. I think the boarding-
school expedient in the hills. The girls stand at some disadvantage
in the village schools.

Mr. Moore said :—Where a European teaches, could not the
boys and girls be taught together, so that all could receive the
benefit ? I think it would be better for all.

Mr. Burdette said.—I have done a little mixed teaching in
Gauhati. It seemed to produce no shock, or cause remark. The
experiment seemed to encourage the hope that it would be
practicable.

Mr. Rivenburg mentioned the fact that the Government is
trying to encourage mixed schools,

Mr. Moore thought this a move in the right direction.

Miss Keeler said:—I think the mixed education, in the class-
room, practicable, and I hope to see it practised here in Nowgong.

26
202 WORK FOR GARO WOMEN.

1 hope, too, to see the boarding-school done away with, as it seems
to foster pride, notwithstanding the girls are taught to work.
How are we to educate Bible women? We need them now, but
see none suitable or free to come for instruction.

Mr. Rivenburgh said :—Still it comes back to the fact that what
we need is a revival of religion, to prepare suitable women.
THE WORK FOR MISSIONARIES’ WIVES.
By Mrs. HE. G. Pariirs.

At the time of the creation the position accorded to
woman was that of helpmeet or counterpart of man. Pos-
sessed of the same general characteristics, and being his
equal socially, she was well fitted for the place assigned her.
Although he has the greater physical strength and is the
better fitted to bear the heavy burdens of life, she has the
ability to lighten those burdens ina measure, and to help
make the rough places smooth. She can be his comforter
in hours of sorrow, as Rebekah comforted Isaac after his
mother’s death.

But the particular work of the wife is more explicitly set
forth in Proverbs, where it says :—

“ The heart of her husband trusteth in her,
And he shall have no lack of gain.

She doeth him good and not evil

All the days of her life.

She seeketh wool and flax,

And worketh willingly with her hands.”

“She riseth also while it is yet night,

And giveth meat to her household,

And their task to her maidens.”

‘She spreadeth out her hand to the poor ;
Yea, she reacheth forth her hands to the needy.”
“She openeth her mouth with wisdom;

And the law of kindness is on her tongue.

She looketh well to the ways of her household,
And eateth not the bread of idleness.

Her children rise up, and call her blessed ;

Her husband also, and he praiseth her, saying :
Many daughters have done virtuously,

But thou excellest them all.”
204 THE WORK FOR MISSIONARIES WIVES.

These inspired words portray to our minds the character
of a woman who is capable of discharging the various duties
which devolve upon her as a wife. These are the duties not
only of one wife but of every wife. Itis true that in this
present age it is not necessary for the wife to perform all of
the minor duties enumerated in these sayings, but the prin-
ciples herein involved and the results to be attained are the
same as those of three thousand years ago. The customs of
society may change, but the characteristics necessary to the
full development of “‘a prudent wife from the Lord” will
remain the same throughout all ages, until the Lord shall
call all of his people to the mansions above, where “ they
neither marry, nor are given in marriage.”

The subject given me was the Work for Missionaries’ Wives.
Let us see wherein the wife of a missionary differs from the
wife of one pursuing any other calling,—that is, any calling
which is compatible with the advancement of Christ’s king-
dom in the world. And Iam speaking only of those wives
who have accepted Christ, and profess to be followers of the
meek and lowly Jesus, “ who died for all, that they which
live should no longer live unto themselves, but unto him who
for their sakes died and rose again.” Then, all of those who
‘have been called out of darkness into his marvellous light”
stand in the same relation to their Saviour. They are not
their own, but belong to him. Hach has a mission of love
to perform in giving to others of that which has been so
freely received. So all who belong to Christ are His mission-
aries. With the exception of wives, to no class of women
is there any particular work given in the Bible. Some of the
specific duties given to them have already been mentioned.
Again, in Titus we learn that Paul would have the aged
women ‘train the young women to love their husbands, to
love their children, to be sober-minded, chaste, workers at
home, kind, being in subjection to their own husbands, that
PAPER BY MRS. E. G. PHILLIPS. 205

the word of God be not blasphemed.”” When a missionary’s
wife steps on heathen shores does she in any way cease to be
a wife? As a wife, are not the same duties resting on her
as were before she left her native land? It is true that
when she sees the vast multitudes of human beings living
in sin and ignorance, with no knowledge of the Light of Life,
her heart goes out after them, with a longing desire to tell
them of a loving Saviour. But is that to be her only work ?
Is she to give up the work which God has already appointed
her to do?

In the general view of the work given in the Sixtieth
Annual Report of our Missionary Union, the question was
proposed,—“ If single women, why not single men for mis-
sions?” The writer gives some of the chief advantages of the:
marriage relation for missionaries, and then proceeds to
state some of the drawbacks which may be regarded as
sufficient to justify the policy of sending forth men alone.
Now my dear married sisters, I know that the idea of being
drawbacks to our husbands is farthest from our thoughts, so
let us consider these drawbacks, and see if there is no way
to avoid them.

The first drawback of which the writer speaks, is the loss
of time and opportunity as one of the results of the family
ties of missionaries. It is conceded that the greater the
number, the greater the liability to illness, which necessarily
takes the time of the missionary, as well as that of his wife.
He is sometimes detained from tours on account of the
illness of some of his family. How can we as wives avoid
this drawback? If we look well to the ways of our house-
holds, and provide those things needful for the physical com-
fort of the little ones which God may have given us, can we
not in a great measure prevent many of those illnesses, which
are a drawback to the husband and father ?

He also speaks of the serious drawback of special domestic
206 THE WORK FOR MISSIONARIES’ WIVES.

expenses,—that is, the expenses incurred to the missionary
boards in taking a change to the home land, and also the great
loss of time to the missionary in thus being obliged to leave
his work. The principal and usually the only reason given for
thechange is ill-health. The causes of ill-health are numerous.
Among these one prominent cause is worry. How often do we
hear of missionaries who are unable to obtain their proper rest
at night, because of the continuous worry about things con-
nected with their work. Some of these worries are needless,
and others might be wholly obviated were the wife to properly
perform the duties assigned her. One of these causes for worry
is that much dreaded enemy, debt. In whatever household it
enters, there is sure to be a worried, careworn look on the
husband’s countenance. Cannot the missionary’s wife, un-
less it be in a few exceptional cases, prevent this? The
wives of ministers and Christian men at home, who allow the
expenses of their households to exceed the means supplied,
are often bitterly censured. Although the missionary’s wife
may be doing direct mission work, does that in any measure
justify her in doing that which would provoke censure if
done by the wives of those who follow different callings in
life? Could she not, by giving more attention to her house-
hold duties, prevent the dreaded enemy gaining admittance
to their pleasant home? When once he has entered, how
difficult it is to be rid of his presence. It can be done only
by retrenchment in some form, and that too often comes at
the table. In such cases this great evil not only leads to ill
health, through the channel of worry, but also affects the
health in not satisfying the cravings of the stomach.

Nearly all, if not all missionaries enter the field with the
expectation of sacrificing many pleasures and comforts for the
sake of the work. The first sacrifice comes in bidding fare-
well to all the loved ones. We have well considered this
sacrifice, and are in a measure prepared for it. But when
PAPER BY MRS. E. G. PHILLIPS, 207

at the end of our journey we find ourselves in some isolated
place in the jungle, as is the case with most of us here, we
find another sacrifice awaiting us. There comes a feeling of
loneliness in being so shut off from the outside world, and
the intercourse of Christian friends. But this sacrifice is
gradually lessened as we gain a knowledge of the language,
become acquainted with the people, and find enough to do to
improve every precious moment. We often hear of other
sacrifices,—sacrifices in the home life; but have we, as wives,
ever duly considered that the majority of these are wholly
unnecessary? Many missionaries’ wives come out with the
idea that they are no longer to be troubled with household
duties, they are coming to a land where Europeans are not
expected to labor with their hands; native servants do all
the work. Having this idea in mind, they are quite ready
to follow the example of others, thinking little of the conse-
quences. Time passes on. Gradually the climate begins to
show its effects upon them. They cannot perform all the
work they have taken upon themselves. They must spend
some time in rest. Then it is that they begin to feel the
sacrifices connected with home life. O! for a rest in some
of the quiet cozy homes across the seas, a taste of some of
those delicacies so highly prized in youth. They might not
acknowledge to others that these thoughts had ever entered
their minds, yet the little desires continue to increase until
they become indescribable longings, and they come to the
settled conviction that nothing but a rest in the home land
will restore the health. So the long, expensive journey is
made,—result, the wife is a drawback. Truly the wife could
not have wholly prevented the effects of the climate upon
the health, but she might have cared for the home comforts
and luxuries, and so have afforded pleasant surroundings in
which the tired, enfeebled body could have joyfully rested
and recruited without giving a thought to the homes in
other lands.
208 THE WORK FOR MISSIONARIES’ WIVES.

Let us, as missionaries’ wives, remember our household
duties, and see that ours is not a misdirected zeal. Zeal in
mission work is a needful characteristic, but other charac-
teristics are also necessary. A medical missionary in Japan,
in speaking of the mental and physical qualities needed in
missionaries, says,—‘ To maintain health, and be a success-
ful missionary, a man must possess more judgment than
enthusiasm, and more discretion than zeal.” He also says
with reference to women that, “ if the applicant were a lady,
my first question would be, could she make good bread, cook
a good roast of beef, and get a good dinner. Whether she
was so familiar with culinary work that it was a drudge and
a duty, ora pleasure and adelight.” “Nota few,” he says,
“have failed from lack of these qualifications.”

Again, the writer of the report referred to speaks of wives
as drawbacks on account of their want of interest in the
work. He says,—“ many a woman gives herself to the man
and not to the missionary.” It-is true that among people of
the world we quite often see a wife who takes no interest in
her husband’s occupation, and, as a natural result, no great
amount of happiness falls to them, in their connubial rela-
tion. A girl brought up in the city, surrounded by all the
luxuries which wealth can give, and moving in circles of:
fashionable society, becomes enamoured with a well-educated
farmer. At first she is delighted with her rural home, but
after a little the novelty is gone; she takes no interest in
the waving fields of grain, and in the flocks and herds
among which the greater part of her husband’s time is
spent, but is longing for the pleasures of the life which she
has left behind. So she becomes a hindrance to her husband
in all his work. Although there are many such instances
among worldly people, we can hardly conceive how a woman,
in whose heart love and pity for the perishing millions had
found no place, could consent ‘to occupy the position of help-
PAPER BY MRS. E. G. PHILLIPS. 209

meet to one whom she knew had been called of the Lord
to the work of saving souls. But it would seem that there
must have been some such cases known as a foundation
for the writer’s criticism when he says, “‘a woman who
without regard to connubial relations, would not wish to
become a missionary, ought not, except in cases of special
stress, to go abroad asa missionary’s wife.” It is indeed
true that the missionary’s wife must possess a mission-
ary spirit; but may she not possess this though she never
has had, and perhaps never would have had a call to go forth
and join the noble band of single women whom God has
placed on our mission field? If she had received a call, how
could she in answer to another call accept a position, the
requirements of which might prove to be so many as to
nearly preclude engaging in the active service to which God
had called her? If, without fully considering her duties as
a wife, she enters the married state, thinking that she is still
following the calling to which God has appointed her, is
there not danger of her so neglecting her duties as wife that
she becomes a drawback to her husband, and perhaps the
cause of their both leaving the work which was so near and
dear to their hearts ?

Although the duties devolving upon us as wives do, in a
measure, debar us from engaging in direct mission work, let
us not look upon these as “narrow family cares that chain
us down,” but rather consider them as well worthy our time
and attention, being duties imposed upon us by Him who
rules the universe, and has assigned to woman the position
of helpmeet. We may not become prominent workers in the
mission field, but He who rewards those who give a cup of
cold water in His name, will he not reward us, though our
works be insignificant in the sight of man? Although we
may have many family cares, still all have some time to
spend in laboring directly for the perishing souls about

27
210 THE WORK FOR MISSIONARIES’ WIVES.

them. As to the manner of spending that time, let each
decide for herself. Some are best fitted for teaching, some
for evangelistic work, while others might perhaps use some
time to good advantage in assisting their husbands in their
literary work. Let each one strive to use the talents which
God has given her in a way pleasing to him.

He has revealed to us our duties as wives in that we are
to be blessings to our husbands, diligent, prudent, benevo-
lent, hospitable, and adorned with modesty, sobriety, and
good works. Where can we find these characteristics more
beautifully exemplified than in the life of Priscilla? We see
her as the wife of a humble tent-maker, quietly moving
about, performing her household duties, and no doubt taking
a real interest in her husband’s work, as they are always
spoken of together. Both members of the church of Christ,
they had the one grand aim in view of doing what they
could in His service. They were particularly noted for their
hospitality, desiring that Paul should abide with them a
longer time; and when they heard the eloquent Apollos,
they were pleased to take him to their own home, and ex-
pound unto him the way of God more carefully, that he
might receive the light which they had received.

So it is that before the devoted Christian wife many
unforeseen opportunities of doing ‘good are continually aris-
ing. So let us, as such, bravely take up the duties which
God has given us and,

“ Work till the last beam fadeth
Fadeth to shine no more ;
Work while the night is darkening,
When man’s work is o’er.””
MISSION WORK IN ASSAM, BY OTHER SOCIETIES.
By Rev. E. G. Paruures.

Among the more than four millions of Assam, there are
besides our own, so far as I know, only two societies doing
mission work. These are the Welsh Calvinistic Methodist
Society, laboring among the Khasias and Jaintias, and the
8. P. G. Society, laboring among the Cacharis about Tezpur.

Besides, there is in the Goalpara district, north of Dhubri,
a colony of Santals, established by the Indian Home Mis-
sion Society. The English Baptist Mission Society, the
Assam and Cachar Mission Society, and the Church of Eng-
land have all done some work in Assam. With reference to
these various missions, though I have sought information by
correspondence, I regret to say that, with the exception of
our neighbours in the Khasia Hills, the little information
I have is gleaned from the meagre sources in my own
possession.

The English Baptist Missionary Society were, I think,
the first to do any workin Assam. Dr. Carey translated the
New Testament into Assamese, and the missionaries in 1797
made one mission tour, at least, to Bhutan, and we may
suppose to places in Assam, en route. We also learn that a
Mr. Lish of the Serampore Mission labored among the
Khasias for a few years shortly previous to 1841, the date of
the beginning of the present Welsh Mission. In 1876, work
was begun by this society in Cachar, and was continued for
some years. At present they are, so far as I know, doing no
work there. In 1881, Rev. I. Allen was laboring there with
two native assistants. The Christian community numbered
285, with 25 communicants, and 16 adult baptisms in* that
year. I have no later information in reference to the work.
212 MISSION WORK IN ASSAM, BY OTHER SOCIETIES.

The Assam and Cachar Mission began work in 1868, but
was afterwards discontinued. In 1871 the community was
reported to number sixty-one.

The Church of England has been conducting mission
work, to some extent, in Dibrugarh and Gauhati. As no
ordained or lay agents are mentioned in the statistical tables
prepared by the Calcutta Missionary Conference in 1881, I
infer that this work was all done through the Chaplain of
Assam. In 1871, 150 were reported as belonging to the
Native Christian community at Dibrugarh, but no communi-
cants are reported. No report is given for 1881. At Gauhati
the Christian community numbered ten in 1871, and eight in
1881, with three communicants. These facts are gleaned
from the statistical tables mentioned above.

The S. P. G. Society —To the same source I am indebted
for all the information I have in reference to the work of the
8. P. G. Society among the Cacharis in and about Tezpur.
I the more regret this, as itis a living mission, and meet-
ing with some success. We would gladly look in upon their
work, and know somewhat of their methods and appliances,
that we might gain suggestions for our own fields. The
mission was established in 1841, forty-five years ago. In
1881, Revs. J. P. Smitheman and S. Endle were the mis-
sionaries, assisted by three preachers, ten Christian teachers,
and ten non-Christian teachers. The native Christians num-
bered three in 1851; seventy in 1861; one hundred .and
thirty in 1871; and two hundred and ten in 1881. In this
latter year there were thirty-five communicants, four adult
baptisms, and two congregations.

The Indian Home Mission Society can hardly be said to
be laboring at all among the people of Assam. They have
here only a colony, and soa kind of branch of their most
interesting and prosperous work among the Santals. The
following is from Mr, Skrefsrud’s report of this work in the
PAPER BY REV. E. G. PHILLIPS. 213

last issue of Badley’s Indian Missionary Directory. He
says: “An agricultural colony, or Christian settlement, was
established in 1880, in western Assam, quite a number of
Santali families emigrating from Bengal. The experiment
has proved very successful. The colony now contains several
hundred Christian farmers, a church large enough to accom-
modate 1,000 people has been built, and schools have been
opened. For several years, the affairs of the colony have
been in the hands of Count Moltke, an honorary missionary,
who recently returned to Europe.” Recent tidings come of
his death. Iam not informed as to the number of com-
municants. If [ remember rightly, the colony does not
eonsist alone of Christian Santals, but that any Santal, by
complying with certain conditions and regulations, may join
the colony.

Connected with this mission to the Santals, there are in
all 8,500 communicants. The mission was established in
1867. Intheir work they seem to have aimed to confine
their labors to a limited area, until] they had accomplished
thorough work there, and then with this accumulated force
reach out to the regions beyond. Their preaching has been,
apparently, addressed more to the nation than to individuals.
1 would gladly bring in, through this door of their colony, a
fuller account of their work, had I the information at hand.
We could study it with profit.

The Welsh Calvinistic Methodist Mission.—In turning our
attention to the work of our neighbors in the Khasia and
Jaintia hills, we will not look in vain for valuable suggestion
and for inspiration for our own fields. Any review of their
God-prospered work should be especially valuable to us who
like them are engaged among the non-idolatrous, demon-
worshiping savages of the hills. The population of these
hills in 1872 was 141,878, in an area of 6,157 square miles.

The first missionary of this society, to the Khasias, arrived
214 MISSION WORK IN ASSAM, BY OTHER SOCIETIES.

in the hills, June 22, 1841, which date may be taken as the
date of the beginning of the mission. During the first ten
years, there were many obstacles incident to beginning
work among such a people,—the prejudices of the people,
the mastery of a new, unwritten language, the preparation
of books, and all the first pioneer work. The statistical
show for the first decade is not large ;—one church, fourteen
communicants, and six candidates. But foundations were
laid well and broad, and the work seems to have progressed
with continually augmenting force, until now we see a
thoroughly established work, well developed in all its
departments.

The following facts are gleaned from a brief review of the
work published in 1884. As already stated, in 1850 there
was one church. In 1861 there were six, in 1871 sixteen, and
in 1881 thirty-six. In 1850 there were 6 communicants; in
1861, 158 members with 62 communicants; in 1871, 514
members with 106 communicants; in 1881, 2,060 members
with 452 communicants. These numbers have increased in
1885 to 3,502 members with 893 communicants. Last year’s
report shows also that there were 17 licensed preachers, 94
churches and preaching stations, 122 received into commu-
nion, and 548 to the church on trial. It also shows 4,796
hearers, that is those who have left heathen practices and
attend Sunday services. The work at some places seems to
have been very rapid, and at the same time thorough.

From the above-mentioned report we learn that the mis-
sion field is divided into seven districts, each under the
charge of one foreign missionary. Hach missionary, besides
holding Sabbath and week-day services, Bible-classes, teach-
ers’ meetings and teaching a few hours daily in the day-
school in the chief station, has the general supervision of the
churches and schools in the district, which he frequently
visits in order to stimulate and encourage the teachers and
PAPER BY REV. E. G. PHILLIPS. 215

other workers. He also, accompanied by some of the most
experienced native preachers, makes more extended mis-
slonary tours.

Twice a year the missionaries, the native preachers and
deacons, together with many of the teachers and others
delegated by the churches, meet in Presbytery ; the meetings
being held in each district in rotation. We can easily see
that these meetings must prove to be very beneficial. By
this body all the principal affairs of the whole mission are
regulated, preachers licensed and plans formulated.

Among the features of the work specially interesting are
these. From the first beginning of the work, educational
work has been an important part. In 1861 there were 13
schools with 290 pupils; in 1871, 55 schools with 1,250
pupils ; in 1881, 103 schools with 2,666 pupils, and in 1888,
3,218 pupils, of whom 923 were girls and 2,290 boys.

Supplementing the village school-work is a Normal Col-
lege at Chera Poonjee, under the care of Rev. J. Roberts
and Mrs. Roberts. Government has aided liberally in the
school-work, especially in the Normal College. Mr. Roberts’
salary is paid by Government.

Besides the elementary education given in the native
tongue, English has been thoroughly taught, and is used as
a medium of giving instruction in the higher branches. Ben-
gali is also taught in some of the higher schools. After
such a mastery of English has been acquired as is acquired
by some of the Khasias, there is certainly great advantage in
acquiring information. We appreciate this when we learn
of theological classes reading Hodge’s Outlines of Theology,
and see that the students are able afterwards to passa
written examination on the subject that is highly commend-
able, both as to the matter of the answers, and the almost
perfect English used.

The need of a theological school is met by the mission-
216 MISSION WORK IN ASSAM, BY OTHER SOCIETIES.

aries holding classes in theology, the classes being made up
of the evangelists, and the most advanced young men in the
schools who give promise of being helpful in the future.

Sunday-school work seems to be carried on very success-
fully. Last year there were reported 250 teachers and 4,040
pupils, an increase since 1881 of 80 teachers and 1,292
pupils.

In 1879 a medical mission was established, and has, the
missionary in charge testifies, been very helpful in bringing
people from far villages under the influence of the Gospel,
and also in dispelling many of their superstitions in reference
to demons being the cause of every ill.

The people are learning to give liberally of their substance
for the work of the Gospel. In this past year, Rs. 2,353
were contributed, not including contributions for chapels,
school-rooms, &., and collections for the poor, which would,
if counted, increase the amount some Rs. 2,000 still farther.

The New Testament has been translated many years, and
published in several editions, and a revision recently pub-
lished. During the last few years, several missionaries have
been engaged on the translation of the Old Testament. The
Pentateuch was in press in 1884, and is doubtless out now,
with perhaps other parts. Other books also have been trans-
lated, as Pilgrim’s Progress, Come to Jesus, Dr. Watts’
New Testament History, and school-books and tracts have
been written.

Successful efforts have been made to teach the Khasias to
read music. The Tonic Sol Fa notation is used, and some
small children even are able, it is said, to sing simple tunes
at sight.

