\ STUDIA IN /
THE LIBRARY
of
VICTORIA UNIVERSITY
Toronto
UNION
THEOLOGICAL COLLEGE
TORONTO.
With tlit compliments of the author
and t/ic Madura Mission.
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M A N A R
SEVENTY-FIVE YEARS IN THE
MADURA MISSION.
A HISTORY OF THE MISSION IN SOUTH INDIA
UNDER THE
AMERICAN BOARD OF COMMISSIONERS FOR
FOREIGN MISSIONS, BOSTON,
MASSACHUSETTS, U. S. A.
BY
JOHN S. CHANDLER.
"Rise, and measure the temple of God, and the altar, and them that
worship therein. And the court which is without the temple leave
without, and measure it not." The Revelation of John.
PUBLISHED BY THE
AMERICAN MADURA MISSION.
UNION
THEOLOGICAL COLLEGE
"" f> c n KI -,- ^ c
BY
f 4
w
\0 \
EMMANUEL
PRINTED BY W. MUMFORD, SUPERINTENDENT,
LAWRENCE ASYLUM PRESS, MOUNT ROAD, MADRAS.
To
Rev. Elnathan Ellsworth Strong, D.D.,
TWIN SPIRIT WITH REV. J. KENDALL, ONE OF THE BEAUTI
FUL CHARACTERS IN THIS HlSTORY,
EDITORIAL SECRETARY, WHO HAS WATCHED WITH SYMPA
THETIC INTEREST THE LARGER MISSIONARY MOVEMENT OF
WHICH THIS HISTORY is A PART,
LOVING FRIEND WHO HAS INSPIRED AND CHEERED MANY A
MISSIONARY GUEST IN HIS HOSPITABLE HOME IN Al BURNDALE,
MASS.,
THIS VOLUME IS AFFECTIONATELY DEDICATED.
ILLUSTRATIONS.
Map of Madura District... Frontispiece
Facing Page.
Festival in Madura ... ... xxii
Madura City ... ... 1
The Palace ... ... 2
The Temple ... 3
Raya Kopuram
Teppakulam
Dindigul Rock ... ... 6
Hook Swinging ... ... 16
Alagar Spring ... ... 19
Lord Napier and Collector Clarke )
Alagar Festival j
Mission in 1835 ... ... 42
Batticotta Seminary ... ... 43
Pial School ... ... 48
Old Church, Pasumalai ... On 65
Pasumalai Seminary (old) ... Facing 66
Village School House 7
Village Congregation j
Mission in 1866 ... ... 149
Rev. J. T. Noyes ... ... 152
Rev. J. E. Chandler ... ... 155
Madura East Gate Church )
Rev. J. Rendall ... 3
Miss Sarah Pollock |
Mrs. Sarah B. Capron j
Gnanapragasi ... ... 161
Five Pastors 7
Mallankinaru Church )
Tirumangalam Church ... ... 254
Church under the Hill .. ... 255
Iron Cage }
Rolling Fakirs J
Mission in 1883 ... ... 283
Seminary Hall ... ... 289
Washburn Hall ... 290
Pasumalai Boys Harvesting ... 291
Former Principals, Pasumalai ... 294
Rev. J. J. Banninga)
Rev, J. X. Miller j
Hostel and School in Madura ... 300
Madura High School Building ... 301
School Girls at Play ... ... 322
Otis Hall, Madura ... .. 323
Capron Hall ... ... 331
Indiana Hall ... ... 336
Bible Woman and Pupils, 3 Generations ... 338
Women s Hospital ... ... 343
Three Doctors ... 346
Albert Victor Hospital ... ... 354
Whiten Memorial Church, Pasumalai ... 396
Kodaikanal Church ... ... 397
Yokun Lodge, Pasumalai ... 398
Mission in 1901, with Deputation ... 428
College Hall ... ... 447
PREFACE.
THIS history has been prepared by request of the Madura
Mission. It has been carried through under certain limitations,
especially those of time, expense and material.
The time necessary for preparation, investigation, writing
and publishing has had to come out of the multifarious duties
of a missionary s busy life.
All expenses had to be kept within the limits of great
moderation.
Materials are abundant, but of very uneven proportions.
Certain periods, and certain phases of work are abundantly
supplied, while others of equal or greater importance have
very meagre materials from which to draw.
Effort has been made to group events in their relations
and sequences in some due proportion to their importance.
It has not been possible to apportion the illustrations accord
ing to merit or importance, some desirable ones being
impossible to obtain, and others being too expensive. At the
same time such as were available have been used to illustrate
interesting persons and objects. For a few of these we are
indebted to the kindness of friends.
Quotations from many writers scattered through 75 years
cannot all be harmonised into a uniform spelling or use of
words, especially names, for these have changed considerably
during the years under review. For example the terms,
" native " and " heathen/ as applied to persons living in
India, are not now applied as they used to be- It is not
possible to give quotations of former times and omit such
terms. While therefore the writer has not deleted them
from the writings of others, he has avoided them as much as
possible in the original portions of the book. It is fair to
VI PREFACE.
remember that the sense in which they were formerly used
did not have that note of personal disparagement which now
attaches to them.
The parable of the " grain of mustard seed " has been
exemplified in the growth herein depicted. It has been a
steady growth without many large accessions or diminutions.
The distribution of population in the district is not such as to
afford much opportunity for mass movements. No one caste
has any great preponderance in any one part of the field.
Depressed classes are scattered throughout the district, each
village or group of villages having its small group of menials ;
and they are so dependent on the upper classes that any
concerted movement on the part of large numbers of them is
almost impossible.
The Mission is under obligation to the American Tract
Society for permission to use some of their grant towards
the publication of this history.
The sources of the history, aside from a personal experi
ence of 39 years, are to be found in the Minutes of the
Mission for 75 years, its official correspondence for the same
length of time, much private correspondence lying in its
archives, the accounts in its treasury, various newspaper
articles, diaries of individuals, and the following publications:
Mission Reports, 18361909.
Missionary Herald, 1834 1909.
History of the Missions of the A. B.C. P.M. in India, by Rufus
Anderson, D.D., LL.D.
India and the Hindoos, by F. DeW. Ward, D.D.
Memoir of the Rev. John Scudder, M.D., 36 years Missionary in
India, by J.B. Waterbury, u.o.
India, ancient and modern, by David O. Allen, D.D.
Madura, by W. Francis, i.c.s.
A Gazetteer of Southern India, by Pharaoh & Co.
A Gazetteer of the World, Messrs. A. Fullarton & Co.
History of Indian and Eastern Architecture, by James Fergusson,
D.C.L., F.R.S., M.R.A.S.
Census of India, Madras, 1901, by W. Francis, i.c.s.
Castes and Tribes of Southern India, by Edgar Thurston, C.I.E.
PREFACE. VII
Reise in Ostindien, by R. Graul, D. TH.
The Famine Campaign in Southern India, by William Digby.
The Wakefield Colony by W. J. Chapman, PH. D.
The author is also greatly indebted to the Hon ble Sir
Harold Stuart, K.C.V.O., c.s.i., and to H. Dodwell, Esq., M.A.,
Curator, Madras Record Office, for access to the corres
pondence between Collector Blackburne and the Board of
Revenue about the changes effected inMadura before 1846.
This history is issued in the hope that those who are
interested to read its pages may find inspiration from the
lives of the men and women who have made the history, and
may realise the power and presence of God in raising up to
the glory of His Name a Church built of living stones.
SEVENTY-FIVE YEARS IN THE
AMERICAN MADURA MISSION.
TABLE OF CONTENTS.
CHAPTER. FACING PAGE.
I. THE ENVIRONMENT ... 1
Rulers in 1834 .....]
Madura City in 1834 . . . .2
The Fort ..... 2
The Palace ..... 2
The Temple ..... 3
The Teppaltulam (Raft Tanlt) . . 4
Political Divisions and Towns . . .5
Character and Occupations of the People . 6
Modes of Travel by Land and Sea . . 8
Harrowing Experiences . . . .10
The Suez Canal and the Atlantic Cable . .11
Values . . . . . 12
Spaulding s Trips to Madura in 1834 and 1840 . 12
Improvements in the City by Blackburne . 13
The East India Company . . . .15
Its Connection with Temples and Mosques. 1 5
Superstition . . . . .16
Hook Swinging . . . .16
Sacrifices in Connection with Building
Operations . . . .17
Exorcism of Devils . . .18
Influence of a Dindigul Astrologer . 19
x TABLE OF CONTENTS.
THE ENVIRONMENT contd. PAGE.
Discontent preceding the Mutiny . . .20
Tamil Castes . . . . .22
Tabulation . . . . .22
Inter-Caste Disturbances . . .22
Famous Temple Case in the HigJi Court . 24
Hill Tribes . . . . .25
Famines . . . . . .26
Protection against Famine . . .28
Madura as a Literary Centre . . .29
Marriage Regulations . . . .30
External Relations ... .30
British Officials . . . .30
Roman Catholic Missions . . 32
Protestant Missionaries . . 33
Home Churches . 34
II. THE BEGINNING . 36
The Ceylon Mission . . . .36
Its Purpose respecting the Continent . 36
Selection of Madura . . 36
Official Permission . . . . .37
Unexpected Combination of Events . 37
The American Board . 38
Its Prompt Action . . . .38
First Events . . 38
Demands of the Situation . . . .39
Need of Missionaries . 40
Indian Assistants . . . . .40
Clearness of Vision of the First Missionaries . 41
III. THE FOUNDATION PERIOD . . 42
1835-1851
1 CLEARING THE GROUND . . .42
Settling down to work . 42
Reliance on Batticotta Seminary . . 43
Caution of the Board at Home . . .44
Residence . . .45
Sandaipet and East Gate . . .45
2 THE SCHOOL SYSTEM . . ,46
Daniel Poor . . . . .46
TABLE OF CONTENTS. xi
THE FOUNDATION PERIOD contd. PAGE.
(1) FREE SCHOOLS . . . . .47
Distribution and Methods . , . .47
The Pupils ... 48
The Teaching Staff . . . .50
(2) THE ENGLISH SCHOOL . . . .51
(3) BOARDING SCHOOLS . 53
Charity Boarding Schools . . .53
Their Discontinuation . . . .54
(4) SCHOOLS FOR GIRLS . . . .55
Mrs. Eckard s Day School . . .55
Schools in the Stations . . . .56
(5) MADURA GIRLS BOARDING SCHOOL . . 56
First Schools in Madura and Dindigul . .56
Dowries for Pupils . . . .58
The Schools united in Madura . . .59
(6) THE SEMINARY . . .59
Necessity of Training Assistants within the Mis
sion . . . . . .59
Commencement in Tirumangalam . . 62
Establishment in Pasumalai . . .63
Policy of the Mission . .66
(7) THE SYSTEM NOTICED IN PARLIAMENT . . 68
3 THE STATIONS . . 68
Ramnad
Unsuccessful . . 69
Dindigul-
Land secured from the Military . . 70
SiYaganga
A Hard Field . . .70
Tirupuvanam
Gratifying Results . . . .71
Tirumangalam
Distrust and Suspicion of the People . 72
Madura Fort
Afterward named Mcliir . . .73
Dindigul West
Merged in other Stations later . . 74
xii TABLE OF CONTENTS.
THE FOUNDATION PERIOD contd. PAGE.
Periakulam -
Became Flourishing in spite of a poor
Beginning . . . .74
Madapasalai
Flourished from the Beginning . . 75
Foundations well Laid . . . .76
4 THE AMERICAN STAFF . . .77
Conventional Missionaries not in Evidence . 77
The Question of Lay Missionaries . . 78
The Question of Married Missionaries . . 79
The Study of the Vernacular . . .79
Residence . . . . . .80
The Cemetery . 81
Fearful Attack of Cholera . . .82
Need of a Physician . . . .84
A Sanitarium . . . . .86
The Sirumalais . . . .86
The Palms . . . . .87
Honors . . . . . .90
Preaching Tours . . . . .90
Eckard in Tiritptivanain . . .90
Ward in Sholavandan . . .91
Lawrence in PaUii . . . .92
Rendall in Diudignl . . .92
Poor s ScJiools Jiis Pulpits . . 93
The Maternal Association . . .94
5 THE INDIAN STAFF . . . .95
Dependence on Batticotta . . .95
The First Hundred Workers . . .97
Personal Notices . . . . .100
Classification . . . . .103
6 CONGREGATIONS . . . .104
Organisation of Congregations by the Mission . 104
A Refluent Wave . . . . .107
A Stable Congregation . . . .108
7 CHURCHES . . . . .110
At first composed of Workers . . .110
Converts in the Later Churches . . Ill
TABLE OF CONTENTS. xiii
THE FOUNDATION PERIOD cotitd. PAGE.
Presbyterian Form of Organisation . 113
Apprehensions of Secretary Anderson . .114
A Village Church . .115
Christian Services . . . .115
Interesting Enquirers . . . .117
8 CHURCH BUILDINGS . . US
The East Gate Church . . .119
Church Bells . . . .121
Title Deeds to Land . .121
9 LITERATURE . .122
Distribution at Fairs and Festivals . . 123
Dr. John Scudder as a Distributor . 124
Letter to the American Bible Society . 125
The Press in Madras . .126
Publications . 127
10 WORK FOR WOMEN . . 127
Influence of Oodooville Seminary . . 128
11 MEDICAL WORK . . .129
The Physicians . . .129
Cherry s Surgical Practice . .129
Over-estimate of Native Practitioners . .130
Combination of Medical and Evangelistic Work . 131
Superstition . . . .132
Attempt to Destroy the Doctor by Magic . 132
Fantastic Prescriptions . .133
First Mission Hospital . .133
12 NATIVE SOCIETIES . .134
13 ASSOCIATED MISSIONS . . .135
Meetings of Delegates . . .135
Extension of the Field . . .136
Refusal to Start New Missions . . .137
Anderson s Estimate of the Work . .138
14 CASTE . . . . .139
Efforts of other Missionaries . . .139
Determination to Thrust it out . . .140
Resolutions of the Mission . .141
A Whirlwind 141
xiv TABLE OF CONTENTS.
THE FOUNDATION PERIOD concld. PAGE.
Disastrous Results . . . .143
The Irony of Love Feasts . . . 144
15 SUMMARY FOR THE PERIOD . . 145
The Mission s Report . . . 145
A Side Light on the Situation . . . 146
Statistical Results . . . .148
IV. THE PERSONAL PERIOD . 149
1852-1871
1 THE MISSIONARIES . . .149
A Strong Band . . . .149
Notices of Individuals . . .151
Their Personality and Brotherhood . .160
Single Ladies . . . .162
Early Deaths . . . 163
Excitement of the Mutiny . . .166
2 TOURING AND ITINERATING . 167
United Efforts . . . . .167
Touring by Rotation . . .167
Visitation Tours . . . .169
Itinerating with Tents . . .171
Stimulus to the Acquisition of the Vernacular . 172
3 INDIAN WORKERS . 172
Efforts for their Improvement . . .172
Classes in September Meeting . .172
Large Number of Workers ... .174
Unique Individuals . . . .175
The Wives . . . .176
Systematic Benevolence . . .177
Personal Influence of the Missionaries . .178
Public Discussions . . .179
4 THE MINISTRY . . .179
Rules for Ordination . . . .180
The First Pastors . . . .180
Salaries . . . . .186
5 THE DEPUTATION FROM BOSTON . 187
Instructions of the Prudential Committee . 188
Conference at Madura . 189
TABLE OF CONTENTS. xv
THE PERSONAL PERIOD contd. PAGE.
Instructions of the Deputation to the Mission . 191
Results of their Visit . . . .194
Abolition of English Studies . . 195
Disposal of Lauds . . .196
6 THE CHURCHES . . . .196
First Village Church . . .197
Zeal in Organising Churches . . .197
Rules of Action Adopted .... 200
Local Churches .... 200
Taylor s Appeal to the Prudential Committee . 201
Organisation of 18 Churches in 4 Years . . 202
Self-support . . 203
Obstacle to Caste . . 204
Ecclesiastical Association . . . 205
Plan of Polity . . . .205
The Church Union . . . 206
Evolution of Indian Churches . . . 207
Church Discipline .... 207
7 CONGREGATIONS . . . .209
Their Influence ..... 209
Exchanges with the S. P. G. 209
Report of Mission Committee on Congregations . 211
Benevolence . . . . .214
The Jn bile c of the Board . . . 214
Aid to Lancashire Operatives . .215
Methods of Raising Money . . . 215
Persecutions . . . .216
8 MISSION ORGANISATION . . . 218
Standing Committees . . . .218
Delimitation of Boundaries . . . 222
Other Missions .... 222
Amicable Arrangements , . . 225
9 WOMAN S WORK . . , .226
Female Education .... 226
Efforts for Hindu Women . . . 228
The First Bible Woman . . . 228
Training Christian Wives .... 230
The Female Seminary in Pasumalai . 231
xvi TABLE OF CONTENTS.
THE PERSONAL PERIOD contd. PAGE.
10 MEDICAL WORK . . . .232
Opposition in America to Hospitals . . 232
Medical Classes ..... 232
Professional Services .... 232
Change of Methods .... 233
Government Aid . . . . , 234
11 EDUCATION . . . . .234
Change in the Mission Plan . . . 234
Education of Christians . . . 234
Need of Training Teachers . . . 236
Payment by Results Initiated by Washbnrn . 237
Government Grants . . . .237
Opposed by tlic Prudential Committee . 237
Later accepted by the Mission . . 238
The Mission s Plan in 1860 . . .239
4 Classes of Schools .... 239
Admission of Non-Christian Children . . 240
Schools and Theories .... 241
Revival of Boarding Schools . . . 242
The Christian Vernacular Education Society . 244
Resuscitation of English .... 245
The Madura Girls Boarding School . . 246
12 LYRICAL MUSIC . . . 247
Influence of the Tanjore Poet . .247
Introduction of Tamil Lyrics . . . 248
13 BUILDING OPERATIONS . . .249
Building Committee . . . 249
New Bungalows . ... 250
Personal Experiences .... 250
List of Mission Churches .... 254
Koclaikanal . . . .255
The Church under the Hill . . 255
Buildings and Property . . . 258
Rayapuram Bungalow . . . .259
14 LITERATURE . . . . ,261
Tamil Lyric Book . . . . .261
Tamil Quarterly Repository . . .261
Winslow s Tamil Dictionary . . . 262
Periodicals 263
TABLE OF CONTENTS. xvii
THE PERSONAL PERIOD concld. PAGE.
Revision of the Tamil Bible . . . 263
15 SOCIETIES . . . . .265
Native Evangelical Society . . . 265
Mission Appreciation . . .266
Madura Native Improvement Society . . 266
Widows Aid Society . . . .267
16 GROWTH AND PROGRESS . . .269
New Families by Marriage . . . 270
Accessions from Different Castes . . . 271
Notable Conversions .... 272
Times of Spiritual Revival . . 276
Advance among Laymen . . 277
17 EXTERNAL RELATIONS . . 278
Madras Auxiliary Bible Society . . . 278
Leipsic Evangelical Lutheran Society . . 278
Separation oi Presbyterians from the American
Board ... . 281
18 STATISTICAL REVIEW . . 282
V. PERIOD OF DEVELOPMENT OF DEPART
MENTS 1872-1909 . 283
1 EDUCATION FOR MALES . . .283
(1) PRELIMINARY EFFORTS . . . 283
Boys Boarding Schools . . . 283
Efforts for Higher Education . . 284
Changing Conditions . . . 287
(2) PASUMALAI . . . 288
The High School . . . .288
The College . . . .288
The Normal School . . . 289
Provision for the Theological School . . 289
Industrial Work .... 289
Remarkable Growth .... 289
Separation of Departments . . . 290
Stimulus to Station Boarding Schools . .291
Boarding School Bible Union . . 292
Peter Cator Examinations . . . 293
Young Men s Christian Association . . 293
c
xviii TABLE OF CONTENTS.
PERIOD OF DEVELOPMENT OF DEPARTMENTS contd. PAGE.
Gymnastics and Athletics . . . 293
The Jubilee ..... 294
Endowments ..... 294
(3) THEOLOGICAL SEMINARY . 295
Enlarged Course of Study . . . 295
Systematic Itinerating .... 296
Hindu Festivals . . . .297
(4) AMERICAN COLLEGE, MADURA . . . 298
Transfer from Pasumalai . . . 298
Earlier Schools ..... 299
Anglo -Vernacular School . . . 299
Madura High School . . . 300
A Rival School . . . .300
New Building . . . .301
Missionary Principals . . . 302
A New Site . . . . .303
Reorganisation ..... 305
2 WOMAN S WORK . . . .305
(1) POSITION OF WOMEN IN THE MISSION . . 305
Woman s Boards .... 305
Separate Accounts .... 306
Attendance at Mission Meetings . . . 306
Right of Voting . . . .307
Full Privileges and Full Responsibilities . .310
(2) THE MADURA HOME . . . .311
Proposition of Secretary Clark . .311
Needs of Madura City . . . .312
Mrs. Capron s Work . . 313
Bungalows for the Ladies . . . .314
(3) HINDU GIRLS SCHOOLS .... 316
The Dindigul Schools . . . .316
Madura Gate Schools . . . .317
Rival Schools . . . . .321
(4) GIRLS HIGH AND TRAINING SCHOOL . . 322
Connection with Madura Station . . 322
Extension under Miss Swift . . . 322
Otis Hall . . . . .323
Introduction of English . . . 324
Higher Departments .... 324
TABLE OF CONTENTS. xix
PERIOD OF DEVELOPMENT OF DEPARTMENTS contd. PAGE.
Better Accommodations . . . 325
Various Proposals . . . 325
Different Sites . . . .328
Legal Difficulties .... 330
Capron Hall . .331
The Kindergarten . . . .333
Spiritual Life in the School . . . 334
(5) LUCY PERRY NOBLE BIBLE SCHOOL . . 335
Early Work among Hindu Women . . 335
Indiana Hall . . . . .336
The Old Students . . . . .337
(6) BIBLE WOMAN S WORK .... 338
In the City . . . . .338
Social Character of the Work . . 338
Rapid Growth . . . .339
In the Villages . ... 340
Started by Miss Root . . . 340
Extension through the Stations . . 341
(7) WOMAN S MEDICAL WORK .... 342
The Woman s Hospital .... 343
Dr. Parker and her Assistants . . .345
3 GENERAL MEDICAL WORK . . .346
Edward Chester ..... 346
Medical Class .... 346
Branch Dispensaries . . . 347
Relation to the Board . . . 349
Frank Van Allen . . . . .350
Project for a New Hospital . .351
Aid of Four Special Friends . . 352
Distinguished Success . . .354
Endowment of the Hospital . . 355
The Question of Fees . . . .355
4 ENDOWMENTS . . . . .356
29 Scholarships . . . . .357
Losses by the Failure of Arbtithnot & Co. . 364
5 PASTORS AND PASTORATES . . 365
Station Catechists ..... 365
Organisation of Churches . 365
xx TABLE OF CONTENTS.
PERIOD OF DEVELOPMENT OF DEPARTMENTS contd. PAGE.
Influence of the Otis Legacy . . . 367
The Question of Limited Pastorates . . 368
Need of Better Trained Workers . . . 369
Proposed District Pastors .... 370
Indian Representatives in Mission Meetings . 370
Assistance in the Care of Palni Station . .373
6 SOUTH INDIA UNITED CHURCH . . 374
Union with London Missionary Society Churches 374
Union with the South Indian Presbyterian Synod 376
7 THE STATIONS . . . . .378
(1) THE FAMINE OF 1876-8 .... 378
Relief Works . . . . .379
Mansion House Fund . . . .380
Local Committees ..... 381
Relief Work in Palni . . . .382
Degeneration and Distress . . . 383
Missionary Agency in Relief . . .385
Care of the Children . 386
Orphanages ..... 387
(2) DEVELOPMENT OF Music . . 391
Sacred Concerts . . . . .391
Use of Indian Tunes .... 393
(3) BUILDINGS . . . . . .393
Need of Assistance .... 393
Responsibilities of the People . . . 394
New Buildings .... 395
Pasumalai . . . 395
Kodaikanal ..... 396
The Monument .... 397
Hostels ...... 398
(4) SOCIETIES . . . . . .399
Christian Endeavour Societies . . . 401
Widows Aid Society .... 402
Native Evangelical Society, alias Home Mission
ary Society ..... 404
Aid to Pastors .... 404
Branch Societies . 405
TABLE OF CONTENTS. xx
PERIOD OF DEVELOPMENT OF DEPARTMENTS concld. PAGE.
The Society s Jubilee. . . .407
Konganadu Mission .... 407
Generous Devotion . . . 408
(5) INFLUENCE OF INDIVIDUALS . . . 409
Death of Pastors Cornelius and Vethamuttu . 409
Village Christians . . . . .410
Carpenter Manual .... 411
Yesadian and his two Wives . .411
Masilamani and Jiis Descendants . . 413
(6) INDICATIONS OF GROWTH AND PROGRESS . . 413
Spiritual Awakening . . . .413
The Jubilee Celebration . . , .414
Strong Congregations . . . .416
(7) HARVEST FESTIVALS . . . .418
Local Committee Meetings . . .418
Lessons . . . . .418
Prize Bible Examinations . . . .421
A Dissolving View .... 422
Festivals ..... 422
8 LENOX PRESS . . .424
9 STATISTICAL REVIEW . . .426
VI. RETROSPECT. . . 428
1 THE ROLL OF MISSIONARIES . . 428
2 LIGHTS AND SHADOWS . . 428
Death of Mrs. Tocld . . .428
Todd s Subsequent Life .... 429
Death of Mr. and Mrs. Rowland . . . 430
Provision for the Children . . . 432
Homes in America .... 432
Highclerc School .... 433
Joys of Kodaikanal . . . .435
Humor and Fun . . . . .436
3 THE DEPUTATION OF 1901 . . .437
4 THE DEPUTATION FROM THE W. B. M. I. . 439
5 THE WORK IN REVIEW . . .440
The Churches ..... 440
Medical Work . . . . .441
Woman s Work . 442
xxii TABLE OF CONTENTS.
RETROSPECT concld. PAGE.
6 THE 75TH ANNIVERSARY CELEBRATION . 444
Procession of the Years .... 445
Dedication of the College Hall . . . 447
Greetings ...... 448
The Thank-offering . . . .450
VII. APPENDICES 453
A. Comparative Table of Statistics . .453
B. Roll of Missionaries .... 454
C. Roll of Pastors . . . . .462
INDEX . 465
n i i
FESTIVAL IN MADURA.
SEVENTY-FIVE YEARS
IN THE
AMERICAN MADURA MISSION
CHAPTER I.
THE ENVIRONMENT.
" We have to do much of our reading by candle light,"
wrote Secretary Anderson of the American Board when the
Madura Mission was only a year old, and he urged the
missionaries to make their letters plain. It was indeed a time
of candle light, and it was not always easy to read the hand
writing of God until illuminated by the light of experience.
Rulers in 1834-
The District of Madura came finally into the hands of the
British in 1801. It is an interesting coincidence to Americans
that the survey and settlement of the district was commenced
under the Governor-Generalship of the Marquis of Cornwallis,
who had not long before relinquished his authority in
America to George Washington. A further coincidence is the
fact that the settlement of the district was carried to comple
tion under the Earl of Minto, one of whose family appears
again in the Viceregal chair when the Mission was seventy-
live years old.
In 1834, when the American Madura Mission was started,
Lord William Bentinck was Governor-General of India, and
Sir Frederick Adam, Governor of Madras. That was the year of
the annexation of Coorg, and both the Governor-General and
the Governor spent much time on the Nilgiris in order to be
near the scene of operations.
2 THE ENVIRONMENT
Madura City in 1834-
The Fort.
When Spauiding and the other missionaries first visited
Madura town, they found it to be rectangular in outline with
its sides presented to the cardinal points. Its fortifications,
which were formerly extensive, were then much dilapidated ;
but it was still defended by a fort, and surrounded by a broad
ditch, and a double wall that originally had 72 bastions.
Each side was about three-quarters of a mile in length, as
described by Fullarton s Gazetteer :
The streets were narrow, irregular, and dirty, and the houses of the
most miserable description. Large herds of cattle were often found
within the precincts of the town, and mephitic miasmata were exhaled
from the stagnant basins in the vicinity of the fort.
Another writer represented the houses as built mostly of
mud, one story high, and covered with leaves or straw. There
were some of much better construction, and a few really good
dwellings, all of course in the oriental style. A very con
siderable piece of ground within the fort was occupied by
a cocoanut tope. The adjacent country was well cultivated
and populous, on the south and east were fields bounded by
thick plantations of cocoanut trees, on all sides were avenues
of banyan trees and altogether the view outside of the town
was pleasing to the sight.
The Palace.
The southeast part of the fort was occupied by a cluster of
buildings which were the remnant of the magnificent palace
erected by Tirumala Nayakan in the 1 7th century: These were
in a ruined state, having brick walls and arches. The portion
still standing was used by the European magistrates for the
administration of justice, and they had from time to time
arrested the progress of ruin. The surviving portion was a
block containing two oblong buildings running east and west
en echelon and connected at one corner.
As Eckard entered by the more northern building, he found
himself in a hall 135 feet long, half as wide, and 70 feet high,
the roof being supported by heavy stone pillars with pointed
THE PALACE.
MADURA CITY IN 1834 3
arches. This was the private audience hall, which at one
time was the royal bedroom and later was used as a theatre.
The entire pile bore to him a close and unexpected resem
blance to Gothic architecture. Eckard s judgment was quite
conlirmed thirty years afterward by Ferguson, who declared
that it possessed all the structural propriety and character of a
Gothic building, and that if the Indians had persevered a little
longer in this direction, they might have accomplished some
thing that would have surpassed the works of their masters in
this form of art.
The other building was constructed around an open court
yard 252 feet long by 151 feet wide, and consisted of roofed
arcades and porticoes supported by pillars of stone and mortar,
some of which were 55 feet high. The western side was an
arcaded octagon covered by a dome 60 feet in diameter and
73 feet high. This was called the Celestial Pavilion and was
the public audience hall. Other domes formed a part of the
terraced roof. As Eckard climbed to the top by a " narrow,
winding, broken, brick stairway 1 he found galleries or corri
dors leading along the inside wall of the domes from one part
of the roof to another. This is what he saw :
From the elevation, there is a fine view of the city and country. In
stead of the dirty houses of Madura, there seems to be a great grove of
trees with dwellings interspersed. These trees grow in the inner courts
and are not visible from the streets below on the outside. They are so
numerous as to give a verdant character to the whole city.
The whole was surrounded by great walls, which threatened
to collapse. They were 40 feet high, 900 feet long on the
east and west and 660 on the north and south.
The Temple.
In the centre of the town was the great Siva temple, much
of whose magnificence dated from the time of the same
Tirumala Nayakan. And yet this king built his civic
buildings in an absolutely different style of architecture
from his religious edifices. Eerguson thus presentsthe
contrast :
The civil buildings are all in what we would call a pointed-arched
Moorish style picturesque in effect, and using the arch everywhere and
THE ENVIRONMENT
for every purpose. In the temples the arch is never used as an architec
tural feature. They consist almost invariably of the four following
parts :
1. The cell in which the image of the god, or his emblem, is placed.
It is always square, and surmounted by a pyramidal roof of one
or more storeys.
2. The porches which cover and precede the door leading to the
cell.
3. Gate pyramids, which are the principal features in the quadrangu
lar enclosures that always surround the cell.
4. Pillared halls, used for various purposes.
The Madura temple has two cells, one for the gocl, and one
for the goddess, each surmounted by a pyramidal roof of
plated gold. On all sides are stone porches and pillared
halls of great variety, filled with elaborate and grotesque
carvings and sculptures. The outer walls, 25 feet high,
surround a space 830 by 730, and are surmounted by four
lofty gate pyramids, each ten stories high. The greatest
pillared hall was built by Tirumala outside the wall as a summer
retreat for the god. It was 333 feet long and 105 feet wide,
and took 22 years to build.
The temple is nominally Saivite, but the presiding goddess
is represented as the sister of Vishnu, and in the temple
worship Vaishnavites mingle with Saivites, and the temple
has great influence among all classes throughout the district.
Dravidian and Aryan cults are blended in many of the other
temples, and there is much demon worship ; in many of
them bloody sacrifices are offered.
The Tcppakulani (Raft Tank).
When Tirumala was excavating the clay to make bricks
for his palace a mile and a half to the east, it is said that he
uncovered a huge stone image and concluded that the site
was holy ground. He therefore constructed in that spot the
largest temple reservoir in South India, and built in the
centre of it a square island having a tower in the middle
and small stone porches at the corners. The whole
measures about 1,000 feet on each side.
KAYA KO, URAM.
THE TEPPAKULAM
POLITICAL DIVISIONS AND TOWNS 5
Every January or February a raft is constructed on this
reservoir, and the god and goddess of the great temple are
brought to enjoy the coolness of the island gardens and have
a Boat around on the placid water. This excursion on a
raft gives to the reservoir the name teppakulam. Meantime
Ganesh, the great " belly god " whose discovery caused the
tank to be built, receives his daily worshippers opposite the
inner entrance from the goddess s cell toward that of the god.
It is said that Tirumala intended to make the temple and
palace enclosures each equal to the area of the teppakulam,
and the foundation of a new tower outside of the present
temple precincts, as well as the outlines of the palace ruins,
make it credible that he actually did so. Some thirty or
forty years after these early missionaries tirst saw and
described these great buildings the temple worshippers erected
the largest and finest group of sculpture in the temple,
and Government restored the great block of the palace, but
the teppakulam remains as it was then described, a thing
of beauty and a place of rest.
Political Divisions and Towns.
Madura district was then divided up into 137 taluks, of
which the greater number were in the large eastern zcmin-
daries, Rainnad and Sivaganga. The district contained about
1,1507,001) people, of whom 18,000 were Roman Catholics.
Madura city had 30,000 and the near villages 20,000 more,
so there were about 50,OuO people in and near the city.
In 1837 there were 35,400 people in the fort ; in 1854, after
the fort had been razed, the city contained 43,000.
The area of the district was nearly one hundred miles
square. The larger towns and villages were : Ramnad and
Sivaganga with 10,000 each, Periakulam with 8,000, Dindigul
with 7,000, Tirupuvanam with 5,000, and Tirumangalam
with more than 4,000.
Sivaganga had recently been settled, as it was about this
time that the Zemindar made it his permanent residence for
O THE ENVIRONMENT
the sake of the hunting ground in the vicinity. The
Sivaganga palace was conspicuous for its many costly and
tasteful edilices. The two gates to the inner and outer
walls were said to surpass in elegance any structures of the
kind in this part of India.
Opposite the Ramnad coast was the low island of
Rameswaram entirely dedicated to the purposes of religion.
Its inhabitants numbered about 5,000 and were chiefly priests ;
no plough was allowed to break its soil, and no animal, wild
or tame, to be killed within its boundaries.
At the other the western border of the district the
Kombai Zemindar was one of the leaders among the petty
zemindars of the district. He paid Government an annual
tax of Rs. 14,000 ; under his control were four large Hindu
temples and many smaller ones. r>0,GOO souls were dependent
on him as his tenants.
Troops were stationed in Madura until about the year 1845,
and in Dindigul until 1860. In 1859 White wrote about
Dindigul :
The Recruiting Depot has been removed from Dindigul. During the
past 9 months about 1,800 have been enlisted here, a part of whom have
been from time to time sent away. A few weeks ago the last 768 were
sent to Trichinopoly. These with their families and the officers and ser
vants have lessened our town some two thousand. There aie 40 now left
under the command of Ensign Stoton.
With the departure of the troops in I860 the fortifications
on the rock were dismantled. The walls were left standing,
but 47 guns were declared unserviceable, and thrown
down the rock. Those that were not broken by the fall
were made useless by powder. One was found in a black
smith s shop, and that was taken and broken. Any one
was permitted to purchase pieces of cannon at one rupee
per 200 weight.
Character and Occupations of the People.
The great majority of the people were Tamils, of whom
there were 6,000,000 occupying the southern part of the
Presidency south of a line from Madras to Cannanore.
The most numerous 1 castes in Madura city were the
CHARACTER AND OCCUPATIONS OF THE PEOPLE 7
Saurashtras from Gujerat, Vellalas, Naidus from the Telugu
country, and Shanas from the south. Brahmans were, as
always, prominent and their influence was out of proportion
to their numbers. There were 5,000 or 6,000 Mnhamadans.
In the district there were also large communities of Maravans
and Kalians, as well as of Paraians and Pallans, depressed
classes. The Pallans were practically agricultural slaves.
Most of the population were illiterate, and there was
much superstition. Cock-fighting was a common amusement,
it being held regularly on Sundays and continued on
successive days. The people were of a peaceful disposition.
There were no insurrections among them, nor outbursts of
fanaticism ; though in 1855 they robbed and plundered the
rice bazaars, because the price had been raised, and for a day
or two sepoys were brought in to patrol the streets.
The chief occupation of the people has always been
agriculture and the tending of flocks and herds. All
descriptions of soil exist. The industries employing the
largest number of hands were weaving and dyeing. Gold
thread, tine muslins and cotton cloths of great durability
were the chief articles of manufacture. Pottery also
flourished. In 1859 dyes and pottery were prominent in an
exhibition in Madura. Coffee was introduced on the
Sirumalais in 1845 and on the Lower Palnis the next year
by M. de Fondclair. Cigar-making was lirst started on a
large scale in 1850. Palmyra jaggery, turmeric, oilseeds,
butter oil, castor oil, dye roots, saltnsh, and piece-goods
were exported.
Flocks and herds were reared, and elephants, tigers,
leopards, bison, bear, antelopes, deer and wild boar roamed
over the uncultivated tracts. Gray monkeys have always been
plentiful on the plains, and black monkeys on the mountains.
The former were numerous in Madura city until after Black-
burne s time. He had planned to transport them, and one
of his successors actually did so.
8 THE ENVIRONMENT
The Exhibition of 1859 was the third of a series held by
the Government to encourage cultivators. It was held in a
large pavilion erected in a cocoanut tope, with the trees
as pillars and the roof of braided cocoanut leaves. It was
not entirely appreciated by the people, according to a
contemporary writer :
Why the Government should offer 100 rupees as a prize for the best
horse, or the best cotton ; 50 rupees for the best cow or pair of cattle, or
specimen of sugar ; 25 rupees for the best wool, plow, &c. ; 20 for
cocoanut oil, wheat and barley ; and 10 each for ever so many kinds of
native grains, is to them very mysterious ; and they imagine it is some
scheme by which ultimately their taxes will be increased.
The same writer, Burnell, added that in many cases those
obtained prizes that were not cultivators at all. One youth,
educated in science and art, who was earning Rs. 12 a month,
obtained various prizes to the amount of Rs. 200. Altogether
the sum offered in prizes was Rs. 3,700.
The American Civil War, by shutting off the supplies of
American cotton, greatly stimulated the production of cotton
in this part of India. Of this Washburn wrote in 1864 :
Owing to the war in America and the great increase in the price of
cotton a vast amount of labour has been diverted from the culture of
bread-stuffs. This with the great influx of money into India has nearly
doubled the cost of living. The Mission during the previous year made
representation of these facts to the Prudential Committee, and by their
action 15 per cent, was added to the salary of the missionaries, and 7-1
per cent, to that of the native helpers.
Modes of Travel by Land and Sea.
In those early days carts were the chief conveyance for
those who could afford any, and palanquins were used by
the more wealthy. Each palanquin required twelve bearers,
a torch bearer, and a cooly ; and the bearers would travel
all the way from Madras at the rate of twenty miles a day.
The road from Madras to Madura led through Trichinopoly
and Melur. For this journey one party of four palanquins
spent Rs. 350, or Rs. 87-8 per palanquin. Another party of
three missionaries and their wives required four palanquins,
two horses and sixty men, and were more than two weeks
between Madras and Madura, a distance of about 300 miles.
In I860 it was still an expensive business to get to Madras
MODES OF TRAVEL BY LAND AND SEA 9
from Madura for embarkation for England via the Cape.
A party of nine, seven being children, left Madura on the 19th
November and reached Madras on the 4th December. The
following was their bill of expenses :
Rs. A.
Pair of oxen and 5 carts (all the way) ... ... 69 12
Special oxen the first stage ... "... ... ... 74
Conveyances in Madras ... ... ... ... 43
Lantern man and candles ... ... ... ... 9 10
2 servants, including batta and return ... ... 28 6
Provisions on the journey ... ... ... ... 46
Boat hire ... 40
Rs. 208
The expense at the present time would be about half that
sum .
The railway was first opened in 1875. Four months was
an ordinary period for the voyage from Boston to Madras.
The ships were those of the Tudor Ice Company, bringing
ice from Lake Wenham in Massachusetts to India. Herrick,
Kendall, Webb, and their wives were 135 days from Boston
to Madras ; and the only land they sighted during their
voyage was the little island of Trinidad off the coast of South
America. Even as late as 1854 Tracy and Little and their
families suffered such hardship on their voyage that Little
was prostrated, and had to spend some time in Madras
before he could journey to Madura.
Capron thus describes the landing at Madras :
The situation of Madras is most unfortunate for the purposes of com
merce, there being no harbour, but only a roadstead open to every wind
except from the west. The only safety for vessels in case of a gale
is to put out to sea ; but every few years the vessels in port are taken
at unawares by a cyclone, and the wrecks are piled up on the shore. The
usual anchorage is from three-fourths of a mile to two miles from the
shore.
To new-comers that first shudder and then retreat cabimvard, as the
almost naked boatmen come up over the sides of the vessel, are followed
by a hasty gathering up of baggage, and then adieus to the ship. The
boat is spacious enough to carry both passengers and baggage, with room
to spare ; and though of loose construction, is well fitted for the perilous
duty of passing the surf, in which no ordinary boat could live. The boai-
men sit upon high and narrow benches, and handle clumsy oars, the oar
of the steersman being only less clumsy than the rest. But there is no
clumsiness of management. The men are on the alert, and the boat is
kept steadily headed to the shore. Now more rapid rowing, now a
2
10 THE ENVIRONMENT
slackening. Wave after wave passes, curls and breaks into surf, and
dashes upon the shore, till at the golden moment, when the boat rides the
summit of a favourable wave, the oars are dipped to a last effort, and the
boat is carried swiftly to land. Before another wave follows, two or
three of the rowers have jumped into the water, and are steadying the
boat, which is then quickly drawn forward out of the reach of harm, and
passengers are lifted out upon the beach.
In October 1854 a small steam frigate was sailing between
Aden and Bombay, and taking ten or twelve days for the
trip. On one voyage at least it was so crowded that all the
men had to take deck passage. Forty of the passengers
were in the doctor s hands, and there was a consensus of
opinion that this route, which was called the " overland,"
was no proper route for invalids or persons of delicate
constitution. Some, indeed, refused to make that deck passage
and sailed for Bombay via Galle in Ceylon, arriving 18 days
late. They declared that for everything but time the Cape
route was preferable.
Harrowing- Experiences.
The sailing vessels of those days were not very reliable, as
was illustrated by Steele s voyage for his health in 1838. He
lirst tried Madras, then was ordered to Singapore. One of
the party wrote :
The passage to Penang was a long one, being 17 days. Here we
remained four days, and then reembarked for Singapore. On our passage
down we remained at Malacca one day. On the 29th of May we landed
at Singapore. Being anxious to return home before the setting in of the
southeast monsoon, we left Singapore on the morning of July 2nd per
Penang, hoping to obtain a passage from thence to Colombo or Madras.
We remained at Penang until the morning of August 17th, when we were
permitted to set sail for Colombo. We arrived at Sawony on Sumatra
on Wednesday August 29th and remained here and all along shore,
occasionally making an unsuccessful attempt to put to sea until the 15th
September, and then we were obliged from the inclemency of the
weather to put back to Penang, after having been out from August 17th
to September 26th.
On the morning of October 1st we took passage in the good brig
Louisa, and after a memorable tedious passage of six weeks we were, by
kind Providence, permitted to land at Colombo on the morning of Novem
ber 15th. We stayed but 5 days at Colombo, and finding that a passage
could not be obtained by water, we proceeded to Jaffna by land and
arrived in Jaffna on the 25th. Here we remained a few days busily
engaged in preparing to leave for our Madura home. At Madura we
were blessed with meeting our friends once again in the flesh, with the
health of our Bro. Steele much improved and the welcome greetings of
friends and associates.
THE SUEZ CANAL AND ATLANTIC CABLE 11
As late as 1864 missionaries were sent by sailing ships.
In January of that year Mr. and Mrs. Chandler and four
children started from Boston in an ice ship, and on the
third day ran into a terriiic storm that tore open the bow
and compelled them to return. It was necessary to keep
the rent bow before the wind and therefore took 11 days to
retrace the course sailed over in three. As they approached
Boston Harbor rejoicing in their deliverance, the ship struck
upon Nantucket Shoal and nearly went to pieces. Provi
dentially nothing but the lading had to be sacrificed, and all
got off with their lives. Those were not the days of the
a wireless," nor even of the telephone, and when Chandler
suddenly appeared at the missionary rooms some who had
bidden him and his family farewell a fortnight before turned
pale, as if they had seen his ghost.
The Suez Canal and Atlantic Cable.
It was not until 1869 that the Suez Canal was opened. Of
the hrst party to come to the Mission that way Washburn
wrote in the mission record of that year :
Brother Tracy returned by the overland route, the Suez Canal, reach
ing Madura, after a considerable detention at Colombo, on July oOth.
His voyage was a pleasant but long one, he being the first of our mis
sionaries to come through the new route of travel, opened in November
1869 to the commerce of the world.
In 1853 Colonel Cotton was urging the Government to cut
a ship canal through the Pamban Channel.
The Atlantic Cable was successfully completed on Aug. 5th,
1858, and was duly appreciated by the missionaries. Chandler
was on the mountains and Noyes at the foot in Periakulam,
when Collector Hathaway brought the news to them both.
Thereupon Chandler entered in the circulating il tapal"
book :
The Atlantic Telegraph ("able has been successfully laid ! The Queen
and President Buchanan are talking of peace on earth and goodwill to
men. What a triumph for civilisation and Christianity ! This news
reached Koday Karnal on September 1st, 1858.
Two days later Noyes received the tapal book and made
the following entry :
This item of news seems to have produced quite a sensation up there
on the hills, something like a sky rocket making a tremendous racket
away up there in the upper regions.
12
THE ENVIRONMENT
Values.
Values in those days were different from what they are
now. A pound sterling was worth Rs. 10, though British
sovereigns were not then current. An American dollar was
worth Rs. 2, and postage to America cost from 27 to 30
cents per letter. It was the day of daguerreotypes, and
when a shipment was wrecked in a gale off the Cape four
daguerreotypes were bought up for two pounds sterling and
forwarded to Madura. A parcel from Madura to Rajahmundry
had to be sent by land to Tondi, and then on by sea.
Clocks must have been rare in 1834, for we iind the follow
ing order sent to the treasurer of the American Board in
December of that month :
Time-piece or clock. A wooden one if Mr. YVinslow should think it
would answer for the climate. If not, a brass one, provided it does not
cost more than Twenty-five Dolls. (^25). It should be very carefully
packed. I care not how plain it is. I want one which strikes the
hours.
Spauldingr s Trips to Madura in 1834 and 1840-
When Spaulding and Hoisington travelled from Jaffna to
Madura in 1S34 their boat was blown out of its course by a
strong wind, and they were obliged to walk 70 miles in the
sun by daylight with no rest-house to stop in at night. For,
as Spaulding wrote, u the roads through the hmd were
mostly such as nature had made and the people from ancient
times had travelled." Six years later he came and found
good roads, rest-houses, and conveyances. He wrote :
On my present tour, when I arrived at Toncli with Mrs. Spaulding, the
first improvement I noticed was a very pleasant and convenient bungalow
built by the Collector, Mr. Blackburne, which we were allowed to occupy
and where we spent the Sabbath. Early on Monday morning we left for
Sivaganga. My attention was again called to improvements by the
Government. An excellent road with good hedges is almost finished
from Tondi to the town of Madura, on each side of which young trees are
set out so near each other (say 10 feet apart) that in three or four years
they will form quite a cool and refreshing shade for travellers a privilege
to man and beast which no one can appreciate who has not been in a
burning midday sun on the plains of India. Another improvement since
my former visit is the repair of tanks from which the cultivated lands are
irrigated. These are formed in the gently sloping surface by a large
mound of earth thro\vn up so as to form a bason from two to six miles in
length, which is generally filled by the rams from the hills or by a stream
of water turned out from the river. Within six years these two sources
of profit (very good roads and good tanks) have been greatly increased,
so that the revenue in some parts is more than doubled.
IMPROVEMENTS IN THE CITY BY BLACKBURNE lo
Improvements in the City by Blackburne.
In Blackburne s time convicts were used on public works.
They were employed on the Painban Channel. In Madura
they were expected to keep the roads in repair for 5 miles
around the jail.
In 1840, stimulated by the prevalence of cholera in 18o7
and the continued bad state of the town, Blackburne had
proposed to make 6 great openings in the walls of Madura by
means of convicts to be afforded by the u Criminal Judge. 1
The Government approved, but the work was only partially
carried out.
As Collector he was drawing a revenue from the cultivation
of the ditch.