We congratulate our fellow missionaries of this mission on
what the Master has wrought and is working through them,
and would with them take renewed courage for the years of
work to come.
PAPER BY REV. E. G. PHILLIPS. 217

Discussion.

Mr. Jones said:—In the Welsh Mission to the Khasias, all are
counted as Christians who have abandoned heathen customs, and
attend services regularly. Converts are received on probation, and
then put under instruction for a year. Then they are thoroughly
catechised, and, if satisfactory, are baptized and counted as coin-
municants,

Mr. Row called attention to the work done in Assam by the
Anglo-Indian Evangelization Society. While it works specially
among Huropeans, in this way it works indirectly for the native
population, as the English have co much influence to help or
impede mission work. They also do direct work among the Eng-
lish-speaking native population. He related some of his experience
in the work, and asked to be connected with us in work for
Assam. Mr. Fordyce came for two years and labored in Assam,
Mr. Jones mentioned the work done by this Society in Assam, and
wished them much success.

Mr. Jones, previous to giving a fuller account of their work,
called upon Norkha, a Khasia evangelist present, who made an
address in Khasia. This Mr. Jones, in substance, translated into
English, and the Chairman again into Assamese. He said in sub-
stance :—Before the Gospel came to the hills, we did not know that
we were men, but were like beasts. But when the Gospel came,
we found that we were men. After having the Gospel presented
to us, and having believed on Jesus, we are trying, men and women,
by Scripture-reading and prayers, to give the Gospel to others. So
the gospel is spreading. AtShillong we have meetings for Confer.
ence, and appoint men and women to go to different villages to
preach. We receive no one into the church who drinks maud, or
uses opium. All were intemperate, so we keep drunkenness out of
the church, that we may keep the church pure. In reply to Mr.
Mason’s question as to what they would do if all the missionaries
were to leave them, he replied, that we wish them to stay, but, while
the missionaries remain we stand by God’s grace, and if they go
we will stand by God’s grace.

28
218 MISSION WORK IN ASSAM, BY OTHER SOCIETIES.

In reply to questions, Mr. Jones stated the following facts.
At first there were only two or three stations, and now the number
is not always fixed, as some come and go. For the first ten years,
there were two families. No two missionaries occupy the same
station. We have not found it to work well.

All medicines are sold, none given gratis, except to those who
we know are unable to pay. In the hospital work, there is always
a preacher present, and always preaching to those waiting for
treatment. The work is doing great good. They come from great
distances. Save in exceptional cases of the very destitute, no food
is supplied or clothing given. I would give Mrs. Scott’s proposal
a trial. We started our medical work as an experiment, and now
we recognize it as an institution not to be dispensed with.

We approve now the course of former missionaries in the matter
of education. I believe that if I were to begin again, I would give
the same prominence to school work that the earlier missionaries
did; although there are some missionaries who would give the
school work over to Government, and give the whole time to evan-
gelistic work. But all our Khasia teachers are Christians, and the
work is evangelistic. The first lesson in the First Primer is about
sin. Itis, “Isin. Hesins. Yousin. Allsin. Sin is wicked.
Do not sin any more.”

English is taught only in the advanced schools. The same is
true of Bengali. Khasia is taught in all schools, and even Bengali
boys pass in it,
GOSPEL DESTITUTION ABOUT ASSAM.
By Rev. HE. W. Cuarx.

The theme assigned me to present to this Assam Semi-
Centennial Conference was, “The need of extending our
mission work to new openings.” To discuss this subject
intelligently, it is necessary to take a survey of the regions
beyond our present work. Preparing this en route to India,
T am obliged to trust entirely to memory, as works of refer-
ence are not available. A beginning will be made in lower
Assam, say opposite Gauhati, then the course will be up the
north side to the head of the valley, and then across to the
south side.

T note first a large body of Cacharis, or Kosaris, who con-
stitute an important element of the population on the north
side of the Brahmaputra River in lower Assam, and are said
to extend nearly to Darjeeling. The Cacharis are allied to
the Garos in language, and belong to the aboriginal races of
India, which have been found much easier to Christianize
than the Hindu, Mohammedan, or Buddhist. Where Cachari
communities have lived many years alongside of Assamese
Hindus and mingled with them, they frequently take on
something of Hindu faith and caste, and also acquire a
limited use of the Assamese language. ‘Though ruder and
less cleanly in customs and dress than the Assamese, they
are said to be more truthful and honest. I understand that
in the later years a few of these people have been baptized
into the membership of the Gauhati Baptist church. Possi-
bly these conversions are an intimation from the Lord that
we should enter the field and cultivate it.

The Hill Tribes.—After the Cacharis, next in order come
220 GOSPEL DESTITUTION ABOUT ASSAM.

the Bhutanese. Companies of these, in the cool season,
descending from their mountain homes in the sub-Himalayan
ranges, come down to Gauhati and other Assamese villages
for trading purposes. Some of these, Kandura has found
latterly a good deal interested in the doctrines of Christianity.
The Bhutanese are pretty stiff Buddhists, and might be slow
to receive the gospel, yet it should be faithfully presented to
them. Christ has made it the duty of his disciples to preach
the good news of his kingdom to every creature. This the
Bhutanese who visit Gauhati may never have heard in their
own country, though afew years ago the English Baptists
did, I think, send some gospel heralds into Bhutan from the
Darjeeling side. As I remember, the reports of these labors
were to the effect that the Bhutanese generally seemed to
turn a deaf ear to the gospel of Jesus, that the Lepchas
living among the Bhutanese and in subjection to them, but
not Buddhist, or at least nothing like as strong in that faith
as their rulers, these down-trodden Lepchas seemed more
favorably disposed toward the gospel. Still, to the best of
my recollection, the reports of these labors of the English
Baptists did not chronicle any conversions.

Leaving the country of Bhutan, moving eastward, and
keeping on the north side of the Assam Valley, we find the
Akas. They are nearly opposite our mission station, Now-
gong; further eastward are the Duphlas, who have some
villaves in the plain of Assam near the base of their hills, so
mission work in this tribe could probably be commenced
with comparative ease.

Sadiya and Vicinity.—Still further to the east on these
hills north of Assam are the Abors, who claim that their
territory extends down near to the Brahmaputra River.
Near the Abors are the Miris and Mishmis ; the latter are
located about the north-east corner of Assam, and hold what
is believed to be an easy pass into Tibet and Western China,
PAPER BY REV. BE. W. CLARK. 221

Here we are in the vicinity of old Sadiya, the first of our
American Baptist Mission stations in Assam, and one that it
seems to the writer should be re-occupied by us at as early
a day as possible.

The Akas, Duphlas, Miris, Abors, and Mishmis are mostly
beyond English jurisdiction, and little is really known about
their religious beliefs. Where they border on Buddhist
Bhutan, or Tibet, they probably have a touch of that faith,
and where they border on Assam there may be a tinge of
Hinduism in their religion, but it is.not probable that either
of these systems of belief has much grasp on the minds of
these wild people of the hills, and so they present a particu-
larly inviting field for missionary labor. Their homes on the
hill-tops are sufficiently high to escape most of the malaria
of Assam, hence they may be deemed pretty healthy, but,
being high, the climbing up to them is rather laborious.

At Sadiya is held an annual fair or market for purposes of
traffic between the neighboring hill people and the traders of
Assam. The occasion is also utilized by the English Govern-
ment to cultivate friendly relations with the inhabitants of
the hills. The fair lasts several days. The thing itself and
the number of hill men that yearly assemble here indicate
the importance of Sadiya as a mission station. It is the
coolest and perhaps, the healthiest Government station in
the valley of Assam. Another fact of no little importance
should be borne in mind; itis the proximity of Sadiya to
what is believed to be a fairly practicable pass from India
into Central Asia and adjoining China. During the past year,
an English officer from Sadiya has been over this pass. He
found it a little rugged in places, but the highest elevation
was only about 4,500 feet above sea level. From Sadiya, at
the eastern extremity of India, to the Afghan passes, at
India’s western extremity—a distance of 2,000 miles—there
is probably not one pass over the lofty Himalayas suitable
222 GOSPEL DESTITUTION ABOUT ASSAM,

for mission transit. If the Sadiya pass prove as favorable as
expected, it is likely, in the near future, to be a highway for
a mission advance into Central Asia. We ought to re-occupy
Sadiya and be at the head of this advance column. We
ought to re-occupy Sadiya because of its exceedingly favor-
able position for reaching great hill tribes on two sides
of it.

Kamtai Hills—Shan Home.—One of these tribes not yet
mentioned is the Kamtai or Kamti people. They occupy
extensive ranges of hills at the head of the valley of Assam,

¥ and separate it from China. The Kamtai are Shans, as the
name would indicate. Here, quite probably, is the cradle of
the Shan race; the people, as they increased, moving down

Y from these hills into upper Burma and western China. Per-
haps the question may be raised, Why is it not just as incum-
bent upon our Missionary Union to give the gospel to the
Shans of Assam as to the Shans of Burma? The people are
the same. A few years ago we had a school of Kamtai boys.
Mrs. Ward employed a young man of the Sibsagar church
to teach it. She found it impracticable to continue the
school because it was so far from her residence at Sibsagar.
But she thought the Kamtis were really desirous to have it
maintained.

Singphos or Kachins—Now, let the attention be turned to
another people that extend from upper Assam into Burma.
These are the Singphos who are on the hills back of the
south-east corner of Assam. A little before the English took
over this province, these Singphos raided badly over Upper
Assam. But they have been on good terms with the Eng-
lish. On the Burma side, they have numerous villages even
down to Bhamo and beyond. Our mission work among these
people in Burma is in the hills on the further side of Bhamo
from Assam. The Singphos or Kachins, as they are called
on the Burma side, are conceded to be a vigorous and pushing
PAPER BY REV. E. W. CLARK. 223

people. The success of our work among them in Burma
emphasizes our duty to commence work among them on the
Assam side.

Promise on a Neglected Field.—Here it should be stated
that, save a little preliminary work done in the short time
our Society occupied Sadiya and Joipur, nothing has been
attempted by it lo give the gospel to any of the many thou-
sands of the hill populations thus far noticed. This is a hard
charge to make, considering that we have been in the valley
fifty long years, where our position and principles demanded
something of us for these mountaineers entirely destitute of
the light of the cross. The difficulties to be overcome in giving
them the gospel, I do not believe to be as formidable as those
encountered by our own pioneer missionaries of former days,
not as formidable as those surmounted by the first missiona-
ries to South Africa, or as those now faced in Central Africa.
After devoting fifty years to the Assamese, who have so per-
sistently rejected the gospel, is it not high time we recog-
nized that we are under some obligation to the people
beyond? Remember, too, that all our more successful work
in the Assam Mission has been among hill people. For,
without mentioning the Mikirs or Nagas, the Kohls on the tea
gardens are as much hill men as are the Garos, for they came
from a like mountainous region in Central India. Note, too,
the large measure of success given to the Welsh Mission on
the Khasia hills. Let it be remembered, too, that the Lord
sent us converts for baptism from the Garos and Kohls, not
as the fruit of direct labor of ours for these people, but to
introduce us to them as fields of labor. Before we had
sought these peoples, the Lord sent us converts from them
for baptism. When we speak of the leadings of Providence
what mean we if such facts as these have no significance>
to ssP

Naga Hills.—But to resume, the survey of the hill people
224 GOSPEL DESTITUTION ABOUT ASSAM.

in spiritual destitution about the valley of Assam would not
be complete without noticing the Naga tribes between Upper
Assam and Burma. These extend from the Singphos, west-
ward some 200 miles. The width of these Naga hill ranges
probably varies from 50 to 100 miles. They are pretty
well brought under cultivation, so that the population must
be considerable. How far these people extend down on the
Burma side is not well known. The Chins of Burma are
probably Nagas, or closely allied tothem. A number of con-
versions in Burma during the few years past among these Chins
has called the attention of Burma missionaries to them as
a promising field for evangelistic labor. These people abound
along the Chindwin, or Kyendwin River, and this Chindwin
is Burmese for Chin hole or Chin hive, a derogatory term
that the supercilious Burman applies to a river on whose
banks are the homes of the rude Chins. Well, this river
runs near the south side of Manipur, and on our Assam maps
the people there are designated Nagas. There may be
2,000,000 of the Nagas, and they belong to that class which,
the world over, have been found the easiest to Christianize,
that is, they are for the most part pure Pagans, not Moham-
‘medan, Buddhist, or Hindu, nor have they caste. Most of
the tribes are doubtless much easier of access by the mission-
ary from the Assam side than from the Burma side.

Road from Assam to Burma.—Perhaps I may add here
that on our way up the Brahmaputra River in Assam, we
had as one of our fellow passengers an Englishman in the
telegraph department, who was on his way to assist in laying
a telegraph line from Kohima in the Naga hills through the
Angami Naga country across Manipur and down the Chind-
win valley in Burma, to Ava or Mandalay. It was expected
this line would be completed next year. A few months ago,
some troops from Assam were marched by this route into
Burma, to assist in restoring order in that country. The
PAPER BY REV. E. W. CLARK. 225

maintaining of a telegraph line from Assam to Burma by
this route means that along it a fair degree of order will be
established. Hence, in the near future, our missionaries of
Assam and Burma may be expected to be shaking hands
along this line. In fact, so far as the hill work is concerned,
Upper Assam is an extension of Upper Burma. How long
will it take our people in America to understand this ?

Naga Missions.—But, to resume our subject proper, there
are among the Nagas on the Assam side, three mission
stations, one in the Ao tribe, one in the Lhota tribe, and one
among the Angamis. There are other openings. One that
is quite desirable to occupy soon is that among the Semas, a
large and vigorous tribe behind the Ao and Lhota Nagas.
Some of the Sema villages are in the Naga Hills district which
is under English jurisdiction. A missionary could occupy one
of these not far from Wokha, thus he and the one at Wokha
could support each other by counsel, co-operation, and occas
sional visits, especially in case of illness. The Witters at
Wokha are sadly isolated. In positions among barbarians,
where there is scarcely a European in the neighborhood, it is
quite desirable that missionaries be near enough to strengthen
each other’s hands. This real desideratum of the Witters
could be obtained as above indicated, and at the same time
the gospel be given to a large and powerful tribe who have
never heard it.

Another Naga opening is in the tribe east of Molung, and
adjoining the Ao tribe. For several years requests have been
coming from these people for Christian teachers. From vil-
lages further to the eastward thirty or forty miles, have also
come applications for Christian instructors. But as one of
the new openings which along with the Sadiya and the Sema
demands the more immediate attention, I would mention the
one among the Nagas near Makum ; thus the Missionary to
the Singphos would have a fellow missionary near him,

29
226 GOSPEL DESTITUTION ABOUT ASSAM.

Many years ago Dr. Bronson, in the short time he lived near
Makum, made a small but valuable commencement at Roma-
nizing the language of these Nagas, and also that of the
Singphos. In re-occupying this field these works would be
serviceable.

Incentives to Advance.—A cursory survey has now been
completed of the peoples about Assam, who are sitting in
gross darkness, who are without the gospel, and to whom we
are under obligations to give it. Of the wnoccupied mis-
sionary fields in Asia or in the world even, I doubt if any
are more promising or more accessible than these. They will
in these important respects compare favorably with Upper
Burma or Central Africa. According to good authorities,
the heavier opposition to English rule in Upper Burma may
be broken down in a few months, but time will be required
to establish order fairly good. In Assam all is quiet. If it
is desirable to evangelize Shans, we have them in the Kamtai
hills. If the Kachins or Chins are to be reached, they are
close to us in Assam.

Furthermore, there must soon be an unrest among missiona-
ries and societies laboring in India proper, where perhaps every
tribe and people has now the gospel in its own language.
The commands of the Master, the promptings of the Spirit,
and the leadings of Providence alike urge that we and all
Christians gird ourselves to carry the gospel to every nation
and tribe on the earth. For the last seventy-five years Chris-
tians have been praying for the world to be opened to the
heralds of the cross. The Lord has been answering their
petitions and has opened field after field as fast as his people
were prepared to enter. Now the whole world is virtually
open to missionaries. By what trumpet notes does the
Master call upon all his followers to push forward the work !
Look into our Theological Seminaries at home, and see the
wonderful awakening in the hearts of many of the students
for foreign mission fields. All this is the Lord’s doing.
PAPER BY REV. E. W. CLARK. 227

Again, how was it that the Missionary Union closed the
last financial year free of debt? Largely because the cry was
raised, Onward into Upper Burma, take hold of and push the
new Congo Mission. This cry touched the deeper, the real
Christian impulses of our people; the Lord was pleased, and
our loved society was permitted to close the year with flying
colors.

If I mistake not Christ is deeply in earnest to have the good
news of his salvation proclaimed in all the earth. His heralds
must be ever advancing. As has been said, there must soon
be a pushing out of the old fields of India, especially from
the less productive ones, into the regions beyond. Then atten-
tion will be turned to these mountains about Assam, partic-
ularly to the pass into Central Asia and Western China.
Shall we American Baptists cultivate these rich new fields
convenient to us, where God has in his providence placed us,
into which he, as it were bids us enter? or shall we blind
ourselves to the signs of the times and miss our opportuni-
ties? Let us go forward and plant the banner of the Cross
on all these hills and make them voice the praises of our
Master and King.

Note.—The tine allotted to the discussion of this paper was taken up by
the consideration of the supply of Kohima, just left vacant by Mr. and Mrs.

King.
DISCUSSION.

PREVAILING VICES, OUR TREATMENT OF THEM.

The discussion was opened by Mr. Rivenburg, who said :—Let
us notice some of the excuses for some of them.

Laziness.—It is born ina man. I? born lazy, what can you do
with aman? You may scold, but he is lazy still. The only
course for the missionary to pursue is to follow Paul’s injunction
that, if a man will not work, neither should he eat.

Opium use.—The excuse for the Molung Christians is that they
228 PREVAILING VICES.

use it as a medicine. For a number of diseases, opium is the best
remedy known by them. In Molung, thirty men are habitual
opium-eaters, and it is taken occasionally as a medicine by many.
It undermines the character. It is to these people what liquor is
to people at home. There are hence the same grounds for disci-
pline for its use.

Maud-drinking.—With this the case is similar. There is no
excuse for the Assamese, but there seems to be for the Nagas, as
the rice is almost all damaged. They ferment the rice, and it
becomes eatable. So far, good; but as fermentation proceeds, the
liquid which trickles out is intoxicating. This they drink. It
seems that the best thing would be to eat the fermented rice, but
not drink the liquid. But the former leads to the latter, so we
think we must teach them to dispense with both, lest the temple of
the Holy Ghost be defiled.

Sabbath-breaking.—The thing that leads to this is the Sunday
markets. Here alone they must sell their produce. It would be
better if they could go on Saturday, and only sell on Sunday ; but
this is difficult. If we do not discourage this Sabbath-breaking,
can we consistently oppose any Sabbath-breaking ? The Nagas
have been opposed in this, but to little effect. There seems no
resort but discipline.

Neglect of worship. Weariness is the excuse. It is seldom
that we see at Sibsagar or Molung full congregations. But Iam
unable to decide on the course to be pursued in this matter. In the
others, I see only discipline as the remedy.

Mr. Mason said :—In all discipline there is danger in laying
down specific rules. In our mission, there is a tendency to mag-
nify the merit or demerit of specific acts. If we make the refrain-
ing from these the standard of Christian character, this danger is
increased. My opinion is that we should make no standards as to
discipline, other than the Scriptural ones. As to Sabbath-breaking,
there might be differences of opinion. As to drunkenness, there
can be no doubt, but there may be some difference of opinion as to
the use of opium. In the Garo hills, there is no opium-eating,
but on the plains one church has been ruined by this. (Mr.
Mason gave an instance of a man confessing the consciousness of
DISCUSSION. 229

his moral ruin through opium.) I fear any rule of discipline in
these cases ; and would prefer dealing with each case individually.
If a man wishes to purify himself, as God is pure, he needs differ-
ent treatment from one not evincing this desire. Keep these
things from being a standard of Christian conduct.

Mr. Moore said :—The church may adopt the law of self-pre-
servation. In Nowgong, this opium-eating and maud-drinking
became so prevalent as to endanger the church. The church felt
that something must be done. After corresponding with other
stations, the church adopted these rules, namely, lst, No opium-
eater will be received ; 2nd, Young members contracting this habit
will be subject to discipline; 3rd, Old members, under the power
of the drugs, need not be excluded, but will be admonished. Thus
they hope gradually to become free of the vice.

Mr. Burdette said :—I try to impress the fact that the church,
as uow organized, is an artificial arrangment, not including all the
saved, nor excluding all the lost ; so we must treat all charitably.
When we see what seems incompatible with faith in the Lord
Jesus Christ, we exclude the offender. Ihave taught that, while
we do not judge a man, any outbreaking vice, as drunkenness,
even though but for once, is incompatible, and the man is exclud-
ed. He is then under the surveillance of the church. I have not
wished to take a definite stand, as to the moderate use of these drugs
and intoxicants, but exhort the individuals to total abstinence.

Mr. Clark said :—Mr. Rivenburg referred to the Sabbath ques-
tion. Christ had many a conflict with the Pharisees on this sub-
ject. Nagas, in studying the Scriptures, see this, and so there is
difficulty. I put the Sabbath on the ground of law for man’s
good. It is a matter of food with the Nagas, in reference to
maud. The law of self-preservation compels them to ferment the
bad rice. The Bible only demands temperance, not total absti-
nence. We can discipline, but must have Scriptural authority,
and not do it on the say of the missionary. Can we press the
matter further than do the churches in America on similar ques-
tions? There is great difficulty as to the Sabbath-question, as
the markets are arranged by the tea planters for Sunday. The
230 PREVAILING VICES.

opium-question is a difficult one, as the Nagas and some Indian
physicians consider it a valuable tonic in this climate.

Mr. Gurney said :—Among the Kolhs, the great vice is maud-
drinking. Three Christians were recently guilty of drunkenness,
and were excluded. Afterwards they were repentant and were
restored. The course pursued by Government, in the matter of
locating grog-shops near the gardens, is very bad. Opium-eating
is not at all prevalent among the Kolhs. There are a few opium-
eaters in the Sibsagar church, but all were such when received
into membership.

Mr. Witter said :—I think the Nowgong church were wise in
making their rules. I would, with Mr. Mason, combat the idea of
merit in the refraining from vices. I think churches have been
injured by the system of suspending members. I think they should
be excluded for the first offence of drunkenness, or open sin, and
should not be too hastily restored, but should be under the watch-
care of the church. Ido not see how we can treat opium-eating
differently from maud-drinking, I think we ought not to admit
such into the church.

Mr. Burdette said :—I oppose a repressive method. Outbreak-
ing sins must be punished by exclusion, and after once expelled,
greater care should be taken in receiving the person again. We
must be positive, in our requiring them to attend worship. I
cannot teach total abstinence from Scripture. In receiving con-
verts I make the total abstinence test strong, as, if one is not
willing to give up the use of intoxicants then, I have little hope for
him afterwards.

Mr. Phillips said:—I thik we can and must strongly urge
total abstinence from opium and maud.

Mr. Clark said :—One difficulty is, the Nagas do not get drunk
easily. When does the drunkenness begin ? It is difficult to say
just what is to be called drunkenness. Total abstinence is best.

Mr. Row said :—I have listened with interest to the account of
the character of the Assamese. I had heard that the Madrasees
were a hard class, but now think the Assamese are harder. I
think that this is areasou why this field should be more thoroughly
DISCUSSION. 231

worked. The greater the need of the people, the greater the
demand for workers. Our power is from above. After years of
experience, I have come to be more lenient in matters of church
discipline. Tares and wheat will grow together. Care is needed,
lest we root up the wheat with the tarecs. Goon with hope,
trusting in the Lord. I think that, next to an outpouring of the
Spirit, you need a great re-inforcement of workers. I shall remem-
ber you, and seek to awaken interest for you.

 

DISCUSSION.
Waar Course sHaLt we pursun wira Young Convarrs ?

The discussion was opened by Mr. Moore who said :—This is an
important question on which I want light. Another reason for
bringing it before the Conference is, that almost nothing seems to
be being done in this particular line.

A young convert is one who has received a new life. He isa
child of the church, and something ought to be done to develope
him. But here in Nowgong it seems to be the opinion that, when
baptized and received into the church, the whole duty has been
done. This is an erroneous idea. The church and pastor and
deacons ought to take these into special care. But in Assam,
pastors, when there are any, are not educated to this.

The first need is of Scriptural instruction. Young converts
should be led into work. The missionary ought to take in hand
the matter of teaching the church its duty in this respect. In
Nowgong, I had, one year, a weekly meeting for young converts,
which was helpful. The missionary usually attended. One of the
converts conducted. While it was helpful, there was one defect.
The leaders selected what passages of Scripture they chose, so
there was a lack of system and efficiency, This might be improved,
and more Scripture instruction imparted, by the missionary, or
pastor if capable, leading half of the meetings; he having some
definite plan in his selection of passages. I have found these
meetings helpful, in that those attending were free, and so received
help, which diffidence in the public meetings would have hindered.
232 YOUNG CONVERTS.

Mr. Rivenburg said :—Would it not be better to have them settle
upon the leader, and then let him come to the missionary before-
hand for passages, with suggestions and instructions on the same P
Mrs. Rivenburg has adopted this plan with the Naga women, with
success. She had meetings for converts and inquirers, but thought
that they failed in part, from there being no one to gather them in.

Mr. Mason said :—I object to making a marked distinction be-
tween young and old converts. The most of ours are, practically,
new converts. All who are brought into the church belong to the
same body. They should all be urged constantly, as opportunity
offers, to engage in religious work, and should have work laid out
for them. We have no young converts’ meetings. We havea
weekly meeting led by some young man of the station school, but
open for all. In the villages, the leader, pastor or teacher, does
little more than many other members. We have practised Mr.
Rivenburg’s suggestion, to some extent, but think it should be done
with caution. I recommend, when possible, a Bible-class.

Mr. Clark said :—I found that it was the practice of Mr. Ward, at
Sibsagar, to hold an adult Bible-class on Sundays. I followed the
practice. I think this very helpful in grounding the converts in
Scripture doctrine. If native preachers, who are at the central
station, cannot get instruction in this way, I doubt if they are called
of God; for such the Holy Spirit will make receptive of truth.

Mr. Gurney said :—I have had a Bible-class of a few, and have
had these teach others, but found that they forgot during the week
what they learned on Sunday. What we want is a trained class
of preachers. This can be effected only by a theological class,
under a special teacher.

Mr. Clark replied :—If the Holy Spirit does not help, and if the
instruction be forgotten at once, man, whoever he may be, can do
little.

Mr. Burdette said: —We must teach by example, and we must
teach the principles of our work. Last year, I found my boys very
deficient in real Scripture knowledge, such as to enable them to
grasp the principles of the teachings of Scripture. I taught them
an outline of Christ’s life. In review I sought to have the students
YOUNG CONVERTS. 233

give the substance of the teachiug, as parable, &c., and not the
literal. They failed, but found out their own weakness. I have
not asked any to lead in meetings, as I deem them unqualified. I
propose next year to adopt somewhat the plan of training of the
Chicago Training School, of the Woman’s Home Mission Society.
They have field days for every week, and a strict journal is kept,
which is criticised by the class, and reviewed by the teachers. I
shall try to have pupils teach, and also to hold the teachers’ meet-
ings under my supervision. I will not only tell them how to work
but will have them try, and then review with them their work.

30
OUR MISSIONARY DEAD.
By Mrs. A. K. Gurney.

Elizabeth Barrett Browning says that ‘The funeral of
kings is less sad than the holiday of miserable men.” But
even the funeral of kings, with all that a nation’s wealth can
furnish of bright and glorious ceremony attendant, seems to
me less glorious than the end of such livesas this noble band
of men and women whose life-history I have here tried to
cull for you.

Since the formation of our Mission fifty years ago, there
have been fifty-six missionaries connected with it. Of this
number twenty-one have died, eleven in this country, ten in
America, and one, Mr. Barker, found his grave in the Sou-
thern Ocean.

Rev. Jacob Thomas,—Rev. Jacob Thomas was one of the
first lives given to our Assam Mission. Late in the year
1836, he, Bronson and their wives left America to join the
Sadiya Mission. They reached Calcutta in 1837, and on the
26th of April commenced their long journey up the Brahma-
putra in a twelve-oared budgerow. For weeks they encoun-
tered more or less danger all the way from strong head-winds,
rapid currents, dense malarious jungle and terrific gales, in
which their boat was with difficulty kept upright. When
approaching Sadiya, Mr. Bronson was taken very ill with
jungle fever, and Mr. Thomas took a small boat and hasten-
ed to Sadiya for medical help. When within three hours of
Sadiya the fatal tree crashing across his boat caused it
instantly to sink, and Mr. Thomas, who had voluntarily given
his life to our Mission, was now called to lay it down on the
threshold. Within sight of his field of labor but not per=
mitted to enter in!
PAPER BY MRS. A. K. GURNEY. 235

(He was born in Elbridge, N. Y., died July 7th, 1837.)

Mrs. Thomas.—Mrs. Thomas soon after joined friends in
Maulmein where she became the wife of Rev. 8. M. Osgood.
While in Maulmein, she did valuable though unpretending
service for the Mission, and in 1846 she returned to America
with her husband. Atthe age of thirty-five she died as she
had lived in the exercise of a calm and peaceful trust in the
Saviour.

Miss Rhoda Bronson.—Miss Rhoda Bronson came to Assam
with Mr. and Mrs. Barker in 1840. She joined her brother,
Dr. Bronson, in one brief look at her mission work among
the Nagas, only a look, as if God were proving her entire
consecration to Him, by allowing her to take every step of
the way. Then, aftera few months’ illness, He called her
home. She was thirty-five years old when she died at Jaipur
in 1840. Dr. Bronson wrote—“As she requested, she lies by
the side of the lamented Thomas, in my own compound,
close to my house, where I trust she will quietly rest until
the glorious morn of the resurrection.”

Rev.{Cyrus Barker.—Rev. Cyrus Barker was a native of
Portsmouth, R. I. He was thirty-three years old when he was
appointed to the mission in Assam, and that year, 1840, he
arrived at Jaipur, accompanied by his wife and Miss Rhoda
Bronson. Shortly after, he commenced his mission work at
Rungpore, as Sibsagar was then called. His work there for
two brief years was notin vain. It is pleasant to read that
some of the earliest converts of this church dated their con-
version to Mr. Barker’s preaching. When the Press was re-
moved from Jaipur to Sibsagar, Mr. Barker went to Gauhati,
where he did earnest, faithful work. Mr. Danforth joined this
mission in 1848, and found him a feeble man far gone in
consumption. In 1849, Mr. Barker with his family sailed
for America, but his grave was made in the Southern Ocean,
not far from the Mozambique Channel. Forty-three years old
236 OUR MISSIONARY DEAD.

when he died; his missionary life was a period of less than
ten years, but he is said to have laid good foundations on
which others have built.

Rev. G. Dauble—Mr. Daiible came to Tezpur, Assam,
as a German missionary of the Basle Missionary Society.
Changing his views, he left the Lutheran church and
joined the Baptist. He was baptized in 1850, and appointed
a missionary at Nowgong. This was a hard step for him to
take, since his relatives and the student friends with whom
he had spent five years in a college at Basle were all deeply
grieved and strongly opposed him. He married Miss Mary
Shaw of the Nowgong mission, and joined that mission.
He had fully qualified himself for the exclusive work of
an evangelist. Of his influence in preaching, the Chief
Magistrate of Nowgong wrote :

“Mr. Daiible’s preaching caused more dissatisfaction
among the Brahmins and opposers of Christianity than all
the labors of the mission for the last ten years. Had he
lived long enough to have brought over a few to Christianity,
great numbers would have followed.”

His work was short. After three years of intensely ear-
nest labor in the school, the street, and the jungle, he died
at Nowgong of cholera in 1853.

Rev. E. P. Scott.—The following notice of Mr. Scott’s
death is from the Missionary Magazine, 1870:

‘“‘Hdward Payson Scott died of cholera at Nowgong, Assam,
May 18th, 1869, after an illness of only twelve hours. He was
born in Greesbow, Vermont, 1832, studied at Knox College,
Illinois, and was a graduate of Hamilton Theological Insti-
tute. He came to Nowgong in 1862, was only seven years in the
field, and gave promise of many years of usefulness to come.
But He in whose hands his life was, decided that his work
was done. Passed away in the first strength of his manhood,
ust as he was girding himself anew for his chosen service,
PAPER BY MRS. A. K. GURNEY, 237

Mr. Scott was a man of sincere piety, of sound judgment,
and of great aptness for his work. His mission to the Mikirs
opened auspiciously, and we cherished the hope that he
would be spared to see it attain a more positive character of
success. That hope is cut off, but his hope is realized.”

He was thirty-seven years old at the time of death.

Mrs. Ruth Montague Bronson.—Mrs. Bronson was twenty-
three years old when she came with her husband to Assam,
fifty-six when she died. Of those intervening thirty-three
years most of them were spent in Assam. From the 56th
Annual Report, I copy the following notice of her death:

“This gentle but heroic spirit passed into rest at Elmira,
N. Y., September 30, 1869. Mrs. Bronson had been the com-
panion, comforter and helper of her husband, during the whole
period of his missionary service, and had borne her lot whe-
ther of toil or privation bravely and well. The sweetness of
her disposition, the constancy of her purpose, and the quiet
force of her character, combined with earnest love for the cause
of missions, and an unquenchable desire for the salvation of the
heathen, rendered her conspicuous at once in the endearments
of domestic life,and in the activities of missionary work.” Four
of Dr. and Mrs. Bronson’s daughters are living in America ;
three young daughters and her daughter Marie died in Assam.

Miss Marie Bronson.—As you pass the station Goalpara,
on the Brahmaputra, you may see a monument, prominent
in the beautiful cemetery, overlooking the river. Under
that stone lie the remains of Miss Marie Bronson, one of the
daughters of the mission, born at the pioneer station, Jaipur.
When a little child, her parents removed to Nowgong, where
Marie remained until seven years of age. Old native women,
still living here, remember Marie baba, and the love and
sympathy she had for the heathen. Child as she was, she used
to gather the children around her, and teach them the Bible.
In 1847, Marie and four little sisters were taken to America,
238 OUR MISSIONARY DEAD.

On the return of the parents to India, Marie was adopted by
Mrs. Cotes of Springfield, N. Y. In this home she was edu-
cated and converted to Christ. In 1868, her parents returned
to America where Mrs. Bronson died soon after. Marie, now
a woman grown, with a heart full of missionary zeal, returned
with her father to Nowgong. The native Christians, though
mourning for the mother, were full of joy that Marie baba
had come to take her mother’s place. The language of her
childhood seemed to come readily back to her. She learned
it very rapidly in a few months. From this time on, she
literally gave herself body and soul to her work. While
greatly interested in the general and zenana work, her
especial charge was the Nowgong girls’ school. Four happy
years full of labor for Christ and perishing souls, then came
a change in the happy Nowgong home.

The story is well known to you all how the daughter left
her school to accompany Mrs. Danforth Bronson, who was
very ill, to Singapore; Mrs. Bronson died at Rangoon, and
Marie having been met by her father, in the return journey,
fell a victim of cholera, and died in a half hour after land-
ing at Goalpara.

Rev. A H. Danforth.—In February 1865, Rev. Appleton
Howe Danforth died at Milestown, Penn., at the age of forty-
eight years. His native place was Pelham, Mass., and his
young life was spent in Massachusetts and Halifax. At
Halifax he was converted when nineteen years old. Soon
after, a great desire to preach came upon him, and his
brother said that entering his room one day he found
him reading aloud the Great Commission, and added, “I
wish God would give me that Commission.” “ With an
audible voice ?”” asked I. “No matter how,” he replied, “ if
I can only know he means it.” Soon after, he commenced
his studies, but he was poor, and it was a struggle and up-
hill work. After leaving Hamilton, he entered Madison
PAPER BY MRS. A. K. GURNEY. 239

University, from which he graduated in 1847, in the same
class with his friend, I. J. Stoddard. Stoddard and Danforth
were appointed missionaries to Assam that year, and in No-
vember they sailed with their wives from Boston. In 1848
they reached Gauhati, where Mr. Danforth remained to relieve
poor tired out Mr. Barker. Highteen months after, Mr. Dan-
forth was left alone, when Mr. Barker sailed for America.
The first years of a missionary are supposed to be spent with
pundits and devoted to study, but the early labors of Dan-
forth were the building of a substantial brick dwelling-
house, and a school-house. Even the bricks were moulded
and burned under his direction. He was a man of great
physical endurance, travelling often and at great distances
from his station. Once he started on horseback from
Nowgong. On the first day the pony gave out and
Mr. Danforth walked the rest of the distance, distributing
books and talking with the natives as he passed. So for
many years he would start out in November, and for 3 or 4
months preach to a multitude of people. In 1851, Mr. Ward
came to his assistance. In 1852, Mr. Danforth planned the
new chapel. With him to plan was to accomplish. The resi-
dents gave generously, and in a few months the chapel was
dedicated and still stands. Mr. Whiting said that Danforth’s
long reaching mind and willingness to wait made him equal to
the native shrewdness. He once by great perseverance ob-
tained a spot fora temporary chapel, and soon preached in
the stiffest portion of Hinduism in Gauhati, which put the
natives in a great uproar. For another three years he con-
centrated his work here in Gauhati. When Mr. Brown left
for America, Mr. Danforth was called to Sibsagar for two
years. While here he translated in part and edited the Pil-
grim’s Progress early in 1857. When the Stoddards and Wards
left for America he was called back to Gauhati. This was
the summer of the terrible mutiny. Even Assam was greatly
240 OUR MISSIONARY DEAD.

excited. No one knew at night what the morning might
bring. For six months Danforth might have been seen
drilling in sight of enraged and hostile sepoys, that he
might be the better able to protect his family, and the pro-
perty of the mission, in the event of an attack. The excite-
ment of the times completely prostrated Mrs. Danforth. Mr.
Danforth going out for a jungle tour, too early in the
season, was prostrated with fever. This was the end of his
active missionary life. Barly in 1858 he and Mrs. Danforth
returned to America. In two years after with recruited health
he had made every arrangement to return, but the war in
America broke up his plans. Mr. Danforth became pastor of
the Baptist Church in Milestown, near Philadelphia, in 1862.
When the war broke out and the Government called for
chaplains, Mr. Danforth was anxious to go. Three or four
hundred men came to his preaching every evening, and he
greatly enjoyed this work, until an attack of pneumonia
sent him home very ill. He lived but afew months. As
the last moments came he prayed,—“ Give me a token
fresh from thy throne. Give me an escort through the dark
valley.”

Then trustfully he fellasleep. After his death Mr. Whiting
wrote, “‘ As a missionary Mr. Danforth will be long remem-
bered in Assam. Many have already wept bitterly as they
have heard that Danforth Sahib is dead.”

Mrs. Danforth Bronson.—Mrs. Bronson, formerly Miss
Frances Studley of Worcester, Mass., was married to Rev.
Appleton Danforth in 1847, and in November of that year
sailed with her husband to Gauhati, Assam. In 1858, after
eleven years of faithful devoted missionary work, Mrs.
Danforth’s health failed, and they returned to America. T
remember Mrs. Danforth and her children. When I was a
member of the Portland Sunday School, our superintendent,
at the close of school one day, said he would introduce a
PAPER BY MRS. A. K. GURNEY. 241

missionary’s children to us, who would sing us some Assam-
ese hymns. Then Mrs. Danforth came forward with her
two children, and I listened for the first time to “ Ek hukhor
than ase.” “ There is a happy land.” At this time the Dan-
forths, after going through the great heart-struggle of leaving
the dear children, were about to return to Assam. Jennie,
the daughter, found a home in our pastor’s family, and
became my much-loved friend and classmate. The war in
the States occurring at this time prevented Mr. and Mrs.
Danforth’s return, and the mother instead of parting with
her children was called upon to part with her husband, who
died during the war. In 187], Mrs. Danforth returned to
Assam and became the wife of Dr. Bronson. Two years
later she was attacked by pulmonary consumption, and seek-
ing relief, she went to Singapore, accompanied by Miss Marie
Bronson. On her return to Assam she died at Rangoon, a
sweet, peaceful death at the end of a faithful Christian life:
She was forty-six years old, and left two sons and one
daughter in America.

Mr. and Mrs. Oliver T. Cutter.—Oliver Thomas Cutter was
a Massachusetts man, born in Lexington. Of his student
days I have no record. He was only twenty years old when
he received his appointment as printer to Burma. With his
wife, Mrs. Harriet Low Cutter, he sailed from Boston in
1831, taking with him a steam printing-press. We next
hear of Mrs. Cutter as superintending a school of fifty pupils,
for about a year, in Maulmein. Then the Cutters were
transferred to Rangoon. In 1833, Mr. Kincaid established
himself in Ava, and urged a printing-press to be sent, since the
king and prince were disposed to have one. So Mr. Cutter
and his printing-press went to his aid. An old account of his
journey to Ava and short work there, is interesting enough
to be its own excuse for insertion here. It says, the Cutters
started in a native boat for Ava. So great was the scarcity

31
242 OUR MISSIONARY DEAD.

of food along the banks of the Irrawaddy that great num-
bersof people had become robbers, as their only resource to
sustain life. The preservation and safe arrival of Mr. and
Mrs. Cutter, after a passage of forty-three days, was regard-
ed as a special favor of God’s good Providence. The press
was set up and the printing of tracts commenced. But after
the conversion of one of the most popular preachers of Bud-
dhism, Government was alarmed and the missionaries were
summoned before the High Court of the Empire. They were
told they could live outside the city, and they readily removed
outside, to the very spot where the Judsons had lived. Here
they opened a school and preaching and printing went on
till Mrs, Cutter’s health failed, and they returned to Ran-
goon. In 1835, Brown and Cutter came to Ava, printed a
second edition of 3,000 of the Catechism, then removed the
printing-press to Maulmein. In 1836, we find Mr. Cutter and
his printing-press established at Sadiya, and Mrs. Cutter
teaching and preparing books for the press, though often
suffering much from ill health. She was always active in
mission work. Mr. Cutter printed Khamti, Singpho, and
Assamese books. In 1848, he and Mr. Brown, with their fami-
jies, came to Sibsagar, and for the next ten years the amount of
printed matter in shape of books, tracts, and other printing
was too great to be here enumerated. Nor was Mr. Cutter
confined to the press, for we find many accounts of his
preaching and teaching with much enthusiasm. In 1853,
Mr. Cutter’s connection with the mission closed. Soon after
he took an important position in Calcutta, as Superinten-
dent of the Government printing, but his secular work did
not seem to lessen his love for the mission, and I’ve heard
many of the older missionaries speak of the loving care and
attention he and his wife gave all our missionaries passing
through Calcutta,

In 1864 Mr. Cutter united with the Circular Road Baptist
PAPER BY MRS. A. K. GURNEY. 243

Church. Asa Christian gentleman he was recognized and
loved, and his genial, courteous manners, which endeared
him to all, gave hima host of friends in Calcutta, also in
London, where he and Mrs. Cutter spent their last days, he,
dying first in April 1881, at the age of seventy. Born in the
same year the threads of their lives seemed to run parallel in
good words and good works, and in their affection for each
other, and in death they were not long divided. Mrs. Cutter
died in London, two years later, in 1883.

Rev. Wm. Ward, D. D.—At the age of fifty years William
Ward died in Sibsagar, August 1873. Mr. Ward’s native State
was Ohio. When twenty-three years old he entered Madison
University, Dr. Burlingham of N. Y. was his classmate and
friend, and in the Magazine of 1873 he gives a paper full of
pleasant memories of Mr. Ward’s student life. He tells us
that Dr. Ward stood among the first in his class for scholar-
ship and for ability as a thinker and writer. His literary
work in Assam proved him a poet, a classical scholar, and a
most acceptable translator. In 1850, in company with the
Whitings, the Wards came to Gauhati, where for the next
six years Mr. Ward remained to work, most of the time
with Mr. Danforth, two years alone. During those six years
Mr. Ward spent much time touring among the neighboring
villages, and his letters of that period show how faithfully
he preached the Word.

Dr. Ward was of a temperament which suffered more keenly
the lack of the many-sided congenial society of home than
other missionaries, who, with quaint humor like Whiting,
could enter heartily into the native life and be recreated by
it. We get a glimpse of what this man sacrificed in his hard
working life here. In a letter written after Dr. Peck’s
visit to Assam, Dr. Ward wrote, “One of my first thoughts
in meeting him, one that recurred most frequently during
his stay with us and the last as we waved him adieu, was
244 OUR MISSIONARY DEAD.

how different must be his feelings as he mingles with us, in
his brief sojourn, and ours who remain to make heathenism
our companionship and exile our home. Ido not murmur,
for I believe there are two sides to this work, and that if we
are ever permitted to mount up, where we shall look down
upon this enterprise, we shall be astonished that what to our
earthly view presents so much cloud and darkness is so
gloriously bright,—on the side seen from Heaven.” After two
years home Dr. Ward returned to Sibsagar, Assam, in 1860,
where for ten years, with no missionary assistant, he must
have labored unceasingly. To the care of Mission Press,
editing of Orunodoi, preaching and mission work, he added
much literary work besides. He translated and published
the Psalms, revised the Assamese hymn-book for a new
edition, to which he added scores of original and translated
hymns. Surely our Assamese as long as they sing any-
thing will sing—
Mur probhur namor morsgota.