In 1842 he made a better start, which he thus reported to
the Board of Revenue :
During the last month I marked oft a piece of the Glacis particularly
convenient for silk weavers ; and after publication of rules by which they
are bound to abide, which provide for the lowering of the Glacis, the
filling up of the Ditch, the reservation of the stone facing for Government,
and the building of their houses of uniform fronts and material, with
tiled roofs, I put it up to outcry in convenient lots, restricting, however,
the sale to this class of men alone, and saddling the ground with a quit
rent equalling the average of the high taxed Nunjeh lands.
The lots offered were 60 feet by 40 feet. The Government
granted Rs. 1,000 for the purchase of ground within the fort
in unfrequented places for compensation for those who
41 relinquished their habitations where too much thronged."
There was great interest, and much excitement, and even
bitter opposition.
The Board of Revenue reported to Government in 1844 :
There are 50 houses and shops already erected, 114 in progress, and
57 of which the foundations are laid, are about to be so. Extensive
squares of bazaars are intended to be built at four of the ancient entrances
to the Fort, and one is in progress. Three large tiled squares have been
erected for the accommodation of travelling carts and bullocks, and a
church for the American Mission is in progress.
The increased breadth of the mam street from the Dindigul gate within
the old town is also stated to have been obtained by the sacrifice of many
good houses without commensurate advantages.
14 THE ENVIRONMENT
Blackburne s plan, which was carried out in its larger
features, was to work from the temple as a centre and open
up 5 main concentric streets, the first surrounding the temple,
and the last enclosing the whole town after the disappearance
of the Fort.
The first 3 streets were partially ready to hand, having
from ancient times received each the name of the month in
which the gods were carried through it in procession. Build
ings were resting on the walls of the u Pagoda " and
encroachments were blocking streets, where they had not
already suppressed them ; and attempts to remove the
encroachments were bitterly opposed.
The 5 concentric streets were, however, sucessfully cleared.
The first three kept the names of the months. Sittirai, the
street adjoining the temple, was 1,284 yards long in its four
segments ; Avani, the 2nd concentric was 1,879 yards long ;
and Masi, the 3rd was 3,727 yards long. The 4th and 5th
concentrics were constructed just within and without the site
of the Glacis.
The 4th was named Marrett after an assistant surveyor.
The fact that its length was 5,636 yards, and the length of
the ditch 5,670 yards, shows that Marrett street coincided
very closely with the line of the ditch. Blackburne in his
final report to the Board of Revenue in 1846 thus referred
to prominent features of the eastern segmenl :
Open space in front of the old palace, by which it would be easy with
some expense to make a handsome entrance to the courts of justice ; the
handsome American Protestant Church ; the large double market ; the
open space for a grain market.
The north segment was the Agraharam, the Brahman
quarter. Western Marrett ran to the single market house and
civil hospital, which were separated by the wide entrance into
the town from the Dindigul road.
The 5th concentric was called the u Veli Vidhi," Outside
Street. It was nearly 6,000 yards long, and the Eastern seg
ment is thus referred to in Blackburne s report :
Running from guard house No. 7 to guard house No. 2 on the Trichinopoly
entrance oi. the town for 1,460 yards, it is entirely built upon its western
THE EAST INDIA COMPANY 15
face ; whilst on its eastern one it has the enclosure of the handsome
Roman Catholic Church, compound enclosures of two American Gentle
men, and regular line of weaver s lofty houses.
The lofty enclosure walls of the palace, together with
foundations, and a very dangerous portion of the palace itself
were entirely removed. In 1840 Blackburne reported th.it
land had become Rs. 3| a foot. He further said :
Could the ramparts be entirely demolished and the ditch filled up to
three-fourths, the ground might be given on sale by Government, and a
handsome Boulevard formed.
But this was not done. In 1844 he wrote to Muzzy :
A sale of levelled ditch and rampart for Moodaliars and such castes
is now about to take place at the north-west corner of the Fort.
I am afraid I cannot consent to your raising the room at the north gate
street higher than your neighbour s. If I break the rule for you, I cannot
help but break it for others. There are various places where I was
anxious to get upstairs buildings and one within a stone s throw of
yours.
His many improvements were not appreciated at first by
the people, or the Government either, and he was for a time
suspended. April llth, 1843 he wrote :
Matters must come to a crisis here in ten days ; so whether another
Collector be sent or I restored I think it will be advantageous for you to
delay marking off your boundaries in the glacis.
He was restored, and in 1847 left for England bearing the
name of " efficient Collector " and friend of the people. It
was in his time, in 1842, that the Government opened
the civil hospital.
The East India Company.
Us Connection with Temples and Mosques.
Collector Blackburne s action in razing the walls of Madura
in 1841 coincided with that of the East India Company in
dissolving its connection with the temples and mosques of
India and their endowments. The law to that effect was
passed in 1840 after the disclosure in London that in the
Madras Presidency alone Government had under its care and
patronage 8,292 Hindu temples, to which it annually paid
80,000 ; and that it had accumulated from the excess of
16 THE ENVIRONMENT
endowment revenues over temple expenses 120,000. Of
this accumulation 80,000 was given to promote education,
and the remaining 40,000 to various charitable objects.
Dr. Allen, the author of this statement, declared that he had
seen Brahmans in a time of drought spend a part of each
day in prayers and ceremonies before their idols to procure
rain, and at the end of the drought make up their account
for these idolatrous services, and obtain payment for them at
the English magistrate s office.
It took several years to set the new regulations in oper
ation, and in 1843 there was great excitement in Madura
over the coincidence of the razing of the walls of the city
with the Government s relinquishment of the care of the
temples. They feared that with the walls their religion was
about to fall. In one of the villages a tambiraii, a celibate
monk, announced to the people :
The Government, who supported our Brahmans, and appointed and
paid our dancing girls, and made presents to the gods, and gave money
that mantrams (incantations) might be said for rain, and repaired and took
care of our temples, and have been the supporters of our religion, will
now have nothing to do with it.
Superstition.
Hook- Swinging,
Hook-swinging was prevalent in the lirst half of the 19th
century. In 1856 the Collector forbade it, but it was revived
and stopped two or three times after that. In 1868 it was
publicly revived with the consent of Government, and in
many places u was celebrated by great festivals and vast
crowds of spectators."
It so happened, however, that in that same year the
Governor of Madras, Lord Napier of Merchistoun, visited
Madura, where he met the missionaries and helpers at their
annual meeting. Chandler secured the knife and hooks used
in the swinging of one of the men and showed them to His
Excellency. This led to the suppression of the practice for
the time. The last time it was publicly revived in the district
was in the years 1891-2,
HOOK SWINGING.
SUPERSTITION 17
Sacrifices in Connection with Building Operations.
Superstitious ideas about human sacrifices being necessary
for the completion of large buildings have caused fear and
excitement more than once during the last 75 years. In
1842, when Lawrence was erecting the chapel in Dindigul,
he experienced it and thus wrote :
To-day the larger beams in the chapel have been put up. After the
workmen had closed their day s work, they brought two rams which
they had kept tied up all day and said that since no man s blood had been
spilled, they must as a thankoffering spill some of the blood of the sheep.
They brought one within the walls of the building, and were going to
cut off its ear. I said, No, it must not be allowed. They at once took
it out ; but in a few moments I heard the blows of the mallet on the chisel
by which the ear was severed from the head. The ear I found next
morning inside of the building. No reasoning, no persuasion, no ridicule,
can conquer their invincible prejudices.
While the buildings at Pasumalai were in process of erec
tion such excitement showed itself. Early in 1846 Tracy
dug up some cists in his compound. At the same time a
u missionary " of a Madras society for the propagation of
Hinduism spent two months in Madura, circulating tracts
published by his society and preaching twice every Sabbath
in the great temple, sometimes to large audiences. His
sermons consisted largely of ridicule of Christianity and
Christians, especially missionaries, and of deistical objections
to the Bible gathered from Thomas Paine. Forthwith a
report was spread that the missionaries at the Seminary in
Pasumalai had secretly caught and sacrificed thirteen men
for the purpose of finding buried treasure, and that with four
more victims they would succeed.
The missionaries wondered, not at the invention of such a
report, but at the rapidity with which it spread, and at the
credulity of the people both in the city and country. Far
and near it seemed to be the subject of general conversa
tion, and even travel ceased in that direction, until Collector
Blackbnrne, alarmed at its prevalence, made public procla
mation that any one found guilty of uttering such things
3
18 THE ENVIRONMENT
against the missionaries without proving their truth should
be called to account and punished. This excitement lasted
for months, for in September the Collector wrote to Cherry :
You cannot, I suppose, be ignorant of the atrocious falsehoods debited
against your people, and silly as atrocious, the most impossible of which is
that 7 or 8 of your people stand at the gate of the new building at Pasu-
malai, and question all passengers. This has been a subject of anxiety
to me 4 or 5 days.
The only way that occurs to me, to restore confidence and to relieve
your Mission from the present odious stories that are spreading and gain
ing strength, is to put one of my peons on guard at the gate for a time ;
but it is a measure I cannot think of without Mr. Tracy s full consent.
I prefer sending this through you, as he may not have heard the rumours
so rife here, and may be in astonishment at my communication.
Exorcism of Devils.
When the moon is in the 25th mansion and the month of
dreams (usually September) has come, the women of Madura
become the prey of disembodied evil spirits who linger near
the scene of their earthly woes. The women then Hock to
the temple where professional exorcists proceed to drive out
the devils. Miss Swift has thus described the scene :
Why a demon should desire to return to earth in the form of a hapless
woman must even remain a mystery.
The heavy sky bangs close all day, and as the shadows lengthen, the
mutter of the drum, and the long-drawn cries of the pipe fill the sultry air
with weird wails as of despairing souls. The gods look down with stony
faces upon the sorrows of their followers. The cavernous temple halls
give back but creeping shadows for every flash of torch and smoking lamp.
The madness of hell is here as the surging crowd sways about the woman
possessed of demons. The clash of cymbal and the blast of trumpet can
not drown the roar of human voices, but a woman s piercing shriek rises
high above it. The margosa branch is laid across her bare shoulders, and
the demon within her conjured to whirl her about until the long black
hair lies level on the air. The perfume of the sacred incense mingles with
the black smoke of flaring torch in sickening waves. Potent charms pass
from hand to hand, while the wild song of the men tells out the tale that
five demons possess the frail body of the shrieking woman in the midst.
At last she begins to whirl, and as she sits on the stone floor she is
swayed about in unbroken circle as by some demon power. The heavy
mass of black hair sweeps the ground, until, as faster and faster she is
thrown about, it lies its straight length from the whirling head. But the
demons will not speak, and the branch falls with a sharp hiss upon quiver
ing shoulders while she whirls on, and on, and on yes, for ten black
nights of madness and of hell. Then the gods awake, and the trium
phant demons flee away not cast out, but awaiting the return of the
moon when the gods shall dream again, and the cries of tortured women
fill the air.
Every now and then some idol is uncovered and the site is
supposed to have magic power to release demon possession.
ALAGAR SPRING.
SUPERSTITION 19
Or a tomb of some man of village fame is supposed to have a
sudden influx of such power, and then for a time people flock
there, where they hnd the exorcising priest ready to receive
their offerings and drive out their demons. One such in
stance occurred ten miles out of Madura. It was visited every
Friday by excited crowds of possessed women and their
friends, and as often was repeated the scene of the whirling
heads, the flying hair, the wild cries and shouts.
Twelve miles from Madura are the famous fort and temple of
the god Alagar, this temple attracts great crowds of people of
the middle classes to its annual festival in July or August, when
the god is drawn around in his car, and here, too, come the
women suffering from demon possession. Sometimes the
iinal act in the ceremony consists of the woman s starting to
run toward some tree ; the men run after her and nail a lock
of her hair to the tree and cut it off, thereby effecting her
release from the evil spirit.
A gentleman from Chicago on witnessing the ceremony as
performed by exorcists at this festival declared that he had
never seen anything so like perdition.
Near this temple a beautiful little stream of water pours out
from the mountain side into a stone cistern where the wor
shippers go for their cleansing, and during the three days of
the festival, it is crowded with a struggling mass of human
bodies reaching out after the pure, living water.
Influence of a Dindigul Astrologer.
The deep-seated superstition of the people has manifested
itself in very recent years. In the early part of 1902 the people
were in a turmoil of excitement over the predictions of an
earthquake for August 30th or 31st by a Dindigul astrologer.
This man had before declared that Queen Victoria would
reign until 1913. After the failure of that attempt to read the
stars, he tried again and prophesied that between the
25th and 29t.h June of 1902 the King would have carbuncles
and boils. When it turned out that the King actually had
aU THE ENVIRONMENT
something during those dates, so as to be unable to have the
Coronation, then the astrologer s fortune was made, and the
whole Hindu community were rilled with astonishment at his
ability to read the future. From this giddy height of adora
tion he set forth to conquer again, and the result was the
prediction of an earthquake for the end of the month of
August that should be felt from Cape Comorin to the
Himalayas .
The people were thoroughly agitated, those who had lent
money tried to get it back lest their debtors should be swal
lowed up, those who could borrow did so in the hope that
they would never be called on to pay, weddings were post
poned to see who would be left to marry and give in marriage,
feasts were indulged in as perhaps the last to be expected,
business ceased in great measure, so that no one was willing
to j^ive silver in exchange for cheques lest the cheques should
lose all their value ; and finally on the night of the 30th August
as many as could stayed out in the streets, getting up proces
sions of children to keep them from sleeping. Nothing shook
that night, so the next night they slept in the streets, or in the
bed of the river, and at one o clock woke up the children
again to have them ready to iiee. The people could not be
lieve that foreigners were not also afraid to stay in their
houses, and asked the servant of one of the English officials
whether the foreigners had not all had their tents pitched, so
that they need not sleep in their houses.
So great was the disturbance to society thjit the Collec
tor asked the Superintendent of Police to see if he could
not find some section of the Act under which to lun in the
disturbing astrologer.
Discontent preceding: the Mutiny.
The state of unrest that preceded the terrible mutiny in
1857 was felt in Madura as early as 1855, only its true mean
ing was not understood. In October of that year Kendall
LORI) XAPIER AXD COLLECTOR CI ARKE.
ALAGAR FESTIVAL.
DISCONTENT PRECEDING THE MUTINY 21
called attention to the discontented and excited state of feel
ing in many parts of India.
At Calicut, a Moplah brought to Collector Conolly a petition
when be was seated on his lawn, and while he was reading it
another came from behind and beheaded him with a sword
in the presence of his wife. Mrs. Conolly s ayah is said to
have saved her life by hurrying her away into a room in the
bungalow and closing the door Of this Kendall wrote :
He was a devotedly pious man. The deed was done by a party of
Moplahs, a class of fanatical Mahomedans. In trying to capture a party
of the supposed murderers, a European soldier was killed and another
severely wounded. The entire party of Moplahs were killed, as they pre
ferred death to being taken. Since that the real murderers are supposed
to have been captured on board a native vessel bound for Arabia, and
they will soon be tried. Mr. Clarke, the Sub-Collector of Dindigul, I
regret to say, has been appointed to take Mr. Conolly s place. We lose
in Mr. Clarke a very godly man, and one who has always taken a deep
interest in the missionary work. The rebellion of the Sontals is not yet
quelled, and there is now every prospect of a bloody civil war between
the Hindus and Mahomedans in the kingdom of Oude.
Clarke was appointed Collector of Madura in 1858 and
arrived the 19th November, just in time to read publicly the
Queen s proclamation on taking over the Government from
the East India Company. He soon found its meaning quite
misunderstood, arid had to issue an explanatory notice to
the people, disabusing their minds of the ideas prevalent
about it. They took it to mean permission to revive widow-
burning (Satti), hook-swinging, &c.
In 1864, one Sabbath afternoon, after Burnell had finished
preaching to the people in Melur, he was resting on a
catechist s veranda. As a Hindu procession passed by an
earthen pot fell from the head of the man carrying it, where
upon the superstitious people attributed it to the sinister
influence of the missionary and forthwith fell upon him and
cruelly beat him. Apparently his life was saved only by the
influence of his servant and the catechist. The offender was
prosecuted before the assistant magistrate and convicted,,
but was left oft with a tine of Rs. 4t>.
22
ENVIRONMENT
Tamil Castes.
Tabulation.
There are 80 Tamil castes, and these are divided into 9
groups :
1 Brahman and allied castes ... ,. ... i
2 Sat. budras, or Good Sudras ... ... ... 6
3 Sudras who habitually employ Brahmans as purohits
and whose touch pollutes to a slight degree ... 18
4 Other Sudras who occasionally employ Brahmans as
purohits and whose touch pollutes ... ... 22
5 Sudras who do not employ Brahmans as purohits, and
whose touch pollutes ... ... ... 14
6 Castes which pollute even without touching but do not
eat beef ... ... ... ... ... 7
7 Castes which eat beef and pollute even without
touching ... .. ... ... ... 1
8 Castes which deny the sacerdotal authority of the
Brahmans ... ... ... ... ... 1
9 Miscellaneous castes ... ... ... ... 10
80
Inter-caste Disturbances.
Occasionally these have warred with each other. The
Kalians belong to Group 4. They are one of the three
Robber Castes, and are the hereditary watchmen of the
villages. Between their robberies and blackmail, they
either terrorise or mulct the other castes, especially the
herdsman and shepherds.
During the years 1893-1896 their oppression was so great
as to cause an agitation against them, among the other
castes. It was started by a man of the shepherd caste, who
was said to have been angered by the action of a Kalian in
enticing away a woman of his caste, and afterward her
daughter, and keeping them simultaneously under his pro
tection. The following statement concerning this movement
is from the Police Administration Report of 1896 :
It rapidly spread. Meetings of villagers were held, at which thousands
attended. They took oath on their ploughs to dispense with the services
of the Kalians ; they formed funds to compensate such of them as lost
their cattle, or whose houses were burnt ; they arranged for watchmen
among themselves to patrol the villages at night ; they provided horns to
be sounded to carry the alarm in cases of theft from village to village,
and prescribed a regular scale of fines to be paid by those villagers who
TAMIL CASTES 23
failed to turn out on the sound of the alarm. The Kalians in the north
in many cases sold their lands and left their villages. For six months
crime is said to have ceased absolutely, and, as one deponent put it,
people even left their buckets at the wells.
The sequel is given in the Madura Gazetteer :
At first the movement was thoroughly successful. It extended to
Palni, Periakulam and the borders of Coimbatore. The Kalians were
outnumbered and overpowered. Some of them, however, showed fight,
and in 1896 and 1897 riots occurred in which lives were lost and villages
were burnt. The anti-Kalian people lacked efficient leadership,
overstepped the limits allowed by law and were prosecuted accordingly.
This encouraged the Kalians to renewed efforts ; they were often assisted
by the existence of factions in the villages, and in the end the greater
part of the watchmen returned once more to their former offices, and
almost all the good which the agitation had effected was undone again.
It was an almost unique instance of the ryots combining to help them
selves, and deserved a less melancholy ending.
Another series of riots took place in the southern part of
the district and the neighboring portions of Tinnevelly in
1900. These were between two castes, the Maravans of
Group 3, and the Shanas of Group 5. Curiously enough
Christianity seems to have been one of the chief causes. No
caste ever profited more by conversion to Christianity than
have the Shanas. Toddy-drawing from palmyra palms was
their ancestral occupation, though in ancient times they may
have been warriors. Through the stimulus of Christianity
their community in Tinnevelly increased in education and
developed excellent teachers. Increased numbers took to
trading and settled in the Madura district where they
already had many families of great wealth. And as they rose
in the scale of industry and education they aspired to a
higher social rank in the community.
These aspirations were voiced in a pamphlet by one of
their number, Winfred, son of the first Indian pastor of the
Mission. He undertook to prove that they were Kshatriyas of
the olden time, and therefore next in rank to Brahmans.
The suggestion was adopted with enthusiasm by Hindus as
well as Christians. As descendants from the ancient kings,
they claimed the sacred thread and palanquins at weddings,
entered themselves as Kshatriyas in legal documents and
labelled their schools u Kshatriya academy." They even
24 THE ENVIRONMENT
changed some of their social customs. For instance, their
women carried water on the head, which was not done by
Brahman women. So they stationed men at the gates of the
gardens where their wells were frequented and forced every
woman of their caste to carry her pot of water on her hip.
Then they determined to force matters to an issue by
claiming admission to Hindu temples, and here the Hindu
members parted company with their Christian relatives. It
was well for the Christians that they had no interest in
Hindu temples whatever rank they held.
In 1874 the Shanas had endeavoured to secure the right to
enter the great Madura temple. It was reported that the
cause of their exclusion was due not to their low rank, but to
their high rank. The story was that King Tirumala, when
building the great pillared hall opposite the Eastern pagoda,
had called upon each section of the community to provide
the materials furnished by its own occupation ; that the
Shanas, as tree-climbers, were ordered to furnish the coarse
palm sugar to mix with the mortar ; and that they had
refused because they were traders and not tree-climbers and
had no sugar to give ; and that Tirumala thereupon forbade
their entering into the temple. However that was, they were
unsuccessful in their attempt in 1874.
Famous Temple Case in the High Court.
On the 14th May 1897 the Shanas of Kamudi, in defiance
of the temple authorities, entered the temple with tom-toms,
music and torches and presented their offering to the idol.
The Rajah of Ramnad, as the hereditary trustee, brought
suit against them for sacrilege. Of this Perkins wrote in
1899:
In the answers of the Shanars to the allegations of the complaint and in
the evidence the statements were made that the defendants do not belong
to a low caste people, but to a caste superior to the Marava caste, to
which the Rajah belongs. This statement and others of a similar nature
infuriated the Maravans and not a few of the other castes, and with
much murmuring and threatening a crusade was planned against the
Shanars. In Tinnevelly in the month of May, there were many cases of
TAMIL CASTES 25
plundering without personal violence by small roving bands of Mara-
vans ; and finally emboldened by the success of isolated attacks a
combined and well organised raid was planned, and public notices were
posted that an attack would be made on the town of Sivakasi on the
6th of June.
On that date 5,000 Maravans attacked the town, burnt
houses, looted property, and caused some loss of life. In
the trials that followed, 1,958 persons were charged, 552
convicted, and 7 sentenced to death.
The Kamudi case went against the Shanas in the Madura
Sub-Court, and the decision was sustained by the High
Court of Madras. In its judgment it said :
There is no sort of proof, nothing, we may say, that even suggests a
probability that the Shanars are descendants from the Kshatriya or war
rior castes of Hindus, or from the Pandiya, Chola, or Chera race of kings.
The Shanars have, as a class, from time immemorial, been devoted to
the cultivation of the Palmyra palm, and to the collection of the juice,
and manufacture of liquor from it. There are no grounds whatever for
regarding them as of Aryan origin. Their worship was a form of
demonology, and their position in general social estimation appears to have
been just above that of Pallas, Pariahs and Chucklies, who are on all
hands regarded as unclean, and prohibited from the use of the Hindu
temples, and below that of Vellalas, Maravans, and other classes admit
tedly free to worship in the Hindu temples. In process of time, many
of the Shanars took to cultivating, trade and money-lending, and to-day
there is a numerous and prosperous body of Shanars, who have no imme
diate concern with the immemorial calling of their caste. In many villages
they own much of the land, and monopolise the bulk of the trade and
wealth. With the increase of wealth they have, not unnaturally, sought
for social recognition, and to be treated on a footing of equality in religious
matters.
They have won for themselves by education, industry and frugality,
respectable positions as traders and merchants, and even as vakils (law
pleaders) and clerks ; and it is natural to feel sympathy for their efforts to
obtain social recognition and to rise to what is regarded as a higher form
of religious worship ; but such sympathy will not be increased by unrea
sonable and unfounded pretensions, and, in the effort to rise, the Shanars
must not invade the established rights of other castes. They have temples
of their own, and are numerous enough, and strong enough in wealth and
education, to rise along their own lines, and without appropriating or
infringing the rights, of others, and in so doing they will have the
sympathy of all right-minded men, and, if necessary, the protection of the
Courts.
Hill Tribes.
The following description of one of the lowest of all the
castes in the district was written by J. E. Tracy in 1894 :
A congregation composed of the Paliyar caste, living at the foot of the
Periyar Hills, was received this year. I went to their village in July last,
and can testify to their being the most abject, hopeless, and uncompromis
ing specimens of humanity that I have ever seen. There were about forty
26 THE ENVIRONMENT
of them in the little settlement, which was situated in one of the most
lovely spots ; a beautiful stream of pure water was flowing, as it had
flowed always, within a few feet of their rude grass huts, and yet
they were as filthy in their personal appearance as if they were mere
animals, and very unclean ones at that. Rich land that produced a
luxuriant crop of rank weeds was all about them, that with a little exer
tion on their part might have been abundantly irrigated, and produced
continuous crops of grain, yet they lived on nuts and roots and various
kinds of gums that they gathered in the forests on the slopes of the hills
above their settlement. Only two of the community had ever been, in
their lifetime, more than seven miles away from their village into the open
country below them. Their huts were built entirely of grass, and consisted
of only one room each, and that open at the end.
The chief man of the community was an old man with white hair, and
just beginning to show signs of leprosy. His distinctive privilege was
that he was allowed to sleep between two fires at night while no one else
was allowed to have more than one. A distinction that they were very
complaisant about, perhaps because with the distinction was the accom
panying obligation to see that the community fire never went out. As he
was also the only man in the community who was allowed to have two
wives, I inferred that he probably delegated to them the privilege of
looking after the fires while he did the sleeping, whereas in other families
the man and wife had to take turn and turn about to see that the fire did
no have to be relighted in the morning.
They had no place of worship but seemed to agree that the demons of
the forest around them were the only beings they had to fear, beside the
Forest Department. Their ideas of right and wrong were much on a par
with their ideals of cleanliness and filth. They were barely clothed, their
rags being, in one or two cases, held about them by girdles of twisted
grass. They had much the same appearance that many a famine subject
presented in the famine of 77, except that they seemed to have had no
better times to look back upon and hence took their condition more as a
matter of course. I saw no indication that while living in the midst of
grand scenery, where Nature might have been supposed to have taught
them something by storm and sunshine of unseen powers, they had ever
realized that there was a Cause or a Person behind it all. The forest had
been their home from time immemorial, yet the forest seemed to have
taught them nothing more than it might have been supposed to have
taught the prowling jackal or the laughing hyena. There were no
domesticated animals about the place, strange to say, not even a pariah
dog. They seemed to have no ideas of hunting, any more than they had
of agriculture, and as for any ideas of the beauty or solemnity of the place
that they had selected for their village site, they were as innocent of such
things as they were of the beauties of Robert Browning s verse. In their
utter and abject condition, it probably did not mean very much to them
to say that they would become Christians if we would come and teach
them, but it remains to be seen what possibilities the truth may awaken
in them.
Famines.
Madura district has always been periodically ravaged by
famine and cholera, these often coming together, the cholera
as an accompaniment of famine. The Madura Gazetteer
FAMINES 27
tells of a severe famine in 1832-1833, and of another in 1836.
It says :
The late rains of that year failed altogether and led to a prolonged
drought. Large remissions had to be granted, a number of the poor were
employed on public works, and the Collector (Blackburne) ordered relief
to be distributed from the funds belonging to the Madura temple, which
were under his administration.
There was a loss of nearly 40 per cent, in the population
between 1822 and 1838, largely from starvation and epidemic
diseases, especially cholera. In 1837 the dense population
of the Fort were living in ill-built houses, and the town was in
an inexpressibly filthy condition. Cholera raged violently.
Capt. Marshall, u 33rd Regt. N. I., Commanding Madura,"
was asked about the health of the troops, and he wrote in
August of that year :
The comparative exemption of the sepoys families from the disease
hitherto I can only account for by better food, and from their living
principally on the westward and (at present) the windward side of the
Fort where the population is less dense.
1857 and 1858 were two very bad years, and over 40,000
persons emigrated to Ceylon. 1866 was worse still, espe
cially in the taluks of Melur, Dindigul and Tirumangalam.
Washburn wrote of it in the mission record for that year :
The year will long be memorable as one in which a most fearful famine
prevailed throughout India. Though its most dreadful effects were con
fined to the northern provinces, yet great numbers starved to death in our
district. Relief houses were opened in the larger towns through the in
fluence of the Government, yet they were far from removing the distress.
A long continued drought was the immediate cause of the distress, and
beasts died of thirst while men died of hunger.
The worst famine of which Madura has any record was
that of 1876-1878, a the great famine of the year Thathu."
The rains of 1876 and 1877 were almost a failure. Sheep
and cattle died off, especially in Palni ; 12,000 people in the
district died of cholera, and 120,000 emigrated ; it cost the
Government 17 lakhs of rupees ; and hundreds of thousands
died of sheer starvation. The census of 1881 showed o per
cent, fewer people in the district than that of 1871 taken
five years before the famine.
28 THE ENVIRONMENT
Protection agrainst Famine.
In the decade 1887-1897 the Government carried out an
irrigation project to save the district from further famines,
which had been mooted for nearly a hundred years. The
following account of it is condensed from the Gazetteer.
Muttarula Pillai, prime minister of the Ramnad Rajah, in
1798 suggested diverting the Periyar river from its west
ern course into the ocean near Cochin to the plains of
Madura to the east, and sent " twelve intelligent men " to
enquire into its possibility. They reported favorably, but
funds were lacking. In 1808 a British engineer examined it
and found it impracticable. Again in 1867 another engineer
reported that it would be practicable to construct an earthen
dam, 162 feet high across the Periyar and turn the water back
down a cutting through the watershed. But in 1887 the
plan adopted was that of Colonel Pennycuick, R. E., involv
ing a masonry dam, the storage of the water in a huge lake,
and a tunnel through the brow of the mountain range over
looking Madura.
The discharge of the river is equal to half the average
flow of Niagara, and it is liable to such sudden and heavy
freshes that the difficulty of laying the foundations of the
dam were immense, and in the early operations the work
was swept away again and again. The site was an un
healthy jungle, 3,000 feet in elevation, where rain and malaria
rendered work impossible for a considerable portion of the
year, where even unskilled labor was unobtainable, and to
which every sort of plant and nearly all material had to be
transported at great cost from a railway 76 miles off and up
a steep ghat road.
Including the parapets the clam is 176 feet above the bed of
the river, 1,241 feet long, 144| feet wide at the bottom and
12 at the top. The lake impounded by it covers more than
8,000 acres and has a maximum possible depth of 176 feet.
The passage through the watershed to the east consists of
an open cutting or approach 5,;*42 feet long, a tunnel 5,704
MADURA AS A LITERARY CENTRE
feet long, and another open cutting or debouchure 500 feet
long. The tunnel, blasted through solid rock, is 12 feet
wide by 7| feet high and has a. gradient of I in 75. A sluice
gate at the head of it controls the outflow, and from the
lower end of it the water hurls itself down the face of the
hill into a stream called the Vairavanar.
All this is in Travancore territory, and the British Govern
ment has leased the area with certain defined rights for
Rs. 40,000 for 999 years. From the Vairavanar the water
runs into the Suruli and thence into the Vaigai, this being
British territory. 86 miles from the mouth of the tunnel,
where an ancient dam crossed the river, a regulator was
placed, from which leads off the main canal 6 feet deep.
After passing through a head sluice it runs eastward 38 miles
to Melur. 12 branches take off from it, which aggregate
68 miles, and irrigate a large part of the area between the
main canal and the river.
The culturable area commanded consists of 126,000 acres
of first crop of rice, and 60,000 acres of second crop. The
cost has been about Rs. 10, 000,000.
While famines elsewhere send prices up and cause much
suffering among the poor, the supply of rice in the district
is never likely to fail again ; and as matter of fact no relief
works nor gratuitous relief have been necessary since the
famine of 1876-1878.
Madura as a Literary Centre.
Madura has been famous as a literary centre since the
beginning of our era. In 1609 the Jesuits found here
10,000 Brahman students studying in universities endowed
by the kings of Vijayanagar and Madura. But its schools
had degenerated and diminished when our Mission com
menced operations. There were private schools for the
Brahmans and the wealthy, but only a few of the people
could read at all, and none could read fluently because of
their use of ulas (palm leaves). And yet, when printed
books were introduced into the mission schools, because of
their Christian origin, they were rigorously excluded from all
30 THE ENVIRONMENT
private schools. The people even feared that their children
would be forced to become Christians and perhaps carried
off to foreign countries. For similar reasons they objected
to the teaching of geography and history.
In 1859 R. Caldwell and G. U. Pope were publishing
interesting pamphlets on the expediency of substituting
Roman characters for the characters of the various Indian
languages. Pope s "One Alphabet for all India" was one
of these. The Governor of Madras, then new to the country,
was enthusiastic in his advocacy of the measure.
Marriage Regulations.
In 1852 there were trouble and anxiety in the Mission on
account of the Government s new u regulations respecting the
marriage of Christian natives." While the Mission voted to
solemnise all marriages in accordance with the regulations,
they at the same time directed Secretary Kendall to corres
pond with Winslow in Madras u on the subject of memori
alising Government respecting the removal of the tax imposed
on Native Christians by the New Marriage Act." The effort
must have failed, for the next year a the resolution requiring
all marriages to be solemnised according to the late marriage
act " was cancelled. It was at that time that Government was
offering to appoint as marriage registrars all ministers of the
Christian religion.
1864 the act for the marriage of Christians went into effect,
which provided for the issuing of licenses to ministers of
religion to perform the marriages, and secure the validity
in law of such marriages.
External Relations.
British Officials.
For some reason Government in 1843 passed the following
order :
All foreigners at present residing in outstations subordinate to the
Madras Presidency, are required/ without delay to report for the informa
tion of Government through the Magistrate of the District and the
Superintendent of Police at the Presidency, their places of residence,
occupation, period of arrival and from whence they last came, and any
person failing to comply with this requisition will be liable to be placed
under personal restraint.
EXTERNAL RELATIONS 31
Yet from the first the attitude and influence of British
officials in the district has been helpful to the cause of truth.
Personally our missionaries have received unnumbered kindly
attentions from them. Collector Blackburne was known as a
friend of the missionaries, as of others. His friendship did
not end with social attentions. For a number of years he was
giving the Mission a donation of Rs. 200 each year, and
also Rs. 35 for the expenses of a Brahman lad who was
receiving instruction. Judge Thompson for five years gave an
average of Rs. 780 a year, and was such a friend of the Mission
that in 1841 he was appointed by the Prudential Committee
in Boston a corresponding member of the Mission. Dr. Cole-
brook and other civil surgeons treated the missionaries with
out charge. Engineer Horsley, of whom it was said that his
tent was his home, and his brother-in-law, Colonel Cantis
were both personal friends and active co-workers with the
missionaries. The mission treasurer s accounts for 1836-1847
show that in those twelve years the Mission received in dona
tions from British friends in the district Rs. 1,000 a year,
besides Rs. 3,000 in 1838 for schools from Government.
The greatest support given by officials was not their per
sonal attention, pleasant as that was, but their sterling charac
ter and influence for righteousness. As one wrote in 1843 :
White man speak the truth would be a saying in the mouth of the
people though no missionary had ever been here.
The same writer speaks of " a great increase of piety in
English rulers, both civil and military. 1 Judge Cotton was
wont to assemble his household servants on Sunday mornings,
if not oftener, and himself conduct family worship with them,
just as his father gathered his servants and led their family
worship in his manor house in England-
It requires some mental effort to connect military officers
with the district now, but in those days there were troops in
Dindigul, and the relations between them and the mission
aries were very friendly.
When Sir Charles Trevelyan, the Governor, visited Madura
in January 1860, he graciously paid a visit to the honored
32 THE ENVIRONMENT
retired Head Sheristadar, Seshagiri Rao, who, being blind,
was unable to pay his respects to His Excellency. The
family is one of the oldest of the prominent families of Madura
and is worthily represented by the Honourable G. Strinivasa
Rao. The house is known as Rayar Vidu (House), and the
Governor s kindly visit has never been forgotten.
Roman Catholic Missions.
The great Roman Catholic Missions of the 17th and 18th
centuries had seriously declined, and many of their followers
were left without the attentions of priests, while others
were repelled by the quarrels of the great Indo-Portuguese
Schism, in which the French and Portuguese parties were at
variance. The French declared :
The Portuguese clergy seemed to have long acted on the principle that
it was better to let the people perish for want of religious aid, than to
see them receive it from Turkish Bishops, as they called the Vicars-
Apostolic, whose titles were taken from extinct sees in Asia Minor.
In 1886 the u Madura Mission " was formed into a separate
organization under the Jesuits, and four of their missionaries
reached Madura two years after. But the difficulties did
not finally cease until 1886. The situation was described by
the first American missionaries as follows :
There is a large Roman Catholic population. They have had two
classes of Priests, French and Portuguese. These have quarrelled in
such a manner among themselves for the fleece as to have driven them
selves (both parties) almost entirely from the field. And the people are
so disgusted withal that they have declared their determination to leave
them and join the missionaries, if any will come to be their teachers and
guides. The Catholics in this city (Madura) have expressed frequently a
desire to join us. But as they are regarded by the heathen to be as a
body of the lowest caste, we cannot deal with them in all things as we
would, and yet carry on a system of labour among the strictly (Hindu)
population.
Information also came to them of many Catholics on the
Dindigul side, in the villages of Panjampatti, Vellodu,
Silkuvarpatti, Vettaikaranpatti, Ammapatti, Sangarapuram,
Kavirayapuram and Karisapatti, who were anxious to place
themselves under the religious instruction of a Protestant
missionary. One record says that in 1832, the Goa priest in
Ammapatti demanded two annas for every child baptism,
and when it was refused went away cursing the people and
EXTERNAL RELATIONS 33
without baptising their children. A few days after the
whole village was burned up and the priest returned to tell
the people it^was the result of his curse, but offering them
no sympathy. This so enraged them that they joined the
Society for the Propagation of the Gospel through a
Government officer in Madura.
Burnell wrote in 1858 :
The Sessions Court of Madura has decided a dispute between the
French and Goa Priests concerning a large temple or church at Shuranam
in favor of the latter. The Collector rebuked the former for interference
in Government matters. The French priests in leaving Shuranam took
up the recently buried body of a brother priest.
The Jesuits did not neglect their people ; they lived among
them and carefully watched them. They also established
a seminary at Dindigul, in which they trained many
Europeans and Eurasians to become laborers in the iield.
Protestant Missionaries.
If the relations with the officials in those early days were
friendly, those with neighboring missionaries were exceed
ingly brotherly. There were then in India s mission field
British, German, Danish, Dutch and American missionaries,
though the nearest to Madura were those at Trichinopoly
eighty miles north and Palamcotta ninety miles south. As
early as 1791 there were 463 Christians in Palamcotta. In
1753, the Danish missionaries had visited Madura, and
Schwartz had secured the establishment of a school in
Sivaganga ; and in 1833 Rhenius had sent five catechists into
the Kambam valley and gathered two congregations, but
nothing more had been done there.
In 1834 the Tanjore Missionaries of the Society for the
Propagation of the Gospel had a small congregation in
Madura under a catechist, which they occasionally visited.
The Ecclesiastical Gazette of April 14, 1840, contained the
following paragraph under u Madras";
The Madras Diocesan Secretary sent home a very gratifying report of
the progress of religion and education in that diocese. The following are
extracts : Three missionaries, young, active and zealous, are occupying
5
34 THE ENVIRONMENT
the scenes of former missionary exertion, Tinnevelly, where till recently
only one was employed. Entirely new stations have been formed at
Madura, Dindigul and Combaconam, while the circle has been greatly
extended in the neighbourhood both of Tanjore and Trichinopoly.
Attempts have been made, not without expense, to establish separate
Missions at Pulicat, thirty miles to the northward, and closer, under our
eye, at the old seat of Romanism, St. Thome ; while operations under
the Vepery Mission have been extended to various villages in a space
stretching thirty miles westward.
In subsequent years, as the work of one mission came in
touch with that of another, questions of boundaries inevitably
arose ; but the correspondence carried on between the repre
sentatives of opposite sides was of the most cordial and
brotherly character. Especially does this apply to the deal
ings with one another of such men as Sargent and Ragland
of the C. M. S., and Symonds of the S. P. G. and Kendall of
Madura. Later missionaries may not always have shown the
same consideration for one another, but the fathers set a high
standard, and it is our privilege in these clays to maintain it.
Home Churches.
During the early years of the Mission, while there was
the utmost cordiality between the Foreign Secretary, Dr.
Anderson, and the Prudential Committee at home on the
one hand, and the missionaries abroad on the other hand,
yet there were very trying iniluences that were exerted from
home ; they were all reading in the candle light of theory.
The churches at home considered that missionaries were
sent out for a job that was to be finished without their
revisiting their native land even if they died in the process.
If they fell ill, they were not supposed to involve the Board
in the expense of a sea voyage, because, as good Dr. Ander
son wrote to them, they were a " sort of martyrs." Even if
they had children at home, they were not to claim furloughs
on their account, because their children were a u sort of
orphans," to be entrusted to the care of the Lord. When
several returned missionaries did appear among the churches
at home, there was a feeling that they had returned without
finishing the work for which they had been sent out. Verily
those churches had only candle light to see what the
conversion of the world meant.
EXTERNAL RELATIONS 35
Within three years of the commencement of the Mission,
a terrible depression fell upon the business world of America.
In July 1837 Anderson wrote :
No man living lias seen such a prostration of business, of enterprise, of
hope, in the commercial world ; and there is comfort in the thought that
none of us will probably see the like again. There is yet no symptom of
relief, and probably the worst is yet to come. Many of our most munifi
cent friends are among the bankrupts. There is no alternative but for
us to lay to for a time as in a storm, or rather to drive before the
tempest.
The next year he wrote again :
The finances and business of the country are strangely deranged. As
an illustration, Mr. Hill (the Treasurer) received notice a few days since
that 81,700 were ready for the Board in Richmond, Va., and he could
devise no way of transferring the money to Boston, except at an expense
of S5 on the hundred ; and if it had been at Natchez, the expense would
have been five times as grCiit ! Another fact ; it cost us at one time 25
per cent, to place funds in South Africa for the use of the missions
there.
One result of this depression was that many candidates
for the mission held could not be sent out. And yet wonder
ful instances of self-denial occurred on behalf of the Board.
The secretary wrote :
Comparatively speaking, many churches and numerous members of
the church in a great trial of affliction did come nobly forward to our
help, last year, and in a season of great commercial depression raised our
receipts 875, 000 above what they were before ; and now there is no
department of the great cause of Christian charity so well sustained as
that of foreign Missions.
This then was the environment into which the pioneers ol
the Mission entered when they came to Madura to start
their new work.
CHAPTER II.
THE BEGINNING.
The Ceylon Mission.
7/5 Purpose respecting the Continent*
When Richards, Warren, Meigs, and Poor started the
American Ceylon Mission in the Tamil colony of Jaffna in
1816 they had reference to the extension of that work among
the Tamils of the neighboring continent. And this thought
remained in the counsels of that mission until its fulfilment
18 years after. The reinforcement of 5 married couples in
1833 encouraged the mission to take into consideration its
long cherished intention of extending their mission to the
continent. To this end Levi Spaulding was sent over to
explore the held and report on the best place to start.
Selection of Madura.
He landed at Devipatnam near Ramnad on the 1.0th
January 1834, made a detour through Tinnevelly and Tra-
vancore, and reached Madura on the 8th February. In his
journal he wrote :
Arrived at this place about seven o clock A.M., but shall omit any
account of it until I have been here longer.
The following Sunday he preached to a small congregation
in Tamil. The thought of commencing a new missionary
station in such a large and populous place, the city of the
ancient Tamil kings, the seat of Brahmanical influence in
this part of India, where the Roman Catholics had also
labored and gained many converts, and where no permanent
Protestant missionary labor had been bestowed, made him
feel that unless the Lord should build the house all his labors
would be in vain.
Spaulding selected Madura as the headquarters of the new
mission ; and yet the Ceylon Mission did not see its way to
launching the new enterprise before the commencement of
1835.
OFFICIAL PERMISSION 37
Official Permission.
Unexpected Combination of Events.
Suddenly an unexpected combination of events opened the
way. A conjunction of auspicious stars took place on the
Nilgiri mountains, and all difficulties vanished. The first
star was Lord William Bentinck, the Governor-General,who
had just given permission to American missionaries to reside
in any part of the Bengal Presidency. There was war with
the Raja of Coorg, and the Governor-General was about to
make the only annexation of his reign. The second star was
Sir Frederick Adam, Governor of Madras. He was there to
be near the scene of military operations. The third star
was Missionary Woodward, who had gone to the mountains
for his health. Until then serious objections had interposed
to prevent a direct and formal application to the Madras
Government for official permission to start missionary work
in Madura, and it was no less objectionable for them to enter
the lield on mere sufferance. In the words of the mission
record for that year :
in the kind providence of God favorable opportunities of a private
nature were hereby afforded for becoming acquainted with the views and
feelings of these two Governors towards the Mission in reference to the
contemplated operations on the continent.
Finding the way clear Woodward made his application,
For the establishment of schools and for conducting other departments
of missionary labor in such parts of the district of Madura as might be
found eligible.
The Governor in Council was pleased to comply, and the
thing was done. Poor Woodward s joy and excitement were
so great as to be beyond the strength of his feeble body, and
he died shortly after at Coinibatore.
Other societies had their eye on Madura, but these events
brought the Americans in before any had entered. A curious
restriction was in force against a single lady s remaining in
the country. Mrs. Woodward was able to stay only because
she married Mr. Todd in 1836.
38 THE BEGINNING
The American Board.
7/s Prompt Action,
The Board no sooner received word of the opening in
Madura than it passed the following resolution :
Whereas Providence indicates that the time has come when the pro
posed mission among the Tamil people on the Coromandel coast should
be commenced,
RESOLVED That the Mission in Ceylon be instructed to send two of
their own number to the east coast opposite Jaffna for the purpose of
commencing the mission.
Anderson in reporting this action informed the Ceylon
Mission that the part of the coast which the Board had
specially in view was that between Point Calimere and
Adam s Bridge, that being nearest to Jaffna and unoccupied
by other missionaries. One Mr. Smith of Madras recom
mended that the Board commence a mission among the
Telugus ; but they were disinclined, preferring to continue
their operations, so far as India was concerned, to the mil
lions speaking the Tamil and Mahratta languages.
First Events.
Agreeably to the Board s resolution the Ceylon Mission ap
pointed Hoisington and Todd to open the new mission. On
Monday the 21st July these two, Mrs. Todd, Spaulding, and
three young native helpers started from Jaffna, and arrived in
Madura on Thursday the 31st of the same month. Mrs.
Hoisington was not able then or later to come to Madura, so
when Spaulding returned to Jaffna in September Hoisington
went with him, and in the following year his place was taken
by Eckard.
Before they returned, on the 24th August, the first cele
bration of the Lord s Supper took place in the house of
Mr. and Mrs. Todd in the Fort. The three men, Mrs. Todd,
Mrs. Woodward (who had come down from Coimbatore),
and the three native assistants made up the band that joined
iu the iirst Communion. To them it was like u the spreading
of the Table of the Lord in this moral wilderness, the erecting
of ihe Gospel standard upon the most fortified places of the
enemy."
DEMANDS OF THE SITUATION 39
With true American zeal for organisation Todd and
Hoisington appointed each other as officers of the Mission ;
Todd as president and treasurer, and Hoisington as secretary
and auditor of treasurer s accounts.
Mr. and Mrs. Todd lived for a few days when they iirst
came in the travellers bungalow on the wall over the West
Gate of the city, now occupied by the Maternity Hospital ;
then they moved into a house in the Fort opposite the English
Chapel ; and then after a few months removed to Sukku
Lala s in Sandaipet, the house nearly opposite to the English
Club of later years which had a tank in its front yard. For this
they paid Rs. 35 per month rent. Meantime Todd applied to
the Government for land outside of the fort at the East Gate.
Demands of the Situation.
In reporting to the Board themselves and their outlook at
the end of 1834, these two pioneers, Todd and Hoisington,
expressed themselves very clearly on the demands of the
situation. The end to be kept steadily in view was that the
Gospel should pervade the whole community. Before Chris
tianity could get a firm footing in India the whole community
must in some measure be brought under its influence. Much
labor must therefore be performed before it would generally
prevail. Much as they valued an Indian agency and
believed that eventually it would be sufficient for the
wants of the people, at that time they felt that very
little dependence could be placed upon it. Converts
they found to be mere children, who could accomplish
almost nothing when left alone. On this point their
minds had been much exercised and pained ; for they had
supposed that men who had just emerged from all the dark
ness of heathenism would shine with much brightness among
the hundreds that had been converted in other missions.
Why, they were ready to ask, had not some at least been
found who possessed the zeal of Luther and Knox and other
reformers, and who would awaken the slumbering energies
of a whole nation ? But such converts they had neither seen
40 THE BEGINNING
nor heard of in India. The converts all needed constant
watchfulness and much instruction to keep them in the right
way. They still partook so much of the feelings of the
surrounding heathen community, and so far conformed to
them in many of their social customs, that they really had
but little influence among them. Before they could become
intelligent, courageous and consistent Christians there would
have to be a great change in the whole society.
Need of Missionaries.