(I am not ashamed to own my Lord).
Probhu Yisur pelengoni.

And many others.

In 1872, when Dr. Ward returned to Sibsagar, after a two
years rest, he had set his heart upon completing the transla-
tion of the Bible, a work in which he seems to have
delighted. After his physician told him that his disease
was incurable consumption, he never expressed a wish to
live. In his last letter to the Committee in Boston, he wrote,
“Tt was in my heart, dear brothers, to do the Lord’s work,
but it seems to be ordered otherwise. I hope the Lord will
accept my purpose.” So, having traversed “the death-
fraught wilderness,” having suffered the exposures of fatigue
and heat, damp and fever, anxiety and heart sickness of
Assam, William Ward passed away with these words on his
lips, “I am going home to-day. All fear, all trouble is gone,
my soul triumplis in the Lord.”
PAPER BY MRS. A. K. GURNEY. 245

Mrs. Cordelia Ward.—Mrs. Cordelia Ward was twenty-five
years old when she came with her husband to Assam. Her
native place was New York, and she is said to have been a
gifted, cultivated, beautiful woman. For six years she was a
faithful worker at Gauhati, when her health failed and she
returned with her husband and three little girls to America.
Dr. Ward soon after took a pastorate at Wellsville, N. Y.,
but the happy home was not of long continuance.

Mrs. Ward died in 1859, at the age of thirty-five. One of
her three daughters, Emma, is the wife of Mr. William
Bucknell, Philadelphia,

Mrs. Susan R. Ward.—Mrs. Susan Ward was born in Bel-
cherton, Mass., in 1822. In 1848, she was married to Rev.
Judson Benjamin and went to Burma. After afew years of
devoted mission work in Burma, Mr. Benjamin died. Of
Mrs. Benjamin’s three children, two died in infancy, in
Burma. Her third son is a successful lawyer, now living
at St. Paul, Minnesota.

In 1860, Mrs. Benjamin became the wife of Dr. William
Ward, and came to Sibsagar. She wasa very energetic woman,
was fond of teaching children. At one time she had a suc-
cessful school of sixty Hindu boys. After Dr. Ward’s death
she gave much of her time to a Hurasian school, and spared
not herself in caring for these poor neglected ones. Return-
ing to Sibsagar, after a few years’ absence, she engaged in
Government school work, worked hard and lived most self-
denyingly. After falling ill in Sibsagar, she went to Calcutta
for medical aid, where she died in the General Hospital,
April 27, 1884. The Magazine of 1884 pays her this tribute :
«The record of her life shows that Mrs. Ward was not care-
ful of her own comfort or even health when the spiritual
well-being of others was in question. The progress of mis-
sionary work, especially in Assam, was to her an object of
personal concern, and her last sickness and her death were
246 OUR MISSIONARY DEAD.

perhaps largely due to exposure in what seemed to be the
line of her duty. In her death another cord is broken,
which bound us to the heroic past of our mission.”’

Rev. S. M. Whiting.—Mr. Whiting was a graduate of
Trinity College, Hartford, in 1846, and of Newton Theological
Seminary in 1850. He married Miss Mary Elizabeth Flint,
of Hartford, and as missionaries of the Union they came to
Sibsagar early in 1851. For ten years Mr. Whiting did
good effective work as pastor and preacher, teacher and
translator. He was a fine Hebrew scholar. Isaiah and
other portions of the Old Testament were translated by him
into Assamese. A large list of words too were contributed
by him to the Assamese Dictionary.

He was of a cheerful, genial disposition, which endeared
him greatly to his associates, and gained the love of the
natives. His love of life and his work, also his patience and
gentle forbearance with native faults, were very marked.
Let me give you, as an example of the spirit and purpose
which animated this man, some extracts from his own care-
fully kept journals of that time. There was a wide sweep
of cholera in 1853 in Sibsagar, and Mr. Whiting, after.
devoting much time to the sick, wrote, “I have felt that I
was fulfilling the Saviour’s precept, ‘Lend hoping for
nothing again,’ for I suppose there is no people on earth so
ignorant of the sense of gratitude as this. They think we
are under obligation to them for the means they afford us
of obtaining merit. Still we hope that our various duties
have some effect on the mass, and that when the agencies in
the evangelization of this land are scrutinized hereafter, little
acts of the missionary, the work done in secret, a kind look
to this one and a soft word to that one, will all be found to
have done their part.” Again he says; “It has been my
aim to preach the Gospel plainly and pointedly as a dying
man to dying men.
PAPER BY MRS. A. K. GURNEY. Q47

“One old Hindu pundit of threescore and ten came to see
me frequently. His fingers were continuously counting his
beads and repeating the name of Krishna. I urged him to
immediately find refuge in Christ. With much feeling he
exclaimed, ‘Sahib do you think I am so foolish as to throw
away all the merit I’ve been acquiring for these sixty years,
for the little merit I can obtain in two or three years by
taking the Christian religion ?? The old man appeared so
sincere in his belief, I felt an agony of pity for him on this
account.” For several years Mr, Whiting spent three or four
months of each cold season in and about Jorhat, thirty-four
miles from Sibsagar, and he wrote—“‘ One man carnot do
the work which needs ten this very day. During one month
I have visited about 500 houses, preached to more than 5,000
people, and distributed Testaments, Tracts, and the Orwnodoi
to the amount of 800 or more.” With the high-caste
Brahmins he had many encounters, in which his patience
over-matched their shrewdness. Once, at Jorhat, several
Mussalmans commenced a furious harangue, trying to
break up the preaching. When one Mussalman got tired
another took his place; seeing their plan Mr. Whiting says,
“ T took the New Testament and commenced reading. After
reading two chapters I handed the book to Batiram and he
commenced reading, after keeping up the discussion, reading
and talking for four hours, our opponents said they wished
to go and eat their rice.”

«‘ One evening as the Daroga came along, I was earnestly
engaged in preaching to a very good company of listeners.
As he passed he said, ‘O you have gota few boys to hear you
this evening.’ “‘ Yes,” I replied, “and I will teach you also
if you will stop, for our religion is for great and small. The
Lord is Lord of lords and King of kings.”

After five years here he wrote, “I am satisfied in the
thought that Assam is my home, and my home for life. Let
248 OUR MISSIONARY DEAD.

me yearly sound the Gospel forth in all these parts, until I
am released from earthly work.” But his wish was not ful-
filled. After five years more of earnest work, Mr. Whiting
returned to America, and these ten faithful years were sealed
up for eternity. On his return to America in 1861, he
became the loved and successful pastor of churches in Vermont
and Connecticut, and continued in this work for twelve or
fifteen years. Then his health failed and he retired from
active work, spending his last years in New Haven, where
he died in 1878, at the age of fifty-two years.

Dr. Nathan Brown.—Dr. Brown, though one of the pioneer
missionaries to Assam, and first to start our 50 years old
mission, has died so recently that we’ve only to turn to a
late magazine, and read the chief facts of his well-rounded,
useful life. He was seventy-nine years old when he died,
and for seventy of those years had been a member of a
Christian church—think of a Christian record covering
seventy years! Baptized at the early age of nine years, at
the age of twenty he graduated from Williams College,
taking the highest standard in a class of thirty. For a few
years he was teacher and editor, but, as he has told us in
one of the most beautiful missionary hymns ever published,
his “ soul was not at rest.”

“The vows of God are on me and I may not stop

To play with shadows, or pluck earthly flowers

Till I my work have done and rendered up account.
The voice of my departed Lord ‘ go teach all nations’
From the Eastern world,

Comes on the night air and awakes my ear.”

After a short time spent at Newton, he was ordained at
Rutland Vt., and in December sailed for Burma with his
wife and child.

He reached Maulmein in 1833. Here he remained only
two years, and then started for Sadiya, in company with his
PAPER BY MRS. A. K. GURNEY. 249

family and Mr. Cutter and wife. One would think two years
a short time to have learned the language of Burma well
enongh to have lefta lasting record of himself in Burma,
but Dr. Jameson writes in the August Magazine, “ Dr. Brown
lived here long enough and learned the Burmese language
well enough to write several of the best Christian hymns in
the language. They are mostly translations of favorite
English hymns such as—
“*Gnide me O thou great Jehovah.’

“<The day is past and gone.’
“ «There is a happy land.’ ”

Dr. Jameson adds: “ I doubt if there will ever be a hymn
book published for Burma Christians that will not contain
several of Nathan Brown’s hymns, which are great favorites
with the native Christians. And that this man, who did
work so long and so well in Assam and Japan, should have
also translated hymns for Burmans which they will go on
singing as long as they sing anything, has seemed to me
remarkable.”

Turning to our Assamese hymn book we count from the
selection of three hundred and thirty hymns, sixty-two trans-
lated by Mr. Brown. Many of these are great favorites
with our natives, the two especially which he gave the Bur-
mese,—

“ Guide me O thou great Jehovah.”
“ The day is past and gone.”

Also
“ Ami korim zoton.”

(We'll try to be faithful.)
are especially liked by our Sibsagar people. He also wrote
many hymns in Japanese. But hymn-making was only a
diversion with Dr. Brown, the more serious work of transla-
tion he commenced shortly after reaching Sadiya, and his
great gift to the Assamese—the entire New Testament in
32
250 OUR MISSIONARY DEAD,

Assamese,—was completed in 1848. He also translated a
number of school-books and tracts in Singpho, Shan, and
Khamti, and many in Assamese. In 1855, after twenty
years of hard work in Assam, he left for America, never
to return to Assam again. During the next fifteen
years spent in the United States, Dr. Brown was Editor
of the American Baptist.

In politics he was a pronounced anti-slavery man, and was
one of the three delegates who waited on President Lincoln
before the issuing of the Emancipation Proclamation.

In 1872 he started for Japan. Reaching Yokohama, he
commenced studying and translating, and in six years he
completed and published the first New Testament in full, in
Japanese.

January Ist, 1886, at the age of seventy-nine years Dr.
Brown died at Yokohama. This simple inscription he left
for his tomb-stone :—

NATHAN BROWN,

AMERICAN MISSIONARY.
Born June 22np, 1807. Diep January lst, 1886.
GoD BLESs§ THE JAPANESE.

Mrs. Eliza Brown.—Mrs. Eliza Ballard Brown gave twenty
years of her useful life to work in Assam. I picked up one
day in the old Press bungalow a sketch of this noble woman,
and I read with keenest interest and many tears, the story
of her trials and sufferings in those pioneer days, such trials
nobly borne as surely gave her a place among our missionary
heroines. Miss Eliza Ballard’s early home was in Deerfield,
Mass. At the age of twenty-one years, while teaching in a
seminary in Vermont, she found her Saviour, and henceforth
it seemed to “‘ matter not, if storm or sunshine were her earth-
ly lot,” she only prayed, “ God fit me for thy work.” Two
years later, she became Nathan Brown’s wife. While they
PAPER BY MRS. A. K. GURNEY. 251

were living in Vermont, Mr. Brown’s attention was strongly
drawn to the mission field. Mrs. Brown was not long in say-
ing, “T too will go.” Two years later she started for Burma
with her husband and child. After a long and stormy passage
of six months, they reached Maulmein in 1833. When, three
years later, they were leaving Burma for Sadiya, their young
son died on the very day of their departure. While in Sadiya
they buried their six-year old daughter, Dorothea, whom they
took from America, but the poor mother found no resting
place for her little one. Three times the precious body was
disturbed and the casket broken by natives searching for
gold, At last the father collected and placed in his bunga-
low for safe-keeping, the scattered bones of his child, which
he afterwards took to America. From this same station
they had to flee for their lives, when Sadiya was attacked
and burned by the Khamtis. Owing to the exposures of this
time, their son Nathan was prostrated with fever which left
him a cripple. When they were comfortably settled once
more at Jaipur, Mrs. Brown found that the child’s eyes were
so affected as to make it imperative for her to seek medical
aid in Calcutta. Only a four months’ journey, long and
even dangerous for a lady alone, with two helpless children;
but this brave woman, unwilling that her husband should
be taken from his work, undertook it alone in a native canoe,
with Assamese boatmen, often obliged to anchor their boat
for the night near dangerous jungles, where lurked wild
beasts, sometimes in coves where huge alligators would
strike against the sides of the little boat, and at other times
in places known to be the resort of robbers. But oh how
much harder the journey back, when the poor mother, finding
no help for her child, carried him back to Sadiya, where he
died in a few months.

In 1846, weary and worn, Mrs. Brown returned to America
with her two remaining children, and by her coming she
252 OUR MISSIONARY DEAD.

aroused such an interest in the churches, as resulted in the
appointment of Rev. Messrs. Danforth and Stoddard and
their wives to this mission. Itis said that, ‘‘ But for thig
reinforcement, the Assam Mission would, in all probability,
have been abandoned.”

In 1850, Mrs. Brown wrote from Assam, “ After three
years’ absence in America, Iam back in my old home on the
Sibsagar tank. But the dear children, how much we miss
their joyous footstep, and the merry music of their sweet
voices to light up the dark mud walls of the old bamboo
house.” The last years of her life here were full and busy
years. She translated a dozen tracts from Bengali and Eng-
lish, and left a most useful arithmetic, which is still some-
what used in our Government school.

In 1850, she started a successful boarding-school of ten or
twelve girls. In one year ten were converted, and before
Mrs. Brown died, she had the joy of knowing that all who
had been under her care in the school, had become Christians.
In 1855, Mr. and Mrs. Brown returned to America, where
she died sixteen years later, in 1871.

“ Yonder thon seest a glorious throng
And stars on every brow ;

For every soul they led to me
They wear a jewel now.”

Dr. Miles Bronson.—Miles Bronson was born in Norway,
N. Y., 1812. Educated at Hamilton, at the age of twenty-
four years he was appointed a missionary to Assam. For
over forty years he did mission work in Assam. He died
at Eaton Rapids, Michigan, November 10th, 1883. If
we could look back fifty years into those new missions
just commenced at Sadiya and Jaipur, few of us could recog-
nize, in that young man, with dark hair and bright eyes, our
dear Dr. Bronson with silvered head and declining step, as
he was known to us, when we entered and he was about
PAPER BY MRS. A. K. GURNEY. 253

leaving the work so dear to his heart. Still in that young
man of twenty-four years the same gentle, persuasive, loving
spirit, which marked his later years, we recognize as holding
sway over those savage Naga Chiefs. For about two years
Mr. Bronson’s time was given to learning the Assamese and
Singpho languages, and some Singpho books were prepared
by him in expectation of starting a mission among them.
But when he found that the Nagas at Nam Sang were far more
numerous (about 100 to 1 of the Singphos), that they were
without caste or any prejudices, he, in the face of many
obstacles, visited them, prepared books in their own lan-
guage, and so gained their hearts, that they welcomed him
and built hima house, to which he trustfully moved, with
his wife and the little daughter, Mary. His trust in these
savages was not misplaced. To the end of his stay among
them, they proved his faithful friends. For about eight
months Mr. and Mrs. Bronson, their Assamese assistant, and
the interpreter, spent most of their time teaching the wild
Naga boys, boys so untamed, that at the noise of a deer or
barking of a hound they would leave their books and off to
the chase. Then the continued illness of Mr. Bronson and
his sister, who had joined the mission, compelled him to
leave his mountain home and go down to the plains.

The Nagas, too, were full of regret, but said right man-
fully, “ We cannot ask you to stay and die here. Go and get
well, and come again.” The aged chief, who had seen more
than one hundred years, came to Mr. Bronson, with his
numerous sons, saying, “ Before you return, I may be gone,
for my hair is ripe, but there my sons will stand pledged to
be friends with you.”

Those few years in Upper Assam had disappointments and
losses for Dr. Bronson; first he was saddened by the loss of
his dear friend Thomas, with whom in joyous brotherly in-
tercourse he had travelled for many a month; then his own
254 OUR MISSIONARY DEAD.

and sister’s illness compelled the giving up of bis Naga work
and removal to Jaipur. After our missionaries became con-
vinced that the practical work for them was among the
thousands on the plains, rather than the scattered hill-
tribes, Brown and Cutter went to Sibsagar, Mr. Barker to
Gauhati, and Dr. Bronson to Nowgong, where he com-
menced the Nowgong Orphan School. If he had never done
any other work for the Assamese, save this school, Assam
would have reason to bless his memory for this. Charles,
the beloved pastor of Nowgong, was a sample of manhood
and Christian living, for whom any missionary might have
thanked God and taken courage, and there are still living
men from the school, whose influence and lives are a power
for good, while others whom he taught and loved were
waiting on the other side, to welcome the dear master. Over
forty years of work in Assam, and how full those years,
teaching, translating, preparing books in Singpho, Naga,
Khamti, and Assamese. The Dictionary, his most important
literary work, was put through the press in 1866. He also
translated a number of hymns. But these labors were not
Dr. Bronson’s chief delight. It was the joy of his life to
tell the “ Old, Old Story,” and never did he seem more inspir-
ed than when preaching and welcoming the new converts.
Nidhi Levi Farewell, the first Assamese convert (preacher,
poet, writer, and translator) was baptized by Dr. Bronson
in 1841.

How earnest and loving his words to those native Chris-
tians. Some of us who received his farewell at the River
station in 1878, as with sad, reluctant heart he was leaving
his work for America, will never forget his parting words :—
“Tdo not want to go, my heart is here. I desire, above all
things to live and labor for Christ here.” Turning to a
native Kolh preacher with us and placing his hand on his
shoulder, he said, “Preach Christ, live Christ. A great
PAPER BY MRS. A. K. GURNEY. 255

responsibility rests on the native Christians. Be true, be
faithful, my brother, and may God bless you.” This was his
farewell, and these last words, were they not fitting words
from lips which for forty years had preached Christ so
faithfully ?

As in his early years, so in his later life here, Dr. Bronson
met sore bereavement in the death of his best-loved, first
the wife of his youth who for more than thirty years had
been an inspiration and a joy in his home, again by the
death of his second wife at Rangoon. And afew weeks later
his loved daughter Marie fell, the victim of cholera. Within
afew days’ journey of home, the poor father, who was
returning with her from Calcutta, in the absence of all mis-
sion friends had, with his own trembling lips, to read the
funeral service over his child, and then proceed on his sad
journey to the now empty bungalow.

It would be interesting to gather the testimony of natives
as to the love they bore him. We heard one of his Nowgong
pupils say, “I believe the Sahib loved the Assamese better
than his own folks!”

His life given to them was proof of his love, and even in
death his soul was far away from the wintry home in the
West. And he was in his beloved Assam, in the jungle
preaching Christ, in his old home conversing with the native
Christians. So passed away as a conqueror, laden with
many sheaves, Miles Bronson, at the age of seventy-one years.
THE TWO MRS. MASONS.
By Miss H. C. Bown.

Mrs. Delia §. Mason.—Many years ago, ona hill farm in
the town of Madison, N. Y., there lived a farmer and his wife
with their family of five daughters and one son. They were
possessed of strong religious principles, sturdy common sense,
and untiring industry, which qualities they bequeathed to
their children. On the farm the daughters learned all the
various branches of housework; and each, in addition to her
attendance at the district school, spent some time at the
Seminary in the neighboring town of Hamilton. They all
became Christians in early life, and two of the older ones were
married in due time to ministers of the Gospel, a third
marrying a farmer. When the fourth daughter was eighteen
years old, the family removed to Hamilton. This fourth
daughter, Delia S. Howes, is the subject of this memorial
sketch. Converted at the age of fourteen she united with
the Baptist church in Madison, and as a church-member
was always faithful and devoted. After the removal to
Hamilton, she and her younger sister were among the most
faithful attendants at the prayer-meeting, although their
home was at some distance from the church, and many
would have thought themselves too tired, after a hard day’s
work, to traverse the distance twice. During these years
of quiet home-life she was developing a strength and
sweetness of Christian character which were to exert an
influence in far different scenes and circumstances.

In June of 1874 there was a double wedding in the Bap-
tist church at Hamilton, and these two younger daughters of
the farmer’s household were the brides. The bridegrooms
PAPER BY MISS E. 0. BOND. 257

were Rev. Messrs. Mason and Phillips, both of them desig-
nated to foreign mission work among the Garos of Assam.
In September of that year they sailed from America, and
reached their destination, Goalpara, in December.

Only those who have had similar experiences can realize
fully a missionary’s feelings on first arriving on a new field.
To accustom one’s self to new ways of living, to learn to
express one’s self in a foreign language, to make a home in
a strange land,—these seem difficult of accomplishment at
first, and one is often tempted to discouragement in con-
fronting them. Mrs. Mason undertook the task with strong
courage and a determination to succeed which rendered
success certain. The two families remained together a little
more than two years when, by the removal of Mr. Phillips
to Tura, Mr. and Mrs. Mason were left alone in Goalpara.
The separation was not of long duration, however, for, in
November 1878, the Masons also removed to Tura, and the
sisters were reunited. Then came a year of living in a tem-
porary house with all its inconveniences and discomforts,
while the new house which was to be home was building.
At last it was finished, and we can imagine the feeling of
satisfaction with which its mistress took possession of it,
thinking, “ Now that we have a home we can do so much
more for this people.” But alas! their delight was of but
short duration. They had lived in the house but six weeks
when it took fire and burned down, and with it much furni-
ture, clothing, and many valuable books and papers were
destroyed. This was indeed discouraging, but after the first
shock of the calamity was over, they set to work to build
another house and repair as far as possible the losses. It
was during the second residence in a temporary house, neces-
sitated by this untoward accident, that Mrs. Mason con-
tracted a cold from the effects of which she never recovered.
She enjoyed the second new house only about seven months.

33
258 THE TWO MRS. MASONS,

In November 1881 they went to Calcutta to superintend
some printing, and thence they sailed for America in March
1882. Mrs. Mason’s health had not been good for some
time, but it was hoped that the voyage and change of air
would restore her. The homeward journey, however, was
somewhat interrupted by sickness, and for a few weeks after
reaching the home shores she was quite ill. Afterwards she
seemed to rally, and enjoyed some pleasant visits among old
friends. They had just returned from a trip to Michigan
when the Master called her to “come up higher.” The
summons came suddenly just after midnight, September 9,
1882, and before her friends could be called she was gone.
The husband and little boy who were left behind were indeed
sorely bereaved, and all who had known and loved her felt
that they had lost a true friend. She had been a faithful
wife and mother, and had set an example of Christian living
before those to whom the name of Christ was strange.
Although she did not engage in direct mission work, her
influence over the people among whom she lived was very
powerful. She won the affection of all with whom she came
in contact by the interest which she manifested in them,
and her evident concern for their welfare. How strong a
hold her adopted home and people had upon her affections
may be seen from this extract from a letter written as she
was nearing the home shores: “It always seemed to me
that if ever I was permitted to draw near the shores of
America again, I should be so overjoyed I should scarcely
know what to do with myself; but instead of looking for-
ward to the future I find myself looking almost constantly
back to the old (or rather new) house left behind, and wishing
so earnestly that we were there instead of here.” When she
first began to think of leaving her little boy in America and
returning to the mission field without him, she felt, as many
another mother has felt, that she could not do it. But her
PAPER BY MISS E. C. BOND. 259

love for the work caused her to consent, after a time, even to
this sacrifice. Her sacrifice was accepted and she left him
indeed, but it was for the joys of Heaven instead of the toils
and trials of missionary life. She died at Northeast, Pa.,
at the house of her husband’s sister, and her remains were
laid to rest in the cemetery at Strykersville, her husband’s
early home.

Mrs. Clara A. Mason.—On the 17th of June, 1844, a little
daughter opened her eyes on the world in the home of Dea.
Samuel Stevens of Eastport, Me. With her birth her mother’s
life ceased, and we find the little girl growing up under the
care of her grandmother, who lived near by. As she grew
toward womanhood she developed a talent for writing, and
a number of poems and sketches from her pen appeared in
the magazines and periodicals of the day, over the signature
“‘Margaret Mason.” She early consecrated herself to the
Master’s service, and later we find her proving her filial
devotion by her care for her father in his last days. It was
while she was watching by his sick bed that she wrote her
missionary hymn beginning, “ The sails are set,” all uncon-
scious that her words were a prophecy of her own life.

In June, 1873, she was married to Rev. James Hope Arthur,
who had been designated to the mission work in Japan, and
in October they sailed from San Francisco for their new
home. Their first winter was spent in Yokohama, in the
study of the language, and such work as they could do among
the English speaking people with whom they came in con-
tact. But their object was to work among the masses of the
Japanese, and to this end they removed during the following
summer to Tokio, and took up their abode in the heart of the
city, in the midst of the native population. Their Jocation
proved so unhealthful, however, that they were soon obliged
to go tothe mountains for the benefit of purer air and more
healthful surroundings. On their return they succeeded,
260 THE TWO MRS. MASONS.

through the favor of a Japanese official, in obtaining a more
healthful location. Here they made their home and here
they gathered pupils around them. Some were converted
and a church was organized in the midst of the heathen
city. But Mr. Arthur’s health was not equal to the task
which he had taken upon himself, and in the spring of 1877
they left their home in Japan to try the effect of the more
invigorating air of California. For a time the change seemed
beneficial, but as the rainy season came on Mr. Arthur
grew rapidly worse again and died on the 9th of December.
Three weeks later an infant son went to join his father.

The bereaved wife and mother with her one remaining
child returned to her friends in Newton Centre, Mass., and
there spent several quiet years, serving the cause of missions
with voice and pen as opportunity offered.

In the spring of 1884 she was married to Rev. M. C.
Mason, and in September of that year they sailed from New
York for Tura, The journey was accomplished safely and
pleasantly, and they arrived in Tura, November 28. But in
afew days Mrs. Mason was taken ill and on the 9th of
December she passed away. Years before she had written, -

“My work unfinished here below

I will lay aside, and softly go

To seek for blooms that fadeless grow.”
And so, indeed, just as she was beginning a new work,
it dropped unfinished from her hands, and she was called
away to a land of “ fadeless blooms.”

She has left us her poems, collected and published under
the title, “The Cherry Blooms of Yeddo,” and also a volume
of sketches entitled “Etchings from Two Lands,” which
contains much valuable and interesting information concern-
ing the people and customs of Japan.

At one time Mr. and Mrs. Mason had planned to visit the
Holy Land on their way to Assam. Circumstances rendered it
PAPER BY MISS E. C. BOND. 261

necessary to abandon this plan. The following poem written
at the time of the change of plan shows the spirit with which
she entered again the mission field.

“T may not from home toil enticed
Seek Mary’s Bethlehem ;

Nor in the footprints of the Christ
Tread earth’s Jerusalem.

Gold is not mine to cross the seas
By Jordan’s stream to stand,

Or walk beneath the olive trees
In that dear Holy Land.

No zealot’s crusade cross I bear
To lone Gethsemane,

Nor dingy is the dress I wear
With dust of Calvary.

But over sin for triumphs won,
Each day from morn to morn
Ig filled with joy, that Mary’s Son

In Bethlehem was born.

What matter if I never see
Thy cradle, holy Child,

If I but walk through life with thee,
In raiment undefiled P

My Master paints the leaf and fern ;
I touch His hand through them,
And in each holy heart discern
His New Jerusalem.

It may not be when by-and-by
Thou comest, Christ, for me,
My cast-off dress shall dingy lie

With dust of Calvary.

But let thy kingdom, Lord on earth
To me be holy land,

May I with joy, renewed in birth,
Beneath its olives stand.
262

THE TWO MRS. MASONS.

The bliss on distant shores be mine
To tell that thou hast died,

Till hate and wrong through grace divine
With thee are crucified.

And when earth’s darkened haunts of sin
Shall be thy Bethlehem,

And heathen souls rejoice within
Thy glad Jerusalem,

Then Easter light, that backward streamed
On lone Gethsemane,

Shall garland with a world redeemed
Triumphant Calvary.”
EXTRACTS OF LETTERS TO THE CONFERENCH,
FROM FORMER MISSIONARIES.

From Mrs. Janz W. Barger.
2215, Norra Dupont Sr.
Minneopolis, Minn., Oct. 20th, 1886.

My pear Mr. Burperts, How great would be my pleasure
to meet with you in person at the dear old Nowgong mission
station; for it was there, somewhere in the Forties, that our
first ingathering of any numbers of these Assamese into the
kingdom of Christ was made. The missionaries and their
families were there ina body for prayer and conference upon
the great work that had brought them to the country. The
Holy Spirit was present with us and a goodly number were
brought to Christ. Mrs. Tolman, then a little girl, started
with the boys from her father’s school on the heavenly
pilgrimage, and at this time with the Assamese converts
put on Christ by baptism. Even the younger children
caught the spirit of devotion. I remember one little fellow
calling the missionaries’ children together, leading them to a
place of prayer, exclaiming, ‘‘ Let us go to worship.” Follow-
ing this was a spiritual blessing and an ingathering of souls
at Gaubati and Sibsagar, * * * * * *,

Assam! the dear country of my youthful adoption, I love
her people and would to-day lay myself at her feet to secure
for her salvation through Christ. The dear native disciples !
whose Christian course we watched with so much anxiety and
for whose continuance in the faith we thanked God. I re-
member their faces and their prayers better than their
names. Most, if not all, have been removed to the heavenly
kingdom. The dear missionaries, Browns, Cutters, Bronsons,
264 EXTRACTS OF LETTERS TO THE CONFERENCE.

who welcomed us in 1840 to their labors, joys and sorrows,
have all, with my husband, finished their life-work. Noble
Christian men and women all, who gave their lives for the
Assamese and their neighboring tribes.

I am the last living member of the first group of missiona-
ries to Assam. My husband and myself with Miss Bronson
left America in the fall of 1839, reached Jaipur the follow-
ing summer. When Assam was made our field of labor
instead of the Naga hills, we removed to Sibsagar and opened
its first mission station. Brother Brown soon followed. The
Board in Boston decided that the printer and translator
must reside in the same station, which caused brother
Cutter’s removal to Sibsagar.

My husband then sought another city in which to erect the
standard of the cross and after much prayer decided to
remove to Gauhati, and in that stronghold of heathenism
and idolatry to unfurl the banner of the cross. Here we were
greatly blessed and prospered, until my husband’s health
failed and we were compelled, most reluctantly, to drop the
work.

My companion’s health continued to fail till God took him,
January 3lst, 1850. Myself and fatherless children found a
father’s door opened to receive us in Elgin, IIl.

The Board in Boston cared for us as kindly and lovingly
as an elder brother could have been. Goodness and mercy
have followed us. No good thing has our Heavenly Father
withheld from us. To God be all the glory for ever and
ever. The names of our missionaries in Assam from the first
to those of the present are written on my heart. You and
your work, brethren and sisters, whether in the valley or on the
mountains, I commend to God in most earnest prayer * * *,

Ever your sister in the blessed work of Foreign Missions,

Jane W. Barger.
FROM REY. I. J. STODDARD, 265

FROM REV. I. J. STODDARD.
Peuua, Lowa,
October 18th, 1886.

My pear Brotutr * * * * *,—Wife and I would like to
take the next train and be eating turkey (?) with you all at
Nowgong on Christmas * * * *, In 1873 my books, jour-
nals, papers &c. from 1847 to 1873 went down in the Indian
Ocean with the old ship “Tennison.” * * * * * *,

Mrs. Stoddard and I sailed in 1847 from Boston for Now-
gong, which we reached after a journey of 196 days. We
dined with the Bronsons about 4 Pp. m., and five of the six
little daughters were at the table, all dressed in white; our
first hour’s introduction to our new home and life in Now-
gong, where we labored till failure of health compelled us to
leave for America.

Wife and I took our first lessons in Assamese while on
board that canoe eight days from Gauhati to Nowgong.
Somehow we had secured, “ What is this?” and the poor
boatmen were aroused from many an opium dream to give
answer, and so the roll of words increased.

We sailed a second time in 1866, and from Goalpara
labored among the Garos until the second time driven from
the country by ill-health. In 1881 we again broke up our
home in America and expected to sail from New York for
Gauhati, where we hoped to spend our days in helping our
brother Kandura in the glorious work among Assamese and
Garos. But on the eve of sailing, a council of doctors pro-
nounced me so full of malaria as to be of little service in any
malarious country, and with the saddest experience of my
life we reluctantly turned back to our children in Iowa,
Thus it is, no doubt, with all Assam missionaries now at

-home; they would gladly be in the field again if they could,

34
266 EXTRACTS OF LETTERS TO THE CONFERENCE.

We talk of those earlier days with their trials, discourage-
ments, slow progress, and also of the encouragements all
along the way beaming so brightly from our chart, the Word
of God, * * * * * *,

Colonel Houghton was Commissioner of the Hill tribes
when I was there. He was a devoted Christian and church-
man; but was so delighted with the American Baptist
method of teaching and preaching to savages, and their
wonderful success, that he always advised Government to
give those American missionaries an opening among all such
tribes in preference to his own church missionaries. He was
among the Karens before going to India. He paid his money
freely to every mission enterprise. I hope you find as good
men among Government officials as Colonel Houghton. * * *

I can tell a short history of one tract.

Kandura Bura [Old Kandura] was a little dried up old
man when I first met him at Gauhati in 1867. He had been
a jolly sort of a heathen in his day, as I gathered from his
own mouth. He said he was made up of four halves, one
half Hindu, second-half Casarrie, third-half Garo, fourth-half
something else; and that he could talk and sing and chant
in all these four languages. And so he spent his years in
going from house to house and from village to village
chanting and fiddling in any tongue to suit his hearers—
taking a collection at each point to keep soul and body on
good terms.

He was in Goalpara when brother Bion scattered tracts in
the bazar. He could read and so took one, “ True Refuge,”
I think. So in his vocation he would read and chant this
tract to the people as something new from the gods. After
chanting it over many times during two or three months he
began to understand a little, just enough to be arrested and
slightly frightened. He went at once to his house and read
the tract to his wife through and through two or three times ,
FROM REV. 1. J. STODDARD. 267

until both, as he told me, became very much interested and
alarmed. To allay their fears they went out together and
chanted the True Refuge to the people, who ridiculed them.
They grew worse rapidly and started for Gauhati to find a
teacher, in the midst of the rains. They were nine days on
the road, through water and mud, sleeping under trees among
snakes and alligators, wet and hungry and almost starving.
The old man said the people called them crazy, possessed of
devils, and were afraid to feed and lodge them. because we
called to every one we met, “ Life, life, eternal life! Who
will tell us about it.” At Gauhati they found teachers, were
baptized, and went out with joyful hearts to chant salvation
to the people.

The old woman died near Gauhati, a devoted Christian
and worker for Jesus, I heard, as I never saw her. But the
old man returned to Goalpara with me in 1867 and there
died in a few years, blind and feeble; but chanting and
repeating Scripture like an old theologian as long as his
tongue could move.

* %* * * * From the Hand-Book I note 20 missionaries
now in Assam. We read carefully all the names from
brother and sister Burdette of Gauhati to brother and sister
Witter of Wokha and count ourselves introduced; and with
the exception of those Naga stations can enter pretty well
into your surroundings. To each of you beloved brethren
and sisters Mrs. Stoddard and I send Christian greetings
and a most hearty God bless you, and sustain you amidst all

the secret and untold trials of your most glorious mission

labora. * * * * * *

Affectionately your Brother,

I. J. Stopparp.
268 EXTRACTS OF LETTERS TO THE CONFERENCE.

FROM MRS. PHILBRICK.
To Rev. P. H. Moors.
WareErviILLe, Mr,
October 12th, 1886.

Dear S1r,—I rejoice to hear that you plan to have a Jubilee
Conference of the Assam missionaries, and that it is to be
held at dear old Nowgong. O that I could charter a balloon
and so be with you during those days!

You ask for reminiscences. I close my eyes and a throng
come crowding before my memory; for of no period in my
life are recollections so vivid as those during the few years
spent in Assam ; some glad and some, oh, how sad ! but crown-
ing all, I see the sweet and blessed will of God.

Upon our arrival in Nowgong at the close of 1850, we
found brave sister Stoddard had been passing through a
season of trial. Most of the children in the Orphanage
School had been severely ill with small-pox; her own infant
daughter had suffered terribly from the disease, so that very
soon it was deemed necessary that she should go down to
Gauhati for medical treatment ; thus the girls’ school came
under my care before I could speak ten words of the lan-
guage. The girls remained with me but a few months, for
as my husband spent several months every year travelling in
the villages, it was thought best that I should be free to go
with him and work for the women.

During the first season we met with much encouragement
in the village of Sol Soi. Soon after our tent was pitched
there an old shaster reader, accompanied by a Hindu of
respectability, came one night to make inquiries about
the foreign shaster which had fallen into their hands. They
listened to my husband’s explanations with marked atten-
tion. The next night found them with us with undimi-
FROM MRS. PHILBRICK. 269

nished interest, and so for several evenings; till at length
they were requested to invite their neighbors into their own
home, and allow us to hold a meeting with them. This they
consented to do. So, on the following night there might
have been seen my husband, myself and Ghinai, with several
coolies carrying lighted torches, following a little footpath
through a rice field to the old man’s cottage, where quite an
audience assembled on our arrival. As I remember it this
meeting was one of the most interesting I ever attended.
Mr. Daiible opened it by reading and explaining a chapter.
Singing followed, then Ghinai talked and made a prayer,
when Mr. Daiible called upon the two inquirers to pray.
They replied, “ Oh, Sahib, we have not learned how yet.
We must listen to you more.”

“ What!” exclaimed Mr. Daiible, “If your child is hungry
and needs food what does he say? Father, I am hungry,
give me bread. Now you have told me that you feel that
you are a sinner, and wish to be forgiven. Cannot you ask
your Heavenly Father to give you what you are willing to
give your child ?”

At once the idea of prayer was understood. Both heads
were bent to the ground, and the cry came. ‘“ Yes, yes, we
are great sinners! Heavenly Father forgive us!”

It seemed as if the Spirit of the Lord had come down
upon us ina wonderful manner. All recognized His pre-
sence. Such earnestness, such solemnity I seldom have
witnessed !

When the meeting broke up, several caught hold of my
husband and begged him to stay till they all learned the
true way. We were greatly encouraged; it seemed that
there must be a great work of the Spirit then and there; but
alas! the next evening we found very few present and those
seemed afraid to be there. The evening following we found
the door closed against us. The head man of the village
270 EXTRACTS OF LETTERS TO THE CONFERENCE.

had ordered that no more meetings be held. A heavy penal-
ty was threatened, and all were forbidden to call on the
foreign Sahib.

So the work which seemed to open up so beautifully was
closed. No, not closed, for “old Adiram,” he who came
with the shaster reader, asked to be allowed to go to Now-
gong with us. He was at first advised to remain and help
his neighbors, but he said, “I am ignorant of this religion,
I cannot even read. Let me go home with you and learn to
read.”

He went, and his diligence in learning was wonderful.
He would follow us about the house, as we were busy, spell
out his words, and ask for the pronunciation. After he
could read he took the Assamese Catechism, committed it to
memory, and daily would we find him sitting by the road
side calling to passers by, “Stop! sit down by me, I have
something new to tell you.” * * * * * * * Most faithful
was he at that time.

One more cold season came and went. Cholera had
broken out in Gauhati; for some time our friends had
written of its ravages there. At length there came a day
when it was said to us that cholera had come to Nowgong.
Already the dead were being carried past our door; but we
thought so little of it for ourselves that we did not fear;
till one Monday morning our dear one fell ill. Still we did
not call it by that awful name. We had no physician to
tell us what it was. Our neighbor Captain Buller came and
administered heavy stimulants which drove out all reason.
In a few hours the work was accomplished. A strong,
healthy young man lay there speechless and pulseless,

O, the desolation of that hour! I can never describe it.
Oh, the dreadful weeks and weeks which followed! The
tom-toms of the natives beating away the evil spirits. I can
hear them now and those calls for help as one victim after
FROM REV. CYRUS F. AND MARY B. TOLMAN. 271

another was seized; all these things are burned into my
brains.

The next cold season found me again in the villages with
old Adiram and Ghinai; but after alittle I was carried home
with fever. Recovering from that, I went into the boys’
school and taught. Severe duties fell upon me, I was glad
to be useful; but at the close of the cold season of 1855 I was
again attacked with fever, and obliged to go to Gauhati
for medical aid. Then, after months of illness, it was de-
cided that I must come home. It seems very strange; but
the six months previous to my last illness were blotted out
of my memory. * * * * * * % *

How my heart has longed to go back and labor again in
Assam. But since those early days I have been taught
inany lessons. * * * 4 oe he

Mrs. Parusricr.

 

FROM REV. CYRUS F. AND MARY B. TOLMAN.

CHICcAGo,
October 15th, 1886.

Dear Brotuer Moort,—Thanks for your invitation to be
present by letter in the Jubilee meeting of the Assam
Mission. You may well imagine that were it possible we
should gladly be present in person. * * * * * ¥ *

The mettle of those pioneers in the mission was evinced
by Mr. Bronson’s reply, when urged not to attempt the
journey up the river at that season. ‘“‘ Would you hesitate,”
he asked the officer, ‘‘ if you were ordered to join the regi-
ment in Sadiya.” “‘ No sir,” was the response. ‘“‘ Then sir,”
said Mr. Bronson, “ we dare not delay when our Heavenly
Captain bids us advance to join the little force awaiting and
expecting our arrival.” Years after this his last move (who
272 EXTRACTS OF LETTERS TO THE CONFERENCE.

was longest in the mission of all the missionaries) was in
perfect keeping with his initiatory movement. Comfortably
settled in Gauhati, with abundance of work, and feeble from
over forty long years of labor for the Assamese, and expo-
sures and journeys in their behalf, yet when requested by
the Executive Committee to remove to Dibrughar and
opena station there, so near his first camping ground at
Sadiya, the old soldier unhesitatingly acceded and with his
family moved to an out of the way station with a dilapi-
dated house for shelter7and began work anew. This'was the
final exposure that broke him down. * * * *

We both remember with great pleasure our personal con-
nection with the mission. They are among the brightest
memories of our lives. To one the recollection of a happy
childhood and ten years of life spent in the home of loving
parents under whose faithful teaching she was converted
and baptized in the dear old Mori Kullung, are full of sacred
joy. Many of those then baptized have long since entered
into rest. Jurimon, who we believe is still living, was a
marked figure in the memory of all those years, as well as
the old and faithful ayah who cared for all the children
of the Bronson Memsahib. * * * * *

After the enforced return of the family by the mutiny
God opened the way for her to return and the Tolman
Sahib and Memsahib were warmly welcomed. The four
months’ voyage gave time for study so that the new comer
under the tuition of his wife had become able to vead the
Assamese before landing in Assam. We well remember the
surprise and pleasure of the native Christians when the new
missionary in his first prayer-meeting read a little scripture
and the verse of a hymn.

The girls’ school was gathered together and work was
carried on with energy. The Mikirs pleaded for the Gospel
and were specially visited and books prepared for them.
FROM REV. CYRUS F. AND MARY B. TOLMAN. 278

In six months the first sermon in Assamese was preached in
the Nowgong chapel. Before this two marriages were cele-
brated. In one of the latter “separated” was said instead
of “joined.” On his mistake being pointed out the novice
in the language was embarrassed, but Jurimon reassured him
by saying, “ The Lord understood what he meant and the
marriage would stand.”

But soon illness came which resulted in our removal from
the mission: the greatest disappointment in our lives. * * *
In the language of Dr. Bronson’s gifted daughter Eliza:

“ Yet land bereaved, beloved for thee
Thy children’s tears fall silently,
The sickle dropped, the grain unbound
Stands whitening all the fertile ground,

While scattered laborers stroug in faith,
Toil on though suffering unto death.”

Drar Native Converts,—Dr. Bronson’s last prayer in our
hearing was in Assamese for you and for the heathen of
Nowgong. Calling his little family together he asked for
the Assamese Testament. He told the children to sit down
and pointed to where he thought you were sitting within
hearing of his voice. His eldest daughter read a few verses
from the Divine Word. Then in feeble accents he addressed
you; entreating you to accept Christ and labor faithfully
for him. Then he prayed in Assamese and the burden of
his supplication was that God would greatly increase your
numbers and make you faithful until the end.

He and others await you at the golden gates. May we and
you meet them there and rejoice through all eternity for the
blessed results of the past fifty years of the Assam Mission.