They made bold therefore to ask the Board to send out 27
missionaries, one for each of the taluks of the district. But
first of all they wanted t\vo more men for Madura city, one
of them to be a physician. Next they wanted two men to
start work in Dindigul. They also thought that one should
be ostensibly and really set apart tor work among Roman
Catholics. This was emphasised by the fact that the only
girls they could get into their girls schools at that time were
from Roman Catholic families. But they wanted enough
missionaries so that they could be near enough to each other
to meet frequently and counsel together. " To locate one
missionary among many thousand heathen," said they, u is
like kindling up a solitary tire in the frozen regions with the
hope of melting the polar ice." Further their plan was to
have part of the missionary force at complete liberty for
"direct missionary labour," and part engaged in schools. In
it all they attached vast importance to combined effort, in
modern parlance, team play.
Indian Assistants.
At the same time they did not ignore the need of their
Indian assistants, for the mission history of that year records
that it was especially by the exertions of the assistants that
tracts and portions of the Scripture were read and distributed
to an encouraging extent both in the city and some of the
adjacent villages ; and that a school was established in the
Fort, and another in Aylanur.
One day two of them went near the great temple to j distri
bute tracts, (and some two hundred Hindus and Muhamadans
CLEARNESS OF VISION OF THE FIRST MISSIONARIES 41
collected around them and became very violent. They said
that they thought the missionaries had come only for a short
visit, that they should not remain, and that any one who
embraced the new religion would be killed. A sepoy said,
" If you read your books or talk to a stone, it will soon
embrace your religion." Others cried out, " If you are
permitted to work, the great temple will be deserted." About
lifty of them went to Tocld s compound, but did not find him
at home. They then tore up tracts and stamped on them.
This furore did not last long, for the next day the same
catechists went out and were not much troubled. It was about
that time that one of the towers of the temple was struck by
lightning, and the people considered it an evil omen.
Clearness of Vision of the First Missionaries.
They were still in the candle light, but as we study their
plans in their wideness we realise the clearness of their vision ;
for in their purview were included all the great departments
of missionary labor and many of the ramifications thereof.
Spaulding began preaching in the vernacular, the Indian
assistants and the missionaries united in the circulation of the
Scriptures and distribution of tracts, schools were started for
both boys and girls, the sacrament of the Lord s Supper was
instituted before they had been here a month ; and in addition
to what they actually set in operation they called for a physi
cian to open medical work, and prepared for the training of
agents, and the instruction of converts as soon as they should
win them. Although Mrs. Woodward had to get married
to remain, yet she was in Madura long enough as a single
lady to be the pioneer of the large company of single
ladies who began to follow her only after an interval of 25
years.
For 75 years all these forms of work have gone on con
tinuously ; and many others that have been added are based
on the work of these pioneers. All hail then to Mr. and
Mrs. Todd, Mr. Hoisington, and Mrs. Woodward, especially
to Mr. and Mrs. Todd, the founders of our Mission!
6
CHAPTER III.
THE FOUNDATION PERIOD, 1835-1851.
1 CLEARING THE GROUND.
Settling- down to Work.
Mr. and Mrs. Todd and three native assistants were at
work at the beginning of 1835, clearing the ground for the
foundations of future mission work. In February came Mr.
and Mrs. Eckard. Hoisington s departure had left a vacancy
in the official staff of the Mission ; but it was duly filled. In
Eckard s quaint words :
On the 16th of February 1835 J. R. E. arrived at Madura and was
received as a member of the Madura Mission by Mr. Todd. On the next
day he was appointed Secretary of the Mission.
Evidently the candle light was shining, and was not bright
enough to reveal the capacity of the women for sharing offices
with the men.
We have a glimpse of the Mission at this time from the
outside. Rev. G. Pettit, a C. M. S. missionary from Tinne-
velly, wrote of his journey through Madura in the middle of
the year :
We proceeded as far as Madura, perhaps the most ancient and celebrated
city of South India, where we were kindly entertained, with some discom
fort to themselves, by the American missionaries, the Rev. Messrs. Todd
and Eckard, who with their wives had just come over from Jaffna in
Ceylon, and commenced a mission station at this place. There was not
at that time a missionary of the Propagation Society resident there.
Eckard had been in Ceylon only a year when he came to
Madura, and in Madura only three months when he wrote
with all the enthusiasm of a young missionary about Duff s
"school on the Lancasterian principles" in Calcutta, and
PercivaFs similar work in Jaffnapatam, e.g., the pupil-teacher
system, learned by Dr. Bell from the pial schools in Madras
and taught at home by Lancaster and Bell ; and the Mission s
plan to make Madura a large central station, with single
MRS. ECKARD.
MISSION IN 1835.
RELIANCE ON BATTICOTTA SEMINARY 43
families and schools in each of the surrounding villages ; so
that, as he wrote,
While the whole mass of the community shall be brought under the
influence of Christian truth, united and concentrated action may be
secured.
Further he said :
A knowledge of English is the surest mode of obtaining lucrative
employment under the Government here. No English school taught by a
native can compare with one taught by an educated missionary. The
latter has of course a great pre-eminence, and can obtain scholars who for
the sake of such superior instruction will listen to daily religious exhorta
tions. If the Lord blesses these, some or many of those who came for
human learning may find the pearl of great price, and afterwards com
municate it to others also. Ten such schools in Madura would, through
the power of God, soon prostrate the proud pagoda, which stands only on
the blind ignorance of the people. Perhaps one may be sufficient.
Already I have commenced one on a small scale, hoping to enlarge it as
soon as I can have a bungalow built near the city gate.
Prostrating the proud pagoda " seemed easy in the candle
light.
Reliance on Batticotta Seminary.
Before the year was over Mrs. Todd had died and Todd
himself had gone to Jaffna, and the three assistants had
deserted their posts. This changed the whole situation and
forced to the front two matters for immediate consideration
and action, the need of more missionaries, and the question
whether young natives of Jaffna, trained in Batticotta Semin
ary, could be relied on for work in Madura.
Before the crisis actually came, in September 1835, Eckard
had realised the changed situation, and had earnestly written
to Poor on behalf of Todd and himself to bring Mrs. Poor
over and spend the rainy season in Madura, partly that he
might help in the work until reinforcements should arrive,
but especially that he might see for himself the obstacles to
the employment of Batticotta men as agents.
As Poor knew the language Eckard wrote :
We daily feel that it will be an immense advantage to have one who has
experience and the language. We, who are here, cannot do much. It is
important that the heathen should be made to feel and see that some
missionaries can be brought to bear on them who can work efficiently. I
really fear that they are forming feelings of contempt for us and work
because we can do so little.
44 THE FOUNDATION PERIOD, 1835-1851
Anderson considered it an object of great importance that
the Jaffna Mission should make Batticotta Seminary answer
for South India as well as Jaffna, at least for some years. He
stated his position very strongly :
I am concerned to hear that the Tamils are so averse to remaining on
the continent, and not less concerned that Mr. Eckard s remarks should
so strongly imply that you deem an independent course of education
necessary for raising up your native helpers. The necessity of a new
seminary, that is, of two seminaries for the Tamil people, must be pre
vented if possible. Our principal establishment for printing will doubt
less be at Madras ; and our idea is and always has been that the principal
seminary for education will be in Jaffna. We regard you as branches of
the same mission. You can each have your common schools, and your
boarding schools, and your schools, perhaps, for educating teachers of
common schools, and possibly a small printing establishment ; but the
power presses and the college could not be given to each branch.
It was the candle light. Eckard wrote to Poor that the
difficulties connected with that plan bade fair to constrain
Todd and himself to the conclusion that u Batticotta boys "
would not answer for the continent ; and he wanted Poor to
come and remain until he should see for himself the length
and breadth of the case, that he might be able to show how
the troubles they had suffered could be avoided, or if not, at
least understand the matter as it was understood in Madura.
Poor did go to the relief of Madura in October, taking with
him as reinforcements Lawrence and Hall and their wives and
eight native assistants.
In all this there was no lack of appreciation of the value of
a native agency. In their words,
Native agency is much less expensive than foreign and must eventually
become the great agency of the country. We are constrained every day
to feel that we are foreigners ; and that this country belongs to the
natives. It is altogether desirable that they should assume the responsi
bility of religious teachers as fast as they can be qualified for the great
work.
Caution of the Board at Home
The board at home were altogether satisfied with the selec
tion of Madura for the new mission. But the boldness of the
plans for extending the work in every direction seems to have
stimulated their caution. Anderson felt that the missionaries
might get ahead of the home churches. He wished them to
begin aright, and rejoiced in their faith, but, as he wrote.
RESIDENCE 45
Faith is an intelligent principle, with eyes to see, and ears to hear, and
a mind to reflect, and not a blind instinct. By faith we believe that our
labour and yours will not be in vain in the Lord. But faith cannot
believe that the Board can obtain a million dollars from the churches
next year.
If for " next year " he had said l> in seventy-five years " he
would have been right.
Residence.
Sandaipet and East Gale.
When Mr. and Mrs. Eckard joined Mr. and Mrs. Todd in
February 1835 they lived \vith them in Sandaipet.
Soon, however, they secured 9J, acres of ground outside the
East Gate of the Fort, and built thereon two bungalows at an
expense of Rs. 4,947 including the land. Of this they had to
put in Ks. 1,604 of their own money until they could get it
appropriated by the Board. They lirst built the terraced
east house, and were able to occupy it on the 17th July 1835.
Then they erected the west bungalow with tiled roof for Mr.
and Mrs. Eckard.
Just before the second bungalow was occupied, Octo
ber 16th 1835, Rev. C. T. E. Rhenius and his lamily came
along on their way from Madras to Tinnevelly, and it was
placed at their disposal ; so they were the lirst occupants.
Rhenius had just resigned his connection with the Church
Missionary Society. While he was in Madura Eckard urged
him, as a Lutheran, to write to Dr. Schmucker of Gettysburg
to stir up the Lutherans of America to an interest in foreign
missions, which he did with some effect.
In October 1835 the Mission voted to procure from a Mr.
Clarke his house opposite the English Chapel, to be occupied
by Mr. and Mrs. Lawrence and Mr. Poor.
By the 12th May 1836 the missionaries could report posses
sion of,
Nine and-a-half acres of land, two dwelling houses, two kitchens, two
goclowns (luggage rooms), two carriage houses and two dwelling houses
for native assistance.
The total cost was Rs. 5,394.
46 THE FOUNDATION PERIOD, 1835-1851
This work was well done, for the headquarters of the Mis
sion have never been moved from that site. Furthermore
the principle laid down at that time in the foundation, viz*,
that land and houses should be owned by the Board rather
than rented, has remained an accepted principle of the
Mission to this day. And the result is that we have now in
the municipality of Madura 7 bungalows, 3 churches, 2
hospitals, a college hall, 2 high schools, 2 hostels, a Bible
training school, a dozen small school houses, and more than
40 houses for Indian assistants, all the property of the Board.
2. THE SCHOOL SYSTEM.
Daniel Poor.
The great strength of the American Ceylon Mission in
Jaffna has always lain in its schools ; and when it happened
that Jaffna men were to be the founders of the Madura
Mission, it was inevitable that a broad and far-reaching
school system should be established in and around Madura
as soon as possible. Daniel Poor was the instrument for the
founding of mission schools in Madura. He arrived the
18th October 1835 and lost no time in making inquiries and
getting information. He visited all the schools in the town
and found about 100 of them.
After some weeks a public meeting, attended by the
Collector and other civilians and 600 or 700 Indians, was
held in an apartment of the old and ruined palace. Poor
described the school system of the Ceylon Mission, and then
gave notice that he and his fellow missionaries were going
to establish similar schools here. He also announced
that they were prepared to enlist six schoolmasters in their
service in the city, and as many more in the adjacent villages,
if suitable persons should offer their services. Another public
meeting was also called for the ensuing Sunday morning at
seven o clock in the same place. The excitement in the city
was so great that on the morning appointed thousands
gathered in the palace, and many had taken the galleries
DISTRIBUTION AND METHODS 47
immediately over the heads of the missionaries. Poor tells
his own story of what happened :
It now became an important question to know how we could effect our
retreat in safety. Just at this time a number of Native gentlemen, who
are men of influence in the place, came in. We beckoned to them to
come to us, and then informed them that as it was impossible for us to
address the audience, we would adjourn to a more private place. In
close connection with them, and while engaged in conversation, we
moved from the place, and proceeded in safety. Multitudes followed us
in the street with occasional huzzas. Immediately on passing the gate of
the city, when a multitude were crowded together in the basin or spacious
gateway without, I stopped and requested them to give place to a few
words. There was a breathless silence. I then told them the story of a
kind woman who was preparing some milk for her child ; but the child
not knowing the kind intentions of his mother, through peevishness and
ill-temper, bit his mother s finger. But she, disregarding the wound she
had received, administered with a mother s tenderness to the wants of her
child. I then applied the story to the subject in hand, and told them that
I should like another opportunity for stating to them the important
subjects which I intended to bring before them at the palace. They gave
a laugh of approbation, and most of them returned ; hundreds, however,
followed us to the mission house, where we had a comparatively quiet
audience.
Poor had a good many callers the next day, who wished
to know his object in holding meetings in the palace. His
story of the boy that bit his mother was also the subject of
much conversation.
(i) FREE SCHOOLS.
Distribution and Methods.
In 1836 there were 37 schools in Madura and the villages
round about. These increased to 59 in 1837. Of those in
the city 3 were exclusively for girls ; the girls were nearly all
Roman Catholics and numbered 60. Three more schools con
tained mostly Roman Catholic boys. The rest contained
Hindus of all castes and a few Muhamadans. Six of the city
schools were taught in the vestibules of temples, 4 in bunga
lows built by the Mission ; and the rest in the city and all in
the villages occupied places furnished by the schoolmasters
themselves. The number of mission schools in the city at
this time was about equal to that of all other schools ; so we
find that in three years from the commencement of the
Mission its schools were educating half the school-going
children of Madura,
48 THE FOUNDATION PERIOD, 1835-1851
In looking over the locations of the schools in 1836 and
1837 we notice the familiar names, West Gate, Kaka Tope,
Line, Palace, Ten Pillars, East Gate, Mainguard, Sandaipet,
Goripalayam, Anupanadi, Suleyman, Kondagai, Manalur,
Tirupuvanam, Tirupachetti, Manamudura, Tiruparangundram,
and others. In some of these places the mission schools
must have been held continuously to the present day. It is
interesting to notice that most of the schools outside of
Madura were situated eastward rather than westward of the
city.
An advance was made in 1840 in the languages taught.
Seven new schools were commenced in Madura, of which
1 was a Tamil and Telugu school taught by a Brahman, and
the other 6 were Tamil and Hindustani schools taught by
Muhamadans. This increase consisted chielly in the number
of Muhamadan pupils, and was the result of an important
movement among Muhamadans in favour of mission schools.
The schools continued in operation on the Sabbath as on
other days. The missionaries considered that there was no
other alternative under existing circumstances than to let the
children run at large, which would be a positive evil. The
continuance on the Sabbath was in their estimation the less
to be regretted as a large portion of the time was spent in
attending to branches of study appropriate to the day.
With the extension of the work of the Mission to Dindigul
and Tirumangalam in 1836, Tirupuvanam in 1838, and
Sivaganga in 1839, free schools were opened in various parts
of those stations, and one was opened in Battalagundu in
1844. The number of pupils increased to 3,653 in 1842, and
then decreased until 1853, when this class of school was
discontinued.
The Pupils.
In all Hindu schools ola (palm leaf) books had always been
used, and when printed books came under Christian auspices
they were most carefully excluded from all private schools.
THE PUPILS 49
Most of these schools were held on verandahs, or pials, and
were therefore called pial schools. Brahman children and
many others avoided mission schools because of printed
books.
At the end of 1836 the number of pupils in the Fort was
390, 37 being Muhamadans, 43 girls (mostly Roman Catho
lics), 78 Roman Catholic boys, and 232 Hindu boys. The
village schools contained 824 pupils, 20 being girls and all
castes being represented in due proportion. The total for
all schools was therefore 1,214. Many of these children were
poor and despised, but when the richer pupils of the Hindu
schools saw in their hands beautiful printed cards and books,
it sometimes made them jealous. A Brahman cripple, an
usher in a private school, was so anxious to get something in
print that he performed the difficult feat of climbing up to the
missionary s study window and stealing some bundles of
children s tracts.
The pupils in each school were divided into four classes
with reference to reading. The first class learned the alphabet
by writing in the sand and copying from a printed card ; the
second learned to read and copy the spelling book ; the third
used a descriptive picture book ; the fourth read miscellane
ous books on moral and religious subjects. All the classes
studied arithmetical tables and Bible lessons according to
their capacities.
What with semi-monthly meetings with the schoolmasters
and monitors, monthly examinations to determine salaries,
and frequent inspections, these early missionaries certainly
did all they could to make their schools efficient. And when,
in 1838, they added to all other gatherings the assembling
of classes in a central place in the city twice a month on six
successive days each time, to be examined, instructed and
exhorted at the pleasure of the missionary, it would seem as
if they were training their pupils and themselves on edge.
But we must remember that in those days mission work was
a much more simple matter than it is at the present day,
7
50 THE FOUNDATION PERIOD, 1835-1,851
However that may be, the record of the year shows that of
760 children belonging to 20 schools in January, 450 left
during the year. The monitors gave a curious reason for
this defection, viz. that the mission system of teaching was
so effective that pupils very soon learned all they needed to
know ! In other words they "graduated " them at railroad
speed. It certainly was to the credit of the mission schools
that it should be a common remark among parents that their
children learned as much in them in six months as they did
in their own schools in one or two years.
August 12, 1840 a public exhibition of the mission schools
was held in the palace, at which 1,000 children were present,
and a large concourse of spectators. In May 1842 Crane
wrote :
We have under instruction youths of both sexes and from all classes of
society. A majority are from the middle grade, while the remainder are
about equally divided between Brahmans in one extreme and Pariahs in
the opposite.
In 1850 Dr. Shelton gathered a school of 30 children, which
was kept in the mission compound and taught by a Christian.
The expense was defrayed by Sunday School children in
America.
The Teaching- Staff.
Only Hindu and Roman Catholic schoolmasters could be
secured. There were no others, and even if there had been,
the parents would not have sent their children to them. It
was generally necessary to employ those who previously had
had schools. Such men were willing to come because they
would receive the stipulated pay more regularly than they
could collect fees from the children. They were generally
men esteemed by the people, so that by gaining them the
missionaries won the people also. The amount of the teacher s
wages was regulated by the number of children who were
thoroughly taught the lessons prescribed monthly to each
class. This amount was decided by the results of a monthly
examination. So deficient were these masters in knowledge
all the requisites of good teachers that they were
THE TEACHING STAFF 51
assembled on the mission premises once in two weeks, when
Poor would spend three or four hours at each session with
them, instructing them in subjects of a scientific, moral, or
religious nature. Some of them made considerable progress
in knowledge, and some had their consciences quickened and
exerted a happy influence among their friends in favor of
the mission. Four teachers so openly abstained from hea
thenish practices in 1836, and spoke so boldly in favor of
Christianity, that they lost the favor of the parents and their
boys all left them.
Still the importance of a better class of teachers impressed
itself on Poor and his associates, and they adopted the plan of
selecting one promising boy from each school in the Fort and
employing him as a monitor or usher on a stipend of half a
rupee a month. The monitors spent three hours daily at the
mission house, where they were thoroughly instructed in the
lessons taught in the school, and in such other branches as
were soon to be introduced. They made more efficient
teachers in Christian lessons and printed books than the
schoolmasters.
The mission report of 1857 in looking back and reviewing
these free schools of the Mission says :
For many years this mission had the appearance of an educational
rather than a missionary establishment.
That seems to have been written by the candle light, for
the very next sentence reads :
The policy then was to introduce a knowledge of Christianity among
the masses through the medium of schools for heathen boys.
It is true that this particular form of schools was discon
tinued after 20 years, but it was an efficient method of laying
the foundation principle of education as a vital part of mis
sionary work.
(2) THE ENGLISH SCHOOL.
Another part of the foundation was the training of teachers
and other workers. For this purpose those early missionaries
started their English schools. They were thoroughly imbued
52 THE FOUNDATION PERIOD, 1835-1851
with the idea that Batticotta would never provide them with
the necessary workers, and that they must train them up on
the ground. But this was not by any means their only
reason for starting English schools. According to their own
statement :
English schools are important in several respects. They procure for
us the confidence and good will of the higher class of natives. They bring
under our immediate influence the most promising boys in the community.
They are the channel, and at present almost the only channel, of making
known European science. And they afford us the fairest prospect of raising
up native helpers.
Their belief was that before many years the English language
would extensively prevail in India.
The different objects in view were not emphasised equally
at different times, and therefore their methods were subject to
variation. Poor wrote in March 1841 a committee report on
the English School in which it was laid down that it should
be,
Literary, rather than scientific, Belle lettres rather than Mathematics,
polite rather than deeply plodding, facile and attractive rather than in
tricate and repulsive.
The year before Ward, as principal, had said:
It is a useless thing to obtain only such an acquaintance with the Eng
lish language as to be able to distinguish D from X or to spell out Baker.
If the language is to be so acquired as to be of real benefit to the youth,
both in their after pursuits and in enabling them to read with pleasure
and profit books printed in English, much time should be given to
disciplining them on the correct definition of words, their origin and
correct application in different connections.
Another idea, especially of the first two or three years, was
that the feelings of the different castes were so strong that
they could not be safely united in one school. So we find
that while Todd had in 1835 started an English school in the
Fort near the English church, another was started in 1836,
also in the Fort but near the hospital. This second school
did not last more than a year. Meantime others were started
in Dindigul and Sivaganga. In 1839 one was started in
Tirumangalam, but the pupils soon left in consequence of a
requisition that they should attend prayers in the school.
The next year it was started again and was successful.
CHARITY BOARDING SCHOOLS 5
But none of these schools lasted many years, except the
hrst of them all, the Madura English School, which was
opened by Todd the 8th December 18:55. This soon gained
a commanding position. In 1837 an entrance fee of one rupee
was collected ; and any pupil absent a month without leave
had to pay another rupee for readmission. In 1844 a monthly
fee of four annas was required Its pupils were one-third
Brahmans, and the others were from good families. Its first
building was an old temple kindly provided for it by Collec
tor Blackburne; then it was held in a portion of the old palace.
In 1847 it was removed to the mission compound in West
Masi street.
In 1851 Mrs. Muzzy conducted a female department of
this school, in which she taught six Eurasian girls.
It was discontinued in 1855, having been in charge suc
cessively of Eckard, Poor, Ward, Dwight, Cherry, and Muzzy.
During its existence it had educated more than 1,900 students.
It had done a good work in the foundation of education in
the Mission. Years after a Brahman official said to one of the
missionaries, All our Madura officials were educated in
your English School."
From the very first this and all schools for non-Christians
had to meet a sentiment in America antagonistic to them as
being u anti-apostolical 1 ; but a revival in Jaffna that had
brought many of the pupils of such schools into the church
as early as 1834 had for the time completely quieted that
opposition.
(3) BOARDING SCHOOLS.
Charity Boarding: Schools.
In the candle light of their lirst experiences Todd had
written :
We may hereafter find a boarding school necessary. But at present
we are not prepared to recommend the establishment of one, even if the
Board would sanction it. We wish to put our English schools on a good
foundation.
54 THE FOUNDATION PERIOD, 1835-1851
This was in 1836. The Mission did not long remain in
that state of mind. In the very next year two boarding
schools were started, one each in Dindigul and Madura.
The Madura one was discontinued almost immediately because
of reductions by the home committee. But they were no
sooner started than the value of them became apparent. So
great was the change of opinion that in 1838 the Mission could
say:
The hope of ultimate success in mission labors rests very much upon
the extent and prosperity of boarding school establishments. Long
experience in other missions in the Tamil country has shown this to be the
most effectual method of raising the standard of education, and for
bringing forward a Native agency qualified for mission service, and for
other responsible situations in society. It is the intention of the Mission to
establish a boarding school either for girls or boys at each of their
stations, as soon as the state of their funds will warrant a continued
appropriation for this object.
Consistently with this declaration of their faith the Mission
established three more boarding schools for boys in 1839,
one in each of the new stations of Sivaganga, Tirupuvanam,
and Tirumangalam. This number was not afterwards
increased during the Mission s foundation period.
These four schools were called " Charity Boarding
Schools, 1 but their pupils were from caste Hindu families and
Roman Catholics of this district, Tanjore and elsewhere.
If the fears of the people operated against day schools, they
presented still greater obstacles to boarding schools. It was
these schools, on the other hand, that furnished the strongest
attack the Mission had yet ventured to make upon Hinduism.
Tracy and Crane said in the report of the Mission for 1839 :
There has been opposition, it is true, enough to show us that if the
Lord were to withdraw his favor, a breath would sweep all our schools
back again into the shoreless, bottomless ocean of heathenism, but hitherto
every opposition has turned out for the furtherance of the cause in
which we are engaged.
Their Discontinuation.
The boarding schools flourished until 1845, when they
contained each an average of 54 pupils. In 1847 caste troubles
reduced their number to an average of 20 each. This defection
brought about ther emoval of pupils from abroad, and the
MRS. ECKARD S DAY SCHOOL 55
introduction of boys of low caste, who had previously not
been received. Within two years other changes followed
which restricted admission to Christian boys, and caused
further reduction, viz., the dropping of two of the schools
and the amalgamation of the Dindigul and Tirumangalam
schools into one at Tirumangalam, and then the dropping of
that one in 1857.
The coup de grace was given them by the Deputation of
1855 in response to a new thought that came to them as " an
important discovery " as they were on their way from Madura
to Negapatam. This discovery was that,
The continued existence of the four station boarding schools for small
boys was incompatible with the highest prosperity of the village
schools, and would be so just in proportion as the boarding schools should
be carried on with discrimination and vigour.
There was candle light indeed. But this has taken the
story beyond our period, and we must go back to survey other
parts of the early school system.
(4) SCHOOLS FOR GIRLS.
Mrs. Eckard s Day School.
Mrs. Lucy Todd, the hrst missionary lady of the Mission,
no sooner arrived than,
She felt distressed at the wretched and degraded condition of the Native
females, and was meditating a plan for the establishment of schools, and
especially of a boarding school for them, when she was suddenly
removed from the world.
It remained therefore for Mrs. Eckard in 1835 to open a
Girls Day School in Madura.
It was about this time that Poor made an effort to start
schools for Muhamadan girls, and convened a meeting of
leading Musalmans at the house of one of them. When,
however, he met them he discerned an insuperable antagonism
among them. One opened with an attack on Jesus Christ as
unable to save his own life from the malice of Satan and bad
men. Poor made the best of it by assuming an inimitably
innocent manner ; and, professing his ignorance of Christ s
not being able to save himself from the devil, he asked for
56 THE FOUNDATION PERIOD, 1835-1851
proofs, and gradually induced them to read the Bible narra
tive of Gethsemane and Calvary, while he repeatedly inter
jected the remark, " Behold how he loved us ! "
Mrs. Eckard s Day School is supposed to be the iirst effort
for the education of females, other than dancing girls, ever
made in the district. A few of the Tamil free schools were
exclusively for girls. In 1836 there were 65 girls in a total
of 1,214 pupils. In 1839 the boys came from 19 castes, viz.,
Brahman, Vellala, Mudali, Rajput, Chetti, Naidu, Shepherd.
Weaver, Marava, Tailor, Dancing Girls, Kammala, Vania,
Barber, Shana, Vannan, Palla, Paraia, and Chaklia, besides
Muhamadans ; and 5 of these castes sent girls as well. There
were 10 from the Dancing Girls caste, 14 each from the
Vellalas and Naidus, 19 from the Pallans, and 37 from the
Paraians. In 1842 the number of girls in the free schools was
200, but after that it decreased, and gradually the attendance
of non-Christian girls dwindled to almost nothing.
Schools in the Stations.
Herrick in 1846 wrote a description of the Tirumangalam
Girl s Day School, which will be recognised as true of it many
years later, excepting only the money payments :
We have one school the teacher of which receives Rs. 4 per month,
composed at present of 20 boys and 19 girls. They come upon our
verandah to morning prayers, and to recite one lesson each day. On
Saturday we pay to each girl who has attended the whole week one tootoo
(1 cent in those days). Those who have been but part of the time receive
in proportion to the time they have attended. If a girl comes but one day
we take it for granted she comes merely for the money and give her
nothing. On the Sabbath they come upon the verandah to recite the
catechism, and we give them each one or two plantains. We expect to
give them occasionally cloths which the boys of the boarding school have
laid aside. We have intended, so soon as we can mature a plan, to adopt
some measure by which a longer attendance of the girls will be secured.
(5) MADURA GIRLS BOARDING SCHOOL.
First Schools in Madura and Dindigrul.
This is the oldest continuous school in the Mission. Its
foundation was laid in Mrs. Eckard s little Girls School in
1853. July 5th 1836 Todd was authorised to erect a small
bungalow for it ; and on the 6th April 1837 the Mission voted
FIRST SCHOOLS IN MADURA AND DINDIGUL 57
to allow Rs. 25 per month to make it a u Day Boarding School
for Girls." The steady progress of this little school was due,
not so much to any demand from the people, as to the fore
sight and wisdom of the Mission. In 1840 Mr. and Mrs.
Ward were stationed at Madura, and the Mission decided to
make the school a proper boarding school. Crane has
left this record of the Mission s action :
It was deemed expedient (all things considered) to substitute a boarding
school for girls, in the place of the day school under the superintendence
of Mrs. Ward. Mrs. Ward has succeeded in obtaining seven girls with a
hope of more soon. The undertaking is difficult, and a long time must
elapse ere the customs of the people so change and their prejudices are so
weakened as to make female instruction popular. That day, however,
must and will come. Though at times sadly cast down and discouraged
yet we feel constrained by the desireableness of the object in view to go
forward.
The school had hardly started as a boarding school when
it was wholly given up for want of funds. But that condition
of things was speedily changed, for about a month afterward,
in February 1841, the Mission requested Mr. and Mrs. Ward
11 to resume the Female Boarding School in Madura."
The strong and universal prejudice among the respectable
class of society against female education was not the only
obstacle encountered. There was also the difficulty of finding
even one mistress properly qualified to teach. The missionary
lady, with her children and domestic cares, could not give her
whole time to instruction. When the school was given up in
January 1841 the pupils all returned to their homes, and
when it was resumed their places were taken by ten others.
It was at this time that the Dindigul Girls Boarding School
was adopted by the Mission. -1 his had been started in 1838
when the Mission could not spare any funds for such a
purpose. A benevolent lady of the regiment stationed there
proposed the circulation of a subscription paper, and in this
way the support of nine girls was immediately obtained.
Forthwith ten girls of good caste were connected with the
family of Mr. Lawrence, studying and boarding on Ihe
mission premises. This beginning assumed all the more
8
58 THE FOUNDATION PERIOD, 1835-1851
importance in their minds when they looked at the boys in
the boarding school. They asked :
Where are they to find pious wives ? Must they be left to form connec
tions with heathen females ? But uuless some provision be made this will
be a matter of certainty, though it be to the scandal and standing reproach
of the Christian name.
They felt the force of the remark of an aged Christian in
Jaffna that one truly pious female would do as much as two
males for the advancement of the Gospel in this country.
A commodious building was erected in 1842 at the east
end of the compound, which accommodated the school to the
close of the century and after. The Mission appropriation for
it was Rs. 450, but a significant minute records a resolution
allowing Ward to use certain balances to finish the work ; and
the report of the year informs us that the expense was
Rs. 1,000. Little enough for a building that stood 60 years as
a school and dormitory, and then, when it was dismantled,
yielded up its rafters in a sound and seasoned condition, one
of them being found to be a piece of beautiful rosewood !
At this time Mrs. Ward was spending several hours daily in
teaching. This was the curriculum :
Arithmetic, Reading and Writing in English and Tamil, Compendium
of Scripture History, History of Birds, Geography, and the Scriptures
both in English and Tamil.
The girls were also instructed in needle-work and spinning-,
and in such domestic duties as would fit them for usefulness
when they should become heads of families.
Dowries for Pupils.
In addition to the provision for all their wants in school,
the Mission at first followed the Jaffna custom of giving each
girl a dowry of Rs. 25 when she left the school to be married.
In Dindigul in this way Lawrence was allowed to give two
girls each Rs. 25. But in 1847 the dowry was fixed at Rs. 45,
the following articles being substituted for money payment :
1 large brass pot for water, Rs. 5 ; 1 brass sembu, Re. 1-8 ; 1 brass
lamp, Rs. 3 ; 2 brass plates, Rs. 3 ; 2 couches, Rs. 10 : 2 cloths, Rs. 8 ; 1
hardwood chair, Rs. 3-8 ; 2 chairs, Rs. 6 ; cash Rs. 5 ; total, Rs. 45. A
Bible and two hymn books were given in addition.
NECESSITY OF TRAINING ASSISTANTS WITHIN THE MISSION 59
But they did not propose to be caught in the necessity of
giving dowries to girls not tit to study ; for in 1851 the
Mission gave the Girls Boarding School committee power to
dismiss such girls as on trial should prove unlit to complete
a course of study.
The Schools united in Madura.
This Madura school kept along with about the same
strength as that for girls in Dindigul. In 1842 each had 17
pupils ; in 1843 Madura had 28 and Dindigul 23. But the
need of two such schools was not apparent, and in 1816 the
Dindigul school was united with that in Madura, carrying
the strength of the latter up to 81, the highest number for
the first 50 years of the Mission s history.
In January 1P47 the Mission voted that the school be
reduced to the maximum of 50 as soon as it could be judi
ciously done. Cherry s explanation of this to the home secre
tary was rather lame. He wrote :
This cannot be explained so well as I wish it could, but suffice it to say
that while our seminary for boys is small there is not a very fair prospect
of getting the girls married off, and in this country great prudence is
necessary in such an establishment in order that it may not have an evil
name, which would assuredly be the result if girls were kept in the school
a series of years after being marriageable. There will be no difficulty
in increasing the number whenever it seems to the Mission that prudence
will permit a larger number to be taken in. Our boys seminary we think
ought to be a sort of thermometer by which to govern the number of the
girls in the school.
Before the year was out the caste whirlwind raged and
brought the thermometer down to a chilling degree. The
number went down to 30 that year and still further in
succeeding years, and after 50 years from the foundation of
the Mission was only 32. But the school never lost its vigor
and strength.
(6) THE SEMINARY.
Necessity of Training: Assistants within the Mission.
The capstone of the educational system was the seminary,
and yet secretaries and missionaries had to come out of the
candle light to see it. Not that they did not wish a capstone ;
60 THK FOUNDATION PERIOD, 1835-1851
they did, but they thought that Batticotta would be a double
capstone, topping off both Jaffna and Madura. It did not
take long for the missionaries to come into the clearer light
and see that each mission needed its own capstone.
The whole system of schools depended on their getting
teachers for them, and the rest of their work as urgently
needed other assistants, and in January 1837, less than three
years from the establishment of the Mission, Todd wrote to
Anderson :
There are serious difficulties in the way of Jaffna boys coming to the
Continent in any considerable numbers, We have no fair prospect of an
adequate supply from Batticotta Seminary. Indeed all those students are
needed in Ceylon.
The Mission felt that under God they must depend princi
pally on their own efforts to raise up assistants ; and yet they
were not prepared to recommend any definite plan. They
were coming out of the candle light, but did not yet ap
preciate the extent to which they were committing themselves.
Still they were moving. In July 1838 they appointed Poor
and Tracy to draft a letter to Anderson expressing their views
in regard to establishing a seminary at some future time.
This report was prepared, the Mission accepted it, and it was
sent to the secretary at home. They also recorded in their
annual letter that they felt deeply the need of a seminary.
At last, in April 1839, the Prudential Committee came out
of the candle light and passed the following resolution :
The Committee regard with favour the proposal made by the Madura
Mission that a seminary be established in connection with that Mission ;
but before any decisive steps are taken the Mission (shall) report to the
Committee what annual increase, for several years to come, it might be
expected to make in the expenses of the Mission ; stating, among other
things, whether it would be necessary to erect any buildings on account
of the seminary, and if so at what cost ; the desirable number and proba
ble average cost of each scholar ; the desirable number and probable cost
of the boarding scholars in connection with the stations, etc., etc.
While the Committee were thus cautiously feeling their
way, the Mission came out flat-footed and requested a grant
for establishing it forthwith, saying :
We cannot by any possible means from any existing known source
obtain either the number of native assistants necessary for us, or those
NECESSITY OF TRAINING ASSISTANTS WITHIN THE MISSION 6
possessing such character and qualifications as the interests of the Mission
require. We supposed that we were warranted in expecting sucli aid
from the Batticotta Seminary, and our hopes have rested there as the 1
only source. But the result has been often-repeated disappointment, both
in relation to the qualifications of the young men who have come, and to
the number which have been sent, until we are constrained to relinquish
all hope.
Iii 1840 one of them wrote :
Our Seminary is yet in embryo, existing now only in the boarding
schools at our different stations. We hope that its existence will have
become visible in the course of a few years. We have before us plans
which it will require generations of missionaries to carry out.
One of their plans was for a good library. In 1844 Tracy
wrote :
Donations of books from the Tract and Sunday School Societies are
not enough. Little Henry and his Bearer, Alleine s Alarm, Edwards,
and Baxter are excellent in their places ; but they are not the principal
materials for the education of young men.
Donations of old and superseded books from private libraries will not
do ; we have no spare room for storage.
To this day the Jaffna Seminary has nothing which deserves the name
of a decent library ; only something reminding one of a heap of driftwood
from a New England freshet.
Having secured recognition of the need, it remained for
them to establish the seminary ; and they did not tarry in
moving towards the accomplishment of that purpose. In
looking for a site they were attracted by the Tamakam, or
Johnstone House, the summer castle of Queen Mangammal
and, perhaps, King Tirumala ; and Poor and Dwight were
appointed to see if that could be secured. They waited
upon Collector BJackburne and learned that it was claimed
by Sir Alexander Johnstone, Chief Justice of Ceylon, a great
friend of the American Mission in that island. Poor wrote
him a long letter in 1840 and asked him the pointed
inquiry :
Can your Honour make a more appropriate and satisfactory use of the
building in question than by using your influence to place it at the dis
posal, either temporarily or permanently, of the American Mission at
Madura, for the purpose of a Scientific and Christian Institution ?
These negotiations did not result in anything definite,
perhaps because the Tamakam was in a somewhat dilapidated
condition.
62 THE FOUNDATION PERIOD, 1835-1851.
They then sought to get 18 acres west of the Tamakam
and north of the road leading to it, including the site of the
present Union Club ; and again land beyond the Dindigul
toll gate was considered. After two or three years the
mission committee suddenly gave up all idea of the sites
north of the river, partly because of their liability to isolation
by floods in the Vaigai, and partly because they were con
sidered to be too near the town. It was not until July 1844
that the Pasumalai site was chosen. Sixty-live years after
the Mission came into possession of 15 acres near that
very Tamakam site for the use of the College.
The Mission appears to have been rather ambitious about
a suitable site, but when it came to asking funds for the
necessary buildings they were modest enough. Perhaps it
was the candle light again ; if so, they lost no time in coming
out of it. In 1842 they sent an estimate home for Rs. 2,400
for seminary building, compound, and principal s house, the
central school building to cost Rs. 500. Two years after
they allowed Rs. 2,500 for a lot alone. When they came to
build they did not finish until they had spent Rs. 20,000.
The buildings were completed in 1847, and so well were
they constructed that no new building was erected until
1870.
Commencement in Tirumangalam.
The organisation of the Seminary did not wait for buildings,
nor even for a site. Once it \vas decided to have one, the
Mission went to work to organise it in Tirumangalam, the
boys boarding school furnishing for it a temporary home,
in 1842 it was found that the most forward boys in the
several boarding schools had made such progress in their
studies as to make it possible to open the Seminary, in which
they could pursue studies of a higher order. Thirty-four boys
were therefore brought together from the boarding schools at
Dindigul, Tirupuvanam, and Tirumangalam, and placed uncler
the care of William Tracy. Of this first class 13 were
ESTABLISHMENT IN PASUMALAI 63
Hindus, 8 were Roman Catholics, and of the remaining
Protestant Christians a considerable number were from
other districts ; for it must be remembered that there were
very few Protestant Christian children in this district at
that time.
The curriculum consisted of reading, writing, composition
in Tamil and English, translation from English into Tamil
and Tamil into English, Grammar, Geography, History, Ele
ments of Astronomy, Algebra, Euclid, and one or two Tamil
poetical works. It continued its work without much change
at Tirumangalam for three years, and then was transferred
to its new quarters in Pasumalai.
Establishment in Pasumalai.
The plain on which Madura stands is dotted with rocky
hills that rise up like blocks on a Moor. One such is Pasu
malai, two miles southwest of the city. The name means
Cow Mountain, and is connected with a legend of the Jains.
The hill is of quartz rock and furnishes an excellent grave
for mending the streets of the town. At the foot of the
southern slope the Mission obtained about 14 acres in
1844.
Of this site Cherry wrote to Treasurer Hill of Boston the
1st March 1845 :
We have been very fortunate in obtaining land for our seminary
buildings for, instead of having to pay from Rs. 2,500 to Rs. 3,000 as we
feared we would be obliged to do, we have obtained a fine and eligible
site about two and a half miles from the city which will cost us in clearing
and arranging for the purposes of building not over Rs. 400.
In October of the same year the Mission applied to
Government through Collector Blackburne for 15 cawnies
(20 acres) u on the side and top of a stony hill" adjoining
the site already obtained, for the following reasons :
It is entirely useless to any one out of the Mission, except for purposes
of annoyance ; and it is to anticipate, and so prevent, any such annoyance,
that the Mission now apply for a grant of the land. An additional reason
for the application is that the Mission may hereafter, if it should have the
means, erect an observatory of some kind on the top of the hill, which is
well fitted for such a purpose.
64 THE FOUNDATION PERIOD, 1835-1851
The application was more than successful, as shown by
Blackburne s letter :
MADURA, HTH APRIL, 1846.
From Mr. J. Blackburne,
Principal Collector of Madura,
To The Rev d Messrs. Tracy and Cherry,
American Missionaries, Madura,
GENTLEMEN,
I have much pleasure in communicating to you the ready acquiescence
of the Most Noble, the Governor in Council, with my prayer of the 14th
February, that you should be allowed to hold 23 (cawnies), 7^ (adies) of
Peramboke gravel hill, known by the name of Pasumalai, at the tax of
one anna per Cawny per annum, and that you should hold the neighbour
ing land previously in your possession comprising 10 c. lOf a. Nunjah and
Punjah, taxed in the Survey at Rs. 65-8, at the reduced rate of Rs. 3-13-11
per Cawny per annum, so long as they continue appropriated to scholastic
Mission purposes
I have the honour to be,
Gentlemen,
Your most obedient servant,
(Signed) J. BLACKBURNE,
Principal Collector.
The Mission asked for V 20 acres and received 31, and thus
expressed its appreciation :
That the thanks of the Mission be presented to J. Blackburne, Esq.,
for the kind interest which he has uniformly manifested in our work, and
especially for his recent assistance in procuring a grant of land at Pasu
malai for the use of the Seminary.
In 1855, when Treasurer Kendall had applied to Collector
Parker for certain permission certificates, Parker wrote to
him :
I observe that you have made no application for the 34 T % land held
by you in the village of Kistnapuram in the Madacolum Taluq, or as it is
commonly called Pasumalai, nor for the land occupied by Mr. Muzzy at
Madura itself, and I would beg leave to acquaint you with my opinion
that any Deeds which you may possess for the same, do not render .the
certificate unnecessary.
Kendall promptly acceded to the proposition and sent in
the necessary applications.
Work had to be pushed rapidly to allow the removal in
1845, but by denying themselves various conveniences the
principal and students made their start in then ew quarters
ESTABLISHMENT IN PASUMALAI
65
with the principal s bungalow only partially completed and
the school bungalow finished, but without class rooms or
kitchen. The church was finished for use in October 1847.
At the same time the east bungalow was erected for a second
missionary instructor, though not permanently used for that
purpose until the institution celebrated its jubilee. They
had to start with a plant consisting of two bungalows, a
church, the seminary hall with four class rooms, godown,
kitchen, and dining room, a sick room with bath room, a
quadrangle wall with prayer rooms along its northern side,
five helpers houses and the enclosing compound wall.
OLD CHURCH, PASUMALAI,
66 THE FOUNDATION PERIOD, 1835-1851
A class of seven, all of whom had united with the church,
were graduated in Tirumangalam before the transfer of the
Seminary to Pasumalai. The number of students promptly
went up to 54 in 1845 and 61 in 1846, and then as promptly
went down to 12, the lowest number in all its history, under
the stress of the caste storm in 1847. The year began with
four native teachers and 49 students ; it closed with one
teacher and 12 students. In a considerable measure the
Seminary recovered itself during the following years and
closed the year 1851 with 4 teachers and 37 students.
Policy of the Mission.
The policy of the Mission was thus stated by Tracy to the
Board :
We have not been particularly desirous of bringing the Seminary to the
notice of the European community ; for, although that would be desirable
were we to a great extent dependent upon Europeans for funds, or were
it our object to educate young men without particular reference to their
becoming assistants in our missionary work, we think that in our present
circumstances this is undesirable. We do not wish our students to look
forward to Government service as the reward of their success. For this
reason we have held no public examinations.
In October 1849 the Mission passed the following resolu
tions :
1. That the object of the Seminary is not general, like that of a
college, but that it is exclusively to raise up the native ministry required
n our field.
2. That the present state and more immediate prospects of our field
call for a ministry well prepared for their work by instruction in the
vernacular tongue.
3. That the course of instruction in the Boarding schools and in the
first stage in the Seminary be mainly in Tamil, and that the English
language be studied as a classic in the Boarding schools to the amount of
one hour a day, and in the Seminary two hours a day, both exclusive of
recitations ; that the rule and aim in respect to Tamil instruction shall be
thoroughness, and that the rule and aim in respect to English shall be
ability at the end of the first stage to read common English with profit.
The fourth resolution provided for a division at the end of
the lirst stage into those who should pursue mainly Tamil for
another year, and those who should take both Tamil and
English studies in a more extended course. A committee of
three was appointed to prepare a course of studies in accord
ance with these resolutions. And so arrangements and re-
POLICY OF THE MISSION 67
arrangements were made with bewildering succession. They
were in the candle light, and yet they held firmly to the grand
purpose of sending laborers into the vineyard of the Master.
Auxiliary to the Seminary were the preparandi classes in
the different stations. As the Hindu village schools declined,
the classes of monitors at the several stations became the
preparandi classes. Each missionary was allowed to take
boys from his boarding school and support them in a separate
class, to be trained personally by himself for the duties of
caring for congregations and schools. They were not a very
high grade of assistants, but the needs of the field were
pressing and they supplied a want. In 1852 these several
classes \vere brought into Pasumalai, where they could be
trained more systematically.
The year 1849 was marked by a deep religious interest.
An account of the outpouring of the Holy Spirit among the
Nestorians of Persia seemed to excite the minds of Christians
generally, and in July and August several students were
found to be under deep conviction of sin. A day of fasting
and prayer was attended with deep solemnity, and in
December nine were taken into the church, while a number
of others gave good evidence of piety.
Any inclination to industrial education was early headed
oft by Anderson, who wrote February 20th 1837 :
There has been a strong tendency in some of the Missions, besides
those among the Indians, to make the system of education complicated
and expensive by adding a manual labour department, and have land and
shops and tools and stock, and a mechanic or other secular superintendent;
but the Committee, taught by their experience among the Indians, have
not consented to it.
This was, in brief, the system of education founded by our
forebears as they were laying the foundation of the Mission
in all its parts. One more influence that was of the greatest
help was the kindness of the English officials of the district.
Poor wrote thus about it in 1840 :
From the first establishment of the Mission at Madura, but more
especially from the time in which our mode of missionary operation
discovered itself in its results, the Collector of the district has uniformly,
*> 8 THE FOUNDATION PERIOD, 1835-1851
in the kindest manner, encouraged us in our labours, and in various
respects rendered us unexpected assistance. We have also received rather
magnificent donations and monthly subscriptions from two Gentlemen,
Acting Judges in the Zillab Court, who made themselves personally ac
quainted with our proceedings ; and one year ago, when there was a
curtailment of funds from the Board of Missions, in consequence of the
unexampled pecuniary embarrassments in America, the Madras Govern
ment, on being made acquainted with our necessities, made the generous
grant of Rs. 3,000 in aid of our school establishment.
(7) THE SYSTEM NOTICED IN PARLIAMENT.
For some reason or other the Mission s educational system
attracted attention in Parliament in 1845, and the following
letter was addressed to Blackburne by the Accountant-
General :
Sir,
1. I have the honour to request you will have the goodness to furnish
me, at the earliest practical period, with a return of the establishment
maintained by Government in your District in 1843 for the promotion
of education amongst the Natives of British India and the salaries and
Expense of the same and also a statement of the funds supplied from
other sources than the Government for the support of education in your
District, and the expenditure of the same under separate heads, which
latter should of course be prepared by you in communication with the
associations or individuals etc., in charge of such institutions, if there are
any in your District.
2. I would observe that it is not intended that village or other petty
schools should be included in the return now called for.
3 I would request your particular attention to the early preparation
of these statements, as they are required by the Honourable Court of
Directors as early as practicable for the purpose of being laid before
the House of Commons.
The statement presented by the Mission in answer to
this was :
4 Boarding Schools for Boys , ... ...Rs. 3,500
2 Do. Girls ... ... 1,500
2 Day Schools for Girls ... 400
1 Seminary for Young Men who have graduated
from the Boarding Schools ... ... 1,000
Teachers Wages ... 1,650
Salary of the Missionary connected with the Seminary 1,500
English School, Madura ... 400
Rs. 9,950
3 THE STATIONS.
In December 1835 the Mission laid before the Jaffna
Mission a proposal to divide Madura district into two fields ;
RAMNAD by
the one to extend from the coast to Sivaganga, including
that town and vicinity, and so, as near as might be, in a north
and south direction ; all west of that line to form the other
division. In this way a separate mission was to be established
in the Ramnad division, to be associated with the missions
of Madura and Jaffna as those were with each other. This
was not carried out. No more was a proposition in 1851 to
divide the Mission into three separate missions. These were
candle light propositions.
Ramnad.
Unsuccessful.
At the beginning of 1836 the Mission had in Madura Eckard,
Hall and Lawrence with their wives, and William Todd,
seven in all ; and they had no idea of all keeping together.
The first direction in which they had been looking for ex
tension was toward Jaffna, whence they had come. It
seemed natural that they should have a station in Ramnad ;
and as Poor and his wife were to join the Madura force in
March, arrangements were made for Mr, and Mrs. Eckard
and Mr. and Mrs. Hall to start a new station, a branch,
mission as they called it, immediately on the arrival of the
reinforcement. But before they could start, indeed on the
2nd January, Mrs. Hall died. The plan was not changed,
but was committed to Mr. and Mrs. Eckard and Mr. Hall to
carry out. But if one sister was taken to a higher sphere the
other was subject to such dreadfull spells of depression that
the loneliness of Ramnad threatened to dethrone her reason,
and the attempt was given up almost as soon as made
Mr. Eckard could do no less than take his wife over to Jaffna,
and Hall went with them. They never returned to Madura,
and no missionaries were ever again sent by the Mission to
occupy Ramnad. The Mission did indeed hope some time
to re-occupy it, and in 1856 it was named as a separate station
again, but that effort came to nothing, and it was afterwards
left to the Society for the Propagation of the Gospel.
70 THE FOUNDATION PERIOD, 1835-1851
Dindig-ul.
Land secured from the Military.
Before Hoisington and Todd had been in Madura many
months they had discovered that Dindigul was the principal
town in the northern part of the district, and that it was sur
rounded by many large villages. They wrote :
There is nothing to prevent two missionary families going in there at
any day, and it appears to us that they would find at once open to them a
wide and effectual door.
Mr. and Mrs. Lawrence had joined the Mission in October
1835, and Mr. and Mrs. Dwight came in April 1836. So on
the 5th July 1836 the Mission authorised Lawrence and
Dwight " to visit Dindigul for the purpose of exploring the
country with a view to forming a new station."
The result was so satisfactory that in October Mr. and Mrs.
Dwight were appointed to open the new station, and moved
there in November. At this time Mr. and Mrs. Lawrence had
gone on a visit to Jaffna ; but they were back by the begin
ning of the year 1837, and in January were assigned to Dindigul.
At the same time Lawrence and Dwight were authorised to
purchase a piece of ground in Dindigul, Ks. 1,500 being
appropriated for a dwelling house, Rs. 50 for a bungalow for
an English School, and Rs. 25 for bungalows for Native Free
Schools. That last appropriation of Rs. 25 seems small
enough when we read that at the same time these two
brethren were authorised to establish ten free schools. In
those days a small military force was stationed in Dindigul,
and one Lieutenant Cox had a house for sale, which the
brethren were authorised to purchase for Rs. 500, provided
possession of the land could be assured until another regiment
should be stationed there, or Government should order it to
be disposed of.
Sivagrangra.
A Hard Field.
Three new stations were opened in the year 1838 ; of these
the appointment of a man to Sivaganga preceded that to the
TIRUPUVANAM
71
other two stations by one day. On January 15th of that year
Todd was invited to commence a station there. During the
previous year such a step seems to have been in mind, for
most of the members of the Mission visited it in person.
Soon after his appointment, however, Todd resigned, and
later in the year Mrs. Cope s health seemed to demand a
change from Madura ; so early in October Todd s appoint
ment was given to Cope, and he and his family immediately
moved there. Says the report of that year :
A plot of ground in the west part of the town was obtained of the
Zemindar, who then possessed a little power, and a house for a dwelling
commenced. A small tent pitched under a neighbouring tamarind tree
afforded the best residence that could be had while the building was in
progress.
In July 1839, Mrs. Cope s health being still precarious
Cherry was appointed to take charge and did so. With all
the favorable impressions received by the missionaries, and
the promise of importance as a centre of missionary work,
Sivaganga proved to be a hard held. It was not occupied by
a missionary after 1854, and in 1871 was incorporated with
Manamadura station.
Tirupuvanam.
Gratifying Results.
The next day after the Mission had appointed a man to
open the station of Sivaganga, January 16th 1838, Crane was
invited to open a station at Tirupuvanam. As far back as
1836 the Mission had requested its chairman, Todd, " to
procure a piece of land at Tirupuvanam to be occupied as a
station" ; and in July 1837 Todd and Cope were appointed a
committee to make arrangements for building a house there,
the sum of Rs. 500 being appropriated for the purpose. But
when this committee in October of the same year reported
that they had purchased a piece of ground, contracted for tim
ber, etc., they were requested to suspend further operations for
the time. Upon his appointment in January 1838 Crane
immediately commenced the erection of a dwelling house,
and so far completed it by October that he was able to move
into it with his family.
72 THE FOUNDATION PERIOD, 1835-1851
It was a large and interesting station, and gratifying results
were realised within a short time. This also was afterwards
absorbed by Manamadura, but not until 1903.
Tirumangralam.
Distrust and Suspicion of the People.
Tirumangalam was the third of the stations opened in 1838.
Poor had auhorised a school there in 1836, and, like Siva-
ganga and Tirupuvanam, it had been in the mind of the Mis
sion as a desirable place for a station. In April 1837 Todd
was appointed to arrange for the opening of stations both at
Sivaganga and Tirumangalam. The missionaries appointed
to occupy Tirumangalam at first were Tracy and Muzzy. A
piece of ground was secured and preparations were made for
building without delay, but the requisite materials were not
forthcoming, and the mission families were deterred by
illness, so that the houses were not finished sufficiently to
be occupied before the end of the year. Muzzy and his
family moved there in November by occupying a small mud-
walled building designed for a cook room. In March 1839
the new bungalows were habitable, and Tracy and his family
moved there early in that month.
The great success of Christianity in later years makes it
difficult for us to realise that at the beginning this was one of
the hardest places in which mission work was started. And yet
that is plainly shown in the mission report of 1839. It says :
For some time after the missionaries commenced their operations much
distrust and suspicion were manifested by the people, who, though they
would listen to instruction and receive Christian books, stood aloof from
them in other respects, and refused to place their children in schools
under the superintendence of the Mission. This feeling has to a great
extent subsided, but it is still like a smothered flame ready to burst out
anew at the first exciting cause. Several instances of this have recently
occurred, which show that the greatest caution is still needed in making
every movement.
Later in the year, when a church was organised, the people
showed considerable alarm and wonder as to what such
things meant. We read again :
A report was widely circulated that the schoolmasters, monitors and
children connected with the Mission would be compelled to drink some
magic lotion by which they would all be made Christians. A number of
children were taken away from the schools ; and during the administration
MADURA FORT 73
of the ordinances on the Sabbath several parents were seen walking
backward and forward before the mission house endeavouring by signs to
call their children away from so dangerous a place. All seemed much
relieved when the exercises were closed without any one having received
injury, and the excitement soon subsided.
Since that time of suspicion Tirumangalam station has
developed a strong Christian community, and in many ways
outstripped its two sister stations.
Madura Fort.
Afterward named MeJur.
In 1843, when the English School was doing its most
important work, Madura Fort, being the seat of the school,
was made the residence of a missionary family and separated
from Madura East." It thus became a new station, and
was first occupied by Dwight. Dwight s lamented death
occurred at the beginning of 1844 raid Muzzy was appointed
to his place, to continue in charge of the station and school
until they both disappeared. In 184b the boundaries of the
Fort station were enlarged in include that part of the East
station, together with fyJelur. which lay north of the Vaigai
river. Then, when the Deputation came from Boston and
the English School was clused, the portion within thecity was
added to " Madura " station, the name " Madura Fort v was
changed to u Melur," the Fort Church was called the Melur
Church, and Madura Fort Station disappeared by absorption.
Kendall s estimate of the value of the Fort premises then
offered for sale, as given to Fischer in 1855, was :
Rs.
Compound for English School, 8- grounds (// Rs. 100 1,400
House used for the School, with Bazaars and other
Buildings ... 1,800
Chapel ... 1,000
4,200
Deduction on the whole ... 720
- 3,480
Adjoining Compound, 20 grounds ^ Rs. 160 ... 3,200
House and Outhouses ... 2,900
6,100
Deduction on the whole ... 1,150
4,950
The screens and two punkahs not to go with the house... 8,430
10
74 THE FOUNDATION PERIOD, 1835- J 851
The treasurer s account shows that this property was not
sold until 1857, and that then the amount received was
Ks. 5,700.
Dindigul West.
Merged in other Stations later.
Dindigul station stretched northward to the Trichinopoly
and Karur districts, westward to Coimbatore, southwestward
to the Western Ghats of Travancore, and southward almost
to the Vaigai river. So the Mission took advantage of the
arrival of Mr. and Mrs. McMillan early in 1846 to divide it and
organise u Dindigul West 1 as a station. This took in the
great Dindigul and Kambam valley extending south of the
entire range of the Palni Mountains. It was soon contracted
by the formation of Periakulam station at the further end of
the valley, and in 1855 by that of Battalagundu station ;
in that year there was almost nothing of it left, so after an
existence of nine years the remnant of it \vas merged in
u Dindigul " station. It was McMillan s only station, and he
was almost the station s only missionary ; for]. E. Chandler s
year there was preparatory to the opening of Batiaiagnndu
station.
Periakulam.
Became Flourishing in Spile of a Poor Beginning.
This station was set off from Dindigul West in 1847, and
July 7th of that year Cherry was requested to take charge of
it. Later in the year Ford, who had in July been appointed
to Melur, was associated with Cherry at Periakulam. This
is the description of it, as given at the time :
The field is one of much promise comprising the whole of the lower
part of the Dindigul valley which is filled with villages. The town of
Periakulam itself contains not far from 8,000 inhabitants ; it is situated
about five miles from the foot of the mountains. Some fears have been
entertained that its proximity to the mountains may at times affect the
healthiness of the station, but we have no means of ascertaining this
except by an actual residence there.
There have been times of unhealthiness there, showing
that the cautions of those missionaries were not without
foundation. It had a poor start on this account. Cherry and
MANDAPASALAI 75
Ford and their families at iirst occupied houses of mud and
hatch, and before a permanent suitable residence could be
finished, <\i/., in 1849, both families suffered so much from
jungle fever that the Cherry family had to leave the Mission,
and the Ford family were transferred, going iirst to Dindigul
and then to Tirumangalam. Unfortunately the beginning
was made in a year remarkable for the severity with which
the fever raged in all that region. The new bungalow had
been so far finished in January 1$49 that the Mission voted
that the east end together with the veranda be finished ;
also that Ford remove all that was valuable in the mud
houses into the new house, to be used at his discretion.
After that the bungalow was left unlinished until 1854, when
Noyes was stationed there and permitted to complete it.
Since then it has continued as a residence, and the station
itself has nourished like a green bay tree, spreading its
branches far and wide.
Mandapasalai.
Flourished from the Beginning.
The last station to be formed in this foundation period was
Mandapasalai. In 1S45 Taylor was sent to Tirupuvanam, a
station that stretched northward 10 Puducotta, east and south
to the sea, and west to Tirumangalam. Within rive years he
saw the work increasing to such an extent to the south that
he made up his mind that the best centre for his work was
at Mandapasalai, forty miles to the south of Madura. So in
May 1850 he sought and obtained the consent of the
Mission to change his place of residence to Mandapa
salai, wh -re temporary buildings had been erected. In April
1851 Mandapasalai was declared to be a station. Like
Periakulam station it has flourished from the beginning,
and now these two stations, which came into the circle last
in that period of the Mission s history, have become first in
numbers and in Christian influence in the villages of the dis
trict. The study of the next period will show how in each
76 THE FOUNDATION PERIOD, 1835-1851
of these two stations one strong missionary was instrumental
in the splendid development that followed these foundations.
Puducotta was called a station from 1846 to 1849, and a
band of Indian workers were employed there under the
supervision, first of Cherry and then of Muzzy. It had been
passed over to the Mission by the Church Missionary Society
But no missionary of this Mission ever resided there,
and it can hardly be considered as having fully entered the
circle of stations The Kajah of Puducuttn recognised his
relation to the work of the Mission in the year it was
taken over by visiting Pasumalai Seminary in company
with Collector Blackburne. The gentlemen showed their
appreciation of the Seminary by each giving a donation of
Rs. 200. But Puducotta was too far away from Madura, and
the funds of the Mission were too limited for the Mission to
take that work ; and as the Church Missionary Society had
passed over lands, schools, and catechists to this Mission, so
this Mission passed over to the Leipsic Lutheran mission the
lands, schools, and catechists, and the good will of the Rajah,
let us hope. Negotiations were carried on in ]84b , but the
representative of the Lutherans. Rev. C. Ochs, was detained
in Mayavaram, so at his request the transfer was considered
to be u from and after the end of 1848 "
Foundations well laid-
We can now see how well and truly laid were the founda
tions of the station work of the Mission. On the east, whence
the hrst builders came, the stations of Tirupuvanam and
Sivaganga reached to the sea and northward to the borders
of Tanjore and Puducotta ; on the north, Madura Fort and
Dindigul East thrust their walls out to the borders of
Trichinopoly, Karur, and Coimbatore ; on the west, Dindigul
West, Periakulam, and Tirumangalam stretched out to the
mountains of Travancore and Tinnevelly ; on the south,
Tirumangalam bordered on Tinnevelly, and Mandapasalai
extended itself to the sea again ; while in the centre was the
compact and powerful station of Madura having connections
CONVENTIONAL MISSIONARIES NOT IN EVIDENCE 77
radiating out to all parts of the field. It was then that some
body in the Mission brought up the question of dividing it
into three separate missions, and Taylor and Little were
appointed a committee in September itf. .o to report on it in
January Ib51, which they did. Suffice it to say Uiat the
report was accepted, and no division was made. Had they
considered such a proposition in the early days, possibly it
might have bee,; done; but now, with such compact founda
tions, how could it have been divided? .And those founda
tions are the same on which we stood after seventy- live
years. The rains descended, and the Hoods came and the
winds blew, but the foundations, nine strong, stood, lor
they were compactly built on the rock Christ Jesus,
4 THE AMERICAN STAFF.
Conventional Missionaries not in Evidence.
We have seen that in the very beginning Hoisington and
Todcl urged the appointment of 27 missionaries. They soon
realised that such a force was not forthcoming. But as they
wrote for some reinforcements, it seemed to them that at least
two might be laymen. In 1836 Anderson was asked to send
them two hiyinen as soon as possible. One of them was to be
treasurer and perhap- secretary, to relieve them as far as
possible from all secular concerns. If they had the conven
tional idea of a missionary as standing under a tree in a long
black coat proclaiming his message to a few curious heathen,
they were rapidly becoming disillusionised. Todd s remarks
on this point are interesting :
Such is the state of society here that a large amount of worldly
business is indispensable. The erection of a dwelling house may safely
be regarded as consuming three months of time. I see no way in which
a large amount of \vorklly cares can be prevented. Such cares are
extremely injurious to the mind and consequently to the work of a
missionary.
Todd spoke out of a painful experience, for almost all the
worldly business of the Mission from the commencement
had devolved on him. l o< r was anything but a conventional
missionary. A full generation after he .eft Madura old
78 THE FOUNDATION PERIOD, 1835-1851
inhabitants could remember his going about in a short coat
and skull cap visiting the schools in and out of the city. He
it was chat Eckard said "was really efficiently the one who
established the Madura Mission on a strong and permanent
basis.
In 1840 Anderson wrote advising the return of Poor to
Jaffna, on the ground that the emergency which called him
back was as strong as that which took him away. So in
October 1841 , after a most fruitful term of six years, Poor
returned to Jaffna.
The Question of Lay Missionaries
There was other work for laymen than u worldly business."
The Mission wished to give up their schools principally to
them. One, they thought, might take the English schools,
and the other the village schools and town free schools. If
one should be a physician nil the better, for they needed a
physician. A college course was not indispensable for them ;
a good academical training was sufficient, but they should
have a practical knowledge of school-keeping. Tact at engaging
the attention of children, rather than any particular amount
of knowledge was what they needed. It was desirable that
the man appointed to the English schools should be ac
quainted with book-keeping, for he must be treasurer of the
Mission. Finally, if their wives were acquainted with the
Infant School system, it would be no small recommendation.
But when the proposition was made to send out laymen
who could partially earn their o\vn living and thereby save
expense, the missionaries of Ceylon and India absolutely
opposed it. In their u Answers to 48 Questions," under
Xo. 12, they have this to say :
The expense of living in this country must be the same to laymen as
clergymen. Houses must be built for them at the same expense. Their
salary must be the same. However it may be in other heathen lands, in
this country it is utterly impossible for a foreigner to support himself or
his family either wholly or in part by agricultural or mechanical labours.
The people wear neither shoes, hats, or clothes that require cutting or
sewing. Consequently shoe-makers, hatters and tailors could not live
here. Native carpenters here would grow rich on 11 cents a day, while
THE STUDY OF THE VERNACULAR 79
in America they could not work for less than 50 ; and there are Native
carpenters and cabinet-makers more than enough to supply the demand.
And so of all the mechanical arts.
There is nothing that a layman can do for his own support ; and he
must have food and clothing for himself and family, and this will cost
him as much as for an ordained missionary. The price of passage will be
the same.
He cannot bring up and educate his children in this country. They
will be lost if he attempts it. There is no employment for them here,
consequently thay must be trained in idleness. They cannot go almost
naked, as do all classes among the Natives, or live in any respect as they
do, and until they can they must starve if thrown upon their own resources.
Such is the forlorn lot of most of the descendants of the Dutch and
Portuguese, once the princely lords of [Ceylon].
The Question of Married Missionaries.
The assumption that missionaries would be married was
in accordance with the thought of the early missionaries.
Though English societies sent out men unmarried, America
was farther away, and objections arose on that ground. In
February 1839 the Delegates of this and the other missions
of the Board sent this statement of their views to Dr.
Anderson :
As a general thing missionaries in India should be married, whether
their happiness or usefulness is regarded. There are some who might
j)refer a single life, and in certain stations, perhaps as evangelists, might
be more useful than if married. But these are exceptions. Most will
wish to marry, and if they come out single they may not readily find
suitable companions. For them to return home after a few years would
involve expense and loss of time, and endanger the loss of some finally
from the field.
The Study of the Vernacular.
They believed in getting the vernacular as far as possible,
and in October 1838 appointed a committee to present a letter
to the Prudential Committee in Boston recommending that,
Missionaries appointed to labour among the Tamil people devote some
time to the study of Tamil previous to leaving America.
And when this committee presented their letter in January
1839, the Mission not only adopted it but added suggestions
in relation to missionaries receiving aid in acquiring the
vernacular from children of missionaries at home. In 1840
they formed among themselves a Tamil association in order
that its members might render mutual assistance in the
acquisition of the Tamil language. Once a quarter they were
80 THE FOUNDATION PERIOD, 1835-1851
to hold a public meeting to present translations, compositions,
dissertations on subjects of Tamil literature, and reviews of
Tamil publications. This sounds very thorough, but it does
not appear how thoroughly it was carried out. At any rate
we have the following entry in the history for the year 1849 :
Mr. Chandler was removed to the north house in Tirumangalam, and
allowed nine months for the study of the language.
Evidently the course of study could not take one very far
into the literature of the language at that rate. But some of
them, notably Poor, carried their studies to a high degree of
proficiency. Poor learned his Tamil in Jaffna before coming
to Madura.
Residence.
Another principle the Mission believed in was the division
of labor. In 1836 they emphasised it in these words :
We deem it of vast importance that each missionary should have a
distinct field of labour. If two or more are at the same station, each
should have his appropriate work. By such a division of labour each
one will feel responsible for his own work, and will have no fears of
impinging on the province of another.
This Mission has always been a democratic body, ruling
by the vote of a majority of its members. But once in the
history of its appointments to stations in its foundation period
it decided to leave to the lot the decision to be made. May
6, 1846 the following minute was recorded :
After due consultation and prayer to God the stationing of the new
brethren was decided by lot as follows, etc.
The new brethren were Webb, Herrick, and Kendall, and
the lot sent Webb to Sivaganga, Herrick to Tirumangalam,
and Kendall to Dindigul. Of these Herrick only found his
great life work where the lot sent him ; Kendall was destined
to do his chief work in Madura, and Webb was the man that
was to impress himself upon Dindigul.
Every new station demanded the building of a new house-
beginning with Madura East ; therefore in 1836 the Board
was requested to send with every new missionary Rs. 2,000
to build him a house. Madura Fort alone purchased a house
THE CEMETERY 81
outright, and that cost, not Rs. 2,000, but Rs. 3,000 and Rs. 100
for repairs. Madura East bungalow consisted at first of two
rooms, a hall and bed room, the present dining room and
adjacent guest room. It soon began to grow, and has been
growing ever since. In 1841 a new room was made by
extending the flat roof of the hall and bed room nearly
eighteen feet in front. Thus was made the present capacious
drawing room which has seen so many gatherings of the
Mission since. Then a bath room was added here and a
staircase there and another bed room in front, and an office J
and on and on it goes trying to adapt itself to the varying
changes and needs of the Mission, losing its identity and
becoming a huge aggregate of accommodations perhaps, but
all the time offering a welcome to residents and transients,
workers and globe trotters alike.
The Cemetery.
If the living needed accommodation, so did the dead, and at
first the English cemetery afforded them a resting place.
Mrs. Lucy Todd was the first to give up her life ; she died
in 1835 at Devipatnam, while on the way to Jaffna. She was
followed on the 2nd of January 1836 by Mrs. Hall, who was
buried in the English cemetery. Then on the 1st June 1837
Mrs. Clarissa (Woodward) Todd died and was buried in the
same cemetery. And on the 4th November of the same year
Mrs. Charlotte Cherry died in Jaffna. Thus at the beginning
four ladies gave up their lives for the new mission in 3 years.
No wonder that the Hindus spread the report that their
goddess Minachi had declared that no white woman should
live in Madura.
But these all died in faith, leaving behind them a blessed
testimony. Mrs. Hall s experience was commemorated in
a Tamil tract entitled " The Happy Death."
Steele was the first man to die in the Mission and D wight
the second, the former dying in 1842 and the latter in 1844.
In 1842 the Mission had set off the northeast corner of the
11
82 THE FOUNDATION PERIOD, 1835-1851
mission compound at the East Gate for a cemetery, but does
not seem to have used it. The first one to be buried in the
present cemetery must have been Dr. Steele. It was then
an open piece of ground, granted by the Collector for a
burying ground but not enclosed until the next year, as was
shown in Kendall s application to Collector Parker in 1855
for permission to occupy it as the property of the American
Board.
The stone for Steele s grave was secured through the
assistance of E. M. Marrett, assistant revenue surveyor in
1843, after whom is named the street running west of the
East Gate church. The stone measured 7J feet by 2| feet
and cost only Rs. 11.
Fearful Attack of Cholera.
The man to enclose the new burial ground was D wight,
and he was the hrst to be buried in it after it was enclosed.
1843 had been a year of good health in the Mission, although,
as it is recorded, a cholera prevailed extensively during
various periods of the year at and around the different
stations."
Dwight was secretary and treasurer, and for his ac
commodation the January meeting of 1844 was postponed a
week. Before that week was out, on Monday January 8th,
the members of the Mission were hurried to Madura by
expresses bearing the sad tidings of Dwight s hopeless
condition from cholera. The meeting was again postponed
until the llth January to attend the last sacred rites for the
remains of their missionary brother, and also to wait on the
sick and afflicted. These were not a few. The morning
after Dwight was laid to rest Mrs. Dwight was attacked.
She recovered, but only u after many days of helplessness,
of suffering, and of the most rigorous medical treatment."
Mrs. Dwight s children were also smitten. The Dwights
lived in the Fort bungalow and the Cranes in the East
bungalow. At Dwight s Muzzy was taken and had to be
FEARFUL ATTACK OF CHOLERA 83
removed to the East bungalow, where for some days
his recovery was considered very doubtful ; and, although
he was spared, his constitution was much weakened by
the disease and the rigorous treatment to which he was
subjected. Mr. and Mrs. North and their four children
had just joined the Mission from the Singapore mission
and all four children were down with the scourge, and were
recovering, when suddenly their mother was fatally stricken
down. Mrs. North died on the 1 8th of that fatal January, and
on the 19th Mrs. jane Cherry. Thus between the 7th and
19th cholera struck clown two men, three women and six or
more children of the mission circle, of whom one man and
two women died. A considerable number of servants and
other attendants also died ; and in the city people were dying
at the rate of iifty or sixty a day. The atmosphere was tainted
with the odor from funeral pyres.
The adjourned meeting was held on the llth, and the only
ones present were Cherry, Crane and Lawrence ; Tracy and
Muzzy being absent, the former to watch by the sick bed of
the latter. Only the most necessary business was transacted,
and they adjourned to meet, again on the 16th, when Tracy
could be present. Of this meeting Cherry wrote to Anderson :
When \ve had reason to believe that God had said to the destroying
angel, Stay thine hand, it is enough, we assembled for the pur-pose of
attending to such business as was necessar\ for the time being. The man
upon whom we had ail depended from year to year as guide and counsel
lor in all financial concerns, and whom we had ever found so correct that
his word was almost law, was now no more.
Crane was appointed secretary and treasurer in D wight s
place, but he had been so used up by watchings and fatigue
during the days of sickness that he had to give up entirely and
return to America before the year was out. He arrived in
Madras in August with his eyes closed up tight with ophthal
mia, and was treated by the application of a dozen leeches at
two different times. Worse than that were the rheumatic
affection and palpitation of the heart, causing his limbs to
swell and giving him terrible nights in which he would
frequently wake up in a state of exhaustion and distress.
84 THE FOUNDATION PERIOD, 1835-1851
We can appreciate in some measure Cherry s reference to
that time of distress ; he wrote in June :
The hearts of all our Mission have been bleeding since the solemn prov
idences of January last. Those were days of darkness when the tender-
est and the strongest cords which bind humanity to earth were in a
moment sundered. They were days of amazement, of wonder and
anguish. We who lived sat, and stood and walked with one another,
but our lips were sealed and our tongues refused their utterance. The
moan of the disconsolate, the sigh of the sorrowful, bereaved, heart
broken mourner, mingling their tears with those of sympathizing
brethren and sisters, was then our language.
Need of a Physician,
As we think of this distressed company without a doctor,
hastening in to the Fort bungalow for the sake of helping and
yet to unnecessarily add to the number of victims, the rigor
ous treatment, the lonely burials without public notice, we
realise that they suffered in the candle light of medical knowl
edge and mission policy. Exactly iifty years from that date
the secretary and treasurer of the Mission again lay very ill
with cholera, and the mission meeting was again postponed,
this time two weeks instead of one, for his accommodation.
With him in the same house lay the senior member of the
Mission dying from the same disease, and in the ladies
bungalow near by a young lady was likewise stricken down.
In the Mission there were then two experienced doctors.
Instead of calling in the out-station missionaries they kept
them rigidly away from the patients. Faithful servants were
the only nurses, but under the direction of the physicians they
were efficient. The result was that no child nor servant even
took the disease, the aged missionary was the only one that
died, and in two weeks the adjourned meeting was held, the
invalid secretary being present.
The next to pass away was Mrs. Muzzy, who was buried
in Madura in December 1846. In the same month Lawrence
died at Tranquebar on his way to America. He was an ac
tive man, penetrating to villages in remote corners where few
others could go. He was perhaps too impulsive, for once he
found an old woman worshipping a clay image near a shrine,
and tried to show her the folly of it by breaking the image
NEED OF A PHYSICIAN 85
with his stick. He was promptly brought up before the Col
lector by the Brahmans, who claimed damages for thousands
of rupees, but had to be satisfied with the cost of new images.
Once in Dindigul he put his hand on the head of a small
Indian boy named Susai and took him into his study and
prayed with him. That simple act of attention was never
forgotten by the boy, who was afterward named Albert
Barnes. Another mission agent, L. David a Roman Catholic,
was converted at Palni by the preaching of Lawrence.
The last of the adults to pass away in this period was
Mrs. Amelia Little, who had been in the Mission only two
months. She died of typhoid fever at Pasumalai in July
1848. Four children s graves in the Madura and Kodaikanal
cemeteries attest the deaths of as many little ones between
1846 and 1849. Two were the children of Mr. and Mrs. Webb,
who died of cholera in one night. They were on their way
to Kodaikanal, and for many years their grave stood on the
brow of Nebo, just above the present native settlement.
With this record of deaths and illnesses, and the feeling
that at least Mrs. Muzzy s life might have been saved by a
physician, the Mission pleaded earnestly for such a person
to be sent out. Three times before 1846 a member of the
Mission had been appointed to write a special letter to
Anderson on this subject without avail, when in 1846 they
made another effort through their annual letter. Spaulding
of Jaffna had told them it might be wrong for them to
continue in the field without a physician, but without taking
that position they wrote :
We do think that the withholding of one, either on the part of the
Board or the churches, when he might be sent, is tempting God as ought
not to be done.
If it is true that among all the servants of God the church has brought
Up, no one, after long search, can be found for this work, then it is time
to enquire whether there is not some defect in her institutions for carrying
on the work. A mission like this should not be established till, as our
Master says, the cost has been counted and till the vessels of wood and
stone, as well as of gold and silver, have been prepared for its use.
// the Board can send us two missionaries, or one physician,
much as we need the former, keep them back and send the latter.
86 THE FOUNDATION PERIOD, 1835-1851
The interval between this plea and the arrival of a physician
was the time when so many little children died. At last, in
July 1849, there came Dr. and Mrs. Shelton, who stayed six
years during which no adults died and only three children,
one of the three dying in Pamban. With two adult deaths
in the earlier period it makes six deaths in about three years
without a doctor, and three deaths in six years with one.
A Sanitarium.
The Sirumalais.
But there were other life-saving institutions than doctors,
and one was nearer at hand than they at iirst realised. The
very beginning of the Mission was connected with the health-
giving Nilgiri mountains, through Woodward, who had gone
there for his health. And indeed Mrs. Muzzy had spent
several months on the Xilgiris in 1840. But the journey to
that sanitarium was difficult and expensive, and some other
solution to the problem was plainly imperative. As early as
July 1838 Lawrence and Todd were requested to explore
the mountains lying between Madura and Dindigul witli a
view to determine their desirableness as a place of resort
for invalids. This is their report, presented at the next
mission meeting which was in October :
We have visited the mountain south of Dindigul, and after a fatiguing
ascent of 2-j hours \ve found an extensive table land somewhat rolling,
covered with glade, forest and agriculture, which contributed, together
with the refreshing air and moderated temperature, very powerfully to
revive American associations. One of the committee lias revisited the same
mountain retreat in company with three other brethren, and after some
inquiries and conversations with the mountaineers, of which there are
three hamlets, they feel persuaded to recommend the selection of a spot,
and the erection of a bungalow, as a place of resort for the members of
our Mission who may need a temporary change. We think that l\s. 100
or 150 will cover all expense which may be requisite.
The report was accepted, and it was voted that no brother
tk be considered disorderly should he erect a House upon the
Mountain. " But Todd retired from the Mission the next year,
1839, and nothing further seems to have been done until 1842,
when Crane and Lawrence were appointed to explore and
report a location for a health bungalow on the Sirumalais or
the Palnis. Again they reported favorably for the Sirumalais.
A SANITARIUM 87
This time the Mission associated Cherry with the other two
authorising them to procure land and erect on the Sirumalais
buildings sufficient for the comfortable residence of a family,
provided the individual members of the Mission agreed to
sustain them in case the Prudential Committee should not
make an appropriation for that object. This they were ready
to do, and Rs 1,000 was asked from the Board. By April
1843 a " mountain house " was ready for occupation at a cost
of Rs. 550.
In February 1844 Mr. and Mrs. Muzzy went up there, and at
first he was invigorated and partially restored from the effects
of the cholera ; but the fever set in with peculiar violence and
laid low lirst their servants and then themselves. Tracy and his
family followed in March and were greatly benefited. But in
April, when Lawrence went up there with his family and began
the building of a new bungalow, his second daughter died after
an illness of but three days. North and his motherless
children were also attacked and all returned to the plains,
only to continue in suffering there. Evidently the Sirumalais
were not the life-saving institution they were supposed to be.
27/6 Palms.
While the American missionaries were wasting their time
over the Sirumalais, at least one Englishman, E. Fane, had
visited the Palnis and built himself godowns up there. But
in January 1845 the Mission appointed Muzzy and Taylor to
visit the Palnis and report upon the practicability of establish
ing a health station. The health question was pressing upon
them and an extra meeting was held in Madura in the follow
ing March, and the committee reported that,
They were much pleased with the appearance the hills presented. The
height, general appearance, frequency of water, coldness of climate,
serenity of atmosphere and freedom from the South-East Monsoon
rendered them desirable for a sanitarium.
Forthwith Rs. 2,000 were allotted for the construction of
roads and the commencement of buildings, and suitable
committees were appointed to locate and construct them. It
88 THE FOUNDATION PERIOD, 1835-1851
was also decided to build two houses, and Muzzy and
Lawrence, who would otherwise have needed to go to the
Nilgiris, were assigned to the work. When Fane heard of
this action he wrote to Lawrence from Tirupuvanam a letter,
dated Friday April 5, in which he said :
I am exceedingly glad to hear that the gentlemen of your Mission were
pleased with the Palnis and intend building up there. As regards the
use of my godowns, you are quite welcome to do as you like with them,
and, as you propose, also to place a door in the centre of the two rooms.
I am afraid that they are much out of repair, and therefore hope that if
you whitewash the walls, or put yourself to any other expense, you will
let me know to what amount, and I shall be very happy to pay it. As
you talk about building, and as I know that building is very expensive,
much more so than on the Sirumalais, and knowing that, besides myself
many of the gentlemen in this district would willingly subscribe and
build a club house, which would be able to accommodate at least one
married family and a bachelor at one time, and as by thus all uniting the
expense would be very much lessened, and also afterwards by donations
and subscriptions from new comers ; and also a small monthly subscrip
tion amongst the shareholders would enable us to keep up the place in
gardens and gardeners, etc.
I propose such a thing be set on foot, if you gentlemen and Elliot agree
to it. Brick and chunam, as I said before, is very dear up there, and
requires constant repair. I therefore enclose a memorandum received
lately from a maker of iron houses in England, and by that you will see
that we could have a very nice house exported to the Palnis, and of iron,
for under Rs. 3,100; and being of iron would always be saleable, and if not
required on the hills might be taken to pieces and brought down below
and set up there. The whole might be finished and set up before next
hot weather, and an extra hundred rupees would cover the roof and
verandah, which being of iron would require something between them
and the sun, or they would be very hot.
As you say you propose taking Mrs. Lawrence and also going up the
Palnis yourself shortly, and as I also intend coming up, without at all
interfering with you or the bungalow, as I bring tents for myself and
servants, I propose meeting at the foot of the hills and going up together,
at least that is to say if you go up by the Devananaputty road. I might
also be of some assistance to you in choosing a spot for your future
house, as I am well acquainted with not only the prettiest but also the
coolest part of the hills.
The Elliot referred to in the letter was Judge of Madura
until 1840, and then a coffee planter on the Lower Palnis.
Whether Lawrence accepted Fane s kind proposal or not,
he and Muzzy lost no time in getting to work at Kodaikanal,
so that in June the Mission held its quarterly meeting up
there ; all six, Lawrence, Cherry, Muzzy, Tracy, North and
Taylor being present. Again in October Lawrence, Muzzy
and Taylor with their families visited the Sanitarium. The
furniture from the Sirumalais was all brought to Kodaikanal,
A SANITARIUM 89
and the Sirumalais ceased to count as a health resort. These
first houses were built near the site of the present u Lower
Houses." In 1847 the East House was built.
The Jaffna Mission had long felt the need of a place on
some mountain resort, and the Board had granted them
^300 for this purpose ; and they found the Palnis to be the
most eligible and inviting, but were too far away to carry out
their plans. So in 1850 their secretary, Minor, sent a
proposition on their behalf to this Mission to erect their
buildings for them and to keep the entire control and direction
of the same, giving the Ceylon missionaries a chance for
occasional residence there. The Mission accepted this
proposition, and on the 26th of June 1851 Chandler and
Ford settled the site and drove the stakes for the new house.
For many years it was called the u Jaffna House," but when
it ceased to have any special connection with the Jaffna
Mission the name was changed to u Clavarack." Another
Jaffna House has since taken its place.
That same year the Mission voted to build a new house
near the site of the u upper house." This must have been
the East House site ; if so, the site was changed to the
central hill, where the Central House was erected.
In 1847 a great hurricane swept over the country from
Tinnevelly to the Nilgiri mountains, taking Kodaikanal on
its way. In Tinnevelly it was very destructive to trees,
dwellings and churches ; on the Palnis it damaged the new
East House and killed 11 cattle in one night ; while on the
Nilgiris a dozen persons were killed and more than 200
cattle perished. But these destructive storms have been
few and far between, and Cherry was justified in writing to
Anderson in a congratulatory strain :
The Sanitarium we have chosen promises every facility for the restora
tion of health which is to be found on the Neilgherries or on the Ceylon
hills, and at much less expense even counting our houses at twice their
cost.
We are now surprised at ourselves for not knowing years ago that
within our own district we had a resort which affords us nearly every
facility which can be found by going farther and spending more,
12
90 THE FOUNDATION PERIOD, 1835-1851
In 1848-49 Collector Parker, Sub-Collector Clarke, arid
Judge Baynes built themselves bungalows on the high cliff
overlooking the plains to the south. The sites of those old
houses are now occupied respectively by Pambar House, the
L. M. S. Mission House, Roseneath, and the buildings of the
Roman Catholic Mission.
The delights of discovery were enjoyed to the full by the
visitors of those early days, as they rambled over the moun
tains. Capron s experience as recorded in 1858 is typical of
many others. He says :
Our stay of two months on the hills was exceedingly pleasant. Especial
ly did we enjoy the wonderful scenery on the ascent ; grandeur beyond
anything we had ever witnessed before. I much enjoyed my rambles for
mosses with Bro. Taylor, in one of which we discovered, he being
foremost as usual, a natural bridge ; a curiosity which would be well
worth much pains to all Brethren at some future time. It is in the first
kanal (wood) straight down from Nebo, a chasm 12 feet wide and 20 feet
high with walls of rock, being spanned by an enormous bridge of a single
stone, sufficient to allow a railroad train to pass over it.
Honors.
When Muzzy left America in 1836 for India he was acci
dentally prevented from receiving ordination before leaving
that country. Anderson declared that no ecclesiastical
council in New England would have refused him ordination.
He further wrote to the Mission that they had full powers to
introduce him into the sacred office in case they thought
proper. So in 1838, when an ecclesiastical organisation had
been effected, he was ordained.
It was in 1836 that Dartmouth conferred upon Poor the
degree of D. D., which he declined. This brought forth
from Anderson the following :
The letter for Dartmouth College came and was forwarded while I was
absent, but I am glad to know that it declines the doctorate which was
conferred on Mr. Poor, and for very sufficient reasons. Perhaps in so
saying I condemn myself. Alas ! a man to decline such a thing safely
and successfully, must either deserve it, or he must be a missionary.
Preaching: Tours.
Eckard in Tirupuvanam.
One reason why those early missionaries were here so
many years before they discovered the beautiful sanitarium
PREACHING TOURS 91
within their own borders was that they were so busily
engaged in carrying the Gospel to as many people as
possible. A few incidents will illustrate their activity in this
department of work.
Soon after reaching Madura, Eckard started out from
Sandaipet with a couple of Indian assistants in a bullock
cart with no definite aim except to see the villages around
and preach the Gospel. By evening they reached Tiru-
puvanam, where they left the cart arid walked through the
village until they came to a house somew r hat superior to the
others. Outside the gate sat a venerable Muhamadan with
a long white beard, who rose and with a very graceful
oriental salutation asked somewhat anxiously, " Who are you
and why have you come here ? " u I am a servant of Allah,"
said Eckard," and my Master sent me with a message to you
and I have come to deliver it." With great courtesy of
gesture and speech he called for another large chair like the
one he was occupying and bade the missionary be seated
saying, u A servant of Allah must not stand when he delivers
his Master s message." By this time the street was crowded
with white-capped Musalmans, who listened respectfully to
the message of salvation through Jesus Christ. Each party
promised to pray to Allah to give light to the other party,
and thus ended the first gospel service in Tirupuvanam.
Ward in Sliolavandaiu
In August 1838 Ward visited Sholavandan, then as now
surrounded by richly cultivated rice fields, and wrote of his
visit :
I determined to go at once to the middle of the village and effect the
object of my visit. The news of my arrival having widely Spread, my
carriage had hardly stopped before I was surrounded by an audience as
large as my most sanguine wishes could desire. I closed the side of my
carriage (or more correctly cart), making the back seat a pulpit, and
addressed the people. My remarks being completed, I said that I had
some books which I would give to those who could read. I distributed
many, adding words of counsel as to the examination of their contents, etc.
Thus I moved through a long street, at times stopping, again advancing
a few steps, until when about a mile from town the last individual
left me.
92 THE FOUNDATION PERIOD, 1835-1851
In September Ward and Lawrence toured to Palni, 80 miles
northwest from Madura, where a cone-shaped rocky hill, 450
feet high, is capped by a famous Subramania temple that
annually attracts many thousands of worshippers. As the
missionaries appeared in the street a crowd gathered around
that could easily have hindered any good that might be
attempted ; so they invited the people to their place of
rendezvous on the outskirts of the village and there for four
hours without cessation distributed books. As they said,
There was not the remotest attempt at insult or derision, but order, a
listening ear, and an uninterrupted flow of people coming and going.
Palni was then a place of considerable size and apparent
prosperity, with extensive bazaars, Brahman dwellings and
numerous richly endowed temples. Ward did not rest with
these tours for that year. In November we find him at Melur,
sixteen miles northeast of Madura, on the Trichinopoly road,
reaching not less than a thousand persons in one way or
another with his message. Tracy toured in 1839, 20 miles
northwest of Tirumangalam among the Kalians, 40 miles
west to Periakulam and the Palnis, 30 miles southwest to
Sivagasi, and 25 or 30 miles southeast to Tiruchuli.
Laivrencc in Palni.
Again in 1840 Lawrence appeared in Palni. He had come
35 miles from Dindigul, walking, and riding in an ox-cart.
Stopping under a tree, with the people around him, he knelt
and asked God to " visit these Gentiles and make out of them
a people for his name. " His prayer was literally answered,
for later a Christian congregation was gathered out of those
very people, and 11 years afteiward a church was erected on
the spot where he prayed.
Kendall in DindiguL
Kendall s entrance into mission work is thus described by
Washburn :
When Kendall joined the Mission in April 1846 he found it reduced to
five families. Cholera epidemics had twice swept it carrying off victims
from among the missionaries ; some disagreements had disturbed its
PREACHING TOURS 9
harmony ; and some of the missionaries had left for the United States or
for Jaffna. It thus happened that Kendall was called upon to take sole
charge of the great Dindigul mission district spreading over thousands of
square miles, in fact the whole of the western part of the Madura district
and including the present stations of Dindigul, Palni, Battalagundu and
Periakulam. He thus came into the inheritance of the numerous
congregations and wide-spread work begun by that greatest of our early
pioneer missionaries, J. J. Lawrence, a man who, more than any other of
his time, impressed himself upon the country people of half the collector-
ate. 50 years after his departure and death one might hear villagers tell
of Lawrence Iyer and his doings in all that region. A district with such
widely scattered congregations called for much touring, some at the
foot of the Lower Palnis, where Kendall contracted the Kannivadi fever,
which was only eradicated from his system by leaving Dindigul and
taking a cruise at sea.
Poor s Schools his Pulpits.
In Madura city Poor s schools were his pulpits, and he was
not a whit behind any of his brethren in preaching whenever
he could find an opportunity, whether in a Ganesh temple, or
a mosque, or in the street, or at a wedding feast. His
activity in this line was so great that he had to curtail his
visits to schools held in idol temples on account of the
excitement over his presence. Some of the schools were in
such open buildings that he could visit them and have a full
view of all the classes without dismounting from his horse.
He said :
As soon as I stop at one of these schools, the people, who are passing
in great numbers in the street, immediately assemble around me ; I find
the horse s back to be the most convenient place from which to address
them. Some caution is necessary as to the length and matter of my
addresses.
At a mosque he was listened to with such quietness and
attention by a large audience of Muhamadans and Hindus that
he ventured to appoint another meeting in the same place the
following week. But the keeper of the mosque refused to
allow it when the time came, and he retired to a rest-house
connected with a Hindu temple. Here he addressed an
audience of several hundred Hindus and Muhamadans.
A man then came forward and read six or eight pages,
consisting mainly of extracts from the Gospels, which Poor
himself had furnished him, going to show that Christ was
inferior to preceding prophets and less esteemed by God
himself, because of his weakness and infirmities, the intensity
94 THE FOUNDATION PERIOD, 1835-1851
of his sufferings and the many indignities cast upon him, and
especially because of his being forsaken by God. Poor
followed the tactics referred to on an earlier page, and at the
close of each succeeding paragraph exclaimed, u Behold
how be loved us ! " or, " Behold the Lamb of God that taketh
away the sins of the world ! " The more intelligent soon
realised that his points were becoming more prominent than
was agreeable to them, and it was intimated to Poor
that there was a secret plan to make a rush and thrust him
from the elevation on which he was sitting, so he quietly
withdrew.
They could match the missionary of a neighboring district
who wrote of his fatiguing journeys from village to village
to spread the Gospel under this vertical sun, and often in
burning winds :
He had frequently not been able to procure a draught of clear water,
nor a little milk; and in some parts by day and night had no other shelter
than the canopy of heaven, and no other comfort than hope of being
instrumental in bringing souls to Christ.
But these physical discomforts seldom find any place in the
reports of tours. Rather do we find their minds on the
spiritual aspects of the work. For instance, Kendall reported
in January 1848 :
That he has visited in company with Mr. McMillan, Silquarputty and
vicinity and Battalagundu and vicinity. That in each of these places
about twelve families were found who had renounced idolatry and placed
themselves under the care of the missionary for Christian instruction.
That there seemed to be a fair prospect that some more families would
come over in a short time in the vicinity of the above places. The state
of things seems to be quite interesting, and calculated to cheer the heart
of the missionary in his work.
The Maternal Association.
Missionaries children might be considered u a sort of
orphans " by those in the home land, but not so by their
own mothers. Within four years after the founding of the
Mission, in November 1837, a Maternal Association was
organized with eight members. These were Mrs. Poor, Mrs.
Cope, Mrs. Muzzy, Mrs. Dwight, Mrs. Lawrence, Mrs. Crane,
Mrs. Tracy and Mrs. Ward. They sought not only to benefit
THE INDIAN STAFF 95
their own children, but also to keep in fellowship of mother
hood with their sisters in Jaffna ; the secretary was requested
to write to the secretary of the Jaffna association for a
catalogue of the names of the children connected with that
association. In their meetings they frequently read suitable
articles from the Mother s Magazine ; and each one was
expected to pay one rupee a year for the expenses on the
magazine and for postage. It is recorded of one of their
meetings as a circumstance of interest and gratitude that
each mother present had become during the previous year
the mother of a living and healthy child.
5 THE INDIAN STAFF.
Dependence on Batticotta.
The first shipment of workers from Jaffna to Madura
contained 5 missionaries and 3 natives. The latter were
Francis Asbury and two Warrens. The two Warrens did
not stay long but Asbury served for many years. At the
beginning of 1837 the natives had increased to 18 ; and since
then their number has increased both actually and in pro
portion to the number of Americans to such an extent that
now the Madura Mission has a larger force of native workers
than any other mission under the American Board. Until
1850 the only designation they received was that of " Native
Assistants." In that year they were divided into two denom
inations, that of u Station Helpers," and " Village Cate-
chists."
The dependence on Jaffna and Batticotta Seminary was
bound to weaken before many years. Of the 18 assistants
in 1837 only 8 were educated at Batticotta ; 2 came from
Tranquebar, 1 from Trichinopoly, 1 from Palamcotta, and
6 belonged to Madura. 13 of these worked in Madura and
5 in Dindigul. Todd s report about them in January 1837
was hopeful. He wrote :
It would be an easy matter to point out numerous and great defects
in all our Native Helpers. Still they render most valuable assistance.
We could do comparatively little without them. Most of those from
96 THE FOUNDATION PERIOD, 1835-1851
Jaffna are very young. Yet in several respects they are superior to any
we have yet been able to obtain on the continent. Their education gives
them importance in the estimation of the Natives ; while their long
acquaintance with missionaries prepares them to act more in accordance
with our wishes than others can be expected to do.