With loving earnest prayers
Your Brother and Sister in Christ,

Cyrus F. anp Mary B. Totmon.
35
274 EXTRACTS OF LETTERS TO THE CONFERENCE.

FROM REV. M. B. COMFORT.
BELLEVILLE, JE¥FERsoN Co., N. Y.
October 30th, 1886.

Drar Broruer Moors,—* * * * * * * My own connec-
tion with the Assam Mission forms but a comparatively
trifling factor in producing the results which have been
there accomplished. And yet my seven years on the field
form a period in my life, and in my ministerial course, full
of pleasant memories and apparently more fruitful than any
equal period in my home work. I reached Gauhati in
April 1867.

The journey, though devoid of startling incidents, had yet
been full of the charm of novelty. That was at a period far
enough back to involve the old voyage by a merchant vessel
from Boston to India, and therefore you will not be
surprised when I tell you that it was 147 days after going
on board before we landed at Calcutta. It might be thought
that there was a grim fitness in the fact that our vessel’s
cargo was ice. We were at least spared the humiliation of
having either rum or idols below decks, as they say has
sometimes been the case with vessels which had missionaries
for passengers either to Africa or India. * * * * *

I shall not attempt to give a connected account of my
work during the subsequent years. The varied experience
in wrestling with a new tongue; the trials of domestic life
under the system of division of labor peculiar to India; the
novelty and pleasure of missionary touring and contact with
the people in their numberless hamlets; the joy of telling
them “The Old Old Story of Jesus and his love ;”? the strong
attachments formed between the native Christians and the
missionary ; the delightful occasions when we were able to
look into our fellow missionaries’ faces, clasp their hands,
and welcome them to the hospitality of our homes; the
FROM REV. M. B. COMFORT. | 275

sweet experience when in our touring we could go two and two,
as the blessed Saviour, who understood the need of human
hearts and the craving for companionship even when doing
his work, sent out his disciples; all this and more will
readily occur to those who are yet in the field. On the
other hand, the discouragements, the trials, the discomforts,
the struggles with disease and all the wide range of sorrow-
ful experiences in missionary life will likewise be recalled
and need not be dwelt upon here.

My arrival in Assam was just as the promising Garo work
was fairly opening. We passed up the Brahmaputra while
the now sainted Bronson was out at Rajasimla, engaged in
the joyful work of baptizing the converts whom Omed had
gathered together, and in organizing the first church of Garo
disciples. He had hoped to complete his work in time to
return to Goalpara and join us on our upward trip; but
in this anticipated pleasure we were all disappointed. It
was some time later, when we had the rare satisfaction
of greeting this venerable and beloved missionary as he
reached Gauhati on his way to Nowgong. * * * * * *

In 1869 I made my first extended missionary tour. I left
Gauhati and after a march of six days joined Brother Stoddard
at Damra in Garo-land. I reached him just in time to par-
ticipate in the baptism of several happy Garo converts.
Thereafter for several weeks we two enjoyed among that
interesting people the happy association of Christian fellow-
ship and service. Years later with brethren Bronson and
Stoddard I had a most enjoyable tour of inspection from
Goalpara to Tura and return. * * * *

JT had the satisfaction of starting the work in Hastern
Garo land next the borders of the Khasia Hills. This begin-
ning was the planting of a school by a Garo convert named
Joising at the village of Sorai Kurung. From this place
five men and one woman came to Gauhati and I had the
276 EXTRACTS OF LETTERS TO THE CONFERENCE.

pleasure of baptizing them. The next dry season I visited
the village and baptized 27 more. The next year this grati-
fying work was repeated while other hamlets were visited
and converts baptized. * * * * * * Mr. and Mrs. Clark
are the only ones now there whose services are at all contem-
poraneous with our own. Others have stepped into the
breach made by those who have died or have left the field.
In your work you have our prayers for your success. And
that your coming meeting may be rich in precious memories
and freighted with the blessings of the Holy Spirit is my
earnest wish.
Yours in Christian bonds,
M. B. Comrorr.

 

FROM MRS, JENNIE E. COMFORT.
BELLEVILLE,
October 22nd, 1886.

Dzar BRotruer AnD SisteR,—How I would like to be with
you in your dear old Nowgong home, for I remember how
pleasantly the mission houses looked to me when I visited
them years ago. Then there is the Kullung river on which
we journeyed one whole night while the boatmen sang their
dolorous boat-songs. But the muddy Kullung has an at-
traction to me greater than to most of our missionaries.
Beneath its water I was buried in the ordinance of baptism
by my own husband, having changed my views from con-
viction. When I left Boston Iwas a Presbyterian, a very
decided one, and remained one for four years after reaching
Assam. I rejoice that the truth came to me at last.

But dear Gauhati was our home, on the banks of the
mighty Brahmaputra. I almost think Iam strolling through
the grounds there as I write. The fragrance from the
Golunsi flower is wafted to me, and the shaved heads of the
FROM REV. RB. E. NEIGHBOR. 277

Brahmins are plainly seen, nodding here and there, as they
gather the flowers in the early morning for worship.

From my earliest years I had a strong passion for mis-
sionary work and often in the night would pray for the poor
heathen who were in darkness, and most of all desired that
I might go with the light to them. My hopes were realized
in this respect, but how much good I did on the foreign field
in my weakness, God alone knows. * * * * Sincerely to
do good to that people He knows was my desire. And now
may God’s richest blessing rest upon you and upon those to
whom you have gone, and may great in-gatherings be the
result of your labor. With much love to all the dear mis-
sionaries I close.

Affectionately yours,
Jennie E. Comrorr.

FROM REV. R. E. NEIGHBOR.
464 N. Hast St., Iypranapouis, Inp.

October 21st, 1886.

Duar BrotueR Moorz,—* * * * The planting of the
Cross for the first time in any part of the world is for that
portion of the world the pivotal point in its history. It is
a simple enough thing, to be sure, and its accomplishment
attracts but little public attention, makes no noise in the
world, is not taken account of in the politics of nations,
and yet itis an event which far eclipses in its significance
any other event, and all others in its history. “The making
of England,” as Green calls it, really began with the intro-
duction of the Gospel into England—whenever that might
have been, and Queen Victoria was altogether right when
she handed the Bible to the envoys of the African Prince
and said, “ This is the foundation of England’s greatness.”
And so, though there will not be many of you to come to-
278 EXTRACTS OF LETTERS TO THE CONFERENCE.

gether for the celebration of your ‘‘ Jubilee,” and though it
will not be attended with the éclat with which I remember
the proclamation of the Queen as “Empress of India” was
attended, Iam free to say that you will be celebrating an
event which in every respect surpasses in its importance to
the people of Assam either the Queen’s assumption of that
title or any event in its past or coming history. We only
wish we could be with you. * * * * * * * * Hendura too
is in heaven, a man specially interested in the Mikir work,
and a man upon whom in any time of difficulty in jungle
work, as when Brother Scott’s boat sunk in the river and
when my elephant ran away with the children, it was a com-
fort to have with one, a man of reliable character. * * * *

As I look back over the nearly eight years we were in
Assam, it seems to me to have been a period of considerable
activity and of development. The work enlarged in its
sphere; it became better organized; the facilities for its
prosecution were better than they had been; the force of
missionaries was considerably increased beyond what it
was when we reached Nowgong. The great lack which I
individually felt was that of means to spend a much larger
portion of the year among the villagers; and of permanently
and efficiently occupied centers in the rural districts as com-
pared with the system of itineration from Nowgong. We
were always cramped for money—and I say this while recog-
nizing the fact (and because I recognize it) that mission
work efficiently done is and must be under existing condi-
tions expensive.

It was a very pleasant eight years we spent in association
with the workers in Assam, and we do heartily wish you all
every success and give you a place in our prayers.

With Christian love for all from us both, Iam now and
always.

Your affectionate brother,
R. E. Nzieuzor.
FROM REV. T. J. KEITH. 279

FROM REV. T. J. KEITH.
Des Mornes, Int.
October 15th, 1886,

Dear BrotHers AND Sisters or THE Assam Misston,—More
than ten years have passed since my service for Jesus in that
part of the world closed; but I shall for ever praise the Lord
that in my way to heaven he led me through the Assam
Mission. My four years there has kept me bound in spirit,
more or less, to the work of salvation as represented by the
workers and converts in those hills and plains. Intelligence
from no part of the mission field has the interest in my
home as from Assam, and especially the Garos. * * * * *

There were 256 Christian Garos when I went among them
in 1872. I praise the Lord that number has grown to four
times that now. Oh! may He hasten the day when in the
Garo Hills, “‘ No man will say to his brother, Know thou the
Lord, but when all shall know him from the least of them
unto the greatest.’? I suppose some of the old standbys yet
live. Oh I would love to see them as in memory their faces
rise up before me. Ialways think mournfully of the hill
at Goalpara. It seems to me that I would weep to go up
that river and see no bungalow on “‘the perch.” Four years
there! Oh such experiences, sickness, death, sad and joyful
experiences. I sometimes wish I could live those four years
over again. I know so much more of some things than I
did then. The missionary who is out in the field with a
clearly written commission from Jesus, has I think, the
best chance of a most blessed life with Jesus. * * * * *
May the Lord bless you, my brethren and sisters in Jesus.
May he keep you well and strong and happy is my best wish
for you all.

Yours in Jesus,
T. J. Kerra,
280 RESOLUTIONS.

RESOLUTIONS
PassED AT THE CONFERENCE.

I. Resolved, That this Conference feels the importance of the
work which the Anglo-Indian Evangelization Society are doing
for the Huropeans and English speaking people of Assam, and
that we express to them our hearty sympathy, co-operation and
prayers, and request that they furnish our Society with information
of the work they have done.

2. Resolved, That we gratefully acknowledge the great benefit
we have derived from the attendance and counsel in our
meetings of the Rev. T. Jermau Jones, of the Welsh Calvinistic
Methodist Mission to the Khasis ;

That as we have received spiritual inspiration, strength and
sound wisdom from his presence and words, we return to him, to
the native Christians who accompanied him, and to the Presbytery
who courteously appointed him to attend our session, our hearty
thanks, and add the assurance of our joy in the prosperity which
God has granted to their mission in the past, and our sincere
desire and earnest prayer that past blessings may be multiplied to
them in the future, and that, whether in their present field, or in
new regions, they may have the great joy of winning souls, and of
hastening the day when the kingdoms of this world shall become
the kingdom of our Lord, and of his Christ ;

That the clerk be instructed to forward a copy of this resolution
to the Presbytery of the Welsh Calvinistic Methodist Mission at

Shillong.

3. Whereas, Kohima station has been left vacant by the return
of our brother, Rev. C. D. King, to America,

Resolved, That we, the missionaries of the American Baptist
Missionary Union, convened in the Jubilee Conference at Now-
gong, do request our brother, Rev. S. W. Rivenburg, to at once
occupy Kohima, as the missionary to the Angami Nagas.
RESOLUTIONS. 281

4. Resolved, That this Conference send our united and
earnest appeal to the young men of the Baptist Theological Semi-
nary at Newton Centre, Massachusetts, at Hamilton and Roches-
ter, N. Y., Crozer, Penn., and at Morgan Park, IIl., to consider if it
is not their duty to come to the Lord’s work in Assam, and that
they unite with us in every effort to supply this destitute field
with laborers ;

That Brother Burdette be requested to write to those at Newton,
Brother Witter to those at Rochester, Brother Rivenburg to those
at Crozer, Brother Moore to those at Hamilton, and Brother Clark
to those at Morgan Park, conveying to them this appeal of this
‘Conference, and laying before the young men of these institutions
our need of new laborers.

5. Resolved, That we, missionaries of the American Baptist
Missionary Union, in the Province of Assam, Central Asia, have
been greatly rejoiced at hearing of the dealings of Divine grace
among the heathen in the Congo Valley of Central Africa, and
that we do unitedly pray that God may raise up men and women
for the vigorous prosecution of the work in that dark land.

6. Resolved, That it is an end and aim of our work as mis-
sionaries to raise up self supporting and self-managing churches in
Assam, and to this end we deem a class of vigorous preachers and
teachers of the Word a necessity, and that, seeking divine guidance,
we should adopt some system to raise up such a class.

 

7, Resolved, That we the missionaries of the American
Baptist Missionary Union in Assam hereby express our apprecia-
tion of the earnest, faithful labors of our brother and sister, Rev.
and Mrs. C. D. King, for the Angami Nagas; that we deeply re-
gret the ill-health which has compelled their return to America ;
and that we follow them with our sympathy and prayers for
journeying mercies, and for our Heavenly Father’s care and bless-
ing for all their future lives.

36
282 RESOLUTIONS,

8. Inasmuch as it is a generally accepted fact among the ob-
serving and thinking men throughout India that the large efforts
made by the Government of India and missionary societies for
education throughout the country ; and also the dissemination of
Scripture truth ; together with such incidental agencies as the
association of different caste people in railway cars, and the diffu-
sion of European ideas in the land, have greatly weakened caste
and like exclusiveness among the people of India, and also their
faith in the religions of their ancestors ; and that, as they discard
these, they seem likely to choose either Christianity or Atheism,
therefore,

Resolved, That this” Conference earnestly request the Christians
of America to pray God that he will graciously incline the rising
generation of India to the Redeemer of the world.

9. Resolved, That we the members of this Conference hereby
express our sincere gratitude to Brother and Sister P. H. Moore, and
Sisters Keeler and Purssell for their laborious efforts in convening,
entertaining and so successfully managing this Conference.

10. Resolved, That we the missionaries of the American
Baptist Missionary Union in Assam, return our hearty thanks to
the secretaries of the A. B. M. Union, the Woman’s Missionary
Society, and the Woman’s Missionary Society of the West, and
all former missionaries in Assam, now residing in America, who
have added so much to the interest of our Jubilee Conference by
the letters which they have sent us for this occasion.
MISSIONARIES OF THE ASSAM MISSION.

Barker, Cyrus; b. Portsmouth, R. I., March 27, 1807; Hamilton
Lit. and Theol. Inst. 1838 ; ordained September 1839; Assam,
May 1840; left for home, October 29, 1849; died at sea,
January 31, 1850.

Mrs. Janz Weston; b. Shropshire, Eng., July 12, 1817;
Assam, May 1840; home, 1849; now in Minneapolis, Minn.

Bonp, Miss Enza C.; 6. New Britain, Conn., July 26, 1857; Assam,
January 1886.

Branpt, Miss A. K.; b. in Denmark ; educated in the U.S.;
Assam, November 1881—January 1883; married to Rev. R.
Maplesden of the Telugu Mission, January 30, 1883.

Bronson, Mines; 6b. Norway, N. Y., July 20, 1812; Hamilton
Lit. and Theol. Inst. 1836; ordained, April 29, 1836; Assam,
July 17, 1837—1847, 1851—October 1857, 1860—1868, 1870—
1879; died in U. 8., November 9, 1883.

Mrs. Ruta Montaausz Lucas; b. Madison, N.Y., Aug. 3,
1813 ; married to Rev. M. Bronson, September 7, 1836 ; Assam,
1837—1847, 1851-—-1855, 1856—1857, 1860—1868; died in
U.S., September 30, 1869.

Mrs. F. A. Stuptey Danrorts ; (see Mrs. Danforth).

Mrs. Mary Rangin; (see Miss Rankin.)

Bronson, Miss Ruopa M.; b. Norway, N. Y.; Assam, May 1840 ;
died, December 8, 1840.

Bronson, Miss Marie Coats; b. Jaipur, Assam, 1840; went to
the U. S. in 1847; returned to Assam, 1870; died, 1874.
Brown, Narnan; b, New Ipswich, N. H., June 22, 1807; Wil-
liams Col. 1827, Newton Theol. Inst. 1832; ordained, August
15, 1832; Burma, 1833; Assam, March 1836; U. 8. 1855 ;

Japan, 1873, where he died January 1, 1886.

Mrs. Exiza W. Battarp; b. Charlemont, Mass., April 12,

1807; Assam, 1836 —1846, 1850—1855 ; died in U.S., 1871.
284 MISSIONARIES OF THE ASSAM MISSION.

Borpetre, Cartes E.; b. Peoria, Ill, February 23, 1854; Brown
Univ. A. B. 1880; Newton Theol. Sem. 1883; ordained
Peoria Ill., September 11, 1883; Assam, December 25, 1883.

Mrs. M. Russet; (see Miss Russell).

Cuark, Epwarp W.; b. North Hast, N. Y., February 25, 1830 ;
Brown Univ. A. B. 1857; Newton and Rochester Theol. Sem.
1858—59 ; ordained pastor Logansport, Ind., June 30, 1859 ;
from 1861 editor and publisher of The Witness, Indianapolis,
Ind.; Assam, March 1869—May 1885, and December 1886.

Mrs. Mary J. Muap; 0. Amenia, N.Y.; married to E. W.
Clark, September 29, 1858; Assam, March 1869—1873, 1877
—1882, and December 1886.

Comrort, M. B.; Rochester Univ.; Assam, April 1867—1874;
now pastor Belleville, N. Y.

Mrs. Comrort; Assam, April 1867—1873.

Correr, Ouver T.; b. Lexington, Mass., March 19, 1811; Burma
1832; Assam 1836—1852; died in London, Eng., April
1881.

Mrs. Harriet B. Low; 0. Milton, Mass., January 4, 1811;
Assam, 1836—1847, 1851—1852; died in London, Eng,
November 1883.

DanrortaH, Appieton Hows; b. Pellham, Mass., July 8, 1817;
Hamilton Lit. and Theol. Inst. 1845 and 1847 ; ordained, Octo-
ber 27, 1847; Assam, May 1848—1858 ; Chaplain U. S. Army,
1862 ; died, 1864.

Mrs. F. A. Stuptey; 6. Worcester, Mass., April 27, 1827;
married to Rev. A. H. Danforth, 1847; Assam, 1848—1858 ;
returned to Assam and married to Miles Bronson, D. D.,
January 19, 1872; died, February 3, 1874.

Dausit, G.; joined the mission at Nowgong from the Basle
Missionary Society, February 1850; died, March 1853.

Mrs. M. S. Saaw; Assam, March 1851; married to Mr.
Daiible, July 23, 1851; U. 8. 1855 ; now Mrs. Philbrick, Me.

Gurney, A. K.; 6. Cumberland, Me., May 29, 1845; Colby Univ.
A. B. 1871; Newton Theol. Sem. 1874; ordained August
1874; Assam, December 1874—May 1883, and November 1884,
MISSIONARIES OF THE ASSAM MISSION. 285

Mrs. Mary F. Lawrence; b. Jay, Me., September 13, 1846 ;
married to Rev. A. K. Gurney, July 19, 1877; Assam, 1877—
1882 and October 1885.

Kezier, Miss Orrenn C.; 6. Genoa, Ohio, February 3, 1845;
Assam, December 1875—1883 and October 1885.

Kaira, T. J.; 6. Knox Co., Ind., September 21, 1842; ordained
August 19, 1869; Assam, January 1872—February 1876;
pastor now at Des Moines, Towa.

Mrs. P. A.; married to Rev. T. J. Keith, August 21, 1869;
Assam, January 1872—February 1876.

Kine, C. D.; 0. Mexico, N. Y., May 25, 1847; Rochester Univ.
and Rochester Theol. Sem. 1878; ordained September 11,
1878 ; Assam, January 1878—December 1889.

Mrs. Anna K. Sweet; (see Miss Sweet).

Mason, Marcus C.; 0. Strykersville, N. Y., June 6, 1844; Madison
Univ. A. B. 1872, Theol. Sem. and A. M. 1874; ordained,
July 29, 1874; Assam, December 1874— March 1882, and No- ,
vember 1884.

Mrs. Detia S. Howes; 6. Madison, N. Y., April 20, 1842;
marriéd to M. C. Mason, June 18, 1874; Assam, December
1874—Marck. 1882 ; died in U. §., September 9, 1882.

Mrs. Ciara M. Stevens Artruur; b. Eastport Me., June 17,
1844; married to Rev. J. H. Arthur, 1873 ; Japan, 1873—1877 ;
married to Rev. M. C. Mason, April 15, 1884 ; Assam, Nov.
1884; died December 9, 1884.

Moors, Pirr H.; b. Akyab, Burma, December 4, 1853; Madi-
son Univ. A. B. 1876, Theol. Sem. and A. M. 1879; ordained,
July 23, 1879; Assam, January 1880.

Mrs. Jussiz T, Trevor; 0. Sand Lake, N. Y., November 11,
1857; married to P. H. Moore, July 8, 1879; Assam, January
1880.

Nuicusor, R. H. and Mrs,; Assam, 1871—1878; now pastor in
Indianapolis, Ind.

Puiups, Exnarnan G.; 6. Hast Bloomfield, N. Y., December 6,
1845 ; Madison Univ. A. B. 1872, Theol. Sem. and A. M. 1874;
ordained July 8, 1874; Assam, December 1874—June 1884,
and January 1886.
286 MISSIONARIES OF THE ASSAM MISSION.

Mrs. Extra V. Hownzs; 6. Madison, N. Y., May 1, 1849;
married to H. G. Phillips, June 18, 1874; Assam, December
1874—June 1884, and January 1886.

Pourssett, Miss Nerrim; 6. Springfield, Ohio, February 16, 1861 ;
Assam, October 1885.

Rankin, Miss Mary; Assam, 1873; married to M. Bronson, D.D.,
1874; United States, 1879; now in Eaton Rapids, Mich.
RivensurG, Sipney W.; b. Clifford Pa., October 12, 1857; Brown

Univ. A. B. 1880, A. M. 1883; Rochester Theol. Sem. 1888 ;
ordained August 22, 1883 ; Assam, December 1883.

Mrs. Harriz HE. Tirrany; b. Hast Bridgewater, Pa., May
14, 1862 ; married to Rev. 8. W. Rivenburg, October 10, 1888 ;
Assam, December 1883.

Russevy, Miss Mrriam ; b. Philadelphia, Pa., April 26, 1845 ; Assam,
January 1, 1879; married to Rev. C. E. Burdette, December
25, 1884.
Scorr, Epwarp Payson; 6. Greensboro, Vt., 1832; Knox Col., Ill.
, and Hamilton Theol. Sem. 1860; Assam, November 1863—
1865, January 1868 to death, May 1869.

Mrs. Anna K.; Assam, Novemher 1863—1865, January 1868

—1873; now practicing medicine in Cleveland, Ohio.

Sropparp, Ira J.; b. Eden, N. Y., 1820; Hamilton Lit. and
Theol. Inst. 1845, 1847; Assam, 1848—1855, April 1867—
1873, now at Pella, Iowa.