But the supply from Jaffna was so utterly inadequate that
at a special meeting of the Mission in August 1839 Ward,
Dwight and Muzzy were appointed a special committee to
write to the Prudential Committee on the need of a seminary
to train assistants on the ground. This move occurred after
two years more of experience with the young agents from
Jaffna, in which some of them had evidently gone wrong ;
the result is a very depressing account of them as a class.
The committee reported :
We have now in connection with this Mission 15 young men from Jaffna.
Of these 5 only passed through the regular Seminary course, and sustained
a good character to the time of their coming to us. Probably not one
of them held even medium rank in his class while in the Seminary. Three
had been suspended or excommunicated from the Church before they
came. The remaining 7 were connected with the Seminary only for
a time, and did not pass through the regular course. The names of
these will be found among those who were dismissed for bad conduct, or
for incapacity to learn, or those who left the Seminary without the con
sent of the principal. Of these two last classes, we should in justice say
that some of them are rendering themselves highly useful. Of others we
feel obliged to say that we take and keep them cnly because such are
better than none
It is not because we do not offer sufficient pecuniary compensation.
We give every boy who consents to come to us a bounty before he leaves
home, that he may be able to silence the complaints of his friends.
When he arrives we give him one-third more than he would have received
had he remained in Jaffna. It is also true that the essentials of life, to a
native rice and cloths are cheaper here than they are in Jaffna. It has
not been because the Brethren at Jaffna have not endeavoured to induce
young men to consent to come to us. We believe that they have done
all that they could do, except to tell some of their assistants that they
should continue their pay no longer ; and that they must come. If they
should do this, the result would probably be a loss of several valuable
men to both missions. They would prefer to go into the service of
Government there to coming to us, even upon much less pay. It is
caused by the habits, views and feelings of the boys and parents,
which are in a great measure peculiar to the Jaffna people. If they can
obtain a subsistence upon their beloved Island, they will never leave it.
The committee further added that some and probably a
majority of the boys connected with them were fully deter
mined to return to Jaffna as soon as circumstances would
admit of it. And so they did. Bat there were some excep
tions, notably Francis Asbury. He nqt only stayed, but won
THE FIRST HUNDRED WORKERS 97
the respect of the missionaries to such a degree that in
October 1838 he was set apart by prayer and reading of the
Scriptures as a licentiate to preach the Gospel, the first to
receive that recognition. Mr. Asbury could well say, as he
did in a letter, dated May 6th 1846 :
It is well known to the Mission that I came to this Mission with my
wife in 1834 when the Mission first commenced. During the space of these
years there were many missionaries and assistants who have come and
left the field by sicknesses and other causes ; but the Lord with His un
bounded mercy preserves my wife and myself.
In the same letter he asks for an increase of pay and in
his defective knowledge of English quaintly describes the
situation of a mission worker :
The more I become acquainted with the people, the more it is a burden
to me ; the new poor friends often come to my house, whom we are
acquiring from the villages. If I do not pay a tolerable good attention
to them they are apt to think of us and our holy religion bad. If I do
not do a very little thing to them they do not receive us well when we go
to their villages. And moreover persons from every missionary stations,
both employed and unemployed, often come to me. I do not think that
I unreasonably ask you for these things, these things cannot be easily
avoided. Suppose that I spent a whole evening in teaching the important
doctrines of the Bible to a poor villager and at last shut him out of the
doors and tell him, Sleep here, let my wife and children and myself take
our supper, we will have a further talk on to-morrow about the things
which we have talked now, or go on your way, etc. How this will effect
the ignorant villager ? Will he consider the things which he heard or
his griping belly ? Or suppose if I come to 1 John iii, 16, and explain to
him what it means and make him sleep without repast, how it will work
in his heart ? Will he not ask in his heart the native maxim, The
friendship is sincere, it is true, yet the good catechist do not put his
hand into his sack, c.?
I wish only something must be done to these in any way you think best
or contrive a way to take away this custom without injuring the good seeds
sown in the souls of the ignorant and poor people, who do not know the
difference between right and left in religious matters.
For a short time Asbury was under a cloud, but after a
short visit to Jaffna he returned and worked here until 1858,
when he became a colporteur of the Madras Bible Society.
The First Hundred Workers.
Asbury was the first of a band of a hundred Indian workers
who were at work in the Mission at the end of this Founda
tion Period in 1851.
Of these only one other, White by name, came in 1834 and
worked 17 years. Four had been at work 15 years, three 14
13
98 THE FOUNDATION PERIOD, 1835-1851
years, two 13 years, three 12 years, four 11 years, and two
10 in other words, one-fifth of the number had worked 10
years and more, and four-fifths less than 10 years. The
average time of service for the hundred men was 6 years.
Twenty-four of them were from Protestant Christian
families, 36 from Roman Catholic families, and 40 from Hindu
families. As we study the subsequent history of the Mission,
we find that each of the three groups has furnished valuable
workers from generation to generation in a dozen different
family lines. Some of these will be noticed hereafter.
Twenty-five were the sons of farmers, the fathers of 11
were Roman Catholic catechists, those of 9 of them Protes
tant Christian catechists, 8 were children of sepoys, 7 were
sons of traders, 4 were sons of teachers, 4 of coolies, 2 each
were sons of butlers, cooks, tree climbers, salt workers,
clerks, drummers, and police peons, 1 each was the son of
a tailor, poet, priest, mason, cloth stamper, village magistrate,
jailor, native doctor, gardener, court pleader, barber, weaver,
arrack contractor, etc.
Forty of these workers were from the Vellala caste and 28
from the Paraia caste, making two-thirds of the whole. The
remaining third came from a dozen castes, there being 8
Shanas, 5 Vannias, 4 Chetties, 3 Pallans, 3 Barbers, 2 Agam-
badians, 1 each from the Gentus, Reddies, Maravans,
Kapilians, and Valluvans, besides 2 Eurasians.
Their birthplaces were more varied than either their
families or castes. 15 were born in Tanjore, 9 in Dindigul,
8 in Tinnevelly, 7 in Mandapasalai, 6 in Trichinopoly, 6 in
Jaffna, 4 each in Madura and Kambam, 3 each in Sivaganga
and Nazareth, 2 each in Bangalore, Hyderabad, Palni, and
Sayalgudi, and 1 each inTiruinangalam, Kombai, Parttibanur,
Mangulam, Kannivadi, Periakulam and other places within
the district, and Pudukotta, Madras, Vizianagram, Bellary,
Salem, Coimbatore, Cannanore, Triyandram Megnanapuram,
and Colombo without.
THE FIRST HUNDRED WORKERS 99
Still different, but about as numerous, were their places of
education and training. It is very creditable to the Dindigul
schools that they trained 15, the same number that were
trained at Pasumalai. Tanjore schools trained 9, Batticotta
7, Madura 6, Trichinopoly, Bangalore, and Palamcotta 4 each,
Tirumangalam and Sivaganga 3 each, Madras, Kambam and
Sayalgudi 2 each, and the rest were scattered in as many
different places, including Ramnad, Tranquebar, Coimbatore,
Megnanapuram, Tirupuvanam, Silkuvarpatti, Palayampatti,
Mandapasalai, Sevalpatti, Karisakulam, and even one place in
the Bombay Presidency.
These conditions were not without important results. The
castes most largely represented among the workers have
always been largely represented in the Christian community
gathered by these workers. And more than that, each
worker was a door of entrance into the caste from which he
came. As the workers came from many castes, so have the
people that have joined the Mission. And through these
many other castes than those here specified have also been
reached.
One caste that had very few among the hundred workers
was the Palla caste, which has since become very numer
ously represented in the Mission. Until 1847 they were
practically agricultural slaves, but since then they have made
much progress.
Again the wide extent of territory from which our first
band of a hundred men were drawn has been reflected in
the wide distribution of our community all over the district,
from the mountains of Travancore on the west to the shores
of Palk Strait on the east, and from the boundary of
Coimbatore on the northwest to the Gulf of Manaar on the
southeast.
The variety of occupations represented in the worke-s
families has also been reproduced in the mission community,
with the result that the difficulty of finding employment for
100 THE FOUNDATION PERIOD, 1835-1851
new converts has been mitigated. At times this has been
sorely felt, but on the whole that difficulty has not been so
acute as it would have been had the converts come from peo
ple representing more restricted employment.
And once more, the early entrance of the mission schools
into the training of the workers has been maintained by
unceasing efforts put forth in this direction from that time
until now. From the beginning we depended less on other
missions than on ourselves ; and if we have drawn largely
on some others, notably on the Tinnevelly mission, we have
also made large contributions to the forces of neighboring
missions. And this impulse we owe to the example of the
Jaffna mission and Batticotta seminary.
Personal Notices.
A few personal notices will be worthy of attention.
Devapiriam Adair, son of a Saivite poet in Travancore,
was sent to the Batticotta seminary and trained ; and when
Tracy opened the seminary of this Mission in 1842 he was
employed as a teacher in it. He continued in mission employ
until 1855, when he entered government service. His family
continue with us to this day. One of the Ceylon missionaries
thought of taking him to America, but that plan was not
carried out.
Paul was a native of Madura, but joined the Christian
Church in Dindigul in 1844. A year before he took that
step Lawrence employed him as a village teacher. Before
that he had been a government vaccinator in Balasamuttram
near Palni. At first he received Rs. 3 ; after six years it was
raised half a rupee, and again after two years it was raised
to Rs. 4. He had a large family, most of them being boys*
Several of them became prominent workers in the Mission,
the most eminent being Theron Loomis. Paul s grand
children, and great grandchildren are esteemed members of
our community to-day.
Joshua came, not from the Hindus like Adair and Paul,
but from the Roman Catholics. He too was first employed
PERSONAL NOTICES 101
by Lawrence. His father was a sepoy in Hyderabad, where
he was born. Later the family settled in Dindigul. After
working in Palni and Dindigul for some years from 1844 he
was transferred to Tirumangalam under Ford. His grand
children are workers in various departments of the Mission.
With Joshua there came into mission service at Dindigul
Dyriam, the son of a Roman Catholic native doctor from the
region of Tanjore. He started as one of Lawrence s teachers
in 1844. He was a man of energy, and has been followed
by a vigorous family, some of whom are still honored workers
amongst us. He studied with his father without ever going
to school, and that zeal for learning is characteristic of the
family.
Barnes was another boy from the Roman Catholics, his
father being a farmer near Dindigul. He was received into
the Dindigul boarding school in a time of general distress on
account of scarcity. A member of the iirst class received in
the seminary at Tirumangalam, he finished his course in the
three years of its existence there and became one of the
first teachers appointed to Pasumalai. From this post he
retired only in his old age after 54 years of service. He was
a faithful student all his life, and was a leader in scholarship.
In his later years he received from Yale University the
degree of M. A.
Yesadian was a son of Paramanantham, a Protestant Chris
tian trader of Nazareth, where the son was born. After study
ing in Tirupuvanam under Taylor he entered the service of
the Mission as a reader in 1846, starting on a monthly salary
of Rs. 3), and increasing in five years to Rs. 4. He was of
great assistance to his missionary and had his full confidence,
as well as that of all who knew him. All gave ear to his
words as to words without guile. No wonder he was ordained
pastor later on. Two of his sons have followed him in
the pastorate, and worthily bear the names of both their
father and his missionary. His grandchildren too are in
mission service.
102 THE FOUNDATION PERIOD, 1835-1851
Cornelius was another whose father was a Protestant
Christian. The father was a converted Hindu, who took the
name Cornelius and was employed as a catechist by the Church
Missionary Society. Cornelius Jr. was born in Madras, and
educated at Bishop Corrie s Grammar School. His service
with the Mission began in 1847 under Muzzy. His work
before coming to Madura had been under the Ladies Com
mittee of Female Education in Madras, and as Head Assis
tant to the Superintending Lady in the Female Central
School, and he was thus specially prepared for the charge of
the Madura Girls Boarding School later on. In this
position he was trained under Kendall s formative influence,
as Wash burn has written, until he became u one of the very
best pastors and evangelists to the upper classes which the
Madura Mission or any other South India mission has ever
had."
Rowland was a native of Madura, son of a Roman Catholic.
Trainee! in the Seminary by William Tracy, he was first em
ployed by him as a teacher and continued in that position
until he became a pastor later on. He was diligent in season
and out of season in his earlier as in his later years, and
was the first pastor to be ordained in Madura city. His
family are well represented among our workers.
Colton deserves mention as one who became a teacher in
Pasumalai at the same time as Rowland, in 1848, and was
associated with Barnes and Rowland, not only in the teach
ing work but also in active efforts for the people in neigh
boring villages for many years. His father was a Protestant
Christian, a catechist in the employ of the Tanjore mission.
If Cornelius showed the formative influence of Kendall s
character, no less did these three men gain strength and
efficiency from Tracy s moulding personality.
The year 1848 brought into mission service another
man whose family have continued until this day,
William, son of a Hindu arrack contractor. William was
CLASSIFICATION 103
born in Dindigul, and was employed by Kendall, first at
Dindigul and then in Madura station. He afterwards became
the first pastor in the station, and a descendant is now in the
pastorate.
Many others equally worthy are numbered among that
first hundred, of whom there is not time to speak. From
the earliest days the missionaries devoted much time to help
ing their assistants improve themselves intellectually and
spiritually. In 1839 Ward used to hold a Sabbath morning
service at 9 o clock, followed by two Bible classes, then
spend several hours of the afternoon in speaking to the
people and distributing tracts at two public school houses,
and then after all that hold a meeting Sunday evening with
the native assistants,
Who read skeletons of sermons prepared by themselves in Tamil and
English, and afterwards recited lessons from the Bible Companion, a small
work well calculated to aid them in the acquisition of Scripture knowledge,
Following Ward s good example the Mission in 1851 as
signed subjects for study, and agreed on holding semi-annual
examinations on those subjects before the whole Mission.
Classification.
In 1840 at a meeting styled " the ecclesiastical convention
of the associate missions," Madura, Madras and Jaffna, an
attempt was made to grade the assistants according to their
different qualifications, and to give them suitable titles to
designate their offices in the native church. Four grades
were established as follows : 1st u Nattiar," ordained
preacher ; 2nd " Pirasangi," licentiate ; 3rd u Pothagan," re
ligious teacher ; and 4th " Upathesi," catechist. These
names never took root in Madura.
In 1839 a native Catholic priest, described as " of superior
mind and acquisitions, "was a candidate for mission service.
He seemed to have renounced Popery from a sincere convic
tion of its errors, and arrangements were made for his mar
riage. But he seems to have been a problem from the
first. In January 1841 Lawrence and Dwight were appointed
104 THE FOUNDATION PERIOD, 1835-1851
a committee to mark out a course of labor for him, which
they did, but in October of the same year they reported that
it was undesirable to retain him in connection with the
Mission. The weaknesses of the country clung to many
others besides this priest, and one of them was lying. When
Kendall, who was himself the very embodiment of truth and
honesty, first came to the country his righteous soul was
sore vexed at the revelations of lying which came out in an
investigation into the conduct of some of the catechists. Of
this he wrote to Cherry from Dincligul, when one leading
man confessed that he had received Rs. 20 from the other
catechists for the purpose of building a bandy for himself, and
had lied to the committee and to his missionary about it in
order not to involve the others in a difficulty. Another
catechist also lied to the committee through fear of his fellow
catechists. Both showed sincere penitence, but Kendall
adds :
The cause of Christ has evidently sustained a great injury in this region
by the lies which nearly all the catechists have told about this matter.
I suppose when you hear of this their character will not suffer in your
estimation ; for you know them of old. But I must say in regard to
myself that nothing has been so trying to me in the missionary work as to
hear what little dependence can be placed on those who are in our employ
ment and profess to be Christians.
Indeed in those days there was a saying among the people
that there was no lie so bad as a catechist s lie. But we
have to remember that those were the days of candle light
as to what mission work demanded ; days when almost any
one who was willing to work was taken as being better than
no worker. By elimination to some extent, but especially by
growth in knowledge and grace the force of mission workers
began to improve in this Foundation Period, and has been
improving ever since. And no one learned to admire and
love them more than Kendall himself.
6 CONGREGATIONS.
Organisation of Congregations by the Mission.
In 1833 Rhenius had sent live catechists into the Kambam
valley and gathered two congregations under the C. M. S,
VILLAGE SCHOOL HOUSE.
VILLAGE CONGREGATION.
ORGANISATION OF CONGREGATIONS BY THE MISSION 105
The S. P. G. had gathered two or three in the vicinity of
Dindigul, and one in Madura. But as late as January 1839
this Mission had no Christian congregations.
On the 5th July of that year, however, they took the first
step towards the organisation of congregations in the resolu
tion,
That Brethren Poor, Dwight and Tracy be a committee to draft regu
lations for a mission congregation in Madura, to report at the next
meeting.
This was the beginning of town congregations ; village
congregations did not begin to be until 1842, when a few
persons in a remote corner of the district, 15 miles from
Tirumangalam, expressed a desire to be received under
Christian instruction, and entered into an engagement to
renounce heathenism and submit themselves to the require
ments of the Gospel. This was a movement not confined to
any one locality, but spread over all parts of the field, and it
has been going on ever since with many fluctuations, but with
no cessation. The mission realised the importance of it at
once, and in their report for 1843 they say :
An interesting feature in this year s history of the mission is the appli
cation from communities, villages, or hamlets, to be received and acknowl
edged as Christians. These applications have caused us no small
solicitude. The desire of the people to be recognised at once, as no
longer heathens or Roman Catholics, but Christians and Protestants, has
been gratifying, and opened the \vay for something like the commence
ment of a systematic course of instruction ; while their extreme ignorance
and our other cares intervening to hinder instruction are disheartening ;
and we see wanderers on the verge of the fold about to be carried back
again into the wilderness of heathenism. They ask for baptism, but they
are most distressedly ignorant ; they ask for the Lord s Supper, but our
views of meetness for admission to that ordinance totally preclude a hearty
welcome to this solemn feast ; while their solicitude and their grief at
the prospect of death by cholera, which has cut down some of their
number since they were recognised as ours, gives us deep and strong
desire to afford them all the aid which the precious Gospel brings to
alarmed and wounded spirits.
The first village congregation that has continued and
grown strong down to the present day was Koilapuram, which
was organised by Lawrence in 1843. For many years it has
been an organised church, though without a separate pastor.
The next year Lawrence organised the congregation of
14
106 THE FOUNDATION PERIOD, 1835-1851
Kombai not far away from Koilapuram in the station of Peria-
kulam, and that has prospered even more than Koilapuram,
for it has long had its church organisation and a pastor.
More than 100 families joined the Mission in 1843, and the
number of congregations increased from 7 in that year to 44
in 1845. Lawrence continued his work in Periakulam station,
and among those started that year was Kottaimedu, which
has also grown into a church that has its own pastor. But
the active Lawrence did not rest in that field south of the
Palni mountains ; he also went around to the north of the
same range and organised the congregation in Palni town.
Another congregation organiser appeared in 1845 who even
surpassed Lawrence in this work. It was Muzzy, a geologist
as well as missionary. Most of the present congregations of
Madura and Melur stations, and some that have disappeared
were organised by him in the years 1845-1846. And then
came Taylor, the greatest of the three, who planted new con
gregations in many parts of the southern station of Mandapa-
salai between the years 1846 and 1851. Others who success
fully prosecuted the same work were McMillan in Dindigul
and Battalagundu stations, Ford in Periakulam, and Herrick
in Tirumangalam. While Cherry did not start many, he it
was that organised Sudiur in 1846. And the neighboring
congregation of Setnr was started by Webb in 1847, though
Webb s chief work was in Dindigul.
The missionaries engaged in this work with evident enthu
siasm. In 1846 alone 20 new congregations were formed, and
Muzzy expressed the feelings of all when he said :
The care of these villages is one of the most agreeable of the mission
ary s labors. Here he sees old and young, parents and children, all seated
together, reciting that word which is able to make them wise unto salva
tion.
The whole number in 1847 was 73, and though in 1848 17
more were added numbering 1,100 souls, and other new ones
were added every year after that, defections reduced the gains,
so that in 1851 the number was the same. The distribution
was very general, Of the chief congregations Mandapasalai
A REFLUENT WAVE 107
had 13, Madura and Periakulam 10 each, Dindigul 7, Tim-
mangalam and Tirupuvanam 6 each, Battalagundu 5, Melur
3, and Palni and Pasumalai 1 each.
A Refluent Wave.
The movement for congregations had scarcely begun when
a reliuent wave struck it and carried back many of the new
families, though seldom strong enough to sweep away a
whole congregation. The majority of the families at the
beginning were from the Roman Catholics, arid naturally their
priests took active measures to bring them back again ; and
so the defections were largely among the former Catholics.
It was said they terrified the people, but however that was,
the year 1844 saw considerable numbers returning to the
Catholic fold in places as far apart as the Tirupuvanam station
in the extreme east and Periakulam in the extreme west,
and in places between. About 20 families in Silkuvarpatti, as
many more in Koilapuram, and many in the villages about
Tirupuvanam were lost to the Mission for the time being.
Some of them returned later on. Many of these defections
were to be attributed to the want of laborers to care for the
people. North wrote about those in. Dindigul station, which
then included the present station of Periakulam :
This defection might have been partially prevented had it been possible
for the missionaries to give them the watch and care so much needed, but
their distance from Dindigul, and our destitution of trustworthy assistants
precluded this.
But a sifting process was going on which was very
necessary to eliminate those who came from unworthy
motives, and to show the workers wherein they must guard
themselves and the people under their care. On the whole
the gains were greater than the losses.
In 1846 Lawrence could write :
I had a very encouraging trip. In Cumbum Congregation 162 souls,
nearly all of whom are adults. The largest assembly (I think) of those
who have cast off idolatry, to which I have preached in India. In K.,
near by, 12 families from heathenism last year. In Chinnamanoof
8 families ; only 2 as yet in Combay ; but much promise, and great
ignorance.
lOS THE FOUNDATION PERIOD, 1835-1851
The whole movement was described by the Mission in its
report at the end of this period in 1851 as follows :
Large numbers have left us, and rather larger ones have been united
with us. The causes that led to this defection are not of recent occur
rence, nor indeed is the defection itself. We require the people to learn
Scripture lessons and attend church on Sabbath regularly, which to them
at first is no easy task. Many have been with us from the first only in
name ; their great object has ever been to secure by their connection with
us some temporal good, and as they have been disappointed in that ex
pectation, they at first refuse to perform their duties, and finally forsake
us or oblige us to forsake them.
But the effects of the truth taught in these villages are not lost.
Although these backsliders are not nominally with us, yet they often are
friendly, and after a time return to the congregation. The exhibition of
the truth as it is made known in these congregations is also often felt by
others, and it sometimes happens that congregations of a few years
standing are flourishing, although none of the original members belong to
them. The teaching and examples here witnessed have induced others to
come in, and in some instances more than to make up the former number.
In some cases these others have been in the same village, and in other
instances they have composed a new congregation in the neighbourhood
of the old. In one instance the same congregation returned bringing with
them, with one exception, all the families in their village. In other
cases defections have been witnessed from the absence of the principal
man in the village, who has gone to Ceylon to obtain employment. The
people were not able to resist the opposition of the heathen alone.
Changes, and reverses even, in so extensive and important a movement
as is now in progress in this country we are prepared to expect. And we
desire to be sincerely thankful for the evidence we have that these changes
have resulted to so good a degree in the furtherance of the good cause.
A Stable Congregation.
All congregations were not so ignorant or unstable. A
fine illustration of the better class of people is seen in the con
gregation gathered at Mallankinaru, a place midway between
Tirumangalam and Mandapasalai. This village was described
by a mission committee as respectable in size and standing
in the relation of a county town to 18 other villages, all with
in a radius of rive miles. 60 houses in Mallankinaru and 150
more in the 18 villages were of the Shana caste, all of whose
members were under two headmen. Their intelligence,
zeal and ability to exert a great influence impressed the
committee. In their report to the Mission they said :
They belong to the Nada division of the Shana caste, which is higher
in rank and more influential than the other. They read not only common
prose, but the higher Tamil poetry, and are well versed in Gnanam (true
wisdom).
A STABLE CONGREGATION 109
The pride of caste shown by these people is illustrated by
the tradition among them that in the seventeenth century,
when king Tirumala was building up the great temple by
forced labor from the different castes, he tried to force their
ancestors to furnish the jaggery, or coarse palm sugar, to
strengthen the mortar used in construction. They refused
on the ground that they did not belong to the tree-climbing
Shanas, but were merchants, and so were not willing to
be forced to provide the product of palm trees. For that
refusal they were for ever afterward refused admission to the
temple.
In one of Herfick s tours he came to this village in his old-
fashioned " box bandy, " and as he alighted was met by one
of the two headmen. The result of that first interview was
the conversion of the man. Soon after, in 1849, a congrega
tion was formed with the first convert as leader. The women
of those families did not for a considerable time study or
attend church. But in 1854, when the committee visited the
place, they found 16 families connected with the congrega
tion, and the women showing a good degree of interest in
the cause. In their report they say :
Formerly there was considerable opposition from the heathen, and
even from the wives of the first Christian men, but that has been gradual
ly subsiding, and the Christians and their cause have been growing in
favor with all the people. The Committee also noticed with pleasure
that their talents and influential position are connected with a good degree
of corresponding zeal in the cause.
The growth of the congregation appeared to be owing more to the
efforts and determination of its members than to the mere labors of any
catechist who has been among them, and their hearts appeared to be set
on the making of yet larger acquisitions.
From that time on Mallankinaru congregation grew and
continued to be one of the strong congregations of the
Mission,
The whole number of adherents gathered in during the
first 17 years of the Mission s history was 2,775, an average
of 163 for each year.
110 THE FOUNDATION PERIOD, 1835-1851
7 CHURCHES.
At first composed of Workers.
While the fluctuating movements that characterised the
congregations were carrying them forward with many regres
sions, but with general progression, there was a stable
element in every congregation that was not subject to much
fluctuation ; this element consisted of intelligent and faithful
souls who were in Christianity to stay ; and these faithful
souls were the nucleus of each church as it was organised out
of one or more congregations. The first five churches of the
Mission were organised before congregations had been formed
and therefore were not indigenous, the membership con
sisting of the missionaries and their native assistants gathered
in each station centre. Many of the assistants were not
residents of the several places of organisation any more than
the missionaries. But after the time of congregations had
commenced nearly all the churches organised had the per
manent element of converts.
The first church was organised in Madura October 30th
1836 with five missionaries and nine assistants, the former
being Mr. and Mrs. Poor, Mr. and Mrs. Dwight, and Mr.
Todd ; the latter were Mr. and Mrs. Asbury, Mr. and Mrs.
Chester, and Messrs. Cooly, Coan, Strong, Rockwood and
Raymond, all of them members of the church in Jaffna.
Later in the year Mr. and Mrs. Lawrence joined the church.
In July 1837 the first convert was received. It was
Kamachi (Todd s high caste servant), and he was baptised by
the name Asirvatham. The very next year the formation of
a new church in Dindigul out of this church left only 8 male
members in the Madura church.
The second church was organised in Dindigul July 9th
1837 with nine members, all from the Madura church. They
were the four missionaries, Lawrence and Dwight and their
wives, and the five assistants, Asbury and wife, and Raymond,
Strong and Rockwood. Immediately on the organisation of
CONVERTS IN THE LATER CHURCHES 111
the church Mr. and Mrs. Muzzy and Dr. and Mrs. Steele
were received as members of the new church. An interval
of more than two years followed before the organisation of
the next church, in which the church records indicate little
ecclesiastical business except the administration of the Lord s
Supper and of the ordinance of baptism to the infant children
of the missionaries. At the end of 1838 there were only 20
Indian communicants, and these were nearly all mission
agents. In Madura in April 1839 Ponniah, superintendent of
schools and son of a Tranquebar Christian, was baptised
and admitted to the church.
Converts in the later Churches.
The third church was organised at Tirupuvanam September
8th 1839. The record for July of that year says :
On Friday the 5th the Presbytery met and appointed a Committee to
form a Church at Tirupuvanam. The Committee were the Brethren
Crane, Poor, and Ward.
Let us not forget what it meant to organise a church that
was but a mustard seed, u less than all seeds," but which
was like the grain of mustard seed in that k when it is grown,
it is greater than the herbs, and becometh a tree, so that the
birds of heaven come and lodge in the branches thereof."
The historian of that little Tirupuvanam church realised the
importance of starting it on its course. He wrote :
On the morning of the Sabbath in the presence of a congregation of
Natives at the Mission house Divine service was held in the Tamil
language. On this occasion Mr. Poor preached on the neglect of the
great Commission, and explained the nature of a Christian Church and of
its ordinances.
Somasundram, the candidate for baptism, was then in a kneeling
position baptised by the name of Cornelius. After hearing and assenting
to the Covenant, the Church members rose and formally entered into
Convenant with him, publickly receiving him as a Christian Brother, and
promising to watch over him in the Lord with all good fidelity. The
ordinance of the supper was then administered to seven communicants, viz.
The two Brethren performing the service (Poor and Crane) .
H. K. White, an occasional communicant.
A Tanjore Catechist do. do.
Mrs. Poor do. do.
Mrs. Crane and Cornelius, the only constituted members of the
Church.
It was a season of deep solemnity, and will long be remembered with
interest by those immediately concerned. The heathen present observed
a profound silence and gazed with astonishment at the novel scene .
112 THE FOUNDATION PERIOD, 1835-1851
Verily this was the minimum, even for a mustard seed, but
it had life in it and took root and lives to-day, having become
a considerable pastorate. Nordic! it wait so very long before
the life showed itself, for in December of that same year
another Hindu was admitted to the church. His three boys
were at the same time baptised with the names Abraham,
Isaac and Jacob. The father took the name Pakianathan,
and he was the first convert to stand lirm. Both Asirvatham
in Madura and Cornelius in Tirupuvanam were after some
time excluded from the Church, but Pakianathan remained
steadfast, and his descendants are still to be found in the
Mission.
The fourth church was organised in Tirumangalam Decem
ber 22nd 1839, consisting of Mr. and Mrs. Tracy, Mr. and
Mrs. Muzzy, and live Indian workers. This was the occasion
for the alarm and anxiety of the Hindus lest their children
should have some magic potion given them to make them
Christians. Among the early additions to this church were
three boys from the boarding school in 1841.
The fifth church was organised in Sivaganga February 21,
1841, with twelve members, of whom nine were missionaries
and agents. But this marks an advance in that three were
admitted on confession of their faith. And if Tirumangalam
Church had to face alarm and anxiety on the part of the
people, the Sivaganga Church started out with downright
persecution. Of the three one was a boy of Catholic parents
from Tanjore who soon after went to Jaffna and worked
in the printing office at Manepay ; another was a woman
who resided in the family of a catechist and was protected
thereby. But the third was a young teacher in a free school,
and he had not been baptised three hours before the Hindus
had cut him off from all the rights and privileges of his caste ;
the barber could not cut his hair, the washerman could not
wash his clothes, no one could permit his parents to come to
their houses for fire, nor extend to them any kindness what
PRESBYTERIAN FORM OF ORGANISATION 113
ever. On the next morning, Monday, when he went to his
school he was debarred from entering by a man set there
for the purpose. It was plainly the work of the Zemindar,
for his brother was immediately dismissed from the
Zemindar s service, and other boys were prohibited from
continuing in the boarding school, while the free school, of
which he was a teacher, ended its existence then and there.
This new church accumulated other experiences early, as
well, for within its first year it was called upon to excom
municate one of its charter members.
Following these live churches were six more organised in
this period in substantially the same way, vis. by the mis
sionaries and Indian agents. These were Pasumalai and
Pudukotta in 1845, Dindigul West in 1846, Periakulam and
Madura Fort in 1848, and Mandapasalai in 1851. The later
ones had more converts in their organisation than the earlier
ones, but none had enough to be of much influence ; and
therein one of the chief elements in a Congregational church,
the control of the laymen, was conspicuous by its absence.
Presbyterian Form of Organisation.
Many of the early missionaries belonged to the Pres
byterian faith, so we find them starting in a Presbyterian way.
January 5th 1836, before the Mission had finished its second
year, the nine members of it voted :
That it is expedient now to form a Presbytery at this place, and that
Messrs. Todd and Eckard be a Committee to report concerning the
organisation, powers, articles of faith, etc. of the Presbytery.
On February 17th 1840 representatives of the Associated
Missions of Madura, Madras, and Jaffna organised an eccle
siastical convention with the following declaration :
Though we do not consider it expedient in all respects to conform to
Presbyterian rule, it being moreover our opinion that the present circum
stances of the churches connected with the associated missions are such
that full conformity is not in all respects practicable, yet believing the
Presbyterian form of government on the whole the best adapted to the
circumstances of the churches,
Resolved, that there be in each mission an ecclesiastical organisation to
be called a Presbytery, and that where there are members of a mission
not Presbyterian they have the liberty of being corresponding members,
15
114 THE FOUNDATION PERIOD, 1835-1851
It was this body that attempted to grade the Indian Christian
religious teachers into four grades with appropriate titles.
Apprehensions of Secretary Anderson.
The establishment of such a form of Presbyterian govern
ment aroused the apprehensions of Anderson, and in August
of the same year he addressed a letter to the Ceylon Mis
sion, in which he said among other things :
Our Sandwich Islands Brethren the last year organised Presbyteries
on the several islands, and made all their churches subject to them and
as your Mission and the Mahratta mission have each already instituted
Presbyterianism, we can no longer point our Congregational supporters to
anything except Presbyterianism in our missions.
And yet not less than two-thirds of our funds come from Congregational
churches !
Our Congregational patrons do not know that the churches, which
were originally on the Congregational platform, have been placed upon
another footing.
I am persuaded that multitudes of our Congregational patrons, when
they know what changes have taken place, will feel that (through in
advertence of course) sufficient regard has not been had to others rights
in this matter.
My own belief is that without design, or perhaps much thought on the
part of anybody, our system is out of proportion, one-sided, not as it
ought to be, or as it must be if we will secure the cordial efficient aid of
our most numerous patrons.
A year later Anderson wrote :
The subject of the change in your ecclesiastical organisation increases
in importance the more I contemplate it in its bearing on the New
England churches and the welfare of the cause. Unless things return in
some good degree to their former state, I do not believe that the New
England churches will long be willing to have our present connection
with the, Presbyterian churches continued.
The Ceylon Mission agreed with the Secretary and
withheld their consent to the proposals of the representa
tives. The result was that the churches were left to grow
into such forms as circumstances and the predilections of
missionaries might determine ; and that meant, in Jaffna and
Madura, modified Congregationalism instead of modified
Presbyterianism.
At the end of 1842 we read in a letter from Anderson to
the Ceylon Mission :
The stand taken by your Mission in relation to your ecclesiastical
organisation is very gratifying. I do not myself believe that either of the
denominations, as they exist among us, is in a state to be carried out in
the early missionary ecclesiastical organisations. From the nature of the
case the missionary or the Mission must exercise a great deal of power in
matters of discipline.
CHRISTIAN SERVICES 115
It did not mean sectarianism, as the following statement
from one of the missionaries shows :
Our commission is not to proselyte, but to preach the Gospel; and
whatever preferences we individually cherish for specific forms of church
government and discipline, however desirable or necessary they may be
considered in those lands that have been long favored with the light and
influence of the Gospel and its ordinances, we are convinced that the
most plain and simple organisations are, by far, the best adapted for the
training and discipline of the native converts in this field.
It will be most natural, appropriate, and scriptural, during the time of
their pupilage, for the missionaries to become the guardians of those
whom they have begotten through the gospel, and it is believed no one
will dispute the right and duty of the Mission to act in behalf of these
children in knowledge, and to conform the organisation and discipline to
what they regard as the apostolical usage in similar cases, it being
understood that they do all this under a full sense of their own
accountability to the great Head of the church, and with a wise and
constant reference and regard to the time when their converts shall
become in malice children but in understanding men.
A Village Church.
The first village church, and the only one organised in this
period, was the Mangulam Church ; but it was a village
church rather in name than in fact, for it was organised as a
branch of the Madura Fort Church, and in 1857 was merged
with the Melur Church of which the Fort Church was
the beginning. No permanent village church was formed
in this foundation period.
Christian Services.
It was a great thing to have more than 70 congregations
and a dozen organised churches in which regular services
were conducted for a community of nearly 3,000 Christians,
with all the opportunities thereby secured for presenting the
truth to many more not enrolled as Christians. Looking
back to 1837 we can see the meaning of the change
from the earlier conditions. In those days in Madura
two services were held every Sunday in Tamil and two
in English, and others were held in the school buildings,
or vestibules of temples, as occasion offered. But they were
necessarily very informal. At 7 o clock every Sunday
morning the teachers and some of the pupils of the English
School in the Fort assembled to the number of fifty or a
116 THE FOUNDATION PERIOD, 1835-1851
hundred, some being outsiders. Every regular attendant
was furnished with a copy of the New Testament, which he
was required to bring to the service. At 9 o clock the
domestics of the mission families at the East Gate, the
children of two Roman Catholic schools, and a few workmen
employed on the mission premises gathered for worship on
the mission compound. As those not in mission service
were ridiculed if they attended Christian services, it
frequently happened that those who wished to attend would
seek some mission employment in order to have a fair
excuse for doing so.
Every Sabbath evening an English service was held at the
mission house at the East Gate for a few families of Indo-
Britons and English residents and the missionaries. The
other English service was held during the day in the
S. P. G. chapel for the same class of people.
In the Catholic schools something like a regular service
was usually held on Sunday afternoon attended by the
children of the school and ten or twenty others. At the
Hindu schools the missionary would examine a class or two
and then address the people present on the subjects recited
by the children. If the school were newly established his
visit was of the nature of an adventure. Another method of
procedure was for him to address the people who assembled
from motives of curiosity immediately on arrival. One of
them wrote :
Under these circumstances while seated on his box, lie may profitably
hold an audience from two to ten minutes. Often times his discourse
will be prolonged by questions proposed which require an answer. In
this kind of preaching it is necessary that a missionary be able to
command his audience and to adapt his discourse to the spirit that
prevails among them at the time. On some occasions an attempt to speak
would be like casting pearls before swine. It more generally happens
that there will be a profound silence till the missionary closes his remarks.
They will then begin to ask questions and to talk among themselves ; and
to take leave of such an audience and retire creditably, especially if on
foot, often requires some skill and address.
In general the open veranda of the mission bungalow
was the best meeting house available.
INTERESTING INQUIRERS 117
Interesting* Inquirers.
These efforts were not without effect. Here and there
a few confessed Christ openly and many more expressed
their interest in Christianity. Some of them were men in high
position. In 1836 it is recorded that,
A rich Brahman freely acknowledged in private, to one of the Native
Helpers, that he believed that if he continued to read and hear about the
Christian religion, he should soon embrace it.
The Zemindar of Kombai had become acquainted with
the general principles of the Gospel through a native reader,
and on a visit to Dindigul said to the missionary :
Do not I know that those idols are nothing but stone ? Come to us
and teach us, and I will do just as you say ; I will be like a little dog
that you have trained for yourself.
" Are you willing," said the missionary, u that all your
people should learn and embrace Christianity ?" He replied,
" When ants have tasted sugar, need you hire them to come
and eat it ?" He also promised to help in the erection of a
church, and the next Sunday came and sat down in the
Dindigul church on the mat with the common people, a thing
which had not been done before by any Indian of distinction
since the establishment of the Mission. This was in 1844.
About the same time a man of dignified appearance and
pleasing air of sincerity and firmness, who had read Christian
books and become convinced of the absurdity of his old \vay,
went down to Palamcotta and inquired of the English Col
lector, like the Wise Men that went to inquire of Herod.
Instead of finding a Herod, he found a pious, kindly gentle
man who said to him :
The American missionaries are much nearer to your village than we
are ; it is proper that you apply first to them ; if they decline doing any
thing for you. then come to us.
So he came to Tracy, and informed him that he had per
suaded two hundred of his people to forsake heathenish
practices, and that they were ready for schools and preach
ing.
118 THE FOUNDATION PERIOD. 1835-1851
The missionaries were not misled into taking these good
impressions for more than their worth. Tracy wrote of,
Impressions of all degrees, from the increasing light of the circumspect
convert, along down to bold contempt, to secretly confessed dissatisfaction,
to growing suspicion, to admitted doubt, to stupid assent ; to that state of
hollowness in all decaying systems of error, where multitudes each for
himself is willing to receive a new fashion, but is afraid of his neighbours.
8 CHURCH BUILDINGS,
With the growth of congregations the question of church
buildings became most important ; and the missionaries were
not slow in meeting it, The years 1840-48 were years of
special activity in this line. The Mission urged their need
of a church in Madura and in each of the stations, and met
with a cordial response from Anderson, though the money
was not immediately forthcoming. Anderson wrote under
date of June 28th 1841 :
You mention your need of a commodious chapel in Madura. The
thing is obviously important, and you will do well to mention it frequently
till you get the means of erecting one. The time will come when you
can have the means. We feel also the importance of having churches.
(Why should we say chapels in documents designed to be read in this
country ?) I say we feel the importance of having churches at each of
your stations, large and commodious enough to meet your present neces
sities.
And in October he wrote again, saying, " We shall not for
get the necessity for a church at Madura. " In 1840 Lawrence
had begun erectinga small church in Dindigul, having received
donations for the purpose unsolicited. u Church bungalows"
were commenced in Sivaganga and Tirupuvanam in 1842
and finished in 1843. That at Sivaganga seated 400 and cost
less than Rs. 2,000. The difficulties of building and on the
other hand the interest excited by a new church were de
scribed by Muzzy, who built the one at Tirupuvanam. He
wrote ;
A large portion of my time has been devoted to the erection of a church
for the accommodation of the congregation here.
So scarce are materials, and so faithless and difficult to deal with are
the people, that the progress has been slow. Although the Church was
commenced a year since, it has been ready for use only a short time. It
was dedicated to the worship of God last Sabbath.
The time was one of great interest ; a larger audience than we have
ever seen here, was present, indeed the house was full.
THE EAST GATE CHURCH 119
Lawrence was active in erecting u small chapels or prayer
houses " in the villages as well as in Dindigul town. In
1844 he could report such buildings as already erected and
in use, or soon to be, in eight villages, />., Koilapuram,
Kambam, Mullipadi, Panjampatti, Silkuvarpatti. Velampatti,
Virakal, and Ammapatti.
The East Gate Church.
The plan for a church in Madura was in the hands of a
committee and they iirst recommended the use of the site
occupied by the stables of the Fort compound. Rs. 250 had
been appropriated for the purchase of a new site, and this
they proposed to use in rebuilding the stables elsewhere
while they asked for an appropriation of Rs. 5,000 to build
the church. This committee reported in July 1842. By
September of the same year another committee report caused
the Mission to reconsider its action, and changed the whole
situation.
Collector Blackburne had just accomplished his great work
of levelling the ramparts and lowering the glacis of the old
fortress, and a committee had been appointed to see if any
thing could be done about that part of the glacis opposite
to the mission compound at the East Gate. This committee
reported at an extra meeting in August 1842 :
That having been referred by Mr. Blackburne to Mr. Marrett, they
were informed that we could have the portion of the glacis extending
from the East gateway to the new road leading to the Court-room, 120
feet in width, on the following conditions, viz. half the ditch to be filled a
church to be built on the north end of the strip the whole to be sur
rounded by a neat wall no thatched buildings to be erected upon it, and
the whole to be subject to a tax of eighteen rupees annually.
The Mission promptly acceded to the proposals of
Blackburne through Marrett, engaged to fill half the ditch
from the east gate to the road leading to the court room,
and voted that the church for Madura station be erected on
the north end of the strip offered to them, "near the old
East gateway fronting the North." It took time for the
matter to go up to the Governor in Council, and longer still
120 THE FOUNDATION PERIOD, 1835-1851
to comply with all the conditions, so that it was not until
April 1850 that the lease for 99 years was received signed,
not by Blackburne, but by Collector Parker. It read :
This is to certify that the American Mission whereof the Revd. Messrs.
C. F. Muzzy and Revd. J. Kendall are Members has been permitted by
the Governor in Council of Fort St. George to occupy that Piece or Parcel
of Ground measuring 63 Grounds 340 Square Feet .... and heretofore
forming a part of the Madura Fort and Ditch, in consideration of their
having levelled a portion of the same with the ground at their own ex
pense and further levelled a similar portion for the Public Road and pur
chased the remainder which formed part of the Glacis from the former
occupants. To have and to hold the said Piece or Parcel of Ground to
gether with all benefits and advantages arising or to arise therefrom
(provided always that any buildings erected thereon shall be either tiled
or terraced) unto the said American Mission . . . paying for the same
yearly and every year, on demand, to the Collector of Madura the annual
sum of Rs. 23-10-10.
Before the date of this lease the condition about the church
had been fulfilled live years, for the work was begun in 1843
and finished in 1845. Tradition has it that Cherry was an
architect, and that he was the one who planned and built the
East Gate Church. But he was in Sivaganga, building a
church there in 1843, and Dwight was in Madura. In 1844
D wight died and Cherry was moved to Madura, so that he
certainly completed it ; and to Dwight and Cherry we may
give the credit of having erected a commodious and hand
some building on the model of a New England meeting house
modified by the requirements of Indian terraced roofing. It
has an audience room, 75 feet long and 34 feet wide, and is
worthy of its position as the principal church of the Mission
through all its existence. Others more modern and more
beautiful have arisen here and there, but this stands as the
finest of its type in the Mission. The Mission took final ac
tion for its erection in April 1843, and before the year closed
the walls had been carried to nearly their full height, the
expenditure for the year being Rs. 1,897-4-4. In 1844, in
spite of the death of Dwight, the collapse of Crane, and the
three-fold change of workers in Madura, the work on the
church went on at an expenditure of Rs. 2,948-11-9. In 1845
it was finished at an additional cost of Rs. 2,098-1-2, making
a total cost of Rs. 6,944-1-3. This included Rs. 56-3-2 for
TITLE DEEDS TO LAND 121
the pulpit and hangings, and Rs. 28-9-2 for the couch and
cloth. The old fashioned narrow pulpit has been removed
to do duty in a smaller church, and is replaced by a spacious
platform, but the old couch is still in its place. The wall
around the church compound was not built in its present
form until 1861, when it was erected by funds from
the sale of lands on the glacis.
Church Bells.
Cherry s experience was utilised in 1846 by appointing
him on a committee with Tracy to commence a church at
Pasumalai, the estimated cost of which was Rs. 2,600. It
was finished in 1847 at a cost of Rs. 2,853-7-8. McMillan
erected the Battalagundu church in 1848.
Crane had charge of the work on the church in Madura
for a few months in 1844, and when he went back to America
showed his interest in it by raising a subscription for a bell.
The amount was not sufficient for the whole expense, and
the Mission requested the Prudential Committee to make up
the difference. Evidently they did not do it, for at the end
of this period the only churches with bells were those in
Pasumalai, Dindigul and Sivaganga, and the Sivaganga bell
was cracked. In writing for the bell the Mission say :
A bell for the church at this station (Madura) is greatly needed in or
der that our congregation may assemble more regularly. The natives
have no timepieces and consequently they find it very easy to excuse them
selves by mistaking the time, and so come when service is over. Doubt
less a good bell would ensure much more hearing of the Gospel than we
can expect while without one.
An excellent bell weighing 336 Ibs. was sent out to Pasu
malai from Boston ; but those in Dindigul and Sivaganga
were cast in this country.
Title Deeds to Land.
The title deeds for sites in those days were stamped on
palm leaves, and the class to which a seller belonged was often
indicated by his description of boundaries, etc. For instance :
A Herdsman The boundaries of my house ... It is bounded on the
north by the hedge of the straw stack, on the east by the road to the
straw stack, on the south by the Kuravan s house, on the west by the
road to the straw stack running from south to north.
16
122 THE FOUNDATION PERIOD, 1835-1851
A Villager This deed was conveyed in the third guru of the year Satha-
rana by Vengatarama Pillai, son of Sinna Pillai of Sittur, a village of
lyampalayam in the Kannivadi zemindary and Nilakottai taluk to Rev,
G. W. McMillan, the American missionary at Dindigul. The boundaries
of the land are ; on the east the dry-cultivation field of Tiruvengadam
Pillai, on the south is the straw stack of Monganan, Pallari s house and
the road running from south to north are on the west, the fig tree of
Karupana Pillai s dry-cultivation field and threshing floor of Periasami
Pillai are on the north. I sell this patta land, No. 38, which is about
a kuli, to your honor for Rs. 7. As this sum has been paid into my hand,
you may have it for ever and ever as long as the sun and moon endure.
A Gardener For value received may you rule over and enjoy this ground
according to your sole pleasure without let or hindrance, to build, to
dig wells downward and raise trees upward forever through your children
and grandchildren from generation to generation while sun and moon
endure.
An Occupant of a River Bed While the mountains stand and the Kaveri
flows and the green grass grows, as long as earth and sun and moon
endure, may you enjoy this piece of land.
9 LITERATURE.
From the first the missionaries found tracts and school
books printed to their hands, several mission presses being
already in operation in the Tamil country. The Bible Society
was also in operation, and they quite agreed with Anderson
when he wrote of,
How exceedingly important it is that the waters from our Bible and
Tract Societies should be permitted to flow out without obstruction upon
the heathen world.
While only a small proportion of the people could read,
the population was so immense that the small proportion
contained a great number. And the more they read the more
they wished to read. In the lirst two years the number of
tracts distributed was 40,000, containing 480,000 pages. Both
tracts and Scripture portions were used as reading books in
the schools. New tracts and copies of new editions of old
tracts were distributed to the Sabbath congregations ; fre
quently a tract was read before the distribution.
In 1837 a native Christian from Tanjore was employed as
a colporteur ; it was his special business to furnish strangers
with books, particularly bandy men and other travellers who
congregated at rest houses in the suburbs of the city.
Through this man the missionaries became acquainted with
individuals who were disposed to inquire into the merits of
DISTRIBUTION AT FAIRS AND FESTIVALS
Christianity. Besides those reached in this way some scores
of applications came, many of them rather privately, from
men of influence in society either for single gospels or full
copies of the New Testament. The Almanac printed in
Jaffna was very popular ; in 1841 The Jaffna edition was
30,000, and it was reprinted by the Madras Tract Society.
Distribution at Fairs and Festivals.
In 1838 a regular system of distribution was commenced
in Dindigul to supply the weekly markets within 20 or 25
miles from Dindigul through catechists who would go, two
and two, one week to the markets in one direction and
another week to those in another direction. The gatherings
of village officials for the settlement of revenue accounts
with English officials called Jamabundy, were improved for
religious conversation and the distribution of Bibles and tracts.
A letter to the secretary of the American Bible Society in
1839 said :
Besides our ordinary distributions from our own doors and in travelling
from village to village, we have taken advantage of many of the habits
and customs of the people, which greatly facilitate the distribution of
books. At certain seasons of the year the Head-Men and Accountants of
the different villages, and their retinues, all assemble at places appointed
by the Collector, to meet the Officers of Government for the transaction
of business when, with but little effort, we can distribute great numbers
of scriptures and Tracts to one of the most intelligent and influential
classes among the people. They are supplied almost invariably at their
own request, and we have through them pleasing evidence that the con
tents of our books have become extensively known, and in some instances
have carried conviction to the mind and heart.
The frequent occurrence of feasts, at which multitudes assemble, also
affords us many good opportunities for distribution. Though mad upon
their idols, during the intervals which occur in the exhibition of hea
thenish pageantry, many are found ready to listen to preaching or reading
and to receive books. But the most favorable time occurs, when the
feast having ended, the people are about to return home. Then by taking
our stations at a little distance from the village, on the different roads
leading to it, we can with but little trouble send our Messengers of peace
over a great extent of country.
It is customary among this people to hold bazaars or fairs regularly in
different places within a circumference of 20 miles on every clay of the
week. This is common throughout the district. At these fairs a
multitude of those who wish to trade assemble, not only from the imme
diate vicinity but also from a great distance. By improving these
facilities the number of books which we have distributed has become very
large. At these times scenes frequently occur which, though they may
124 THE FOUNDATION PERIOD, 1835-1851
be, and probably are to a very considerable extent deceptive, are highly
animating and encouraging. We are often surrounded by groups of
hundreds, who listen attentively to reading or conversation, during which
the more intelligent among them make inquiries, express their approbation
or dissent, or add pertinent remarks. We sometimes have had in our
verandahs companies of 30, 40, and 50 applicants for books seated and
attentively listening to the reading and exposition of passages of Scripture,
such as the Prodigal Son, Dives and Lazarus, or the final judgment, with
an interest and expressions of astonishment, which can hardly be exceeded.
At the close of such services, they press forward, and reach forth their
hands with an eagerness which would lead one to imagine that they were
expecting a treasure.
In the distribution of Scripture we have not been very free for several
reasons, the principal of which is that there are few who are able to read
so fluently that they derive pleasure from reading, and the consequent
improbability that a large book will be read, though possessed. The
number of good readers has however, much increased and is still in
creasing. Of this the books which we distribute are principally instru
mental. The entire Bible making four Octave volumes we have very
seldom given. Some of our School-Masters are furnished with it, and
are required to keep it in their School Bungalows for the perusal of any
in the village who may be inclined to read it.
In 1844 Cherry visited two Hindu festivals on two succes
sive days and distributed 200 portions of Scripture and 8U() or
900 tracts. In one of these festivals the car was prevented
from being drawn at the proper time because the people
were busy in getting books and reading them.
Dr. John Scudder as a Distributor.
One of the most indefatigable distributors of tracts that
ever came to India was Dr. John Scudder, Sr. He spent the
years 1847 and 1848 in Madura giving medical aid to the
Mission, though not appointed as a member of it. One of
his iirst experiences in coming to Madura was the happy one
of meeting a Christian woman who had been converted by
reading a tract he had given her fifteen years before. He
was then a member of the Jaffna Mission, but where she had
received the tract does not appear. The tract was "The
Loss of the Soul." His Journal for the stay in Madura
indicates that a The Blind Way " was the tract he distributed
all the time ; he also gave away Almanacs. But the tracts
were merely an accompaniment to his preaching. The
following entries are very suggestive :
Went out this afternoon into one of the highways, and preached and
distributed two copies of the Blind Way , and several Almanacs.
LETTER TO THE AMERICAN BIBLE SOCIETY 125
u This afternoon went out into the highways," and " This
afternoon preached by the wayside/ are expressions ever
recurring. But his reception varied at different times :
This afternoon went to the river side and preached to the people who
came around me. Gave but two copies of the Blind Way ; perhaps I
might have given the remainder which I had with me, but, as I had
some of the baser sort around me, would not give them out.
For the same reason a few days afterward he gave away
but one copy of the Bible. Soon after that he gave away
seven copies of the Blind Way in one afternoon. Then
again he says :
Went out into the highway on the borders of the great market which is
held in this city once a week . At this time the people come in from the
country to dispose of their produce. One of the native helpers accom
panied me- Had, toward the last, a very tempestuous time. We were
obliged, for a season, to hold our peace on account of the noise. The
people raised a great outcry when I left. My native helper was stoned.
Little does a Christian community at home know what we have to endure
in our preaching in the highways and streets. I refused to give books to
any except from the country. Gave but two.
Went to the market, or rather just beyond it, and preached by the way
side to the people.
Made but one attempt to speak, on account of the mob with which I was
accompanied. After remaining still for half-an-hour or less I turned my
face homeward, glad to escape without personal violence. I much
feared it.
Letter to the American Bible Society.
The executive committee of the American Bible Society
had made certain inquiries as to the number of integral
portions of the New Testament that would be required by
the Mission, and in January 1839 the Mission had replied :
It is impossible to say what might be effected if full supplies were
placed at our disposal. It is our intention to make continued experiments
until we shall have pervaded the district.
That we may have the means of continuing our operations, we beg you
will have the goodness to furnish us as soon as may be convenient with ;
(1) 500 copies of the entire New Testament in one volume, small type,
12mo. This would furnish 50 copies to each of the ten missionaries
connected with this Mission, and would be a moderate number for
distribution among masters, ushers, men of intelligence among Hindoos,
Mahomedans, and Roman Catholics.
(2) 500 copies of a volume comprising the Gospel of Luke, John, The
Acts, The Epistle to the Roman, and first Epistle of John, in large type,
12mo. These are designed for children of an advanced standing in our
schools, and for such others as give evidence that they have made some
good use of smaller portions previously received.
12fi THE FOUNDATION PERIOD, 1835-1851
(3) 2,000 copies of the Gospel of Luke, and 1,000 of each of the other-
three Gospels, large type, 18mo. These we intend for general dis
tribution. We beg leave to suggest that the names of all the Bible
be given in every integral portion, and that the relative position of the
book in. question, as it stands in the Catalogue, be pointed out. The
reason of this suggestion is to meet the impression that the Christian
Veda is of a very diminutive size, and may be comprised in a pamphlet
of five pages, In Bibles published by your Society we notice that the
contents of each chapter are prefixed. Would it be any more a Note or
Comment to give a very brief synopsis as a perface to every separate
portion that is published ? Such a preface would be an invaluable guide
to every reader.
The Press in Madras.
The intention of the Board was to have one large press
for all its Tamil missions, and to have that press in Madras.
That was carried out, so far as Madras was concerned, for
in 1838 it purchased from the Church Missionary Society a
printing establishment consisting of 8 iron printing presses,
a lithographic press, a type-foundry, a book bindery, 15 fonts
of Tamil, Telugu and English type, and one in Hindustani.
In 1837 Anderson had written :
English job-printing will doubtless, by a vote of the Committee, be
excluded from the establishment at Madras. I know not indeed that it
lias been contemplated by anv one, and make the remark only because it
is and has long been practised at Bombay. The Committee purpose
restricting all the printing establishments of the Board to printing in the
native languages as soon as may be, except what printing is needed for
the use of the mission.
And yet the good Doctor lived to come out of the candle
light and to record in his u Missions to India " that u the
prolits of the job-printing in such a place as Madias were
considerable, and soon repaid the purchase money." His
book also showed that from 1838 to 1841 33,750,000 pages
were printed in the vernacular languages at the expense of
Bible and Tract Societies.
But Madras could not supply all that was necessary for
Jaffna and Madura, and the Jaffna press was continued and
did good work for both missions. And even with that addi
tional help the Madura Mission felt that a press of their own
would be worth while. In 1842, when writing about the
transfer of North from Singapore to Madura, Dwight said :
He suggested the bringing of a small press with him and with this we
should be rather pleased than otherwise. With the native assistants
WORK FOR WOMEN 127
which could without difficulty be procured in this country he might
superintend a small press without interruption in other duties. We
should find it often a very great convenience and it would we believe
in various ways contribute to promote the interests of the mission
Should the Committee consent to his bringing a small press with him
if he comes we should be much gratified.
However this does not seem to have been accomplished
until the next period and by another person, viz., Wash-
burn.
Publications.
This period was naturally one of distribution of literature,
rather than of the production of it. But even that depart
ment of work was not neglected. The tract of 8 pp. on the
death of Mrs. Hall was published in Jaffna. The activity
of Poor and Lawrence is evinced by a vote of the Mission
April 7, 1837,
To purchase of Brethren Poor and Lawrence tracts upon the evidences
of Christianity and extracts from Tamil Poets.
Dwight edited a translation into Tamil of Gallauclet s Class
Book 12mo. 267 pp. It was issued in 1846, which was after
the editor s death. Three books are credited to Ward. The
first was made up of tracts on the Parables, 23 plain and
practical expositions, which were first published in 1843-4,
and then in 1844 bound in one volume of 386 pp. 12mo.
under the title " Parables of Christ Explained/ and sold
for 3 annas. In 1845 he published a a Daily Text Book "
of 216 pp. 32mo. And again about 1850 Charles Scribner in
New York published an English volume by Ward entitled
" India and the Hindoos," well illustrated ; this was reprint
ed without illustrations by William Collins in Glasgow in
1853. It is a most interesting book.
10 WORK FOR WOMEN.
This was a different work in that period from what it has
since become. The fact that the little done for females was
mostly confined to schools for girls shows that the early
missionaries appreciated the need of beginning with them if
they would effectually reach the women. But even there
128 THE FOUNDATION PERIOD, 1835-1851
they had to meet and slowly overcome a strong and univer
sal prejudice existing among the respectable class of society
against female education. But the missionary ladies were
not idle with respect to women. They were reaching out
toward them even if they did not always reach them. In
1840 Mrs. Cherry was holding a meeting for women every
Sunday afternoon in Tirupuvanam, which was attended by a
dozen women and as many more school girls. And what
Mrs. Cherry was doing other ladies were doing.
Influence of Oodooville Seminary.
The work in Jaffna was of the greatest help here. In 1816
Meigs could hear of only three respectable females in Jaffna
that could read and write. In 1826 the famous school at
Oodooville was started, and among its first pupils were six
teen who had previously been under the instruction of
missionary ladies at the different stations. In 1846 one of
the Jaffna girls was in Dindigul as a teacher. The following
letter, which exists in her own handwriting, attests the
advance made among some of the women, few indeed, but
fore-runners of the great host that were to rise up and publish
the tidings after them. The writer was one of the most
prominent among the Christian women of Dindigul for more
than a generation and was known as Elizabeth Abbott. It
was addressed to Cherry :
Reverend and dear Sir,
I have received your kind note, and pray that the merciful Father
might bless those who like to do good to the poor. I thank you for the
Rs. 5 you have so kindly got for me from the Mission and that you had
the remembrance of a poor girl. Those who give to the poor lend God.
When I was without cloth you have clothed me, Let the will of the Lord
be done, let his will be my treasure. I was for sometime a teacher of the
Female Boarding School at Dindigul, and I have now left it because I am
not well. Pray you will please to send the enclosed letter to Miss E.
Agnew. With humble regards to you and Madam, and kisses to the little
baby.
I am, your most obedient girl,
ELIZABETH ABBOTT.
2nd May 1846. Dindigul.
CHERRY S SURGICAL PRACTICE 129
11 MEDICAL WORK.
The Physicians.
For the first three years, or until 1837, the Mission had no
physician. Then Dr. Steele came, and he worked most
efficiently until his death in 1842 ; how efficiently is indicated
by a scene in Dindigul in 1841. The town-crier is passing
from street to street tapping on his small drum, and as the
people gather about him, he shouts the gratitude they owe
to the Mission physician for the lives he has saved in that
time of cholera.
Then elapsed an interval of 7 years before the appointment
of another mission physician. But in 1847 Dr. John Scudder,
Sr., carne and spent two years at the special request of the
Board. In 1849 Dr. Shelton came, and Scudder returned to
his mission in Madras.
During all this time the civil surgeons of the Government
were most generous and kind in rendering medical aid, as
they always have been ever since. The establishment of the
government dispensary in 1842 was also a blessing to the
Mission as well as to the district. Even while Dr. Steele
was living, in 1840, the Mission recognised that the Madura
doctor could not supply to the other stations all the medical
aid they needed, and allowed D wight to employ a dresser at
Rs. 3| a month. That sum was a pagoda, and was a
common wage. In 1846, when there was no mission phy
sician, Muzzy was allowed to pay the dresser at Madura a
pagoda a month to attend on the mission families and the
girls in the boarding school.
Cherry s Surgical Practice.
Under all these circumstances the missionaries had to do
what they could to alleviate suffering even without professional
knowledge, and there were many instances of suffering for
want of it. Yet it is wonderful what they could do when
emergencies arose. Cherry must have been a born surgeon.
In 1843 he wrote of performing operations in Sivaganga that
17
130 THE FOUNDATION PERIOD, 1835-1851
few laymen would attempt. August 8th he wrote of a man
who had fallen from the steeple of the church they were
building, 38 feet to the ground :
More than a hundred people collected in about five minutes, and many
began to wail. He was laid down at the side of the church to die. I
directed some of the bystanders to bring him to the house, and set a
guard to keep off the crowd.
I found that his left wrist was dislocated, and near to it the outer bone
of the arm broken.
I tried to bleed the man in the broken arm, but failed in the attempt,
as the blood would not run. I then tried the other arm and succeeded.
In a few moments, to my great joy and the joy of his friends, he spoke
and said, I feel better . After bleeding I set his wrist and splintered it.
I then put a large plaster on his side, gave him a gentle cathartic, and told
his friends they might now take him home. They refused to take him, so
he stayed and recovered.
Ten days later a man was brought to him whose leg was
broken six inches above the ankle by a large stone thrown
against it. He set the bones. The next clay came a little
boy who had fallen from a wall and broken his arm above
the elbow. He set the arm, splintered it, and tied it to a
sling, to the joy of the parents. One day the Rajah sent his
horse-keeper s son to the missionary with his salaam ; his
arm was broken. Cherry was absent, and nothing was done
for the arm except to tie a piece of plantain leaf around it.
The next day Cherry wrote :
To-day the arm was so swollen that I could not find that there was a
bone in it. I bandaged it, applying spirits of turpentine with salt and
vinegar to reduce the swelling.
The day after that the swelling had subsided sufficiently
to enable Cherry to set the bone and splinter the arm to
keep it in place. All four of these patients with fractured
limbs recovered.
Over-estimate of Native Practitioners.
Aside from surgical treatment there was not at first much
call for medical practice among the people. In one of the
Answers to 48 Questions " the missionaries said :
We do not think it expedient for missionaries intending to labor among
the Tamil people to spend time in preparing to practice medicine among
the Natives. There is no call, or practice. The native practitioners
have sufficient address and knowledge of medicine to secure the confidence
COMBINATION OF MEDICAL AND EVANGELISTIC WORK 131
of the people generally, so that the medical aid of foreigners is rarely
sought except in the most trifling cases, or those which require the
exercise of skill which none but physicians are supposed to possess.
The missionary s knowledge of medicine is principally to be applied for
his own benefit, or that of his associates.
In such cases there would obviously be an advantage in their knowing
where and how to take a dose of Calomel and Jalap, and when to forbear.
But in most cases the necessary knowledge would be best obtained by
observation on the ground.
But this was a candle light view. Gradually the importance
of the trained physician became apparent to all the mission
aries, and to many Indians in spite of their belief in their
own practitioners trained only in the school of experience.
Combination of Medical and Evangelistic Work-
There was so much cholera in the district that Scudder
was asked to lend his skilful medical services to the Mission
in the absence of a mission physician. If he was active in
preaching and distributing tracts, he was no less so in treating
the sick and visiting patients. For cholera he relied on
strong doses of opium and calomel accompanied with
frictions with hot sand. His surgical skill also was constantly
called into exercise.
Many blind came to receive sight, and many enormous
tumors were removed. A Brahman had such a tumor that
must be removed, or he would die. But he feared the pollut
ing touch of the foreigner, and consulted his priest. After
much debate they left it to the idol to indicate its pleasure
in the matter. Two bouquets of flowers, one white and the
other red, were laid before the god, and a little girl was sent
in to bring out whichever she chose. If she brought the
red it was a token of the god s disapproval, if white, of
approval. The white flowers were brought out, so Scudder
proceeded with the operation and saved the man s life.
Scudder never let the evangelistic and medical labors
clash with each other.
The medical had the right of way in the morning, but
equally so did the evangelistic have its way in the afternoon.
132 THE FOUNDATION PERIOD, 1835-1851
He would prescribe for the sick but once a day. This is his
statement of it :
All are to come at eight o clock in the morning, when two tracts are
read to the people. They afterward receive a ticket, which entitles them
to receive medicine after I have prescribed for them. Those who come
too late, except new-comers, have to go away unsupplied until eight
o clock the next morning. It is entirely out of the question for me to
attend to the sick in any other way.
Some come while I am prescribing for the company present, who have
been here before. To them I also refuse to give medicine for the day.
They have not been in time to hear the Gospel preached, the main object
I have in view in prescribing for the sick. Neiv-comers are attended to.
To-day I preached, as usual, to my first company. Among them were
several Mohamedan women. This afternoon, when about to go out to
preach, a man came for me to visit a native woman with an immense
tumor in her neck. She was in great distress. I merely opened a part
of it, and let a quantity of coagulated blood, etc. I had seen the tumor
before. Possibly I may venture to remove the whole of it, though I fear
the operation. It would be a very sad thing should she die under it.
Proclaimed the Gospel to those who were present.
A touch of his love for his patients comes out in his journal,
as contained in Dr. Waterb ury s Memoir. In 22 entries
referring to them in one month, he 14 times speaks of them
as u my sick people," once the expression being enlarged to
"my large company of sick people."
Superstition.
AltcinpL lo destroy I he Doctor by Magic.
The native doctors of Madura found it inconvenient to
have the people Hocking to the American doctor for medical
and surgical help, and determined to destroy his life and
that of his assistant by witchcraft. They had already
bewitched a tree in the mission compound, and it had died.
Incidentally a spike ot poisonous wood had been found driven
into the tree. But that was not publicly known, and they
proceeded to despatch the doctor. They killed some animal
probably a sheep, took its blood, cooked it with rice, brought
it to the street near the mission compound, spread it out,
and then made two images, one to represent Scudder, and
the other his assistant, and placed them near the sacrifice.
After this one of the conjurers took a nail and drove it into
each of the images, expecting that their victims would be
FIRST MISSION HOSPITAL 133
destroyed at the same time. To make sure of their efforts
they had hired two conjurers well skilled in the black art
from a far village for ten rupees each, and promised twenty
more to each if they succeeded. Scudder s assistant had
been quite ill, and they must have expected him to be an easy
victim ; still he recovered. But some thought the mission
ary s white skin impervious to witchcraft ; and so it proved.
Fantastic Prescriptions.
The prescriptions followed by Indian physicians often
contained margosa oil and mercury in some form in such
quantities as to produce effects, but the effects were likely to
be worse than the disease they were supposed to remove.
Fantastic prescriptions were not uncommon. The following
was one that was warranted to cure anything :
Tiger s claws, Turtle s shell, Shark s teeth, Hedgehog s quills,
Breastbone of a cock, Silver ; all to be ground up together and mixed in
honey.
First Mission Hospital.
The work of Drs. Steele and Scudder was largely individual
effort. When Dr. Shelton arrived in 1849 he immediately
started a dispensary, and thereby laid the foundation of the
great medical work now represented by its two hospitals and
two out-station dispensaries. 1,800 patients in 8 months was
Shelton s report for 1849. In 1850 the number was 2,400.
Many came from towns and villages not visited by the mission
aries, and a goodly number from the Saurashtras of Madura,
among whom no missionary work was then being carried on.
The whole expense, exclusive of the dresser s salary, was
less than Rs. 100. The mission report for 1850 acknowledges
the receipt of Rs 300 from gentlemen in Madura for the
erection of a hospital ; and the mission history for lb 51
records that a new building for a study at the house of the
doctor, and also a dispensary, two-thirds of the funds for
which were furnished by private contributions, were com
menced this year.
The hospital was completed in 1851. It contained 3 large
rooms, one ward for men, one ward for women, and one for
134 THE FOUNDATION PERIOD, 1835-1851
dispensary and operating house. Shelton s enthusiasm over
his new hospital led him to write :
Let every mission have its hospital, and let every missionary possess
such an amount of medical knowledge as will enable him to deal out
medicine at his station with success.
12 NATIVE SOCIETIES.
A few societies sprang up among the Christian workers
and others in different stations, whose object was to carry
on missionary work by the Indians themselves. The lirst
one reported was started in Dindigul in 1839, and of this
Dwiglit wrote :
It is with peculiar pleasure we notice the formation at this station of an
Evangelical Society comprised of Native persons connected with the
Mission. The contributions have amounted to Rs. 8 or 10 monthly. A
flourishing school in a village near Dindigul is supported by this Society,
and also a young man who is devoting his time principally to reading
and study in order to prepare himself for labour as a Catechist.
In 1840 this society supported two free schools at an
expense of about a hundred rupees. It was composed
principally of the catechists, servants and schoolmasters in
the employment of the missionaries. In 1843 a similar
society was formed among the catechists and teachers of
Sivaganga station, which raised Rs. 8 monthly for the support
of a catechist in a village 17 miles east of Sivaganga. The
next year another society was formed in Madura, consisting
of lifty or sixty members, and these comprised nearly all who
were connected with Madura East station. Most of the
girls in the Boarding School cheerfully gave up two or three
meals a week that the avails might be given to this society.
As Cherry was the missionary in Sivaganga in 1843, and as
he moved to Madura in 1844, we may infer that his intluence
was a factor in the movement that started them, though he
distinctly stated that the Sivaganga society.
Was established without the knowledge of the missionary until he was
asked to throw in his mite toward furnishing the sum required.
Another society was started in Sivaganga in 1843, and that
was a Temperance Society. These and other similar move
ments were not very widespread, and some of them not
MEETINGS OF DELEGATES 135
permanent, but they all prepared the way for the flourishing
Native Evangelical Society that started in the next period,
and is flourishing to-day.
13 ASSOCIATED MISSIONS.
Meetings of Delegates.
In the candle light of the early days it was thought that
all missions among the same people should be so far united
as to profit by common helps in their work, and by mutual
counsel. The interpretation of this apparently harmless idea
is to be found in the " plan of polity put in operation in
1836 after previous sanction by the Prudential Committee.
The three missions of Jaffna, Madura, and Madras were thus
associated. Each mission was to have its own secretary,
treasurer, and other officers, and manage its own concerns,
whether relating to presses, seminaries, common schools,
native helpers or buildings, except so far as the general
interests of the three missions were involved. To regulate
these general interests, arid for the benefit of mutual counsel
and advice, a limited number of delegates were to be chosen
annually by each mission to meet once a year in each mission
in turn. At these meetings reports of the missions were to be
read, the estimates of funds needed for two years in advance
presented, missionaries designated, measures adopted in
regard to the productions of the presses, and proposals made
to the several missions concerning the division of native
assistants. These powers were enlarged in July 1839, when
they probably should have been curtailed ; for in 1843 a sub
committee of the Prudential Committee reported that the
arrangement had not been found good in practice, and
recommended that the association be dissolved and the
missions be independent of each other. As they came into
the clearer light of experience they found that a common
language did not make Jaffna like the continent, nor assimi
late Madura and Madras sufficiently for binding them together
organically.
136 THE FOUNDATION PERIOD, 1835-1851
Extension of the Field.
With the idea of the association of these three missions
was connected tiie idea of further enlargement and the
addition of new missions. The first place to which they
looked was Tanjore, and to Anderson this seemed a good
thought. The Delegates took up this subject at the beginning
of 1839 and appointed Meigs and Dwight a special committee
to report, which they did as follows :
Our principal object in requesting four missionaries and a physician
(for Madura) is with reference to the contemplated new Mission on the
Coleroon river, somewhere between Trichinopoly and Combaconam.
This is one of the richest and finest parts of India. The whole Delta
formed by the Cavery and Coleroon rivers teems with inhabitants ; and
is, on many accounts, a missionary field of the first importance. The
facilities for taking possession of it at the present time are also great.
This is nearly central between Madras and Madura ; there are also
many native nominal Christians in that region, whose children should be
educated and those of good promise collected into a seminary to be
trained up as Native Preachers and Catechists for all that region.
There are many reasons to suppose that this would be the most favourable
location for a seminary for the continent similar to the one in Jaffna.
Before the subject of the Coleroon could get cold another
special committee of the Delegates, consisting of Winslow and
Hoisington, sent a report on the whole of South India, and
even beyond. This was in answer to questions from home.
Five fields were in their minds, and they gave them in the
order of importance. These were :
1 The Central Mission on the Coleroon ;
2 A Mission to the Teluges, or a Telugu Department added to the
Madras Mission ;
3 The Western Coast for a Mission at Tellicherry, Calicut, or elsewhere
in the Canarese Country ;
4 Mysore ;
5 Northern India.
Of the Telugus they said :
Though perhaps the finest race in this part of India, they are the most
neglected. There are only about six missionaries actually devoted to as
many millions of this people.
The Western Coast, in their estimation,
Offers great inducements to missionary effort, and is too much
overlooked. At Tellicherry the Malayalum is spoken which has the
same characters as the Tamil and differs very slightly from it. A
Mission of the Board there would form a connecting link between the
REFUSAL TO START NEW MISSIONS 137
Mahratta and Tamil Missions. It would afford more choice of climate
than there now is for Missionaries whose health is suffering from the
greater dryness and heat of the Eastern Coast ; and if extended to some
parts of the hill country would afford sanitary stations of much value.
There is one Missionary of the London Society at Belgaum, and there
are some Germans at Mangalore ; but there are no missions in the region
of Tellicherry or Calicut.
They did not disparage Mysore, but thought its claims
should be put lower than those of the fields previously named
because the London Missionaries and the Wesleyans were
already in it, and were intending to enlarge their operations.
The L. M. S. had long been at Bangalore, and had recently
taken a station in the town of Mysore itself ; and the
Wesleyans had four or live missionaries in the Mysore
country. Finally they declared that unless a very large
mission could be sent out, Southern India should for the
time being be preferred by the Board.
Refusal to start New Missions.
The Mission took up the question of the Coleroon in a
practical way and sent Lawrence and Ward as a committee
to visit the Coleroon region and report. They reported in
January 1840 :
There is no such a district in fact as the Coleroon. The Collectorates
of Trichinopoly and Tanjore are separated from each other by the river of
that name, and the country watered by its branches is therefore taken to
be meant.
The map of Tanjore Collectorate represents the Coleroon, or principal
channel of the Cauvery river to be about 80 to 100 miles long, and
forming with the Cauvery on the South and with the sea shore on the
East an obtuse angled triangle. Smaller branches of the Cauvery run
more nearly East from Trichinopoly and enter the sea at various points,
as Negapatam, &c., and present a right angled triangle of territory, whose
area can be little less than half the Collectorate of Tanjore.
As there is at Trichinopoly, the head of this triangle, one missionary,
at Tanjore two young and vigorous men, and the venerable Mr. Kolhhoff
at Negapatam ; the right angle the Rev. Mr. Thomson, and Rev.
Griffith at Tranquebar, on the base the Danish Mission ; and at
Combaconum (on the hypothenuse) Mr. Nimmo ; making besides the
members of the Tranquebar Mission seven missionaries who are directly
connected with this territory, and a full Seminary containing six lads ; it
strikes your committee that it would be inexpedient to have anything to
do there. There is territory enough entirely unoccupied in the two
Arcots, and directly here in Madura, a territory eight times as large with
but about the same number of missionaries.
13
138 THE FOUNDATION PERIOD, 1835-1851
One would think this report sufficient to settle the
question for the time being, but not so. March 10th 1841
Anderson wrote : " Can you not possibly send one man to
take possession of the Held near Trichinopoly ? " And in
June of that same year he wrote, " In laying out our plans
for the future, to what spot do you advise us now to
look for the next new Tamil mission ? " Again in October,
u Would it be well to have a health mission in the
Mysore ? " The discovery of Kodaikanal in 1845
ended all talk of a health mission, and the exigencies of the
missions in hand must have rendered futile all efforts for
increasing their number.
Anderson s Estimate of the Work.
Anderson s estimate of the work in Madura as compared
with that in Jaffna was not very flattering in 1840. To the
Madura brethren he wrote, referring to the weakening of the
Jaffna mission :
There are more results there to be lost, more of a harvest to perish, if
the reapers fail.
It is certain that one of the most important pillars in our whole great
system of missions has become sadly weakened. Its age, its progress, its
standing in the eyes of the community, give it paramount claims, and
it should be sustained even at some temporary loss to its junior
associates.
Your field may be important intrinsically ; and twenty years hence it
may be so relatively ; but at present, if either mission must surfer, it
should be the Madura, rather than the Jaffna mission.
Nevertheless the Madura Mission was progressing, as
witnessed by Spaulding of Jaffna, who visited Madura in
1840 and saw the changes wrought since he helped to
establish the Mission six years before. He wrote from
Oodooville :
I am much pleased and encouraged, in view of the progress made at
each and all your stations. In many things you have gained in four of
six years what we in Jaffna labored for ten or fifteen to accomplish, and
I see no reason why you may not at least equal, perhaps exceed what
has been done in Jaffna as soon as your lads acquire that stability or
character which, with the blessing of God, ten or -fifteen years good
training will naturally give them,
CASTE 139
14 CASTE.
Efforts of other Missionaries.
The question of caste meets every mission in India at the
very threshold of its existence ; and the Madura Mission
did not wait long before it became a burning question.
An echo of the voices of other missions came back to
Madura as early as November 1835 in a letter from Anderson.
He wrote :
I see the Bishop of Calcutta has been endeavouring to banish caste from
the native church in South India. It would appear, too, from the Asiatic
Journal, that the subject excites much feeling in a portion of the nominal
Christians in that part of India ; and that wordly minded Europeans, not
very friendly to Missions, are disposed to take part with the conservatives.
We should be glad to know how far caste is tolerated in your churches ;
for through your children, or in other ways, facts and impressions get
abroad now and then, which need to be attended to. It is said, among
other things, that your Native preachers cling to the distinctions of caste ;
also that one of them does not eat with his wife, It is said also the native
preachers will not eat with most of the church members because they are
of lower caste. We are not to require the manners of eastern natives to
be of course conformed to our occidental notions ; but we should be glad
to know what are some of the most striking variations from them among
your church members, because reports may sometimes require to be met
and corrected by facts ; and we should be glad, also, to have your matured
views as to what is desirable on the whole. Can you not make a dis
tinction between caste and customs, and aim to abolish the one, while
you attempt no needless innovations on the other ?
Caste was too big a question for very matured views in the
second year of the Mission s experience. Eight years after,
in July 1843, the good Secretary wrote from another point of
view. He said :
We have received a remarkably interesting Journal from Mr. Ballantine
giving an account of his intercourse with the Mahars, and of the openings
God is making for his work among them. It is intimated that Mr.
Rhenius s great success was chiefly among a corresponding caste in South
India. Was it so ? The Mahars are supposed to be the original inhabi
tants. The course of things with the Mahars has suggested to me the
thought whether it would not be wise for your mission to direct its efforts
specially to some one caste, (regarding it in the light of a distinct, homo
geneous community) if you perceive that any one caste is more approach
able than another.
Ever since I read that Journal, the thought has been in my mind that
it may yet turn out in India that the existence of castes, instead of hinder
ing, will further the cause. What would be the effect in the Deccan, if
the Mahar caste, as a body, were brought by the grace of God to the
acknowledgment of the truth ? I know it is a low caste, regarded as
outcaste. But what would be the effect if, instead of aiming to get all
castes represented in your seminary, for instance, all were from some one
caste ?
140 THE FOUNDATION PERIOD, 1835-1851
If Anderson had known it, there was an example to his
hand right in Madura. The Paravas of the coast were
Roman Catholic Christians, but they were despised in
Madura, and Robert de Nobili felt that he must get away from
them in order to give Christianity a chance. The Mission did
not see that in the Madura District caste offered any advan
tage for securing any one set of people, and went on its way
working for all castes, and winning its way among the
majority of the middle castes, as well as among the lower
ones. In the churches no distinctions of caste were allowed,
and at first it was deemed a sufficient evidence that converts
had renounced caste when they were willing to come out from
among their friends, join themselves with foreigners, attend
church, sit down by the side of persons of lower castes, and
partake with them of the bread and wine of the Communion.
But caste, with its wonderful power of stooping to conquer,
yielded these religious observances, and maintained itself
as strongly as ever in other ways. It was entrenched in
social customs and was impregnable in marriage relation
ships.
In 1846 Hickey of the Propagation Society wrote to Cherry
to see if one of his catechists could not secure in marriage a
Gentu girl in the Dindigul boarding school ; and one argu
ment \vas that the two parties were of different castes and
therefore it u would be making a successful advance upon
caste by giving encouragement to intermarriages ". But a
few isolated attacks in that quarter simply revealed the
strength of the entrenchments.
Determination to thrust it out.
The social side remained and obtruded itself to such an
extent in the boarding schools and gatherings of mission
workers, that at last in 1847 the Mission decided to cast it
out if possible. Chandler had but recently joined the
Mission and he felt the deep importance of the move.
So strong were his feelings that he wrote :
Sad ! sad ! is the strength of this viprous grasp.
A WHIRLWIND 141
I cannot avoid the feeling that another course should have been taken
at first. This monster is fairly in the camp, and now we must drive him
out at great hazard, or live with him at greater hazard, or give up all to
him. The last we cannot do. Now which of the other two horns shall
we take ?
To change the figure, the storm centre of the approaching
agitation was the Pasumalai institution, and the excitement
of it had worn seriously upon Tracy, the principal. The
quarterly meeting of the Mission opened on the 6th July 1847
in Dindigul, 38 miles from Madura, and the brethren met
under the necessity of dealing with it. Cherry attacked the
subject in his opening sermon, introducing the brethren in
such a way that no offence could be taken, though there was
some division of opinion about the best way of treating it.
Resolutions of the Mission-
The outcome was the unanimous adoption of the following
four resolutions, a result reached only after u much discussion
and severe animadversion."
Resolved, That the mission regard that giving up caste implies at least
a readiness to eat under proper circumstances with any Christians of any
caste, and to treat them in respect to hospitality and other acts of kindness
as if there had never been any distinction of caste.
Resolved, That we consider it to be the duty of all those who are
members of our Churches, after receiving proper instruction, to give some
satisfactory test of their having forsaken the evil before we can thereafter
administer the Sacrament to them.
Resolved, That we will not hereafter receive into our service as catechist
any one who does not give satisfactory evidence of having renounced
caste.
Resolved, That the brethren in charge of the boarding schools be
allowed to employ for their schools Pariah cooks, whenever they think
it expedient.
A Whirlwind.
Chandler s comment on this action was :
"We have done a work to-day which I am a little fearful will shake this
mission from centre to circumference. But I believe it to be the work
the Bible requires of us.
His relation to the agitation was made very close by his
appointment as secretary and treasurer of the Mission ; for
it required Mrs. Chandler and himself to reside in Madura
and take charge of the Girls School there, together with the
free schools of the city : and next lo Pasumalai Madura was
142 THE FOUNDATION PERIOD, 1835-1851
most violently affected by the caste spirit. Events moved
rapidly. On the 8th September a special meeting of the
Mission was held in Madura, and it was resolved :
That we invite our native assistants to partake of a love feast with us
to-morrow at one o clock ; and that we do not administer the Sacrament
to those who refuse to come.
Cherry and Chandler were appointed to make arrange
ments for the feast. Of the result we have Chandler s own
statement :
The die is cast, and we cannot go back. This morning, after Dr.
Scudder s sermon (which he preached in Tamil from the words, They
that be with us are more than they that be against us ,) a meeting was
held for the catechists ; at which Dr. Scudder and Brethren Tracy,
Muzzy and Meigs stated to them the action of the Mission and urged
them to consider well their duty to God and their own souls. An
opportunity was given them to answer ; which was perhaps unwise, as it
introduced a great deal of confusion. Many of them wished an oppor
tunity to throw out their cavilling objections, the most foolish ones, too,
that could be imagined. But though all who would not come up to our
love feast were to be excluded from the Lord s Table, alas ! there were
not even one in ten of the cleansed that returned to give glory to God.
The low caste helpers came, and three or four others. The great mass
of them turned their backs upon the feast, the Lord s Table, and all.
The combination to resist the action of the Mission is very strong. But
we must go forward.
Winfred, a teacher, and one pupil were all that came from
the Seminary. In October a similar feast was provided at
Pasumalai, and with Winfred came 10 boys ; that was all.
In the meantime various exciting events were taking place
on a smaller scale. Taylor rejoiced that 17 of his men ate
with him and gave up their caste. Chandler had dismissed
his school superintendent and several of his agents, but
three of them returned afterwards and submitted to the
required test.
In Pasumalai the relatives of Barnes gathered at the
mission bungalow and excited a great tumult, in which Mrs.
Tracy was knocked down and Tracy himself considerably
injured. The guilty parties were taken before a magistrate,
and those connected with the Mission were also subjected to
mission discipline. This was all planned to prevent young
Barnes from being brought to the test of the love feast.
They succeeded in keeping him away then, but he after
wards submitted.
DISASTROUS RESULTS 143
From time to time the relations of girls in the Madura
school would appear and demand permission to take them
away on all sorts of pretences ; the invariable reason being
the Mission s action on caste, and the admission of two
little Paraia girls to the school. One father came and vio
lently took his daughter out of Chandler s hands ; stripping
off her cloth and jacket, and throwing around her a small
cloth he had with him.
Another scene of excitement was brought on by the action
of some of the girls themselves. One morning the largest
and best girl in the school sent a note to Mrs. Chandler, in
which she gave the names of 8 girls who with herself desired
to eat with the missionaries and give up caste. The meal
was forthwith prepared, and quite a company of them sat
down to eat together. But their friends in the city had
heard of this action and gathered about the house in great
excitement. It did not interfere with the feast, but quite a
number of parents demanded that their girls be sent home.
On the next day 4 of the girls were taken away and 15 more
called for. 20 of the girls, being under the same craze, had
not eaten their food the evening of the lirst day, and their
people clamored for their release before noon of the second
day, in order that hunger should not drive them to " defile "
themselves. As only a few of the girls had parents or guar
dians in the crowd, those few were released and the others
remained. One girl s brother and uncle called for her, but
as the girl herself definitely decided to stay they had to go
off without her. When some of these disturbers could not
persuade the girls to leave on the score of caste, they suc
ceeded in enticing them away by matrimonial arrangements,
or by heart rending tales of the sickness of their nearest
relatives. But enough girls remained to keep the school in
good working order.
Disastrous Results.
At the end of the year, when the Mission looked back to
get areview of the results of their action they found many
144 THE FOUNDATION PERIOD, 1835-1851
changes, mostly in the way of losses. With the permission to
employ Paraia cooks in the boarding schools came also the
decision to admit Paraia boys to the school classes. The com
mittee on boarding schools reported the following results :
The Madura Girls School was reduced to 24, the Sivaganga
boarding school to 13, the Dindigul school to 12, the Tiru-
mangalam school to 4, and that at Tirupuvanam to only 3 in
October 1847; but by the beginning of 1848 new pupils had
come in, so that their numbers were 32, 14, 34, 15, 16, res
pectively. The force at Pasumalai was reduced to 1 teacher
and 10 students. All the stations suffered from the dismissal
of catechists or teachers, and nearly all lost in the membership
of their churches. Altogether 72 members were suspended
on account of caste, of whom 38 were catechists.
The Irony of Love Feasts.
The Mission was not unanimous in some of the steps taken,
nor did they find their sister missions of the same mind in all
they did, but they believed they were in advance of all other
missions in their action. Cherry wrote to Winslow under
date of September 1847:
May the Lord show to our brethren in Jaffna the magnitude of the sin,
and give the faith and courage to meet the evil and turn it all out of the
CHURCH of CHRIST. Let it live where it belongs, but deliver the
church from such a stumbling block, is my own and the prayer of the
Madura Mission.
It is certain that something needed to be done, and perhaps
a test of eating with others in public was efficient, but to call
it a u love feast " was to emphasise the love that was
conspicuous only by its absence. A sense of humor would
seem to have been helpful in finding any name but that.
How little of a love feast it was, and how hollow were some
of the outward professions of acquiescence are shown by a
letter of a certain catechist to the Mission, in which he writes:
Firstly. I, with some others belonging tc the station (Tirupuvanam)
have broken caste in the presence of the Rev. Messrs. Taylor and Webb
and some other native Christians. Afterwards when I went to Madura
I have declared to my relatives and others employed in the Mission,
notwithstanding I have shown with Robert Street and Rasoo, in the
presence of the Rev, Messrs. Cherry and Chandler, who will witness of
the fact.
SUMMARY FOR THE PERIOD 145
Secondly. When I came from the village to which I was appointed to
receive wages from Mr. Taylor, he asked me, by Thavaperiam s report,
whether you have ever told in Madura that you do not eat with me and
some others. Although I have denied and urged him by many reasons
yet he requested me to eat once more. For this I made some excuses as
I do not like to eat often.
Thirdly. Because he had told me that I and my wife must eat at all
times in which he requires us to do, and perhaps the wages will be reduced
if my wife do not eat (although she is quite indifferent to the act), I have
left him, but afterwards when I asked him a certificate, he told me that
the Mission must give but I cannot.
Lastly. If you like to have me in the mission service, I will, but will not
eat often, but in essential occasions except I preach openly that I have broken
caste. If you take me upon this condition I will, or else I humbly request
you all to give me a certificate of my conduct.
These struggles of the Mission could not but interest others
in neighboring missions. Winslow recommended the
employment of a certain man because he would be useful in
the caste struggles, having himself given up caste and being
a very decided character and active. One Mr. Schmidt
of Ootacamund concluded that keeping caste would not inter
fere with the oversight of his building operations, and so
wrote :
Pray, therefore, dear Brethren, send me without delay the best of your
people, according to your best judgment, one of those who have left you
on account of caste, if he only has energy and has at least a regard for
his honour, and who is married.
In the end the Mission gained a true position in regard to
caste, and though some congregations and individuals were
permanently lost, the Mission stood for the brotherhood of
Christians, and has continued to stand for it ever since.
15 SUMMARY FOR THE PERIOD.
The Mission s Report.
The Mission must have been in rather a battered condition
in 1851, but the report at the beginning of that year shows no
discouragement. The roll of the Mission contained 49 names
of men and women, of whom 19 only remained on the field.
As the Mission reported :
Of 14 persons, who left America together for the Mission in the autumn
of 1836, but one individual remains here. One other missionary and his
wife have been on the ground 6 years. All the rest have been in the
Mission less than 5 years.
19
146 THE FOUNDATION PERIOD, 1835-1851
The amount of missionary labor bestowed upon this field is very small
in proportion to its extent. Less than 5 missionaries, on an average,
have been engaged in direct missionary labor among more than a million
of people scattered over a surface of seven or eight thousand square miles.
The result, compared with the amount of labor, is such as not only to
encourage, but call for sincere gratitude. Since the origin of the Mission
320 persons have been received to the church on profession of their faith
in Christ, being an average of more than 4 hopeful conversions to the
yearly labor of one missionary.
More than 6,000 miles have been travelled by missionaries for preaching
the Gospel ; and at IS places, besides the usual places for assembling on
the Sabbath and village congregations, there has been stated preaching.
We have also called in the assistance of the printed page, so far as our
circumstances have allowed, and we have thought that such agency could
be used with profit.
A Side Light on the Situation.
We have ;i glimpse of the Mission in 1835, as seen by a
C.iM.S. Missionary, and also a view of it in 1851 that gives us
a chance to see ourselves as others see us. In January of
that year Dr. R. Graul, Director of the Evangelical Lutheran
Mission in Leipsic, stopped in Madura en roulc to Ceylon ;
and in May he returned via Tinnevelly and Tirumangalam to
stop a few days before proceeding northward. During both
visits he was the guest of Judge Bayiies. Of external matters
he wrote :
We saw the South India Athens in its full beauty. It has beautiful,
wide, and, what is best, clean streets. The houses, some of them two-
storied, have a pleasing and prosperous appearance, and are built mostly
with brick and mortar. Our way led us by a peculiar memorial. The
English Collector l>lackburne was the first to widen and beautify the
streets of the city. The inhabitants erected to his honor on a conspicuous
pedestal a large light, which is supplied with oil from the Pagoda near by.
There are only 5 Englishmen, besides the Collector and Judge, an
Assistant Judge, Assistant Collector, Surgeon, Officer, and Solicitor.
These few people intend to call an Anglican clergyman, and pay him a
salary of Rs. 150, besides free quarters.
The English church in external appearance is painfully unecclesiastical,
the American more stately, and the Roman Catholic the grandest of all.
The whole district is a stronghold of Romanism, and contains 30,000.
The priests are very active.
Iii describing his trip from the south he refers to the
Pasnmalai Church and says, k% Far off shines the little church
at the toot of the bald hill/ At Tirumangalam he enjoyed
a noonday meal with Mr. and Mrs. Ford, and met Mr. and
Mrs. Chandler en . route from Sivaganga to the " Palm-
bergen,"
A SIDK LIGHT OX THE SITUATTOX 147
Both at Tirumangalam and Madura Hcrr Director indulges
in various reflections on what he has seen of the Mission and
read in its report. He was more or less limited to the candle
light of theory, as were others. Only his candles were dif
ferent ; German, as against American ; Lutheran, as against
Congregationalist ; the theory of non-interference with caste,
as against opposition to it. And the atmosphere surround
ing him was that of an olncial s residence. This is the side
light he gives :
At Tirumangalam they have two mission houses, a school and a church,
but results are very small. Early this morning I was in Tamil service.
The whole audience consisted of the families and servants of the Mission,
besides children who were sent to school by heathen parents. The sing
ing was very slow ; the church hymns of the American Mission in the
Tamil country are lame and feeble.
What a difference between the American Mission in the Madura district
and the English Mission in the Tinnevelly district ! I cannot think that
the consequent looseness, comparatively speaking, of the American Mis
sion should be charged entirely to the missionaries themselves. It can
hardlv be denied that the method of the Mission s practice should have a
part of the blame. It also appears that the Mission has already in a way
begun to reform.
The first American missionaries in the district of Madura committed a
peculiar mistake almost from the very first ; they erected mission houses
within a given radius from the head station in Madura, before they had
proved the locality. They selected by principle large populous places in
the hope of being able to gather in a very full mission net there. Hut it
turned out quite differently from what they thought. The larger place;;
are mostly inhabited by respectable Hindu castes ; and upon these the
American missionaries could not gain much influence, since their mission
rule brought them into a false position in regard to caste.
Its united influence therefore was turned toward the Paraians, who live
in small hamlets in the country. So the mission buildings erected for
merly in the wrong places have become in a way a hindrance in deepen
ing and widening the influence begun.
The first missionary in Tirumangalam had left. Mr. Ford followed him.
His station was first Periakulam, but he cannot remain there on account
of the "unhealthy situation. This Mission has been visited more than
others in the Tamil land up to this time with sickness and death.
The mission report is interesting in so far as it places before our eyes
a true; impression of the American spirit, which loves and strives to
embody the most spiritual things in figures. Statistical tables follow
which are so particular that they give the number of miles that all
the missionaries together travelled the last year in their journeys.
The members m good standing are mostly Paraians. P>esides there are
Pallans (a very few in Madura), Vellalas (mostly in Diudigul), and Shanas.
That the Mission has so few communicants to show comes from the fact
that thev put off baptism very long, and do not deal sufficiently wisely
with the- Indian caste situation. In comparison with the strength of the
large working force the results must be called very meagre.