Mrs. Drositia ALLEN; b. Collins, N. Y.; married to Rev.I. J.

Stoddard, August 23, 1847; Assam, 1848—1855, 1867—1870.
Sweet, Miss Anna K. ; Assam, December 1875—1880, 1882—1884,
1885—1886 ; married to Rev. C. D. King, December 1878.
Tuomas, Jacos; 6. Elbridge, N. Y.; Hamilton Lit. and Theol.

Inst. 1836 ; Assam, 1837 ; died just before reaching his station,
July 7, 1837.

Mrs. Saran Maria Wiuussy; 0. Fairfield, N. Y., December
6, 1814; afterwards married to Rev. 8. M. Osgood of Burma,
July 19, 1838; died, July 13, 1849.

Torman, Cyrus F.; 6. Meridian, N. Y., October 25, 1832; Madi-
son Univ. A. B. 1856, Theo]. Sem. 1858; Assam, May 1859—
1861 ; since 1866 Dist. Sec. A. B. M. U., Chicago, Tl.
CHART OF MISSION WORK IN ASSAM. 287

Mrs. Mary R. Bronson; b. Nowgong, Assam ; married to Rev.
C.F. Tolman in U.S., October 4, 1858; Assam, May 1859—1862.

Warp, Wittiam; b. August 28, 1821; Madison Univ. A. B.
1848; Assam, April 1851—1856, 1860—1869, and 1873; died
at Sibsagar, August 1, 1873.

Mrs. Corpziia Herrron; b. Hrieville, N. Y., September 12;
1824; Assam, 1851—1856; died at Wellesville, N. Y.,
November 1, 1859.

Mrs. Susan R. Bensamin ; 6. Belchertown, Mass., February
5, 1822 ; in 1848, married to Rev. Judson Benjamin and went
to Burma; in 1860 married to Rev. William Ward; Assam,
1860—1869, 1873—1880; in 1882 teacher in Government
School, Sibsagar; died in Calcutta, April 27, 1884.

Wuitinc, Samuzt Mztuen; 0b. Sutton, Mass., June 25, 1825;
Trinity Col. Conn. and Newton Theol. Inst. ; ordained May 8,
1850; Assam, 1851—1861; died in U. 8. 1878.

Mrs. Euizapeta Fuinr; 6. Hartford, Conn., May 8, 1823;.
Assam, 1851—1861; now for several years Sec. Woman’s
Missionary Soc., for Connecticut.

Witter, Witiiam Exnitsworte; b. La Grange, N. Y., December
9, 1858; Rochester Univ. A. B. 1880, A. M. 1883, and Ro-
chester Theol. Sem. 1883 ; ordained August 15, 1883; Assam,
December 1883.

Mrs. Mary A. Porter; b. Oxford, N. Y., April 14, 1860;
married to Rev. W. E. Witter, August 15, 1883; Assam,
December 1883.

Cuart oF Mission Work in Assam.

The figures at the top indicate the year of the century, and the
horizontal lines represent the periods of service of missionaries,—
the heavy ones those of males and the lighter ones those of
females.

During the half century there have been on the field 23 different
male missionaries, 27 wives of missionaries, and 6 unmarried lady
missionaries, or rather 10 if we count 4 who were afterwards mar-
ried and are included in the 27 wives of missionaries.
288 CHART OF MISSION WORK IN ASSAM.

The greatest number of years of service performed by any one
missionary was by Dr. Bronson, while Dr. Brown gave the longest
term of unbroken service.

During the first years of the period, the stations were well
manned, but during the rest of the period there have seldom been
more than two male missionaries, frequently only one, at each
station. In some cases there have been none. <A glance will show
how broken has been the service of many.

At one period, during parts of 1858—59, only two missionaries,
Mr. and Mrs. Whiting, were present on the whole field, while
Gauhati has had two long periods with no foreign missionary.
The largest number of male missionaries on the field at any one
time was eight.

The inadequacy of the force of men for the efficient occupation
of fields representing between two and three millions of people, is
evident. It need hardly seem surprising that the missionary
labor, spread so thinly over so great an area, should result in no
greater fruits. A good part of the work done during portions of
the period, has been necessarily mostly fort-holding.

Sadiya and Jaipur were occupied for only a short period, and then
abandoned for Sibsagar, Nowgong, and Gauhati, in which stations
work has been continued, with more or less intermission, ever since.

The work among the hill-people has all been of recent date.
The first to be opened was the Garo field (Goalpara and Tura),
next the Aé tribe (Molung), next the Angami tribe (Samaguting
and Kohima), and last the Lhota tribe (Wokha). The occupation
of Dibrugarh was very brief.

The Garo work is under the head of Goalpara and Tura, because
the head station was first located at Goalpara and then removed
to Tura. The same is true of the Angami field, under the head of
Samaguting and Kohima.
C H A R dh of pee cane. Service in the A S S ‘i M M ] S

 

 

 

 

 

 

 

    
     

 

 

 

    

 

 

 

 

 

 

 

 

  

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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STATIONS. 2|3
N. Brown & Wife.
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eee als le Se) fas he it ata fy la | LJ. Stoddard & Wite.| 2+
a } 4 bof of 4 ae oe ee t | pa
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STATISTICS, 1886.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

| MisstonaRtgs | 2 o & |2 UNoRDAINED Bio
. ON THE FIELD, |" | “ | MemBersHip In 1886. |. - |EVANGELISTS AT; VILLAGE ScHoots 1886. ney er
3 1886. 2 ;,21/8 6 IF PRESENT. .
2 ce le 5 ge igé x
2 5 fat Sw8la5 1 ope QD > v
Name or Station. | ¢ | = | ¢ a 3 a 2 3 2 No. of Christian Gietcn No. of No. of ReMARKS.
3 oo) & |s Bs = hool 1
in a |S le 2 E a : pupils. | teachers. teachers, | SCB°0}8- | Purils.
B/f8ia| |g Bee lee P Res 8 ,
“= | os . | = alse elm leg i Q 5 H . : s 7 a = a < 2 . :
S/E S\/SIE/ SBE eles fg El @ lectes) 8 Ele lElalala\/Elalelalé
els a! © |S 2 | a = 5 Oo |e 6) e+ 3 Pisiglizi¢lisi€isi¢€isiat
aictla SiewTugl | foe] A a lz Ia a=} 42\|42/8 |4/]& | 4 re |
1 i
Sadiya 1836 1839 | |
|
Jaipur pees 1843 |
Assamese | 23 | | cee cise s .
Kolh ... | 127 ismissed by letter 9.

Sibsagar 11841 1/ 1) 2 27| Cachari... 1 | , Name dropped, Kolhs who have
| Bengali... 2 ' gone home, or to other gardens, 66.
| European 1 |

Assamese | 55 Kesamese| 2 i
Nowgong 1841 1| 3] 4 36, Beceati : Cachari | 2
| \ | Miki 1 |
Mikir 41 ve
Assamese | 10
| Bengali... 3 | ‘ ;
Garo 496 * Probably slightly inaccurate.
Gauhati 1843 ] 1/ 2 37 Kolh 16 + Not in service since Ist Oct. 1886.
|Mikir ...| 2
| Rabha ...| 58 | \
| | Telugu... 2 dere
Dismissed by letter 2.
Garo... | 867 * Formerly Goalpara, later Tura.
\ z9 Rabha...! 5 + Including schools closed during
Tura* . {1864/1867 2| 2 4 1469) 340 252 per co : 5 |Garo . | 5 |t626 ; the year.
Khasia...| 1 |
Mol sf 111876 Assamese 3 1
olung a 187 2] 2 | 4 | 9 Naga 47 Assamese

Dibragarh | [18781879 | |

1 |

|

: | | Naga 4 * At first Samaguting, later Kohima.
Kohima* 1879 lt " 2 1 eapariess |) 1 + Left for America during 1886.
Wokha 1885 1/1] 2
| j | :
Total. 9 {| 11 | 20 |2881 =| 362 | | 1775 | 11 11 | pe 51 | 3 5 | 2 (135

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
 
INDEX.

A. B. M. U. occupy Assam, 18. De-
putation sent by, 33.

Abors, 220, 221.

Achikni Ripeng (Garo’s Friend), 76.

Adiram, 270.

Agriculture, director of, 6.

Ahoms or Asams, rule of, 1. Origin of,
4, Invasion of, 4. Kings of, 4, 22.
Religion of, 4. Population of, 22.

Aiti, 49.

Akhas, 221,

Allen, Rev. I., 211.

‘Allen, Drusilla, 286.

Alpenstock, 77.

Angami, see Nagas.

Anglo Indian Evangelization Society,
217.

Ao, see Nagas.

Apinta, 49.

Argue, 98.

Arthur, Rev. J. H., 259.

Arthur, Mrs., see Mrs. Clara A.
Mason.

Aryans, 3.

‘“« Assam, general view of,” Paper, 1.
Geography of, 1. Name, 1, 4.
Rainfall, 2. Temperature,3. Soil,
3. Population of, 3. Division for
Government purposes, 3. History,
3. Invaded by, 3. British occupy,
4. Administrated by, 4. Ethno-
logy, 5. Population of, 18. Go-
vernment of, 6. Military, 7. Legisla-
tion, 7. Education, 7. Post Office
and Telegraph, 8. Revenue, 8.
Commerce, 8. Railways, 10. Roads,
10. Crops and produce, 10. Reli-
gion, 11. As a mission field, 18.
Christian literature, 34. Dic-
tionary, 34. Application of princi-
ples to, 102. Missionaries of, 283.
“ Mission Work in A. by other Socie-
ties,’ Paper, 211. English Baptist
Missionary Society, 211. Assam
and Cachar Mission, 212. Church
of England, 212. S. P. G. Society,
212. Indian Home Mission Socie-
ty, 212. Welsh Calvinistic Meth-
odist Mission, 213. Discussion on,
217. “ Gospel Destitution aboutA ”,

37

Paper, 219. Kosaris, 219. Hill
tribes, 219. Sadiya and vicinity,
220. Kamtai Hills—Shan home,
222. Singphos or Kachins, 222.
Promise on a Neglected field, 223.
Naga Hills, 228. Road from A.
to Burma, 224. Naga Mission,
225. Incentives to advance, 226.

Assam, Upper, Bronson driven from,
31

Assamese, Tradition, 2. Nationality,

5. No. of, 5. Devotees not, 14.
Hill men different from, 16. Cha-
racter, 1380, 230. Dependent, 120.
Secretive, 123. Poor, 125. Rich,
141. Lack of training, 124. Iso-
lated, 125. Work effective among,
21. Baptized, 25, 29. Literature,
34, 127. Scriptures into, 26, 113,
211. Preachers for, 29. How
work for to exist, 29. Clark turned
over work, 26. Portion of Church,
27. Oversight of, 28. Change in
Church, 29. Sepoys understand, 92.
Witter studies, 91.
‘“Woman’s Work among the A.”
Paper, 184. Commencement of the
work, 184. Nowgong Orphan
School, 185. Orphanage closed,
185. School work recommenced,
186. Summary from 1875 to 1885,
186. Village schools, 187. Zenana
work, 187. Spiritual indifference,
188. Medical knowlege helpful,
188. Methods and incidents of
work, 189. Need of Bible women,
190. Discussion, 200.

Assangma, 82.

Association, at Gauhati, 51. Garo, 61.

Authority, 14.

Ava, Kincaid of, 20.

Ballard, Elizabeth W., 283.

Bapuram, 186.

Barker, Rev. Cyrus, 283, 21. School
work, 50. Church, 41. Tablet, 42,
235.

Barker, Mrs. Jane W., 283, 21. Lettes
from, 263.

Barter, 10.

Batiram, 22.
290

Bebejia, 27. Gurney visits, 28.
Beer, (Maud) 16, 78, 228, 280, 141.
Benevolence, 142.

Benjamin, Susan R., see Mrs. Ward.

Bengali, Kolhs called, 26. Taught
in Tura, 71. Teachers, 72. Char-
acter, 76. Scriptures, 77. Com-

mentary, 77. Need to know, 127.

Besai, 35.

Bhamo visited, 20, 222.

Bhubon licensed, 34,

Bible class, 232.

“ Biblein Assamese,”’ Paper 113. First
attempt, Carey’s Version, 113. Dr.
Brown, 113. Parts printed, 113.
Parts out of print, 114. Parts
translated but not printed, 115.
Parts untranslated, 115. Discus-
sion, 115. Distribution of, 115.
Sale of, 115.

Bible translation, 107.

Bible women, need of, 190, 200.

Bion, 266.
Bond, Miss Ella C., 288. Sent to
Tura, 66, 74. “The two Mrs.

Masons” by, 256.

Brahmaputra River, Name, 2. Tradi-
tion of, 2. Source of, 2. Tribu-
taries of, 2. Trade of, 10. To
Zayul valley, 18. Drowned in, 20.
Sibsagar from, 22.

Brahamaputra Valley, 2. Colonized
by, 8. Population of, 5. Judge of, 6.

Brahmins, 22, 277.

Brahmo, 17.

Brandt, Miss A. K., 283, 37.

British, 4.

Bronson, Mrs. Danforth, 284, 386.

School work, 49, 288, 240.
Bronson, Miss Marie Coats, 283, ar-
rives, 35, 186, 238. Died, 36, 237.
Bronson, Miss Mary R., see Mrs.
Tolman.
Bronson, Mrs. Mary Rankin, 286.
Bronson, Rev. Miles, D. D., 283. Joing
Sadiya, 271, Commenced work,
20, For Nagas, 21, 80, 226. Bap-
tized first convert, 22, 23. Visits
Dibrugarh, 27. Return to America,
27, 31, 33. At Nowgong, 31, 32.,
Establishes Orphan Institution, 31.
Alone, 33. Goes to America and
returns with daughter, 35. Mar-
ries Mrs. Danforth, 36. At Gan-
hati, 36. Preaching and school
work, 49. Hope of Kacharis, 52.
Baptized first Garos, 56. Visits

INDEX.

Garos, 56, 275.
Hymns, 25.
Obituary, 252.

Bronson, Miss Rhoda, 283, 21, 235.

Bronson, Mrs. Ruth Montague, 283.
Teaching, 31. Returned, 32. Died,
35, 237.

Brown, Mrs. Eliza, 283, 250.

Brown, Rey. Nathan, D. D., 283. Sent
from Burma, 20. Driven to Jai-
pur, 21. To Sibsagar, 21, 23.
Teaching, 23. Hymns, 25. Trans-
lation, 113. Baptized Daiible, 32.
Returned to America and resigned,
24,49. Obituary, 248.

Brown, Dr. T. Edwin, 144.

Buddhism, 13.

Burdette. Mrs. Miriam R., 286.
School, 50, 65, 73. ‘Work for
Garo Women” by, 192.

Burdette, Rev. C. H., 284, Arrives,
Normal School, 65. Gauhati.,
65. Gave teachers, 73. “ History
of the Gauhati Field” by, 41.
“Claims and Conduct of Mission
Schools” by, 166.

Burma and Assam, population be- -
tween, 20. Road from Assam to,
224,

Burma, Upper, expedition, 19. Way
to, 19. From to Sadiya, 20.

Burmese, called as arbitrators, 4.
Ralers, 4. Ceded to the British, 4,

Business laymen, 106.

Butler, Capt., murdered, 89. Des-
cribes Lhota Nagas, 93.

Cachar Mission, 212.

Cacharis, see Kosaris.

Calcutta, journey from to Assam, 10.

Calcutta Baptists asked, 20.

Carey, Dr., 118, 211.

Castes, 14. To break, 39.

Character, 101.

Charities, 98.

Charles, 35.

Chart of Missions in A., 287.

Cherra Punji, rainfall of, 2. College
ab, 215.

Chicken, eating of, 14.

Chief Commissioner, when organized,
5. Office, 6, 7

China, road to, 18.

Chindwin, 224.

Chins, 224.

Cholera, 81.

Chota Nagpur, 26.

Chotcholja, baptized at, 70.

Literary work, 34.
Last words, 273.
INDEX.

Christian, native, 17, 217.

Church, artificial arrangement, 229.
Organization, Garo, 66. Evange-
lizing agency, 116.

Churches organized, 106, 116. Self
supporting. Rules for the treat-
ment of, 121. Benevolence of,
142 Anti-mission, 144.

Church of England, Kolhs members
of, 27.

Chutias, 3.

“Claims and conduct of Mission
Schools,” see Mission Schools.

Clark, Mrs. Mary M., 284, 81.

Clark, Rev. E. W., 284. At Sibsagar,
25, 80, 232. Drawn to Nagas, 25.
Baptized Kolhs, 26, 28. Sends
native preacher, 26. Designated
to Nagas, 26. Goes to live among,
81. Request for Angamis, 84.
Special gift, 90. Declined to go
home, 88. Left for America, 83.
“Gospel Destitution about A.,”
Paper by, 219.

Clothing, 16.

Clough, Dr., 98, 99.

Coal, 11.

College, normal, 215.

Comfort, Mrs. Jennie E., 284. Letter
from, 276.

Comfort, Rev. M. B., 284, 43. Letter
from, 274.

Commerce, 8, 157.

Compound, 23, 106. (33.

Conference at Sibsagar, 23. Nowgong,

Contributions for chapel, 37.

Converts, 22. Relation to Missionary,
118. Poor, 141. In school, 71.
Rules for the treatment of, 121.
Trust them, 131. Pay tithes, 138.
Duty to, 139. Discussion on, 231.

Courts, 3.

Crops and produce, 10.

Cutter, Mrs., 284, 241.

Cutter, Rev. O. T., 284. Sent from
Burma, 20. Driven to Jaipur and
Sibsagar, 21, 22. Connection
closed 24, 241.

Damra, 51, 56, 275.

Danforth, Mrs., see Mrs. Danforth
Bronson.

Danforth, Rev. A. H., 284. At Sibsa-
gar, 24, 49. Builds zayat, 49.
Tracts, 50. Hope of Kacharis, 52.
Returns to America, 49. Died, 36,
238.

Daphlas, 221,

291

Darrang, 34,

Daiible, Mrs., see Mrs. Philbrick.

Daiible, Rev. G., 284. Joined Mis-
sion, 32, 185. Married, 32. Preach-
ing, 269. Death, 270, 236.

David, 82.

Deacons, 38.

Demon worship, 16.

Deputy Commissioner, 7.

Deputation sent, 33.

Derek, work at, 70.

Dibrugarh, Bronson sent to, 27.

Dicka Haimung, 80. Clark settles at,
81

Dictionary, 25, 75. Published, 34.
Dikho River, 21. Baptized in, 28.
Discipline, 128, 129.

Discussion, of methods of mission
work, 110. On Assamese Bible,
115. On self support, 128. On
tithes, 142. On missionary spirit
in our native Churches, 155. On
need of a native ministry, 163. On
Woman’s work for the Assamese,
200. On Work for Garo Women,
200. On claims and conduct of
mission schools, 181. On prevail-
ing vices, 227. On young con-
verts, 231. On missiou work in A,
by other societies, 217.

Dolbogan, 27.

Education, 7. Need of, 67. And
manual labor, 72. Scriptures ne-
cessitate, 168. Female, 73, 180.

Effort, united, 102.

Endle, Rev. §., 52, 212.

English occupy A., 4.
schools, 32, G7.

Ethnology of A., 5, 6.

Eurasian, 87.

Europeans, baptized, 24. Plot to kill,
24, Supervision of, 29. Enemy
of, 34. Attitude toward, 109.

Evangelists, teachers as, 69. Place
to live, 88. Support of, 143. Need
of, 158. Materials for, 157. Work
of, 166.

Exports, 8, 9. Table of, 9. With
tribes, 10.

Farming, 72.

Female education, 180.

Fenwick, Mrs., 185.

Fish, 11.

Flint, Elizabeth, 287.

Fordyce, Mr., 217.

Formalities of Hinduism, 15.

Forests, conservator of, 6,7. Extent
of, 11,

Taught in
292 INDEX.

French missionaries, murder of, 19.

Funeral, Mikir, 17.

Garhgaon, 22.

Garo Friend, 76.

Garos, “ Historical sketch of Field,”
54, Beginning of work, 54, 275.
Compared, 79. Government rela-
tions with, 54. Boys’ school started,
54, 59. Girls’ school, 50. Tribe sub-
dued, 60. English school, 67. Sta-
tion school, 70. Educational work,
67. Method of translation, 76.
Printing, 76. Publications for, 75.
Demons, 55, 78. First converts, 54.
Omed and Ramkhe, 54. Rangkhnu,
56. Baptized, 51, 65, 275. Bur-
dette arrives, 65. Miss Bond arrives,
66. Miss Mason arrives, 66. Church
organization, 66. First Church,
56, 66. Character, 76. Character-
istics of the field, 77. Savages, 78.
No cast, 78. Intemperance, 78.
Ignorance, 78. Spiritual develop-
ment, 78. Property relations, 192,
200. Christians in Gauhati, 53.
Increase in Gauhati, 50. Tools for,
74.

“Garo Women, work for,” Paper,
192. Social condition of, 192.
Beginning of the work, 193. Later
work, 194. A tour, 194. Begin-
ning of a school, 195. A new
plan, 196. Encouraging success,
196. An incident, 197. Need of
religious instruction, 198. Ready
for the truth, 198. Conclusion,
199. Discussion, 200.

Gauhati, “ History of the Field,” 41.
Origin and workers, 41, 24. Ward
left, 24. Danforth came, 24, 49.
Peck arrives at, 33. Mrs. Scott
comes to, 35. Stoddards, 651.
Ghinai licensed, 33. Station, 45.
Zayat, 49. School work, 50, 65.
Church in station, 47. Normal
school, 55. Outside work, 46.
Village schools, 51. Garo work,
50. Rabhas and Kacharis, 51.
Kolhs, 52. Omed, 55. Burdetts
go to,73. Baptisms, 52. Progress,
47. Association, 51. Condition and
Prospect, 53.

German, Lutheran Mission, 26, 32.

Ghinai, 33, 269.

Goalpara, 279. Miss Bronson died
at, 36. School, 51, 54, 73, 74.

Godhula, 80. Ordained, 82. Left the

work, 82. Hand of fellowship
withdrawn, X.

Goldsmith, Rev. Tuni, 37, 38.

Gospel, not proclaimed, 25.

Government grant-in-aid, 35. For
tools, 74.

Government of A., 6.

Gurney, Mrs. M. L., 285. “ History
of Sibsagar Field” by, 20. “ Our
Missionary Dead” by, 234.