148 THE FOUNDATION PERIOD, 1835-1851
It is tremendously difficult to find one s way in the ecclesiastical expres
sions of the American missionaries. When reference is made to village
congregations, catechumens only are meant; and at the same time nom
inal Christians are likewise catechumens. Hopeful conversions are spoken
of; in our terminology that would mean baptised. The hope is that in
the right time they will be baptised. Strictly speaking they are neither
Christian nor heathen. They are people who have abjured heathenism,
promised to keep the Sabbath, attend church, and obey the rules of the
Christian religion.
A delightful characteristic in nearly all the North American missions
is the special participation of the missionary s wife in mission work, on
account of which also the wives are recorded as assistant missionaries.
It seems that for this reason the marriage of a missionary is desired and
demanded by the Society itself. At least, in the stations in Jaffna,
Madura and Madras which we have just visited, we find scarcely one
missionary who is not or has not been married. The wife s assistance
is of special importance because the system of boarding schools
takes such a prominent place there. But also on the Indian continent,
in the plan of the American Mission the boarding school is of more than
ordinary importance. In general the ladies desire to take a direct part in
mission work.
The A. B. C. F. M, in 1847 spent for its three missions the enormous
sum of Rs. 1,25,000 ; the following year they cut it down to Rs. 1,03,000.
Statistical Results.
The year 1851 closed with the following figures represent
ing the results attained in the first 17 years of the Mission s
history :
Native Agency ... ... ... 79
Villages with Christians 100 (about)
Christian Community ... ... ... ... 2,775
Gain ..". 304
Contributions ... ... ... ... ... Rs. 341
Churches... ... ... ... 12
Church Members 276
Gam ... 41
Pupils in the Schools ... ... ... 1,711
Bibles sold and given ... ... ... 24
New Testaments sold and given ... ... ... 139
Portions sold and given ... ... ... 3,638
. s
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11
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CHAPTER IV.
THE PERSONAL PERIOD, 1852-1871.
1 THE MISSIONARIES.
A strong- Band.
The second period of the Mission s history comprises the
20 years beginning with 1852 and ending with 1871. It was
conspicuously a time of development through personal
influence, and so may well be called the Personal Period.
At the beginning of these 20 years there were in the Mis
sion 21 missionaries, and of these 9, or nearly half, lived and
worked together through the two decades. They were Mr.
(afterward Dr.) and Mrs. Tracy, Mr. and Mrs. Taylor, Mr.
and Mrs. Herrick, Mr. Kendall, and Mr. and Mrs. Chandler ;
men and women healthy in body, full of common sense
strong in mind, discriminating in judgment, patient in
tribulation, loyal to the Board that sent them and to one
another, wise in counsel, sane in decisions, each one having a
strong individuality, and all faithful stewards of the Lord
Jesus Christ. They all had \o\\z terms of service, from
Taylor s term of 26 years to Chandler s of 47 ; and the average
service of the nine was 38 1 ,- years. Chandler s service was
the longest of any member in this Mission in all its history,
and Mrs. Chandler s was the next longest, being 45 years.
Of like spirit and temper with those nine were Mrs. Kendall,
who died in 18(37, and seven more couples, who either left the
Mission before 1871 or joined it after 1852, all of whom were
associated with the lirst nine more than half of the 20 years.
They too were individuals ol" long service, so that the average
term of service of the whole 24 was :52 years. Half of them
served in the Mission terms of o(3 years and upward. To this
united band the Mission owes the strength and solidity of its
development.
150 THE PERSONAL PERIOD, 1852-1871
The service of Dr. and Mrs. Tracy not only spanned the 20
years of this period, but also went back 14 years in the Foun
dation Period to 1837, \vhen the Mission was in its very begin
ning. They therefore linked the Mission s earliest history io
its second period. Besides them the chief actors of this
period were eight couples, the four already named, and
Webb, White, Noyes and Burnell with their wives. Of these
Mr. and Mrs. Webb and Mr. and Mrs. White left before the
end of the period ; Taylor died in 1871, at the very end of the
period, Mrs. Taylor left shortly after, and Mrs. Kendall had
already died ; the others continued on, some doing their best
work in their later years.
The strong link to bind this period with the following was
the group of six, Capron, Chester, Washburn and their wives,
who had the advantage of association with the older group in
their younger days, and went on in their prime and matured
experience into the third period. Mr. (afterward Dr.) and
Mrs. Washburn continued their service until the close of the
century, and Chester continued until his death in 1902.
Tracy and his wife were the first, and Chester was the last,
of the noble band of 24 on the field. The time covered by
them in the Mission was 65 years.
The power and influence of this Personal Period had their
inspiration from the lives of the Tracys and their earlier
associates back for 14 years ; and persisted in their results
through the lives of the Caprons, Chesters, and Washburns,
and their later associates for 31 years longer ; as if spanned
by a suspension bridge immovably anchored by great cables
to the past on the one side and the future on the other.
Four of the 24 are still living in the homeland, and are
exerting a kindly and helpful inlluence on the field.
They were physically a strong and healthy race of men.
Chandler records in his diary that once when on a tour with
Kendall and Taylor they had to cross a deep channel of
water, and he carried his fellow missionaries across, one at
a time, on his back. They served long terms without furlough.
NOTICES OF INDIVIDUALS lf>l
Whether it were wise or not, they were physically strong
enough to do it. Kendall took his first furlough only after
21, and Noyes after 22 years.
All of them lived up to a high standard of consecration
and fidelity and single-hearted devotion, while their individual
traits of character added to the combined efficiency and
power of the Mission as a whole. Some of these characters
will be noted as typical of the group.
Notices of Individuals.
WILLIAM TRACY.
Sane, genial, thoughtful, whose logical mind with poetic
insight fitted him to be a leader in educational work ; a good
disciplinarian and teacher with a lifelong influence upon his
pupils. In his last days his former pupils used to make
pilgrimages to his home in Tirupuvanam to renew the
inspiration of his kindly presence.
HORACE S. TAYLOR.
His life of nearness to the Saviour, combined with cheerful
trust in God, warm sympathy, tireless industry, ingenuity,
and patience made him loved of the common people. It was
for their sakes that he left Tirupuvanam and went down to
live among them in Mandapasalai. He w r as the means of
organising 10 Indian churches, and of ordaining 5 Indian
pastors.
EDWARD WEBB.
Emotional, earnest, and active, a good Tamil scholar ; his
marked musical abilities were of service to all Tamil
Christians in that he introduced the Christian lyrics of the
famous Tan j ore poet to the Christian community through
personal instruction and the press.
CHARLES T. WHITE.
Hearty, good-natured, lenient, thoughtless of self ; quite
content, when exhausted by journeying down the precipitous
slopes of the mountains into the heated atmosphere of the
plains, to ride in to his home in Palni on the back of a
buffalo.
15- THE PERSONAL PERIOD, 1852-1871
JOSEPH T. NOYES.
Prompt, energetic, skilful, persevering, generous, a good
organiser ; he devoted his great business ability to the welfare
of his people and thereby in both temporal and spiritual things
was their efficient guide and leader.
THOMAS S. BURNELL.
Zealous, active, humble, persistent, economical and self-
denying to an extreme, a man who knew the language of
the common people well ; he was unceasing in the work of
preaching, and toured constantly with the message, l Believe
on the Lord Jesus Christ."
WILLIAM B. CAPRON.
Cautious, accurate, scholarly, foresighted, thorough,
patient, wise in counsel, full of brotherly love and kindly
humor ; he laid the Christian community of the district
under deep obligation by establishing the Madura Widows
Aid Society. Kendall wrote of him after his death :
He was a brother upon whom we relied, a safe counsellor, a loving
friend, an earnest missionary, conscientious in all respects, simple-minded
in faith and earnest in effort.
GEORGE T. WASHHUKX.
Sympathetic, scholarly, discriminating, intellectual, inde
pendent in his thinking, devoted to his students, generous in
his gifts to education, with a large grasp on all mission
problems, and a comprehensive knowledge of the Tamil
language and literature ; in his retirement in Meriden, Conn,
he maintains with undiminished ardor his interest in the
Mission.
EDWARD CHESTER.
Possessed of great physical endurance, and exuberance of
life, impetuous, enthusiastic, cheerful, efficient, kind, insistent,
forceful, very attractive to children, practical among his
fellow workers, a social leader ; he came with the religious
enthusiasm of the great American revivals of 1857 and entered
the Mission at the height of the hot season like a fresh north
wind bursting into the sun-steeped stagnation of a tropical
REV. J. T. NOYES.
NOTICES OF INDIVIDUALS 153
summer. Once when a summons for medical aid came to
him from Kodaikanal, more than 50 miles from his home in
Dindigul, he would not wait for the slow bullock conveyance,
but walked straight away 21 miles to Battalagundu. On his
arrival there a messenger met him with the news that the
patient was better, w r hereupon he turned about and marched
back to Dindigul so as not to miss the usual attendance on
his dispensary.
When he made his first visit to Kodaikanal, he gathered
the little company of mission children about him and asked
them to sing with him,
O had I wings to fly
Up through the bright blue sky
Far, far away.
u We do not know it," said they ; U O it will sing itself,"
said he ; and it did. And so in life many things sang
themselves, with Chester behind them. He loved music, and
himself played the cornet, ilute and organ.
As the missionaries would gather after months of separation
tor the mission meeting, he would come forward in his brisk
manner wreathed in smiles and saying, "I heard such a funny
thing."
He was quick in perception, equally quick in decision and
in action. His likes and dislikes were intense, but he
cherished his friendships and let his aversions lie in the
background. A record in the mission minutes shows how
his untiring energy was manifested in his time of furlough :
Bro. Chester with Mrs. Chester arrived at Dindigul from America
October 8th 18^3, making the visit home within 9 months including the
journey both ways.
Washburn wrote of him :
His creed as a missionary was, I have faith in every department of our
work ; our work is a chain, every part a link, and every link necessary to
lift the heathen out of the deep pit of superstition and ignorance in which
they have been sunk for ages.
Nothing but a superb physique, a power to dismiss care and fall asleep
anywhere at will, great ability in organising and systematising work, and
holding himself and others steadily to it, and never abandoning a project,
enabled him to accomplish so much.
20
154 THE PERSONAL PERIOD, 1852-1871
As he himself served with absolute devotion, he had little sympathy or
tolerance for those whose services or personal loyalty he had come to
doubt, or who transgressed his ideas of good old traditional ways.
He loved to read and preach from the Gospel of John, for he sympa
thised with its spirit. He spent a life in ministering to human suffering in
the name of the man of sorrows.
The following sketches are also by Washburn.
JAMES HERRICK.
Sedate and quiet in manner, but quick and hearty in
response to any friendly advance. When some of us
were toiling up the old foot trace to Nebo on the Palnis,
and Her rick stood at the top, the whoop of welcome
as we toiled up the pass, the laughing shout as we drew
near, the pat on the shoulder, the up-tilted chin and hearty
laugh, the warm words of welcome, the lingering grasp and
handshake u Who could forget a greeting from Brother
Herrick when the occasion prompted it ? "
He was painstaking and thorough in his business, deeply
conscientious in a considerate way, fair-minded, tenderly
thoughtful of the feelings of others, a good Tamil scholar in
his sphere of work studying the language till the last day of
his work. If any individual in the mission team kicked over
the traces and set about some exercises of his own not on
the program, Herrick was sure to be named as the head of
the committee to persuade back the recalcitrant into orderly
goings. He was level-headed as well as kind in his peace
making. He once said to one of rather exacting tempera
ment who complained of the unfriendly treatment of a
neighbour, u But you know it has been said, if one would
have friends he must show himself friendly ".
In time of illness no brother could be more kindly thought
ful and tenderly sympathetic and watchfully solicitous
than he.
During his service of thirty-nine years he was in charge of
the Tirumangalam Station, with or without other stations too,
and in the course of time he became known to everybody in
bis field, at least by sight and his social and moral influence
REV. J. E. CHANDLER.
NOTICES OF INDIVIDUALS 155
were everywhere a factor in the affairs of the countryside,
and converts gathered about him from a considerable number
of castes. He habitually toured through his field on horse
back that he might along the road meet old acquaintances or
form new ones.
Throughout his missionary life he acted on the conviction
that his missionary duty concentrated itself on the people to
whom he was sent. Whatever funds the Board was pleased
to entrust to him, and whatever he could raise from his people
he adjudged himself rigorously bound to use to the measure
of his wisdom in carrying on his work ; when those funds
were so exhausted he judged his obligations in that direction
fulfilled. He did not ordinarily favour private appeals by
missionaries ; for he did not desire for himself the share that
fairly belonged to another, or which would differentiate him
or his work from his neighbours.
During his long missionary life lie took but one furlough
to America. He considered the question of taking a second
at the usual time, but conscientiously sacrificed himself to
the cause and the good of others. That decision cost the
Mission some years of his service. He left India for
America with Mrs. Herri ck in 1883 hoping to return, but as
it proved, too much worn to recuperate. For eight years
more he lived on in West Brattleboro, Vermont, and never
forgot the daily hour for retirement and supplication for his
beloved Mission and for the Tirumangalam station.
]. E. CHANDLER.
His first ancestor in America was William Chandler, oi
whom the town records of Koxbury, Massachusetts, in
1037-14 said :
He lived a very religious and godly life among us, and fell into consump
tion to which he had long been inclined. He lay near a year sick, in
all which time his faith, patience, godliness and contentation so shined,
that Christ was much glorified in him. He was a very thankful man and
much magnified God s goodness. He died in 1641 and left a sweet mem
ory and savour behind him.
156 , THE PERSONAL PERIOD, 1852-1871
After seven generations it was not difficult to trace the
lineaments of the last in the moral portraiture of the first,
rudely limned by the town-clerk of Koxbury two hundred
and fifty years before.
Young Chandler was one of a large family brought up in
the sturdy self-reliance, industry, frugality and independence
so characteristic of rural New England a century ago, and
with those serious vie\vs of life and conscientious obedience to
duty, which the New England puritan spirit always inculcates.
He enjoyed good, though not robust health. He had a
retentive memory of names and faces, and possessing a very
social disposition, he probably knew more of the native
Christians in the district by name, and in his time was
acquainted with more of the mission agents than any other
of our missionaries. He was ever more concerned how he
should best carry on his own branch of the work than in
directing how others should carry on theirs.
He was a peculiarly available missionary. His tempera
ment, habits and aptitudes fitted him for a variety of situa
tions and work. And so it happened in the course of his long
service that nearly every one of the dozen station districts of
the Mission fell under his care. But his availability, though
so valuable, was, through the frequent necessities of the
Mission, fatal to continuous work in one place, to concentrat
ed individual impression and to carrying to completion great
lasting works. His family was much interested in education
and the schools in his charge were excellent ; but he never
took a prominent part in educational matters. He preferred
preaching and general district work. He was most happy,
and at his best, when meeting men in a social individual
way.
JOHN KENDALL.
A man of generous size and build, of kindly visage, of
friendly manner, on whose face and whole demeanour was
stamped sincerity and a generous consideration of others.
NOTICES OF INDIVIDUALS 157
One could not be a member of his family long without dis
covering the true human sympathy and open-hearted generos
ity, which made every one near Kendall, Hindu, European,
or American, feel assured at once that they had in him a
tried and trustworthy friend and adviser.
On his first appointment as treasurer he found the mission
accounts and treasury in a disordered state, owing to the
frequent change in treasurers and the departure and death
of missionaries. Kendall had never had a business training ;
nevertheless he soon put financial matters in order, and
originated a system of mission accounts which the Boston
treasurer commended to sister missions ; a system which,
while it conserved the funds, did not u presuppose the
Mission to exist for the sake of accounts and the treasury."
His kindliness of heart and manner and iiis generosity cou
pled with his careful business habits made him an ideal mission
treasurer. The mission budget had to be prepared nearly a
year before the funds should become available, and then his
forethought kept in mind the humblest, the youngest and
most inexperienced of his brethren. And when chance funds
were to be distributed he seemed to regard it as a function
of his office to forget himself that he might remember others.
He habitually observed a quiet reticence in regard to his
own mission work. On occasion he would express his undis
guised wish for an opportunity for unheralded work, and his
belief that such a method was for the best good of the
Mission. When others were interested in certain theories and
their exploitation, he preferred to follow well-established
plans and methods, being much more interested in practical
than in theoretical matters. In this he was at one with his
life-long friend, Dr. Tracy, whose close neighbourhood and
closer friendship were a great comfort to him. On one point
he maintained very positive grounds, viz., that of preserving
the name of the Mission and missionaries from any taint of
secularism or pecuniary gains. As civilians were prohibited
from owning or trading in income-yielding property in the
158 THE PERSONAL PERIOD, 1852-1871
districts where they served, so he maintained that missionaries
should not become the owners of real estate, or any property
yielding profit, and so avoid the least temptation toward
secularizing themselves.
The Mission was particularly fortunate in having at the
governmental centre of its district, to represent it and some
times to be its mediator, a man so sane, so considerate and so
loveable as Kendall. This was particularly true through all
the trying years of the Civil War, when English sympathy in
India was bestowed in so scant a measure on the side of the
North. His official position as mission spokesman had its
part in obtaining much-needed assistance at a time when it
seemed as if American resources must fail,
But after all, the work that appealed most to Kendall, and
which he most valued and loved, was the pastoral care of his
Indian flock. Whenever, morning or late afternoon, a chink
could be opened in his multifarious duties, he might be found
visiting his people from house to house, praying with them,
encouraging, instructing, reproving, comforting, looking after
the children in the schools, or gathering his little congrega
tion in the prayer-house for an extemporised meeting. He
had to choose his chance for visiting his villages whenever
the opening should occur. In this work among the poor, for
the most part the humblest of the castes, he manifested the
same patience, the same forbearance, the same encouraging
hopefulness, the same fatherly interest and care that made
him " Father Kendall," the father of the whole Mission.
The personality of the women was as much of a factor in
the development of the Mission as that of the men. And
with Washburn s tribute to Kendall may well be coupled a
tribute by both Herrick and Washburn to Mrs. Kendall.
MRS. KENDALL.
What was true of the head of the Kendall household was
true of the wife, with the addition of what is not so very
common, executive ability along with ability for unwearied
patient work.
II
MADURA EAST GATE CHURCH
RKV. JOHN KKNDALL
NOTICES OF INDIVIDUALS 159
One does not look for much hustle in the tropical east ; but we had not
been two days in Madura before \ve were outfitted with a moonshi and
with the apparatus for beginning systematic study of the vernacular,
thanks to Mrs. Kendall s energy and forethought. She understood the
value of early enthusiasm, of good first habits and of northern vigor
applied to a difficult language before the tropics have thinned and
impoverished the blood.
Endowed with an excellent mind, in which good practical
sense and untiring application were prominent characteristics
in her youth, Jane Kendall became a line classical scholar,
while her ingenuousness, cheerfulness, and musical talent
everywhere attracted to her friends. On the voyage out her
great kindness attracted the special notice of the captain
of the ship, and her unusual interest in the physical and
spiritual welfare of the sailors was instrumental in the
conversion of at least one of them. Love for Christ and the
souls of men, which made her eager for her chosen work
before entering upon it, made her love it after it became a
reality, and happy in it even to the end.
Mrs. Kendall was not long on the Held before she made such
attainments in the Tamil language as enabled her to converse
with the natives with great freedom, understanding whatever
they wished to say to her, and making her own thoughts
clearly known to them. This attainment, with the disposi
tion she always showed to do them good, and the uniformity
she manifested in her intercourse with them, avoiding the
very common mistake of treating them alternately with
undue kindness and too great severity, attached them to her
and gave her power over them, gained by comparatively few.
Her prudence, patience, frankness, and good judgment
were such that, while she was surpassed by few of her own
sex in gentleness, she was endowed with the strength of a
man. Indeed there were few men whose opinions on
important mission questions were worthy of more respect
than hers. The title of " Mrs. Kendall the just " would express
the feelings of the Indians toward her. At the time of her
death she was probably more widely known by the Indians
than any other lady that had ever been in the district.
160 THE PERSONAL PERIOD, 1852-1871
In company with her husband Mrs. Kendall was returning
to the United States in 1867, hoping to have all her family
together for the iirst time and expecting afterward to go back
to India for another score of years. But a ten days illness
so enfeebled her that she died and was buried in the
Mediterranean.
MRS. ELIZABETH No YES.
An invalid during the later years of her life, her self-
denying patience and cheerful consecration made her
a blessing to all who knew her. Her well-cultivated mind
and sane judgment were always enlisted on behalf of the
large work of her husband.
MRS. C APRON.
Careful, resourceful, and with great spiritual insight,
always an inspiring teacher of the Bible and leader among
the women. After Mr. Capron s death her splendid capaci
ties were shown in originating the medical work for women,
in increasing the schools for Hindu girls, and in the great
extension of Bible-woman s work, all in Madura city. Since
her retirement Mrs. Capron has continued her active mis
sionary work as a member of the Woman s Board in Boston.
Her frequent gifts and letters have been to many a mission
ary on the Held a source of cheer and inspiration.
Let these fe\v tributes stand as tributes to every one of that
notable band, who stood by each other and worked together
in the formative period of the Mission, and gave to its
organisation a permanence that has never been lost, and has
enabled it to develop on broad lines into great departments of
mission influence.
Their Personality and Brotherhood.
They were not all of the same mind at all times, by any
means ; differences of all kinds were continually arising among
them, and sometimes these differences were very sharp.
Exciting mission meetings were held, when perhaps some
brother would resign and threaten to leave the Mission ; it
I
GNANAPKAGASJ AMMAL
(First 1-5 i hie Woman.)
THEIR PERSONALITY AND BROTHERHOOD 161
must have been a great strain at another time, when the
tension could be so great as to cause quiet, self controlled
Capron to burst into tears ; but the heroism of the situation
shines out in the patient, persistent way in which they would
bind each other by the cords of love and bring harmony and
a common purpose out of the most difficult circumstances.
Three times a year they would meet in business meetings,
and so carefully were their problems considered that after all
was decided they would go away feeling that the decision of
the Mission was the voice of God.
Each family had its own work and could do that work in
its own way, but everything that affected the common interest
was brought into the discussions of mission meetings, and
every family was willing to help every other family in special
difficulties and trials.
One expression of the strength of their brotherhood was
the circulating Tapal Book. Messengers, or coolies, were
sent in to Madura constantly by all the outstation missionaries
for supplies, books, etc., and these weekly or semi-weekly
expresses were called by the T;. mil name Tapals. In 1857
Kendall conceived the idea of kcjping all in communication
with one another by means of a blank book in which each
man or woman might enter some communication to the
others. In his preface he wrote :
I circulate this book for information respecting the missionary work at
our different stations. Let each brother record admisions to church
privileges, special interest in any of the congregations, or anything
encouraging in respect to the missionary work in his field. We can thus
read, thjink the Lord for the work he is carrying on at our stations, and
take courage. Let each brother be free to state his trials, the difficulties
he may meet in the prosecution of the work, and any burden which rests
upon his mind. We can better sympathise with each other, if we know
each other s trials, and we shall better know how to pray for each other.
I shall hope also to send many an extract home which will cheer the
hearts of Christian friends in America,
The idea caught on immediately. Caproiv s first entry was :
I foresee great advantages from the monthly visits of this little book.
This sharing of information and of sympathies will go far to preserve this
Mission a unit, which is a blessing almost too great to be hoped for in
this conflicting world. My part will be very cheerfully contributed, and
the contributions of others watched for with interest.
21
162 THE PERSONAL PERIOD, 1852-1871
For two years this first of a series of Tapal Books wended
its way bearing the messages of Webb and White in Dindigul,
Noyes in Periakulam, Tracy in Pasumalai, Herrick in
Tirumangalam, Taylor in Mandapasalai, Burnell in Melur,
Little and Chester in Tirupuvanam, Kendall in Madura, and
Chandler in Batlalagundu, until at last it reached Noyes
laden full and received its farewell from him. Other Tapal
Books followed and wound their silent way from station to
station for many a year.
Rev. J. T. Noyes, after four years in the Jaffna Mission, was
received to this Mission June llth 1853. Mr. T. S. Burnell,
also of the Ceylon Mission, was received into this Mission
January 9th 1856. He was a lay worker in Ceylon, but was
ordained to the ministry here September 10th 1856. Dr. Lord
was another member of the Ceylon Mission that joined this
Mission in this period. He was here from 1846 to 1867. In
1806 lie raised the floor of the doctor s bungalow and
lengthened it so as to include within it the omce erected by
Dr. Shelton in 1851. The expenditure was Rs. 1,500. Always
subject to nervous debility, exposure to the sun in superintend
ing this important enlargement helped to break him down,
and the next year he was ordered home by consulting
physicians.
Singrle Ladies.
It was in this period that the work of single ladies was
established. Sarah W. Ashley was the lirst successor of Mrs.
Woodward, and the pioneer of unmarried ladies. She came in
May 1859 to assist in the Madura Girls Boarding School.
There were only six single ladies that came in all the twenty
years of this period, but they did good pioneer work, and
exerted a personal influence that has never been lost. Sarah
Ashley s quiet Christian influence was the means of converting
the young man of the tailor caste, who sat on her veranda
and did her sewing. It stirred up the leaders of that caste to
such an extent that they adopted measures binding enough
to successfully prevent any other of their number from becom-
EARLY DEATHS 163
ing a Christian. But the descendants of that convert were
prominent in one of the churches of the Mission half a
century afterward.
In 186-1 Miss Ashley married Mr. Yorke, an English edu
cational missionary, and left the Mission. Three years later,
in May 1867, came Rosella A. Smith to take her place ; and
at the end of the same year came another Sarah, Sarah
Pollock, and Martha S. Taylor to work for women and girls
in Mandapasalai station. Miss Hartley came in 1869 for
general work among women, and Mary E. Kendall in 1870
to keep house for her father and help in the various forms
of work for women and girls.
Of these six three returned to America at or before the end
of this period ; Misses Smith and Pollock because of severe
illness, and Miss Hartley because of other difficulties ; Miss
Ashley had married out of the Mission ; so that Martha
Taylor and Mary Kendall were the only ones whose work
continued into the next period. It is interesting that these
two young ladies were the first children of the earlier mis
sionaries to return to the field of their birth.
Early Deaths
20 of this company were together in the work 19 years
and within that period there was an interval of nearly 10 years
without a death. But in the latter half 4 deaths occurred
that made a great change in the personnelle of the Mission.
Mrs. Kendall s death at sea in 1867 has already been referred
to. Taylor was another of the older members, and when he
died, February 3rd 1871, he had filled out a term of 26 years
and had finished a good work. But the other two had been
out here but a short time ; and though their deaths were
nearly nine years apart in time, there were several remarkable
coincidences in connection with them. The two were David
C. Scudder and Thornton B. Penfield. Both had been
influenced in boyhood to come to India by the first Dr. John
Scudder. After David Scudder had been drowned in the
Vaigai river there was found in his library a little book, much
164 THE PERSONAL PERIOD, 185^-1871
worn and old, bearing the title, u Letters to Sabbath School
Children, by Rev. J. Scudder, M.D., Missionary at Madras,"
and written broadly across the fly leaf was " Master David
Scudder, from his affectionate friend, J. Scudder, New York,
August 8, 1843." And after Pentield s death in Pasumalai in
1871 a scrap of paper was found in his pocket book, contain
ing the following entry :
April 19th 1846. Dr. Scudder asked me to be a Missionary and go to
India and help him, and I intend to. T. B. PENFIELD.
Both had unusual preparation for work in India. In Wash-
burn s obituary notice of Scudder he refers to his spirit and
work in college :
He stated before the council that ordained him, that in the revival of
1851 in college the question of his becoming a Christian resolved itself in
to the question whether he was willing to become a missionary to the
heathen.
From the clay of his conversion he stood on the high vantage ground
afforded by the early education of a thoroughly Christian and cultivated
home. From the first he comprehended that religion is a process of disci
plining one s self into all excellence, and of forming the habit of doing
good.
In scholarly research into the history and religious thought
of India he was probably better equipped than any other
young member of the Mission on his entrance into the work.
Pentield also had a thorough Christian education in Oberlin
College and Seminary and Union Seminary in New York.
But his peculiar preparation consisted of five years experience
in Jamaica under the American Missionary Association among
the freed Negroes.
Each was in charge of the large and important station of
Periakulam at the time of his death, though neither died at
the home which was his residence. Scudder s body was
taken out of the water at Sholavandan in the Madura station ;
and Penheld was taken to Pasumalai to yield to typhoid fever.
Both had endeared themselves to the Christians of the large
village congregations of that station. Years afterward the
Christians of a village south of the river would tell of Scudder
Iyer s last Sunday with them ; how on that afternoon toward
evening he placed his camp chair in the middle of their
EARLY DEATHS 165
narrow street and gathered the children all about him, and
talked with them about all their troubles and their joys ; how
on Monday morning they went with him to the south bank of
the river and saw on the other side the American buggy that
Scudder Animal had sent for her husband for the journey of
nine miles home ; how they saw the river rushing by with the
power of a raging torrent, and begged him not to try to cross ;
how he said, " I have swam in the ocean, and can I not swim
this river ? " ; and how he entered the rapid, swollen stream
and had splendidly ploughed his way across to within a few
feet of the opposite shore, when suddenly he uttered a deep
groan and disappeared under the waves. In later years too
the story of the white man who had been swept down that
stream was current among the villages along the river. When
two missionaries twenty years afterward were stopped on an
itineracy by the same swollen condition of the river, and the
people could only cross by driving into it their cattle and
holding on to the tails, some of them gathered about the
missionaries to see if they were going in to be drowned like
the former white man.
Though we are excluded from any farewell words from
Scudder we may be sure that could he have spoken, he would
not have differed much from the thought of Peniield, who
said to his wife just before his death :
I do not wish you to feel that we made a mistake in coming to India.
India is Christ s. India belongs to Christ ; it is all Christ s. I had
hoped to labor long for Jesus here, but it is not permitted.
India has been called the grave of missionaries children,
and many parents have suffered sore bereavement in the loss
of little ones. The same year that Scudder gave up his life
brought sorrow to the other homes. When Webb was away
from home in the villages his little Sarah was taken with ul
cerated sore throat and croup. He was immediately sent for
and hastened home as speedily as possible. But he was in
time only to help in her burial. So when Burnell was away,
attending mission meeting in Madura, a messenger from
Mrs. Burnell called him back to Melur in the night because
166 THE PERSONAL PERIOD, 1852-1871
their daughter Katie had " inflammation of the brain. There
was no mission physician to go to her, so her parents started
in the morning to bring her eighteen miles in a bullock cart
to the civil surgeon in Madura. The journey was only half
accomplished when with much weariness she gave up her
young life, and the end of the journey became a funeral.
Almost her last words were the hymn she had learned for
the following Sunday :
No more fatigue, no more distress,
Nor sin nor death shall reach the place ;
No groans shall mingle with the songs
Which warble from immortal tongues.
Excitement of the Mutiny.
This Personal Period was yet young when the storm of the
Sepoy Mutiny burst over North India. A combination of
circumstances kept the atmosphere of South India free from
the disturbance. For one thing the languages were so differ
ent from those of the north that sedition could not spread
rapidly at first, and by the time it could express itself in Dra-
vidian tongues the fury was past. There had never been the
violent struggles of Moslem and Mahratti and Englishman to
rouse turbulent elements in the south. And withal there
were more Christians and a stronger Christian influence.
But there was continual anxiety, and many an English lady
nightly kepi under her pillow a loaded revolver. And had
the storm raged a few months longer probably nothing could
have saved the south from its havoc. At the end of 1857
Webb, in writing the annual letter to Anderson, spoke of
famine and other obstacles to the work of the year and wrote :
Add to the influence of famine, emigration and persecution the fear and
distrust excited by the terrible insurrection still raging with scarcely
abated violence in Bengal, and we think we see sufficient causes for the
present somewhat depressed condition of our Christian congregations.
Terrifying rumours of this insurrection have readied the most distant and
retired hamlet in the land. To our Christians it has been represented as
directed against them and their missionaries, that the white face would
very soon be seen no longer among them, and the Christian religion
exterminated with all its adherents. It may well be supposed that these
fearful announcements would be quite sufficient to deter the weak and
wavering from joining, and unsettle the minds of many who were not
heartily with us. Thanks to our Heavenly Father s watchful care, this
threatening storm has reached the height of its fury and seems to be
passing by.
UNITED EFFORTS K>7
Under these conditions appeared a very significant sub
scription paper of blue texture, written in ink that has faded
with time, that reveals between the lines the anxiety of that
time for our missionaries, and the subsequent relief. It is
headed :
Donations of the brethren of the Madura Mission to the American
Board being their thankoffering for their deliverance from the terrible
calamities of the insurrection which broke out in the northern districts of
this country.
Then follow the eleven signatures, viz., E. Webb , T. S.
Burnell , l J. Kendall , W. B. Capron , 4 J. T. Noyes , 4 J. E.
Chandler , 4 H.S. Taylor , 1 ]. Herrick , W.Tracy , C.T. White
and C. Little . Each name is followed by the amount
subscribed, the whole amounting to Rs. 916-10-8. Seven gave
each Rs. 100, and the others Rs. 50 or more, sums that repre
sented from a half to a whole month s income.
2 TOURING AND ITINERATING.
United Efforts-
Touring by Rolalion.
The earlier missionaries were indefatigable in touring and
itinerating all oxer the lield. Nor was the work neglected in
this period ; it was enlarged and systematised. In January
I860 the thought that individual efforts should be organised
was put into action by an arrangement, whereby each
member of the Mission could visit the station of some other
member annually and tour with him, in order, as Herrick
wrote, " to give the members of the Mission more knowledge
of each other s stations and labours, and to extend to each other
mutual assistance." This idea was put into operation in the
most formal and thorough way. This is the record :
Voted that it is expected that each brother invite some other brother,
each year to visit the Christian congregations, and so far as convenient,
the heathen villages of his station, and that each brother hold himself
readjy to accept such an invitation, and that so far as may be, there be
alphabetical rotation in the plan from year to year, at the direction of
the Secretary, and that the expense of these visits be defrayed from the
brother s ordinary touring allowance. The seminary is reckoned, in this
plan, as one of the stations,
168
THE PERSONAL PERIOD, 1852-1871
The phin was immediately carried out, and for eight years
at each January meeting the Secretary brought in his table
of visitation, which was duly recorded in the minutes. This
was the table for 1860 :
Burnell
Capron
Chandler
Wash burn
Chester
Herrick
Noyes
Scudder
Rendall
Taylor
Tracy
White
invites
1860
Capron
Chandler
invite Chester
1861
Wash burn
Chester
Herrick
1862
Herrick
Noyes
Scudder
invites Herrick
Noyes
...
Noyes
Rendall
Rendall
Taylor
Taylor
Tracy
White
Taylor
Tracy
Tracy
White
Webb
Burnell
White
, Burnell
Burnell
Capron
Capron
( Chester
\ Washburn
.. ...
Rendall
The heartiness with which the plan was taken up is indi
cated in Chandler s diary for June 1860. Notwithstanding
his affliction from sore eyes he kept his part of the program,
writing as follows :
21 Road to M.M. (Manamadura). Eyes still bad. Bro. Capron has come
and \ve go on to M.M.
23 Cheytoor. Held meetings this morning and at noon and came on via
1 ahenjha. Saw many old friends. Medicine for eyes.
29 Batt. Very much fagged Travelled in all 179 miles. Weak eyes
prevented some labour. But Bro. Capron seemed encouraged.
He refers to seven places visited in as many days. The
amount of work done all over the Mission is indicated by
Burnell s statement in the annual report for 1861 :
Most of the members of the mission, in touring during the year, have
spent from two to nearly four months, and have travelled from 800 to
1,000 miles each.
He himself was one of the most zealous itinerating mission
aries the Mission ever had.
But after all the plan was too formal to become permanent.
Invitations by vote of the Mission were not invitations, any
more than the feasts to test caste in earlier days were love
feasts. The fact that these u visitations " continued eight
UNITED EFFORTS 169
years shows that the mission vote was a true expression of
the cordiality of the individual members for the time being.
And the missionaries undoubtedly saw more of each other
than if they had waited for casual invitations.
Visitation TOUTS.
In the visitation work the emphasis was placed on seeing
each other s congregations, and so touring was the term used
for travelling about among Christians. The greater work of
preaching to the Hindus was not on that account neglected.
It was taken up with even more thoroughness, and received
the special name " Itineracy." In January 1801 Taylor,
White and Capron were appointed to report u on itinerating
in destitute portions of the District "; mid in May they pre
sented the following :
We recommend that the systematic visitation of the more destitute parts
of our field be entered upon by the mission for the following reasons.
1. We have urged the committee at home to send us more mission
aries, on the ground that evangelical societies by common consent leave
this large field entirely to us. If on this account simple consistency would
require us to do what we can for the whole field, it is doubly important,
and our duty, now that we have urged forward and completed arrange
ments by which one such society has actually withdrawn, and we thus
have assumed the responsibility of doing what now should and can be
done by way of preaching Christ in every part of the field.
2. The reflex influence of a proper itineracy on ourselves will be good.
As we become settled in our stations, come into the charge of established
congregations, and have regular churches to care for, the tendency is
gradually to fall more into the work and habits of pastors than of
missionaries. The systematic visitation of the destitute parts of our field
will counteract this, and make us more missionary-like in our views and
feelings in our whole field and in our particular stations, and will practi
cally help us in the right development of the native churches and pastors,
so that they may gradually take off from the missionary the more strictly
pastoral labors, leaving him free for his proper missionary work, while
they are benefited by being awakened to a better comprehension of their
own sphere of duty.
3. An influence of the same nature, and of great importance, will be
made to bear on the whole body of native Christians. As the itinerants
go through the destitute regions, let a few native Christians from different
stations accompany them. Let these all help in the visits to the villages in
the vicinity of the encampment ; let there be daily seasons for reports,
consultation, advice and prayer ; let reports be sent back, as may
be convenient, to the stations ; let prayer be offered for those itinerating
by those who read the reports ; and thus with the blessing of the Lord of
the harvest will those native Christians who assist in this their proper
missionary work be watered also themselves.
22
170 THE PERSONAL PERIOD, 1852-1871
The committee believe that as a general rule each station missionary
should be in the itineracy one month yearly, and that the itineracy should
be in the field not less than six months in the year, and that should we
have a suitable man for the purpose, it might well be kept up by him
continuously ; that at present the plan should be to have two missionaries
itinerate in company ; that these should be so selected as to have one
more experienced in the work, in company with one less experienced;
that one or more natives of experience and good judgment should always
accompany them, though others who attend may be less gifted ; and that
a committee on the itineracy should be appointed at each annual
meeting to oversee and make arrangements for it, reporting these
arrangements to the mission for approval at each mission meeting.
The committee further recommended the purchase of one
large tent and one small one at an expense of Rs. 250, and
made an estimate of the total cost for a year, which was put
into the estimates for 1862 and granted by the Board, the
Mission having adopted the whole report. For some reason
or other, nothing was done in 1862, but in January 1863
Burnell, Webb and Taylor were appointed on the standing
committee, and were authorised to purchase tents and make
necessary arrangements for the commencement of the
itineracy by the first of June. They reported in May, pairing
off Webb and Chester, Noyes and Washburn, Kendall and
Burnell, Taylor and Herrick, and leaving Tracy, Capron,
and Wiiite to accompany the others according to their con
venience. Among their recommendations was :
That each Thursday evening be a special season throughout the mission
to pray for the aid of the Spirit, the immediate conversion of sinners, and
that the movement may redound to the glory of God and the Salvation of
the perishing in the district.
The work was done and thus recorded by Washburn, the
historian for the year :
Bro. Webb first entered upon the work with some assistance from brs.
Burnell, White and Chester. Their field of labour was west and north of
Dindigul. Operations were continued along the banks of the Vaigai, west
of Battalagundu, by brs. Noyes and Washburn. Subsequently brs.
Kendall and Burnell itinerated for three weeks along the eastern base of
the Sirumalais, as far north as the village of Nattam. Finally brs. Taylor
and Chester occupied the tent for about one and a half weeks in a region
along the road from Madura to Mandapasalai. Between the first of June
and the end of August 134 days of missionary work was done, 19 encamp
ments made, 336 villages visited, and 20,017 people addressed.
From that time on until 1869 the committee faithfully
made arrangements for work from January to May, and
again from June to September each year. But work was
UNITED EFFORTS 171
increasing on all sides, and the freshness of the plan wore
off, and a tendency appeared to allow more individual free
dom of action.
Ilincraling with Tents.
In January 1869, u brethren Capron and Her rick were
allowed to purchase tents for their own use." After
this vote of the Mission we are not surprised to read in the
minutes of the following May meeting in the report of the
Committee on Itineracy :
As several of the brethren are now furnished with tents, instead of the
committee allotting the time of each brother s itinerating, as before, the
brethren having tents should choose their own time for itinerating, and by
private arrangement either lend their tents or invite those not having
tents to itinerate with them.
The old mission tents, after repairs, to be assigned to
Mandapasalai.
A sentiment seems to have lingered that this fine com
bined effort should not be allowed to go to pieces so easily,
and in January 1870 Washburn, Capron and Chester were
appointed " to consider the question of a more systematic
mode of conducting the itineracy." But in May 1871 the
subject was postponed and the committee discharged.
It was too late. The personal influences of this period
had done their great work, but like dissolving views were
being transformed into others equally powerful and enduring.
Individual efforts had never ceased in all the years of com
bination ; on the contrary they were stimulated. In 1864,
the second year of these organised itineracies, Washburn
wrote from Battalagundu :
It is pleasant to record, as a part of our labour this year, that all the
people of the station have had, within the past twelve months the
Christian religion made known and offered to them in the streets of their
own villages. An itineracy of more than two months by the missionary
with from four to six catechists was required to accomplish this work.
Again in 1868 he wrote, " I have spent nearly three
months touring among the congregations and heathen."
172 THE PERSONAL PERIOD, 1852-1871
Stimulus to Acquisition of the Vernacular.
Touring among the people stimulated the acquisition of
the vernacular, and the Mission did not fail to realise the
importance of it, In 1861 a plan for two examinations was
adopted, and Tracy and Kendall were appointed examiners.
It was also voted that, except by a four-fifths vote of the
Mission, no missionary should be placed in charge of a
station before passing the first examination.
3 INDIAN WORKERS.
Efforts for their Improvement.
The personal inlluence of the missionaries was exerted,
not only for mutual assistance, but from the very first year of
this period it \vas brought to bear on the improvement of
u our fellow labourers/ as Muzzy affectionately termed them
in his annual letter for 1851. They had indeed been mind
ful of them from the beginning, and from July 1838 one of
the standing committees was that on helpers, or native
helpers, or helpers reports, as it was variously termed.
Moreover the fact that one of the objects sought in the
appointment of the committee was the improvement of the
helpers is shown by a resolution in October 1838 calling on
the committee to report at the next meeting u a plan for the
improvement of helpers." This report was presented in
April 1839.
In September, 1848 Kendall and Herrick were appointed to
report on the qualifications and studies of catechists and
members of preparandi classes. When they reported, which
was in January 1849, they were requested u to report further
on the subject of improvement of catechists." The report
was received the following July.
Classes in September Meeting.
A further step was taken in April 1850, when it was voted
to have a general religious meeting with the helpers at
Madura in September. This led the way to a permanent
INDIAN WORKERS 173
effort on behalf of the helpers, for whom they met in
September for their religious meeting. Webb and Taylor were
appointed a committee on the improvement of native
catechists ; and this committee were continued in 1851 with
Kendall added. In April they reported a plan, which was
adopted, providing a careful course of study in live classes
and examinations by all the missionaries with prizes for the
most successful. This plan was adopted and the same
committee appointed to make arrangements for a meeting to
hear the lessons in September.
That meeting so commended itself that it was made one
of the regular meetings of the Mission, and the Committee on
the Improvement of Catechists was made a standing com
mittee. In 1852 this appears in addition to the older
committee on u Native Assistants "; but after that the older
committee disappears, and the one on the " Improvement
of Catechists " goes on until 1867. From 1864 it was called
the committee for the improvement of Helpers ; and then in
1867 a new mission secretary quietly dropped the first part
of the long name and called it the Helpers Committee,
which it remained for forty-two years.
Previous to 1851 the Mission had held quarterly meetings,
one of which used to come in either September or October.
But from 1851 it has held three regular meetings every year,
the third being in September ; and the special purpose of
this September meeting has been from the beginning the
u improvement of the helpers. Muzzy had good reason for
his statement in the annual report of that year :
The efforts made by the mission to educate and elevate these our
fellow-labourers have been greater the past than in any previous year.
They have been collected together, and arranged into classes, and had
lessons assigned them according to their ability to learn. To all there
were lessons in the Scriptures, to some in Church History, to others in
the Evidences of Christianity, and to others the writing of dissertations
and sermons upon the topics contained in the Scripture lessons. The
first regular examination was held at our mission meeting in September,
when the most of three days were spent by the mission upon these lessons.
The result afforded a good deal of encouragement. From the carrying
out of the plan we expect much advantage to all engaged in it.
174 THE PERSONAL PERIOD, 1852-1871
Largre Number of Workers.
In 1857 Webb made a comparison with other missions in
South India as to the proportion between catechists and
readers on the one hand and catechumens or people under
instruction on the other hand ; and he found that this
Mission had a larger proportion than any other ; that,
whereas other missions had an average of 56 adults in the
care of each catechist, this Mission had 30 adults to each
catechist. That feature has continued to the present day ;
our Mission has always had a large proportion of Indian
workers as compared with other missions in India, and also
as compared with the missions of the Board in other
countries.
In Webb s estimation this large number was dispropor
tionate to the growth of the Mission and indicated a tendency
to increase numbers at the expense of efficiency. And he
asks the question :
Would not one pious, energetic, systematic catechist accomplish more
within a limited district, than two or three incompetent men placed over
as many congregations in the same district ?
That question has hardly been satisfactorily answered yet.
Many new converts are so ignorant, so harassed by perse-
cution, and withal so dependent on aid and encouragement,
that it is a question whether it were not better to give them
inferior instructors than none at all. But the choice was not
between a few thoroughly efficient catechists and a larger
number of incompetent ones. Most of them were competent
in a moderate degree, and many a congregation would grow
much more rapidly under such an one, than under none at
all. On the other hand there were then, as there are now,
communities of Christians that would respond more vigorously
to a strong man s influence, though shared with others, than
they would to an inferior man. Nor was the difficulty
entirely the fault of the men, as Washburn indicated when
he wrote the following estimate of them :
Under a person present to superintend them, stimulate them, be a kind
of conscience and public sentiment for them, they are a valuable and
UNIQUE INDIVIDUALS 175
useful set of men. But so far as I have observed, not only among my
own helpers but among those of more experienced and successful mission
aries, the catechists work much better under the eyes of the missionary
than when left to themselves. This is not their fault, nor the missionary s,
as it would be in a more Christian land. There is no public sentiment,
no stimulus to exertion among the heathen village people. The mission
ary has to act in both these respects.
Unique Individuals.
Many of them were faithful Bible students, and thereby
had one element of efficiency that was indispensable. The
mission report of 1871 stated that one catechist had begun
in 1839 to read the Bible through in course and had read it
through every year since except one.
Some of them were unique characters. Such was u Old
Samuel," who entered mission service under Dwight in
1839, and died as a colporteur in the service of the American
Bible Society in I860. He was a convert in Tinnevelly
under Rhenius, and at the time of his death had been
connected with the Mission longer than any of the mission
aries except one. He had received many of them with his
welcome, if not with a formal blessing, and had come to be
regarded as a sort of patriarch by the missionaries them
selves. In 1853 the mission record described him as, " a truly
pious, faithful, laborious catechist, somewhat ignorant and
prejudiced, but unwearied in his efforts to do good." In
the same record in 1854 he is called u a pattern to catechists
of earnest, untiring devotion to the cause of Christ." Capron
wrote of him in the mission report of I860 :
He was a man of extravagancies, and of a headstrong will. As an
illustration, no good advice, nor rebuke, was sufficient wholly to prevent his
dancing the devil dances of the south before his heathen audiences in
order to show them the folly of such worship. But he was a man also of
prayer, and all his extravagancies and eccentricities could not efface from
the minds of the Christians and the heathen their respect for his Christian
character.
Samuel s pay was Rs. 7. At that time the average pay
for an agent at the station centre was Rs. 7-2-0, and for others
Rs. 5-2-0.
In general caste was not an obstacle to their working
together. In one station ten of them were from as many
176 THE PERSONAL PERIOD, 1852-1871
different castes. Nine of the ten would eat together on the
itineracy, except that one of them was a vegetarian. The
tenth man, who seemed to shirk the itineracy on account of
caste, horrified his relatives by proposing to marry a well-
educated Christian widow of a lower caste than his own.
The Wives.
All through this period the Madura Girls Boarding School
was educating many who became helpers wives. At the end
of it, in 1871, there were 173 wives of helpers, and 135 could
read ; 80 had had a boarding school education, and 23 had
learned to read after marriage, 15 from their husbands. One
of these women, whose married life almost coincided with
this period, was Eliza Hubbell. Her father was a retired
sepoy in Dindigul. His death took place when she was
quite young, and the widowed mother was induced to send
her to the girls school, first at Dindigul and then at Madura.