Gurney, Rev. A. K., 284. Appointed,
26. Work, 27. Baptized Kolhs,
27, 28. Tour, 28. Translation, 28,
114. To America, 29. Tour and
baptized at Makrung, 29. ‘“ Bible
in Assamese’ by, 113. ‘‘ Self-sup-
port” by, 116.

Hayden, Rev. Lucien B., 32.

Healing, 99.

Heffron, Cordelia, 287.

Hendura, 278.

Henry, 86.

Hill, Mrs., 185.

Hill tract, 2.

Hill tribes, ethnical relation of, 6.
Religion of, 16. In Nowgong, 31.

Hindi, 28.

Hindu, 14, 31, 38. Castes of, 14,
Belief, 39. Scriptures, 55.

Hinduism, adopted by Ahoms, 4.
Variety of, 13. Central thought
of, 15. Formalities of, 15. Says,
39.

Hindustanee, Santals speak, 27.

Holroyd, Capt., 24.

Houghton, Col., 266..

Howes, Miss Delia §., see Mrs. Delia
S. Mason.

Howes, Miss Ella V., see Mrs. Ella
V. Phillips.

Hudhom, 83.

Hukong valley, 20.

Hymn book, 25, 34.

Idolators, 14.

Imported labor, 10.

Imports, 8, 9, 10.

Inhabitants, No. of, 5.

Intemperance, 78, see beer.

Indo-Chinese, 5.

Industrial work, 74. Schools, 180.

Jaipur, work at, 20. First converts,
22. Driven to, 20. Driven from,
31.

Jenkins, Major, 20.

Joising, 2'75.

Jones, Rev. T. J., VIII, 217, 280.

Jorhat, 21. Prince at, 24,
INDEX.

Jubilee Hymn, XIV, 19.

Judges of A., 6.

Judson, 153.

Jurimon, 272.

Kachari, ethnical relation of, 6. No.
of, 6. Belief of, 17, 219. In Gau-
hati, 51.

Kachins, 222, 226.

Kandura, see Rev. K. Smith,

Kandura Bura, 266.

Keeler, Miss Orrell C., 285. At Now-
gong, 36, 186.
America, 387, 38. Work, 38.
‘“Woman’s work among the Assa-
mese”’ by, 184. Death, 191.

Keith, Mrs. P. A., 285, 73, 193.

Keith, Rev. T. J., 285, 75. Arrival, 60.
Departure, 62. Letter from, 279.
Khamtis, 20, 222. Insurrection of, 21.
Khasi Hills, rainfall, 2. Property
relations, 201. Mission to, 213.
Work among, slow, 182. Church

giving, 142. Music taught, 216.

Kolhs, 24. Notice of, 26. Number
of, 27. Speak Assamese, 27. Bap-
tisms, 26, 27, 29. Witter rejoiced
in, 29. Witter left, 90. Reason
for decrease, 29. Character of
work for, 30. Dependent, 123.
Duties of, 124. Poverty, 125.
Need of education, 181. In Gan-
hati, 52.

Kincaid, Journey to Sadiya, 20.

Kilingmen, 82.

King, Mrs. Anna, 286, 37, 85, 86.

King, Rev. C. D., 285, 37. Appointed,
84. Formed Church, 86.

Kochis, invasion of, 4.

Kohima, expedition from, 19. From
Wokha, 89. King arrives at, 85, 89.
Mrs. King arrives at, 86. School,
86. Baptisms, 87. Church, 86.

Kolibor, 23.

Labor, division of, 103.

Languages, 5.

Law, Harriet B., 284.

Lawrence, Mary F., 285.

Laziness, 227.

Letters, extracts from, to the Confer-
ence from former missionaries, 263.
From Mrs. Jane W. Barker, 263.
Rev. I. J. Stoddard, 265. Mrs.
Philbrick, 268. Rev. Cyrus F. and
Mary B. Tolman, 271. Rev. M. B.
Comfort, 274. Mrs. -Jennie H.
Comfort, 276. Rev. R. H. Neighbor,
277. Rev. T. J. Keith, 279.

Alone, 37. To:

293

Lhota, see Nagas.

Dish, Mr., 211.

Literary work for Garos, 74. Too
much, 128.

Literature, Christian, 74, 107.

Livingstone, 146.

Lyrmen, 83.

Mackeypur, 27, 28.

Madras, 138.

Manipur, 19.

Maplesden, Rev. R., 37.

Marriage of Kolhs, 28.

Mason, Miss Stella H., 66.

Mason, Mrs. Clara A., 285, 259.

Mason, Mrs. Delia S., 285, 256.

Mason, Rev. M. C., 285. Industrial
work, 74. Goes home, 65. Divides
work, 66. ‘‘ Methods of mission
work,” Paper, by, 96.

Maulmein, 22.

Mead, Mary J., see Mrs. Clark.

Medicine, 110, 111, 218.

Medical Mission, 216.

Merangkong, 80, 82.

Merit, 15. /

“ Methods of mission work,” see Mis-
sion work.

Mikirs, ethnical relation of, 6. No.
of, 6. Belief of, 17. Where live,
84. Plead for the Gospel, 272.
Schools for, 35. Tolman arrives
for, 34. Scott designated to, 34.
First converts, 34. Sarlok sent to,
87. Neighbor designated to, 53.

Miracle, 99, 111.

Miris, 221.

Mishmis, 18, 19, 221.

Mission money, 105.

“ Mission Schools, claims and conduct
of,” Paper, 166. I claims, 166.
Presumption in favor of schools,
167. Written Scriptures neces-
sitate some literary education, 168.
The gift of teaching points to
school work, 169. Other than mis-
sion schools fail to cooperate with
the missionary, 170. For financial
support, 171. Objections, 172. II.
Conduct, 1738. Method of instruc-
tion, 174. Dialect, 176. Branches
of study, 177. Extent of instruc-
tion, 178. Discipline, 179. Female
education, 180. Industrial schools,
180. Personal presence of the
missionary, 180. Discussion, 181.

“ Mission work, methods of,” Paper,
96. Guiding principles of, 96.
294

Preach, 96. Persnade, 97. Chari-
ties, 98. Signs, 99. Teach, 101.
Character, 101. Application of

principles, 102. United effort,
102. Division of labor, 108.
Know your field, 103. Plan,

104. Native helpers, 104. Mis-
sion money, 105. Strengthen
converts, 105. Organized churches,
106. Business laymen, 106. Chris-
tian literature, 107. Manner of
preaching, 107. Attitude toward
natives, 108. Toward Europeans,
109. General supervision, 109.
Discussion, 110.

“ Mission work in A. by other So-
cieties,”’ see Assam.

Missionaries, first, 20, 146. Jaipur,
21. Converts relation to, 118.
Dependence on, 119. Work of,
214. ‘Table of, 283.

“ Missionaries’ wives, work for,”
Paper, 203. Drawbacks, 205. Loss
of time, 205, Expenses, 206.
Sacrifices, 206. Zeal, 208. Lack
of interest in the work, 208. Each
for herself must decide how to be
useful, 210. Blessings to husbands,
210.

Missionary concert, 152, 156.

Missionary dead, our,” Paper, 234,
Rev. Jacob Thomas. 234. Mrs.
Thomas, 285. Miss Rhoda Bron-
son, 235. Rev. Cyrus Barker, 235.
Rev. G. Daiible, 236. Rev. H. P.
Scott, 236. Mrs. Ruth Montagne
Bronson, 237. Miss Marie Coats
Bronson, 237. Rev. A. H. Dan-
forth, 238. Mrs. Danforth Bron-
son, 240. Mr. and Mrs. Oliver T.
Cutter, 241. Rev. Wm. Ward, D.D.,

243. Mrs. Cordelia Ward, 245.
Mrs. Susan R. Ward, 245. Rev. S.
M. Whiting, 246. Rev. Nathan

Brown, D.D., 248. Mrs. Elizabeth
Brown, 250. Rev. Miles Bronson
D. D., 252. Mrs. Delia S. Mason,
256. Mrs. Clara A. Mason, 259.

Missionary Spirit in our churches,
necessity of and how best deve-
loped,” Paper, 144. Necessity,
144. Thorough instruction in the
Word, 147. Meetings for young
native converts, 150. Missionary
nurseries are Sabbath school, 151.
Missionary concert, 152, Exem-
plification of the word by those

“

INDEX.

who teach it, 152. Owned and
blessed by the Holy Spirit, 155.
Discussion, 155.

Modhupur, 27, 28.

Mogoung, 20.

Mokrung, 27, 29.

Moltke, Count, 213.

Molung, established, 81. Church,
165. Rivenburgs designated to,
29. Home at, 82. Clark left, 83.
Baptized at, 83.

Monotheism, 138.

Moore, Jessie T., 285, 37.

Moore, Rev. P. H., 285. Arrived, 37.
Visits Molung, 90. ‘‘ General view
of Assam” by, 1. “ History of
Nowgong Field” by, 31. ‘Need
of a Native Ministry” by, 157.
Discussion opened by, 231.

Morton, Capt., 56.

Mundari, 26.

Mupungzuket, 82.

Hussulman, invaders, 4. Belief of,
15. Where found, 15. In Now-
gong, 31, 38.

Mustard, 10.

Mutiny, 24,

Nagas, Angami, ‘“ Historical Sketch
of A. N. Mission,” 84. Character,
84. Dress, &c., 85. Demon wor-
shipers, 85. No books, 85. Bri-
tish occupy, 85. Work for, 37.
King appointed to, 84. School,
86. Compared with Lhotas, 93.
Left, 154. Rivenburg requested to
occupy, 280.

Nagas, Ao, ‘ Historical Sketch of A.
N. Mission,” 80. Ethnical rela-
tion, 6. Territory, 2. Religion,
16. Work commenced for, 21.
Accessible, 25. Native preacher
sent, 26, 80. Clark designated to,
26. Went to, 81. Molung estab-
lished, 81. Mrs. Clark arrives,
81. Rivenburgs designated to, 29.
Schools, 81, 82. Baptized, 24, 25,
80, 81, 83. Church formed, 81.
Discipline, 82. Excuse for vices,
227. Books for, 83, 182. Well
off, 141.

Nagas, Lhota, “ Historical Sketch of
L. N. Mission,” 88. Description
of, 93. No. of, 94. Boundary of,
94. Belief of, 94. Language, 89.
Witters go to, 90. First teaching
of, 91. School, 92, 94. Roman
character used, 92. First Primer,
INDEX.

92. Catechism, 92. Love of music,
94. Hope for, 93.

Nagas, near Makum, 225.

Nagas, other tribes, 95, 225.

Nagas, Sema, 225.

Nam Sang, 21.

Native Christian, dependence on mis-
sion, 23. [108.

Native helpers, 104, attitude towards,

“ Native Ministry, need of and how
to supply it,” Paper, 157. Intro-
duction, 157. Definition, 158 The
need, 158. Materials for evan-
gelists, 159. Method of training,
160. The agency for training, 161.
School, 161. Discussion, 163.

Needham, A., 18.

Neighbor, Rev. R. E. and Mrs., 285.
arrived, 35, 186. Alone, 36. Letter
from, 277.

Newspaper, Assamese, 23.

New Testament, 113.

Nidhi Levi, first convert, 22. Hymns,
25. Translation, 113, 115.

Nisangram, 56, 73, 196.

Nonoi, 35.

Norkha, 217.

Normal school, Nowgong, 36. Gau-
hati, 55. Garo, 65.

Nowgong, “ History of the N. Field,”
31. Populations of, 31, 38. Stod-
dards arrive, 31. Bronsons leave for
America, 31. Church organized,
831. Daiible came to, 32. Bronson
returned to, 32. Miss Shaw joins,
32. Bungalow built, 32. Church
gives license, 32, 33, 34. Confer-
ence, 33. Baptisms, 32. Church
members, 33, 39. Church rules as
to opium eating, 229. Tolman
arrives, 34. Bronson returns to,
34. Scott died, 35. Miss Sweet
came to, 36. Charles pastor, 36.
Miss Keeler comes to, 36, 38.
Moores arrive, 37. Tuni pastor,
37. Miss Brandt at, 37. Supports
evangelist, 37. Self-support, 38.
Deacons, 38. Miss Purssell arrives,
88. Mission behind, 38.

Nowgong, (Merangkung), 82.

Nowgong Orphan Institution, estab-
lished, 31, 32, 184. Flourishing,
32. Small-pox, 268. Modified, 33.
Closed, 165, 185.

Old Testament, 114.

Omed, 50. Sketch of, 54, 55. Ordain-
ed, 56.

Garo, 76.

295

Opium, 141, 227, 229.

Ordination, first, 36.

Orunodoi, 23, 28.

Osborne, Rev. H., 27.

Outcast, 14,

Out stations, first, 34, second, 35.

Peck, Rev. Dr., 24, 33.

Petroleum, 11.

Philbrick, Mrs., 284. Marries Daiible,
32. In Nowgong Orphan School,
268. In Camp., 269, 271. Leaves
on America, 33, 271. Letter from,
268.

Phillips, Mrs. Ella V., 286, 256.
Health broken, 65. Restored, 66,
111. “Work for missionaries’
wives, ’’ Paper by, 203.

Phillips, Rev. H. G., 285, 256. Leaves
for America, 65. Returned, 66.
Work divided with Mason, 66.
“Historical Sketch of the Garo
Field” by, 54. ‘ Mission work in
Assam by other Societies,” Paper
by, 211.

Plan, 104, 110, 111.

Police, Inspector General of, 6. No.
of, 7.

Politics, 7.

Polytheism, 18. (12.

Population, 5, 18. Religion of, 11,

Pooja, plot at, 24,

Post Office, 8.

Potsowo, 94.

Potter, Mary A., 287.

Preachers, need of, 158. Witter

troubled for, 29. Black, 110. Sent
by, 120. Lack of, 125. How to
get, 126—128. Discussion, 128.

Preaching, manner of, 107, Among
Khasis, 111.

Presbytery, 215.

Presents, 121.

Press, sent from Burmah, 20. At
work, 23. Dictionary from, 25.
Drain of, 28. Sold, 29. For Garo
work, 76.

Priests, 14.

Psalms, 25.

Public Works, 7.

Punaram, 85.

Purssell, Miss Nettie L., 286, 38.

Rabhas, 51.

Railways, 10.

Rainfall, 2.

Rajasimla, 73. Founded, 56. Bap-
tized at, 56,

Ram, 55.
296

Ramkhe, 48, 50. Sketch of, 54.

Ramsing, 23.

Rangkhu, 56.

Rankin, Mary, see Mrs. Mary Rankin
Bronson.

Read, how many can? 115.

Reading room, 108.

Religion, 11. Table of, 12.

Resolutions passed at the Conference,
280, 281, 282.

Rest-house, Witters occupy, 91.

Revenue, 8, 11.

Rice beer, see beer.

Rivenburg, Rev. 8S. W. and Mrs., 286.
Designated, 29. Home at Molung,
82. “Historical Sketch of Ao
Naga Mission” by, 80. “ Histori-
cal Sketch of Angami Naga Mis-
sion” by, 84. “ Tithes,” Paper by,
132. Discussion opened by, 227.

Roads, 10.

Roberts, Rev. J. and Mrs., 215.

Robi, 83.

Row, Rev. 1. F., VII, VIII, XI, XII,
129, 148, 201, 217.

Rungpore, 22.

Russell, Miss Miriam, Arrival, 63, see
Mrs. Burdette.

Sabbath breaking, 228, 229.

Sadiya, first station, 20, 221. Broken
up, 21. Visited by Whiting, 21.

Samagoting, 85.

Sanitarium, 7.

Santals, No. of, 27. Mission to, 218.

Sarbey, 86.

Sarlok, 37.

Schools, Inspector of, 6,7. No. of, 7.
Priestly monopoly, 15. Special
effort for, 29. Sibsagar, 23. Now-
gong, 31, Advance of, 38. Now-
gong Orphan School, 31, 185. Goal-
para, 54. Gauhati, 49, 55. Garo
girls, 73, 183. Garo Normal, 65.
English, 67,71. Village, 67. Sta-
tion, 70. Bengali taught in, 71.
Scripture in, 71. Manual work in,
72,74, 180. Plan of Garo, 69. For
Nagas, 81, 82. At Kohima, 86.
Lhota Naga, 92. Khasis, 182, 218.
Presumption in favor of, 167. Self-
supporting, 116. Powerless to
mould character, 181.

Schools, boarding, 200.

Schools, mission, see mission schools.

Scott, Mrs. Anna K., 286, 34. Alone,
35. School work, 35, 49. Proposal
to return, 111.

INDEX.

Scott, Rev. HE. P., 286. Arrived, 34,
Died, 35, 236.

Scriptures, Gurney appointed to
translate, 26. Necessitate educa-
tion, 168.

Self-management, 117.

“ Self-support,’ Paper, 116. Rela-
tion of converts to the missionary,
118. Dependent, 119. Ignorance,
123. Habit and lack of training,
124, Lack of outside stimulus, 125.
Poverty, 125.

Sema, see Nagas.

Sepoys, mutiny of, 24.

Shans, asked to work for, 20, 222,
226.

Shasters, offence to hear, 15.

Shaw, Miss M. S., see Mrs. Philbrick.

Shillong, 6. Preaching at, 111, 217.

Shrines, 14.

Sibsagar, ‘‘ History of the 8. Field,”

' 20. Tea district, 27. Population,
22. Telegraph, 22. Barker came
to, 21. Brown and Cutter came to,
21, 23. Peck arrives at, 33. Dan-
forth at, 24, Position for mission
work, 22. Baptisms, 25. First
Nagas baptized, 80, 81. Church
members, 23. Interest in Church,
28, 29. Church resembles, 117.
Schools, 23. Mutiny, 24. Ward
came, t025, Whitings left, 25. Bron-
son at, 25. Clark at, 25. Gurney
at, 26,29. Witters at, 29. Riven-
burgs in, 29. Kings escape to, 85.
Witters left, 90.

Signs, 99, 111.

Sin, 14.

Singphos, 20.

Sivism, 18.

Smith, Rev. Kandura R., ordained,
36, 44. Baptized Kolhs, 52. Teaches,
55. Resigned, 49,

Smitheman, Rev. J. P., 212.

Soil, 3.

Soraikurung, 51.

Sol Soi, 268.

S. P. G. Mission, 52, 212,

Steamers, 10.

Stipends, 71.

Stoddard, Mrs., 286, 31.

Stoddard, Rev. I. J., 286. Arrives,
31, 185, 265. To Garos, 57, 265.
Leaves for America, 33. Letter
from, 265.

Studley, F. A., 284.

Sunday-School, 130, 151, 216.
INDEX.

Superstition, 18.

Supervision, general, 109.

Surma valley, 2, 5, 6.

Sweet, Anna K., see Mrs. King.

Table of imports and exports, 9.
Of population, 12. Of Nowgong
church, 39. Of Nowgong mis-
sionaries, 40. Of statistics, 1886.

Tank of Sibsagar, 21.

Tea, 9. Labor in, 10.

Teach, 101.

Teachers, village, pay of, 69. Pledge
to be, 72. Indigenous, 73. Train-
edin work 131. Exemplification of
the work, by, 152. Purpose of, 169.

Telegraph, 8.

Temperance, 229, 230.

Temperature of A., 3.

Temple, 21.

Tezpur, Datible baptized at, 32. Endle
of, 52.

Thangkhan, in America, 73, 75.

Thibet, road to, 18.

Thedzothu, 95.

Lheological school, 126, 161, 163, 232.

Thomas, Mrs., 286, 235.

Thomas, Rev. Jacob, 286. Killed, 20,
234,

Thomas, Rev. Charles S., 338, 385.
Ordained, 36.

Tifany, Hattie E., 286.

Tiok, 27. Gurney visits, 28.

“Tithes,’ Paper, 132. Definition,
132. Historical authority, 133.
Profane, 133. Jewish, 133. New
Testament, 136. Interpretation by
the early Church, 137. Missionary
experience, 138. Conclusion, 139.
Is it binding on us, 139. Our duty
to our converts, 139. Discussion,
142. Of missionaries, 154.

Tobacco, 141. .

Tolman, Mrs. Mary R., 287. Married
and baptized, 263, 272. Letter from,
271.

Tolman, Rev. Cyrus, F., 286. Arrived,
34. Learned to read Assamese,
272. Letter from, 271.

Tracts, 38, 50, 108, Omed reads, 55.
Witter distributes, 93, 115. Sale of,
115.

Traffic, 10.

Translation, method of, 76. Dialects
176.

297

Transmigration, 17.

Trevor, Jessie F., 285.

Tripp, licensed to preach, 32.

True Refuge, 266,

Tungbangla, 82.

Tura, see Garo. Stations distance
from, 77. Visited by Missionaries,
59, 61.

Vices, prevailing, discussion on, 227.
Laziness, 227. Opium using, 227,
Drinking, 228. Sabbath breaking.
228. Neglect of worship, 228.

Vishnuism, 18.

Ward, Mrs. Cordelia, 287, 245.

Ward, Mrs. Susan R., 287, 25. School,
49, 222. Death, 245.

Ward, Rev. Wm., D. D., 287. Left
Gauhati, 24. At Sibsagar, 25.
Baptized, 25, 26. Bible class, 232.
Translation, 113. Death, 243.

Waterbury, Rev. N. M., 188, 154.

Weeks, Mr. A. W., 74.

Weston, Jane, see Mrs. Barker.

Whiting, Mrs. Elizabeth, 287, 24.

Whiting, Rev. S. M., 287. Visits
Sadiya, 21. Baptized 25, 80.
Mutiny, 24. Translation, 118,

115. Death, 246,

Willsey, Sarah M., 284.

Witter, Mrs. Mary P., 287,29. Teach-
ing, 91. Visiting women, 92.

Witter, Rev. W. E., 287. At Sibsagar,
29. Visits Molung, 90. Decides
to go to Wokha, 90. Arrived at
Wokha, 91. Isolated, 225. At
Kohima, 91. Baptized, 29. Preach-
ing, 93. Translations, 92. “Jubilee
Hymn” by, XIV. ‘ Historical
Sketch of the Lhota Naga
Mission” by, 88. ‘The necessity
of a Missionary Spirit in our
Native churches and how best
developed,” by, 144.

Wokha 89, 90, 93. 225.

Wokha tea estate, 90.

Woman’s Society of the West, 36.

“Woman's work among the As-
samese,”’ see Assamese.

‘“‘ Work for Garo Women” see Garos.

Yazang, 83.

Young converts, discussion on, 231.

Zayul valley, 18.

Zenana, 36, 37, 187.

Zilli, 82.