An uncle interfered and obliged the mother to take her child
away. But on the death of her mother two or three years
after she bethought herself of the school and sought asylum
in it. Mrs. Chandler had taken charge after the girl had
come and gone, but when she returned Mrs. Chandler took
her to the school girls and they recognised her and received
her back with evident pleasure. She was only ten years old
and was as untidy as a common cooly girl. Soon an old
woman came to claim her, accompanied by a sepoy and a
pleader. The sepoy declared that she had been promised
to him in marriage. Standing between Mr, ai>d Mrs.
Chandler, the girl declared she would not marry the sepoy,
and refused to leave the school as she wished to be a Chris
tian. Much loud talking ensued, but no appeal was made
to law, and the girl remained firm, nor did she ever show any
regret for her decision.
In 1852 she was baptised with the name Eliza Hubbell.
The next year Eliza was married to a mission worker, K.
Asirvatham, and was a true helpmeet to him in the Sivaganga
SYSTEMATIC BENEVOLENCE 177
and Tirupuvanam stations, and in Pasumalai Seminary. She
died in 1871 after a long lingering illness. Her prayer was :
Lord, I am the mother of eight children. If it be thy will, raise me up ;
if not, thy will be done.
When nearing her end, she said to her husband :
After I am gone, see that no one deceives our little ones by saying to
them, your mother has gone to that place or the other and will soon be
back. Tell all of them plainly that their mother has gone to heaven at
the call of the Saviour, and that they also will follow her if they love
Jesus and are good children. When my body is placed in the coffin, and
let down into the grave, tell them their mother is not there, but has
entered into a place which is full of joy.
Death came on a pleasant Sabbath morning, just as the
congregation were dispersing after worship. Some of the
women who were in the habit of visiting and helping her
stopped on the way to church, but she bade them go hrst to
the house of God and then come and see her at rest. Her
last words were, u Let me take leave, I am going to the
marriage feast/ One ot her own race said in reviewing her
life :
The care, the self-denial, the labor, the fervent prayers and the
patient expectation of the missionaries and worthy and benevolent
Christians of America will never be lost to the people of this heathen
land.
Not many women workers were in the field during this
period, there being only 6 Bible Women. The wives of the
male workers were therefore in a most important position,
and to the faithful lives and example of many of them is due
the acceleration of work for and by women in subsequent
periods.
Systematic Benevolence.
A long letter from Secretary Clark on native churches
and self-support exerted a strong influence in the Mission,
especially among the Helpers, in 1867. On receipt of this
letter in the September meeting of that year, Herrick and
Washburn were immediately appointed a committee to have
such portions translated as seemed important for the purpose,
also to report on the advisability of holding a meeting with
all or a part of the helpers on this subject. That same
23
178 THE PERSONAL PERIOD, 1852-1871
afternoon the Mission went into committee of the whole and
discussed the topics of the letter for an hour and a half. The
same evening translated portions were laid before a number
of the helpers at a social gathering in the mission bungalow ;
and again on the next clay the letter was discussed at a
public meeting. The result was that very many of them
from that time dedicated one-tenth of their income to re
ligious and charitable purposes. Not that they had not been
accustomed to give their offerings before, nor even that they
had not given tithes, for they had. Only systematic giving
was adopted now as their rule.
Seven years before this, on the occasion of the Jubilee of the
American Board, a proposal that they give a jubilee offering
was met with general good will. The record of this action
is thus given in the report of that year :
Several catechists, and among tliern one who had a family of eight
dependent on him, gave a month s wages. One gave a tenth of his wages
for the year. One pastor gave Rs. 10. One man gave a cow. In one
village the people subscribed for every member of their families down to
the infant children. One graduate of the Seminary wrote to his more
fortunate classmates who were receiving high salaries in the service of the
government and obtained from one Rs. 30, and from another Rs. 120
for this object.
Little benevolent societies voted various sums from the
accumulations of previous contributions. Several Hindus
caught the spirit and gave their offerings. Altogether the
amount from Indian sources was Rs. 779-2-0.
Personal Influence of the Missionaries.
In no department was the strong personal influence of the
missionaries felt more than in their contact with their fellow
workers. This was eminently so with Tracy and the teachers
in Pasumalai Seminary, as has already been mentioned.
Four of them were in their prime during this time, and were
a powerful factor in the progress of the Mission, as well as
an honor to their Teacher and Counsellor, William Tracy.
These were the scholarly Barnes, the versatile Colton, the
eloquent Rowland, and the efficient Eames. They stood
together as effectively in their influence on the Christian
RKV. J. COI.TON
REV. S. ISAAC
REV. ALBERT BARNES, M. A. RRV. J. CORNELIUS
REV. M. EAMES
MALLANKINARU CHURCH
THE MINISTRY 179
community as did the remarkable band of missionaries in
their work in the district. Nor were they merely teachers.
They were active preachers, and frequently went in to
Madura of a Sunday morning to conduct the service in the
mission chapel at the West Gate. In 1868 Rowland became
a pastor there.
Public Discussions.
In 1867 there was a " Literary Society " in Madura
composed mostly of Brahmans, where discussions were
carried on as to the morality of killing animals for food, the
remarriage of widows, the folly and sinfulness of idolatry,
and similar subjects. A wealthy Hindu gentleman, who
himself took a prominent part in these discussions, invited
Barnes to meet the Brahman pundits at his house, and he
was afforded the opportunity of freely discussing religious
subjects. The movement culminated in a public discussion
under the chairmanship of the District Judge on the subject
of the Divinity of Jesus Christ. The interest was such that
afterwards the discussion was continued in writing under
conditions agreed upon by the Judge and Chandler. There
were then, as there always have been, a number of officials
and other educated men honestly reading the Bible and
studying the character of Christ.
4 THE MINISTRY.
In 1852 there was not an ordained Indian worker in the
Mission, and in 1871 there were only 9. 14 had been
ordained during the period, but 5 had died or left the
Mission. But this was not because of any indifference to
the importance of securing such workers. With a view to
bringing Indians into the ministry Winfred was licensed by
the Ecclesiastical Association January 7th 1858 " to preach
the gospel to the Tamil people within the bounds of the
Mission." In 1855 a second man, Henry Zilva, was also
licensed " to preach the gospel to the Tamil people within
the bounds of the Mission."
180 THE PERSONAL PERIOD, 1852-1871
Rules for Ordination.
The desire of the Mission to develop an Indian ministry
and at the same time the care with which they proposed to
induct men into this important office are shown by the rules
adopted in 1856, which were as follows :
I. Any missionary may select from his helpers such as have proved
themselves worthy of confidence, and have shown themselves able to pro
mote the spiritual edification of a church, and present them to the Mission,
with a written certificate.
II. That any person thus presented to the Mission be examined on ex
perimental religion, on his motives for seeking to enter the ministry, and
on his intellectual attainments ; and if the examination on these points be
approved, he be received by the Mission as a candidate for the pastoral
office.
III. That the Mission assign to the candidate subjects, upon which he
is to prepare himself for future examination, and that the examinations be
continued until it is manifest that he is worthy of ordination, or other
wise.
IV. That in most cases candidates be required to attend lectures at
Pasumalai, and study for a period not less than six months.
V. That after a candidate has been examined and approved, he rnay
be ordained by the Mission, or by a committee appointed by the Mission.
VI. That each missionary be requested to take pains to induce each
organised church in connection with his station to contribute towards the
support of its pastor, or the catechist in charge.
Every January each pastor was to report to the Mission.
The First Pastors.
When these rules were passed two pastors had been
ordained, Winfred at Mallankinaru, and Zilva at West
Karisakulain. These, as being the first in the Mission,
deserve special notice.
When Winfred was licensed in 1853 he had been for
eight years a teacher under Tracy at Pasumalai. His success
in his studies and linguistic ability, as well as his experience
as a teacher, made him the most prominent man in the
Christian community. He belonged to the high spirited
community of Mallankinaru and Tinnevelly, and seemed to
be the right one to initiate the work of the pastorate. The
question was referred to the East Local Committee, and
they, after visiting the place, warmly recommended Winfred.
In their report they said :
The people of this congregation, among whom he will mostly be called
to labor, are in an important sense his own people. None of our helpers
THE FIRST PASTORS 181
have been more thorough than Winfred in the rejection of mere caste,
but there are many cords by which he is bound to the Shanas which
cannot and ought not to be severed. He will be at home among them,
and they will approach him with confidence.
They have become interested in him. Even the heathen of that caste
take pride in him.
The Committee further thought that the intelligence of
the congregation demanded a man of more than ordinary
abilities, and that such abilities would be appreciated by
them as they would be by but few others. He was accord
ingly ordained March 20, 1855.
Special interest attached to this as the first ordination of
an Indian brother, and also because of the presence of
Secretary Anderson and Dr. Thompson as a Deputation
from the Board. Furthermore every step taken now was a
precedent, and the future development of Indian pastors and
churches must necessarily be affected by these beginnings.
For two years all seems to have progressed satisfactorily.
In the report for 1856 Noyes wrote that, the two pastors had
fulfilled the Mission s most sanguine expectations. In 1857
Winfred wrote encouragingly of the activity of his people.
Some twenty of them were travelling merchants, who took
with them Christian books wherever they went and were
always ready to converse on the subject of Christianity.
But by the end of that year a change had taken place, and
on the 15th of December Winfred sent to Herrick the
following letter :
To the American Madura Mission. My dear Sirs, As I like no longer
to remain in connection with the Mission I do hereby resign my connec
tion with it. I am yours truly, (Signed) S. Winfred.
When this letter was brought before the Mission, January
21, with careful discrimination between a pastor s relation to
the Mission and to the Union of the Churches, the following
vote was passed :
Resolved
1. That in the absence of any reasons we are unable to approve of
Mr. Winfred s resignation ; but that he be informed that we sha-11 consider
his connection with the Mission as ceasing from January 31.
182 THE PERSONAL PERIOD, 1852-1871
2. That Mr. Winfred be informed that this action has reference only
to his pecuniary connection with the Mission, and that he still remains
ecclesiastically subject to the Body from which he received his ordi
nation.
3. That as the ecclesiastical relation between Mr. Winfred and the
church at Mallankinaru remains unaffected by his retiring from the service
of the Mission, if he wishes also to give up the charge of the church, he
be advised to take the regular steps to have that relation dissolved, failing
which the ecclesiastical Body which instituted the relation will take such
action in the case as shall be deemed necessary.
Furthermore, as if they realised that the situation was an
impossible one, Herrick, Tracy, Taylor and Capron were
appointed to consider the relation between Winfred and the
Mallankinaru Church and take such further action as might
be necessary. It was well they took this action, for within a
fortnight Winfred asked the committee to terminate his
relation with the Church. His chief stumbling block was
the Mission s declaration concerning the relation sustained
by the Mission to its pastors :
Expenditure of funds involves responsibility and responsibility involves
of necessity supervision. When the pastors receive their support entirely
from their churches they will be, under Christ, responsible only to them.
In the present circumstances, an affectionate paternal supervision seems
to be proper and requisite, and the missionary in whose station district a
pastor is laboring should regard himself as the representative of the mis
sion in all the superintendence that may be required.
Winfred considered that such superintendence diminished
the respect and affection due from a church to its pastor,
and that no pastor should be ordained over a church unless
its members were both able and willing to support him
without aid from the Mission. The result of it all was thus
reported to the Mission :
Failing to convince the Committee that these were sufficient reasons to
justify his dismissal, he at length proposed to remain without further
dependence upon the Mission, provided the church would promise to con
tribute according to their ability toward his support. Conference was
afterward held with a majority of the male members of the church, both
by Mr. Winfred and by the Committee. After considerable hesitation,
arising mostly as it seemed from want of confidence on their part that the
plan would work successfully, they promised to do what they could for
the support of their pastor.
About the middle of April Winfred wrote again requesting
the committee to take such steps as were necessary to
dissolve his relation with the church. The whole matter
THE FIRST PASTORS 183
was terminated by the following resolution voted by the
committee in May and adopted by the Mission in June :
That although we are not satisfied with the reasons given by Mr.
Winfred, we believe in view of all the circumstances of the case it is
desirable to dissolve the pastoral connection of Mr. Winfred with the
church at Mallankinaru, and do hereby declare that relation to be dis
solved.
Here then at [he very institution of an Indian ordained
ministry were the principles of self-government and self-
support laid down by a strong sincere man, accepted by the
Mission, and half-heartedly agreed to by an intelligent
church. And yet it failed without even being tried out.
The failure was temporary ; the element of success consisted
in laying down principles which were bound to come to
fruition later on in a more favorable environment. The
Christian community was still small and poor, the value of
self-support in Christian work was not appreciated, and the
self-denial necessary on the part of both minister and people was
not understood. Even the Mission s effort to maintain intact
a minister s ecclesiastical obligations to the body ordaining
him ended in Winfred s dismissal by a mission committee.
Later on when conditions were diilerent the Mission accept
ed the principle that mission funds should not be spent for
the support of the pastorate.
Henry Zilva was the son of a tailor in Colombo, reputed to
be of Portuguese descent. He received a part of his educa
tion in a Wesleyan school in Jaffna and afterwards married a
Jaffna girl. In 1840 he was first employed by Cherry, and
then was connected with the work of Taylor. As a catechist
at Mandapasalai he introduced the singing of Christian songs
among the people ; he was also very active in urging the
direct study of the Bible. In January 1856 Tracy, Herri ck
and Taylor were appointed a committee to ordain him over
the church at West Karisakulam, and this was done shortly
after. This second pastorate continued for some years, and
then terminated under difficulties of another character,
equally vital to the Indian Church. Zilva was accredited in
184 THE PERSONAL PERIOD, 1852-1871
the mission record with being " truly honest, discreet, dili
gent and pious, and of good report." After 12 years in his
pastorate he resigned owing to some dissatisfaction. The
Mission were not satisfied, and in September 1868 took
action as follows :
The South Local Committee, with Bro. Chandler, were instructed to
investigate the case of Pastor Henry Zilva, said to have resigned his
position as pastor in face of charges against his moral character, with
power to act as the case may require.
In the following January, after hearing the report of the
Local Committee, they voted :
That the crime alleged against Pastor Zilva is not substantiated. But
in view of the division in the church at West Karisakulam, and of what
has transpired in the station, it is the opinion of the Mission that Mr.
Zilva s relation of pastor to that church should be dissolved, and the
South Local Committee is instructed to take appropriate steps to effect
this object.
Shortly aftei Zilva received a bonus of Rs. 90 and left the
Mission. The action taken shows the Mission s eareful
attitude in relation to moral character, but also the inherent
difficulty of adequately protecting a man if he is innocent, or
disciplining him if he is guilty.
P. Yesadian was proposed for the pastorate in January
1856, and studies were assigned to him as follows :
I. Duties of the Pastoral Office. Examiner Webb.
II. The most prominent and important events, prosperous and adverse,
in the History of the Christian Church. Examiner Kendall.
III. Biblical History. Examiner Taylor.
IV. A brief statement and defence of the principal doctrines of Christi
anity.
V. An essay on the responsibilities of the Pastoral Office.
In June at Pasumalai four hours were spent over these
examinations, and it was voted that they had been sustained,
except that in Church History. Meantime the new rules had
come into force, the candidate was required to study six
months in the Seminary at Pasumalai and come up in January
for another examination in reference to ordination. Yesadian
was a candidate for the Mandapasalai Church so the South
Local Committee were requested to examine him and, if they
THE FIRST PASTORS 185
approved, to ordain him. This was done in March, and in
reporting to the Mission they added :
Their duty was a pleasant one, and they were led to hope that the act
would be for the furtherance of the Gospel.
This was the third pastorate of the Mission, and it pre
sented a third phase of ministerial experience, differing from
the first and second pastorates, in that the happy relation of
pastor and flock was sustained until terminated by death. It
answered to the description of the path of the righteous,
which u is as the dawning light, that shineth more and more
unto the perfect day." It was not a long pastorate, only
seven years, but it fulfilled the thought of the ordaining
Committee, and was the precursor of many more like it.
The fourth man to be ordained was A. Savarimuttu, who
was the sweet singer par excellence among the many
musicians of the Mission. His felicitous use of the Tamil
language, combined with his smooth, melodious voice, gave
his rendering of the Tamil lyrics a sweetness that delighted
all lovers of music. He also composed very acceptably, and
one of his lyrics is universally known and sung. Its chorus
may be freely rendered :
Purest honey hath not the sweetness of the Saviour s precious Name ;
Then, O Christian, run with swiftness, seek Him and His blessing claim,
He was Webb s co-adjutor in introducing Tamil lyrics to the
Tamil Christians. He was ordained over the Dindigul
Church July 30th 1858.
At the end of the same year two more were ordained,
William at Kilamattur, and Seymour at Periakulam. Three
was the largest number ordained in any one year of the period.
Following them were, one in 1860, two in 1863, one in 1866,
two in 1868, one each in 1870 and 1871. The ordination of
Rowland in 1868 and Eames in 1870 took from the Seminary
two of the four prominent teachers already mentioned.
Barnes was ordained in 1871, but over the Pasumalai Church,
so his ordination did not remove him from his work ; it added
24
186 THE PERSONAL PERIOD, 1852-1871
to it that of a pastor. The fourth of the Seminary teachers,
Colton, followed his colleagues into the pastorate three
years after.
As has been said, nine out of fourteen ordained men were
connected with the Mission in 1871. One of these was
transferred to the medical work almost as soon as he was
ordained. The average service of the nine was 7 years
and owing to transfers the average service in the Church
where each one was first ordained was only 6 years. Only
one of the nine had been ordained 13 years, and he had been
transferred from his Church to another after 12 years. This
indicated the instability of conditions in those early churches.
Salaries.
The salaries of the pastors averaged about Rs. 10 per month,
and of this amount the churches gave pitifully little, as will
be seen in the story of the churches. In January 1870 the
Mission voted not to listen to any proposition for the settle
ment of a pastor which did not promise that the church
would pay at least one-fourth of his salary. At the same
time it took care not to limit the amount of salary, by the
declaration :
It is the sense of the Mission that the proper parties for determining the
salary of native pastors are the pastors themselves and those who pay the
salary.
The Mission had instituted this office in confidence and
hope, and whatever difficulties had been encountered and
disappointments endured, they were not sufficient to change
the purpose of the Mission, nor to seriously retard the
advancement of this phase of the work. Washburn in 1869
wrote :
I have been looking about during the past year to see if I could not
gather enough Christian members together near Battalagundu to form
into a stable church ; but they cannot be found. My views have under
gone an entire change on that subject within two years. I should now
ordain a man at once at a station if I had a body of church members who
could by making great sacrifices do something respectable towards his
support. It would relieve me of so much care of Christian people and
permit me to do my more appropriate work, that of a missionary. I
would trust God to give me grace to keep my fingers out of the pastor s
THE DEPUTATION FROM BOSTON 187
work and a disposition not to meddle with his affairs. Under such
circumstances I think the pastor and people could be educated better into
self-government and self-support than if I were farther away. We have
the evidence of those pastors who have had the weight of a church thrown
upon them that they have developed good judgment, a greater sense of
their responsibilities, &c. They might get on with a great deal more, but
they are above what they would be as catechists.
5 THE DEPUTATION FROM BOSTON.
Not the least of the personal influences of this period was
one from the outside, viz., a Deputation, consisting of Secre
tary Anderson and Dr. Thompson of the Prudential Com
mittee. Secretaries and missionaries had been slowly pro
gressing out of the candle light of theory into the clearer light
of God s Providence. But those on the field had followed
the leadings of Providence in the various openings that were
offered for Christian work, while those at home were only
partially conscious of any leading beyond their theories. Nor
were the missionaries themselves aware of any change in their
theories. The result was that when the Deputation came
and held prolonged conferences with the missionaries,
although they found more scope for suggesting what appeared
to them desirable alterations than they had expected, and
although at rirst the changes they proposed assumed an
exaggerated appearance in the view of the missionaries, and
seemed greater than they could easily effect, yet they came
to harmonious results, and the Mission unanimously passed a
resolution expressing their confidence, respect and love, in
which they say :
We anticipate from this visit great and good results ; we have been
greatly assisted by the counsels their experience has enabled them to give
in regard to subjects of difficulty.
The changes raised a storm of opposition in America, even
before the Deputation returned, and when they claimed to
have acted under the u pressure of experience," the oppo
nents of their measures retorted that missionaries had acted
under the "experience of a pressure." Neither was the case
in Madura. The missionaries were too much in accord with
the Deputation to have experienced much of a pressure ; on
188 THE PERSONAL PERIOD, 1852-1871
the other hand their agreement was in theory, and not in
practice, and so their practice was easily changed, though
contrary to theory.
Instructions of the Prudential Committee.
A few sentences from the Prudential Committee s instruc
tions to the Deputation will show the theory underlying the
Committee s action in sending the Deputation :
It is made the duty of the Deputation everywhere to see how far the
oral preaching of the Gospel is actually the leading object and work of
the missions ; , . . to what extent in India the missions of the Board
are prepared to rely on the oral preaching of the Gospel, and to dispense
with the pioneering and preparatory influence of schools ; and especially
of schools in which the use of the English language is a prominent and
characteristic feature.
At present it is the strong persuasion of the Prudential Committee that
no school can properly be sustained by the funds of the Board in which
the vernacular language is not the grand medium of instruction ; and the
Deputation will not feel at liberty to do anything contrary to this
persuasion, without what shall seem to them very conclusive reasons.
Whether, in general, missionary Schools should not be restricted to
converts and stated attendants on preaching and their children.
The Committee have never been able to appreciate the reasons for so
great a delay in putting native converts into the ministry, and into the
pastoral office.
These points are distinct and clear ; oral preaching, restric
tion of education to its narrowest limits, exclusion of English,
and the ordination of native pastors as fast as possible. They
were faithfully insisted on by the Deputation and loyally
accepted by the Mission. This does not mean that the
Mission desired all the changes made, for at the end of the
year they wrote :
The changes resolved upon in our meetings with them we are endeavour
ing faithfully to carry out. Some of them we doubt not will result in great
good ; of others we would speak less confidently. We shall aim, however,
to give every change a fair trial.
None of them seem to have realised that the value of the
pastorate, toward which they were hurrying, would depend
in large degree upon the efficiency of the educational
system.
The Deputation reached Quilon by boat from Bombay
January 15th 1855, and were at Sattur in North Tinnevelly
CONFERENCE AT MADURA 189
January 30th, whence it was a comparatively short journey
to Mandapasalai. Thus their first view of the Held was in
Taylor s most interesting station. On the 9th February Webb
and Chandler met them at Ammanayakanur, and escorted
them to Dindignl the next day. The llth was Sunday, and
Monday night they went on to Periakulam and Kodaikanal.
Webb must have introduced some liturgical element into the
church service, and it did not strike them favorably, for a
private record says, u They dissent from Bro. Webb s
Episcopacy and Industrial School ."
Conference at Madura.
After visiting other stations, on February 26th, they met
the whole Mission at Madura and continued in session with
them until March 17th, 20 days. On the 20th March they
were down at Mallankinarn, assisting in the ordination of
Winfred, the Mission s first pastor. March 23rd they left
Madura for Trichinopoly, where they spent Saturday and
Sunday, the 24th and 25th dates.
In Trichinopoly, with its 70,000 inhabitants, Pope of the
S. P. G. accompanied them to the top of the Rock, from
which they looked upon the wonderful prospect over the
iield of the labors of Schwartz. They also had long converse
with Pope on the Sabbath, and with him attended the Tamil
service. On learning that Pope had but one Tamil congre
gation of 100 communicants in the town, and one other in a
village 10 miles distant, Anderson considered the results of
mission work very meagre, and wrote to Kendall :
This, then, is the work of the mission commenced in Trichinopoly by
Schwartz in 1766 ! O let us ruoid the errors of that great and good Mis
sionary and his associates, whatever they were. The great city of Trichi
nopoly and the numberless villages in the vast and beautiful plain around
are yet to receive an impression from the proclamation of salvation
through the cross of Christ !
Again, when Anderson asked Pope the bounds of his
field and was told that they were Madura on the south and
190 THE PERSONAL PERIOD, 1852-1871
Dindigul on the west, he scented trouble for the Madura
Mission, and wrote :
The fewer catechists you have who were Episcopally educated, and the
fewer forms of worship resembling the Episcopal, the better it will be for
your churches and your successors.
Still he esteemed Pope, considering him to be " an amia
ble and intelligent man, altogether too good for a high
churchman ".
Starting from Trichinopoly at 1 A. M. the 26th, they did
not reach Tanjore until the 27th, nor Negapatam before the
29th. Thence they sailed to Jaffna. The chief point of
interest for the Mission in their proceedings with the Jaffna
Mission was their decision to transfer Burn ell from Jaffna to
Madura.
The conference at Madura commenced with a strong
emphasis on the views of the home authorities. After the
very definite instructions of the Prudential Committee had
been read,
Anderson proceeded to read a statement, respecting the various subjects
to be presented by the Deputation to the meeting, with their views on the
same.
The subjects were 24 in number, and included, in addition
to those already mentioned in connection with the instruc
tions of the Committee, subjects connected with " Boarding
Schools", "The Seminary", "Native Helpers", u Native
Christians ", "The English School ", " Number and Salaries
of Missionaries", "Buildings and Property", "The Sani
tarium", "Publications", " Grants-in-Aid ", "Caste and
Polygamy ", " Dispensary and Medical Practice ", and
" Marriage and Divorce ". There were 10 missionaries to
whom to refer 24 subjects, and three-quarters of the subjects
were put into the hands of two or three men each, so there
was no lack of work to be done. Two of the men were on
8 committees each, two on 7, two on 5, and the other four had
to serve on 3 each. Before a subject was referred to its
committee it was discussed in general meeting ; then the
committee reported and quite a number of such reports were
INSTRUCTIONS OF THE DEPUTATION TO THE MISSION 191
recommitted, and only after such careful revision were they
adopted.
Instructions of the Deputation to the Mission,
The iinal results, as interpreted by the Deputation in their
farewell letter to the Mission, are indicated by the following
review :
The grand governing object of the Board . . . is the CONVERSION
OF SINNERS, THE GATHERING OF THOSE CONVERTS INTO
CHURCHES, AND THE ORDAINING OF NATIVE PASTORS
OVER THOSE CHURCHES; with a view to implanting the Gospel in
the soil, and to the growth and perpetuity of its institutions and blessings.
And the grand means of promoting this object is the PREACHING OF
THE GOSPEL.
The day of the old sc/iools of heathen children taught by heathen
masters was gone.
The large churches erected years ago at Madura, Dindigul, Tiru-
puvanam, and Sivaganga too large, except perhaps that at Madura, for
present necessities, but once rilled every Sabbath by the pupils of those
congregated schools are monuments of the power of that system to create
congregations for the time being, and of the folly of trusting to such
schools for stated congregations after the pay of the teachers is withdrawn,
or for converts, or for any tangible results.
Though more excellent ways of employing our funds are now pursued,
it may be presumed that those schools will hereafter appear to have been
a labor by no means lost upon the native mind and heart of India.
Attention was called to the 120 congregations, gathered
from 14-6 villages and numbering 4,846 members, mostly
from the lower castes. 569, about one-lifth of the adults,
were church members. Of these they say :
The existence of such congregations in this heathen land, in which the
merely nominal Christians so far out-number the church members, and
the apparent interest manifested by such in their relations to you, with
their attendance on the stated instruction prepared for them, is an ex
traordinary fact, however it be accounted for. If every adult convert is
hereafter to bring four other adults under the institutions of the Gospel,
you surely have much reason for encouragement.
They were impressed with the apparent want of vigor in
the village school system, because in the whole 76 schools
the average number of Christian pupils was only about
eight:
Two things were obvious : First, that the village school system needed
revision, requiring a greater number of Christian pupils for each school ;
and secondly, that the whole educational system in the mission required
revision ; and indeed the general policy of the mission, with a view to
infusing more life and power into the entire system of the village congrega
tions and village schools.
192 THE PERSONAL PERIOD, 1852-1871
Then came the discovery about boarding schools :
It was perceived that the new system into which the mission had been
led had not been carried out to its full and proper issue ; to the extinction
of all centralizing boarding schools, and the connecting of the Seminary
immediately with the village schools and congregations.
We blamed no one. It was an old institution. It belonged to a former
system. It came down to us. We simply retained it you and we with
out distinctly perceiving its true relations and influence.
The Seminary is to have a diversity of studies, adapted to different
classes of persons ; as, 1st, for young men of promise and piety, between
the ages of fifteen and twenty-five, a course purely Tamil.
2ndly. For the better improvement of some not employed as catechists,
who have developed a talent for preaching and pastoral duties.
3rdly. For those whose talents, piety and circumstances indicate the
propriety of a more extended education.
We earnestly hope and recommend that the study of the English
language may be restricted to comparatively very few in the Seminary ; . .
and may in no case be allowed to invade the village schools, or the female
boarding school.
Since coming here it has seemed to us that the very harvest of evils
which brought / to the Bombay Presidency, was in some danger of
springing up through all these interior villages of Southern India, from
seed sown by missionary hands.
The report on the KnglisJi school at Madura correctly speaks of its
discontinuance after the present years as being in accordance with the
views of the Prudential Committee.
No one can doubt it has been useful to society. But not a member of
the school has ever been known to receive a saving impression from the
truths of the Gospel. God lias withheld from it his seal.
Mission churches obviously require the utmost simplicity of structure ;
and all that they require, and all that is good for them, may be learned
from the New Testament. A local church is God s institution. So is the
pastoral office. So are deacons, to do work from which pastors should
be relieved.
The command to publish the Gospel of course involves and gives the
necessary powers for doing the thing commanded for executing the
commission.
Only let the missionary keep to his own proper office and work, and
not be backward to entrust the native convert or preacher or pastor with
the whole of his.
In process of time the native churches will take the business into their
own hands.
The experiment resorted to by the mission some four years since of
dividing the whole body of helpers into classes, giving to each member
an opportunity of rising from class to class, and holding forth stimulants
to their so doing, especially placing the amount of salary in direct relations
to these classes. . . . was a bold experiment. It was full of danger.
If classes and emulation should exist anywhere, it is in schools ; and
not among men when sent forth from schools virtually as preachers of the
gospel.
We recommend that you continue to make it imperative on the helpers
to assemble at stated times.
INSTRUCTIONS OF THE DEPUTATION TO THE MISSION 193
We have been unable to perceive any good reason for so great a
difference as exists between the average pay of the readers and catechists,
regarded as forming two classes. It is as Rs. 3-10-6 to Rs. 7-2-2 ; while
the difference between the schoolmasters and the readers is only as
Rs. 3-5-3 to Rs. 3-10-6. The average pay of seminary and boarding-school
teachers is Rs. 11-1-2; and that of preachers is Rs. 26-8-0! These
differences cannot, as it appears to us, be sustained on the principle that
is to be followed in determining salaries hereafter.
Should the English language cease to be cultivated in your schools, the
giving of small but adequate salaries will be easier than it is at present.
The Deputation, taking into view the great importance of the building
committee, think it proper that it should be appointed by the Prudential
Committee in the first instance, and that this committee stand for three
years ; and they do accordingly appoint Messrs. Tracy, Rendall and Noyes
on this committee.
The mission property now held in Madura Fort, Sivagunga, and West
Dindigul the building committee is instructed to sell as early as may
be.
The proceeds of the same they are authorized to apply to the erection
of a dwelling-house and out-buildings at Malur and Battalagundu.
Funds from the sale of lands on the glacis may be applied in the same
way.
Of the Sanitarium, the first impression of the houses and grounds, as
we came out upon the scene after the long and toilsome ascent to those
elevated regions, was that of too much show. A closer view diminished
this impression.
The number of dwelling houses at the Sanitarium should not be
increased. Such institutions are hard to regulate. There is a tendency
in them to grow, and to degenerate into mere watering places, and it will
not be always easy to secure the free use of the premises for those who
are most in need of them.
If we had not formed a decided opinion adverse to Christian villages
built on ground owned by the Mission, the statements of Mr. 1 ope of the
results of such a village in this place (Tanjore) built on lands set apart for
the purpose by the eminent Schwartz, would have given us an invincible
repugnance to the measure. In some few cases we perceived a tendency
to measures for creating such villages among you.
We pray that the converts may everywhere be left to arrange their plans
of abode for themselves, believing the less that is done for them in this
respect, and the more they are induced to remain dispersed in the villages
where they were when converted, and among the heathen, the greater on
the whole will be their influence in extending the Redeemer s kingdom in
this land.
The recommendation in your report on the dispensary and medical
practice of a medical class, is of doubtful expediency at the present time.
The forming of a class of medical students from among your educated
helpers would be taking away men from a species of labours where they
cannot well be spared.
Of grants-in-aid, the past experience of the Board in such matters
elsewhere would oblige the Prudential Committee to withhold their assent
from receiving grants from the Government for the support of schools.
On both sides of you there are, indeed, powerful missions of the Church
of England. But this we regard as no disadvantage to you, so long as
you preserve your nationality unimpaired, and also the simplicity of
25
194 THE PERSONAL PERIOD, 1852-1871
your church organizations and worship, which give you a distinct, effec
tive individuality as a mission; not an aspect of dissent, or non-conformity,
not of a distinct, independent American church.
The great body of the supporters of the missions under the care of the
American Board is descended from the Puritans, and is strongly imbued
with the Puritan spirit- This is true of the Board itself, and of the Pru
dential Committee.
Your reports seem to us a fine development of Puritanism carried out
in missions to the heathen.
Thus did these faithful servants of God and of the Pru
dential Committee go on their way feeling that they had
guided the Mission to important and necessary decisions.
They had not spared themselves by the way, but had worked
with untiring devotion to the Mission. Their voluminous
letters were penned at sea, on the road, in wayside bunga
lows, under midday heats after nights of travel, amid many
fatigues and privations. There was but one little u lly in the
ointment ", and that was due to sympathy. Anderson had
learned some of the financial difficulties of the missionaries,
and had suggested to the Mission to ask, and written to the
Prudential Committee to allow, an increase in salary of Rs. 100
the following year. But after visiting Jaffna, Madras and Arcot,
he found that Madura would be getting more than the other
missions, and that the other missions were not asking for an
increase. So he promptly owns his mistake to the Madura
Mission and writes to the Committee not to allow it the
second year, if they shall have granted it for the following
year. Whether the first recommendation were a mistake or
not, the withdrawal of it created a most embarrassing situ
ation, and the letters from Madura on the subject quite
saddened the good secretary s heart.
Results of their Visit.
In the carefully revised and amended report of the mission
committees there is very little dissent from the views of the
Deputation ; what there was was the dissent of the spirit of
loyalty that was willing to give every decision a fair chance.
Kendall s emphasis was different, for instance, when he
reported that one of the classes in Pasumalai Seminary
RESULTS OF THEIR VISIT 195
should study the English language, both for mental disci
pline, and that its members might have access to English
literature. Shelton differred from them when he recom
mended the opening of a medical class, saying,
We believe the time has come when a few Christian young men, with
a limited knowledge of the principles and practice of medicine, could be
highly useful to the native Christians in the Mission ; and that they should
now be in course of training.
Should such a plan as now proposed be approved, your committee
would recommend to the Prudential Committee to make an appropriation
to this object, as soon as suitable young men can be found.
The committee on mission property, Kendall being chair
man, differed when they recommended that all lands in the
villages be held in the name of natives in behalf of the A. B.
C. F. M. for missionary purposes.
The mission report for that year differed in the estimate
of the English School when they wrote,
Having been informed by the Deputation that it could not hereafter
be supported by the Board, the Mission voted to discontinue it at the close
of the year.
Though no instance of conversion has come to our knowledge we not
unfrequently meet with evidence of good effects by it, and we are not
without hope that in the Great Day a few will be found praising God for
this as the means of bringing them to Christ.
Most of the differences had been adjusted in conference.
Yet the lack of enthusiasm for some of the changes must
have affected the letters written to America. July 30, 1856
Anderson wrote from Boston,
It has seemed to me, and I say it with frankness, that as a mission you
have not thrown quite heart and soul enough into your communications
of late.
He also informed them that a young man who had offered
himself for the Mission, Capron by name, was somewhat
depressed by the want of more positive language from them.
Abolition of English Studies.
Since then time and experience have given a less optimistic
view of the work of the Deputation than that taken by the
members of it. Much of their work was to strengthen and
accelerate movements already begun and in the best interests
of the work. And the very personnelle of the Mission was
196 THE PERSONAL PERIOD, 1852-1871
a guarantee that all their work would be turned to the best
account. But a few decisions led distinctly backward, and
in following them the Mission climbed down from a position
that in later years they could only partially and laboriously
climb back into. This was so in education. The Mission
was the leader of the Government, as well as of the commu
nity, in its educational system. And that leadership might
have been maintained for many years, and then honorably
shared with later educational movements. That leadership
was surrendered by the abolition of English studies and of
boarding schools, and by the restriction of village schools.
It has never been recovered, and the best that could be done
when the mistake was realised was to resume English studies
and boarding and village schools in the rear of other bodies,
instead of the van. Christian education has thereby lost its
prestige in tiiis district. There is one exception, and that is
the female boarding school of the early period. It was
never closed and has steadily held its premier position, to
the best interests of both Christians and Hindus.
Disposal oj Lands.
The disposal of land, especially in Madura and Dindigul,
lost to the Mission sites that would have been of inestimable
value to it in Liter years, sites sold for sums less than the
taxes of later years.
Some of the acceleration given to the organisation of native
churches was of doubtful utility. But in other details of
growth the Mission went on its way as before at a steady
pace, without serious drawbacks or phenomenal accessions,
out of the candle light of truth seen theoretically into that
of the same truth illuminated by experience.
6 THE CHURCHES.
In 1840 Secretary Anderson had warned the Mission
tbat the Presbyterianism they had instituted would certainly
make trouble with the Congregational Churches supporting
the Board. Fifteen years later he expressed disapproval of
ZEAL IN ORGANISING CHURCHES 197
the Episcopalianism he found in Dindigul, and with his
colleague on the Deputation urged the Mission to bring into
organised, active existence churches modelled on the New
Testament plan. It is not to be wondered at, therefore,
that in the storm of opposition that met the Deputation on
their return to America the Presbyterian supporters of the
Board should charge them with developing a new ecclesias
tical polity, if not giving a preference to Congregationalism.
This history is not concerned with their defence, except as
they refer to a need of more attention to missionary
organisation that they found existing in this Mission, as well
as in the sister missions. They say :
Not one of the churches had a native pastor ; nor was a church known
to us in the Mahratta, Madura, or Ceylon missions, as having an elder,
or so much as a deacon. In all these missions, therefore, the working
effective power in the culture and management of the native Christian
communities, lias been hitherto in the missions. Our aim was to
encourage the transfer of that power, as far and as fast as possible, from
the missions over to the Christian natives ; to plant it in the soil, where it
should cease to be, as an exotic, dependent on hot-house cultivation.
First Village Church.
Their presence in the Mission was signalised by the
organisation of the first bouci fide village church. March
20th 1855 they sat with a committee of the Mission in Mal-
lankinaru, when twelve men and six women gave their assent
to articles of faith and a covenant. Two deacons were elected
by the male members, one of whom was Gnanamuttu, the
first convert ; and then Anderson expressed to the .new
church the fellowship of the churches of the United States.
It was then, too, that Winfred was ordained as their pastor.
There were now eleven churches in the Mission, this one
being the only real village church.
Zeal in Organising: Churches.
After the departure of the Deputation Taylor did not let
the grass grow under his feet while he went to work in
Mandapasalai station and, using his authority as a missionary
and as the head of the Mandapasalai church, arranged for
the organisation of five churches ; and in September the
198 THE PERSONAL PERIOD, 1852-1871
Mission appointed Tracy, Herrick and Taylor a committee
on the formation of churches in the Mandapasalai station,
with power to form churches in places where on examination
they should think it advisable. The Mission also committed
itself to this policy for the future by voting,
That upon the request of any number of Christians, in any locality, the
missionary in charge present the facts, either to the Local Committee of
which he is a member, or to the Mission, and that the Mission, approving
the same, empower a committee to organise a church in that place.
The committee visited Mandapasalai in November and
were generally pleased with the appearance of the church
members forming the new organisations, and noticed a
marked contrast between them and the other members of the
congregations. In each place a sermon was preached by
one of the committee, the action of the United Church at
Mandapasalai in reference to the formation of separate
churches was read, the assent of the members was taken and
they entered into covenant with each other as a church of
Christ, deacons were elected by them from their own
number, and the Lord s Supper was administered. In this
way all live were organised ; November 21st Paralechi, 22nd
Sevalpatti, 24th Velanurani and East Karisakulam, and 26th
West Karisakulam ; and in January following they were
recognised by the Mission.
It was with great satisfaction that the Deputation in May
1856 reported to a u Special Committee on Ecclesiastical
Matters " in America as follows :
Take the Madura Mission. That mission had nine missionaries at the
time of our visit, and eleven native churches. It now has sixteen native
churches, and may be expected in a few years to have thirty or forty.
And it is designed to give all these churches native pastors as soon as
may be.
At the same time the strenuous discussions at home drove
the Prudential Committee at the annual meeting of the
Board in 1856 to state very definitely (as quoted by Taylor
to the Mission):
In no case should there be any ecclesiastical control exercised by
missionaries over the native churches and ministers.
ZEAL IN ORGANISING CHUKCHUS 199
Missionaries are free to organise themselves into, or to connect them
selves with, such ecclesiastical bodies or churches as they may choose,
either on missionary ground or in this country ; and in organising churches,
provided the principles held in common by the constituencies of this Board
be not violated, the persons to be thus organised are free to adopt such
forms of organisation as they may prefer.
The appropriate sphere of a mission established by this Board, and
regarded simply as such, is to decide upon the places where labour shall
be performed, and the persons and instrumentalities to be employed, and
to distribute funds.
Taylor took these declarations most literally, and in June
1857 reported to the Mission that he had organised the
churches of Mandapasalai into an ecclesiastical body called
the u Sangam." This information almost took the Mission s
breath away, and it waited until September to recover its
breath, and then voted :
That we disapprove of Bro. Taylor s course in advising the churches
under his charge to independent ecclesiastical action, without waiting for
an opportunity for the Mission to act with reference to the resolutions
passed at the last annual meeting of the Board.
To this Taylor protested that he had not violated any rule,
and that he had acted only in accordance with the liberty
asked from and granted by the Board. In the meantime
Anderson had been appealed to, and under date of December
18th 1857 he wrote a long letter to the Mission on the general
subject. He was evidently pleased with the steps taken
among the churches, for he wrote :
Your Mission seems to me to be progressive, and progressive in the
right direction ; and never was it so interesting, so hopeful, as it is at
present. The Lord s name be praised !
Then he goes on to emphasise the non-ecclesiastical
character of missionary work :
The missions under the care of the Board are evidently to be regarded
in a two-fold aspect :
1. As communities, or corporate bodies, created under the Rules and
Regulations of the Board, for securing, on heathen ground, the wisest
and best use of the funds. And,
2- As bodies of Ministers, associated under Christ s commission, for
the spread of His Gospel.
Now it is to the Missions in the former of these aspects that the Rules
and Regulations of the Board apply. The Board disclaims all right to
confer, restrict, or exercise ecclesiastical power.
The whole responsibility of the Board itself is involved in the right use
of the funds ; and this is all it has any need to require of the missions.
200 THE PERSONAL PERIOD, 1852-1871
Whatever applications for pecuniary aid come before the missions, . . .
in this matter the mission, and the mission alone, has the responsibility.
The expenditure of money should always be the act of the mission, It
can never be entrusted to an ecclesiastical body, however constituted ;
because in such an event there can be no accountability.
I have misread our respected Brother Taylor s letters, and misunder
stood him, if he will not continue to act cheerfully under the vote of his
brethren, provided they consent to a reasonable experiment of the
capabilities of native converts and native churches for self-government
and self-support in his interesting section of the Madura District.
Rules of Action adopted.
Local C /lurches.
That both Taylor and the other members of the Mission
did have the spirit of conciliation is shown by subsequent
action. After the vote of disapproval Kendall, Little, Tracy,
Taylor and Capron were appointed to report at the next
meeting on the subject of ecclesiatical organisation. When
this report came up it was adopted, but before it were
placed four resolutions introduced by Taylor himself, to the
effect that while ecclesiastical bodies had the right to form
their own rules the Mission was also responsible for what
it did by way of encouragement, that the creed and polity of
the Sangam and of similar bodies should be submitted to the
Mission for approval, that the organisation of churches and
ordaining of pastors required the previous assent of the
Mission, and that the Mission would not object to anything
that was not contrary to the principles of both the Presbyterian
and Congregational churches in America. Then Rules of
Action were adopted respecting (1) Local Churches, and (2)
Ecclesiastical Bodies. Among the latter were the following:
An ecclesiastical body may be formed . . . where there are three
or more ordained native pastors, and as many churches, wishing to be
united in such a body.
Missionaries shall be advisory members of the body.
As there are only two native pastors connected with the station of
Mandakasarlie, Bro. Taylor is requested not to organise churches or
ordain pastors through the Sangam.
The Mission refuse to aid in the support of pastors whose ordination is
not conducted in accordance with the rules.
The Mission seeks only to discharge the important responsibilities com
mitted to it, and adopt such rules as will secure harmony in ecclesiastical
organisation throughout our bounds after the formation of ecclesiastical
bodies.
TAYLOR S APPEAL TO THE PRUDENTIAL COMMITTEE 201
Taylor s Appeal to the Prudential Committee.
These rules were adopted in January 1858. But an
obstacle still existed to a complete settlement, and this was
the organisation of three churches before this action of the
Mission, churches which had not yet been recognised by the
Mission. Taylor reported that in 1857 two churches had
been organised by himself with the assistance of the two
pastors and a member of the Sangam. One church contained
11 members and the othei 14. The third church had been
organised in 1856. In June of that year Taylor presented
to the Mission the constitution and proceedings of the Sangam
as recorded.
Upon consideration of these records the Mission adhered
to its previous position, while it recognised the Sangam as n
useful body sui generis, but without ecclesiastical powers, and
directed that when this or any other body like it should have
the requisite number of pastors and churches the missionary
connected with it as adviser see that the constitution be
conformed in all respects to the Mission s position on
ecclesiastical organisation. Taylor yielded so far as to ask
that the members of the South Local Committee (Herrick,
Tracy and himself) be appointed to visit and report upon the
churches not yet recognised, and also to organise a fourth if
they should deem it advisable.
The Committee declined to organise the fourth church,
and presented a report (Taylor dissenting) which was
embodied in the mission vote, viz.\
1. That the church at Purasalur be recognised by the Mission.
2. That the churches at Samipatti and Kanjampatti be also recognised,
as they have been organised and on this ground only, with the distinct
understanding that this action be no precedent for the future.
The last stage in this particular movement followed.
Taylor appealed to the Prudential Committee, and they took
the ground that, as their authority pertained only to financial
and not at all to ecclesiastical matters, they could u entertain
no appeal from the Mission in respect to any of its
ecclesiastical proceedings.
26
202 THE PERSONAL PERIOD, 1852-1871
Taylor stopped organising churches. In 1861, when there
were no more churches to organise, the Mission recognised
the Sangam as an ecclesiastical body, and then withdrew
their recognition in 1884 on the ground that the Sangam was
not necessary.
As against the 8 churches organised between 1855 and
1858 in Mandapasalai station, no new church was organised
for 25 years, and only 3 more appeared in that region
during the next 51 years, while 4 of these 8 disappeared.
To crown it all, Taylor frankly admitted his mistake in the
report of his station for 1869. He wrote :
Some years ago 9 churches were organised in the station, and 4 pastors
were ordained. But plans for their self-support were at that time only
in the background.
Without giving an opinion as to what might be under other circum
stances, it may be said that that plan in this case has mostly failed.
With my present views I would prefer to ordain pastors only as their
congregations are ready to do their share for their support, and I wo u ^
take it as an indication of God s providence that the time had not Y et
come, if the people were not ready thus to take upon them Christ s yoke.
Organisation of 18 Churches in 4 Years.
But other stations were not idle in this matter. If 1855
was Taylor s year to hustle the East in ecclesiastical matters
185G was equally Noycs s year. In January the Mission
appointed Webb and Chandler to go with him to organise
churches in the Kambam Valley, and in July they organised
five churches in three days. This is the Mission s record.
Chandler s diary indicates how they did it :
29. Bodanaiknor Left Periakulam about 9, dined under a tree, and
came here 20 miles about 4 p.m. Here formed a church. I gave
fellowship of the churches,
30. Combey Leaving B. early came to Devaram 10 a.m. Held a
meeting with the congregation, took dinner and came here,
Here formed a church, I preached.
31. Cumbum Reached here early this morning. But as the people
are away cannot form the church here till to-night.
August 1 Left Covilapuram about 10 last night.
Four of the churches were in the places at the beginning
of the several entries; the fifth was at Kamayakavadanpatti,
a place between Kambam and Koilapuram, and must have
SELF-SUPPORT 203
been organised on the 31st. These live churches were
recognised by the Mission that same year in September.
They have proved more permanent than some in the other
stations, for all but Kamayakavandanpatti have continued to
the present day.
One other church was formed in 1856, the one at Kilamat-
tur in the Madura station. It was actually organised at
Tenur, one of the connected villages, because a new house
of worship was dedicated in that place the same clay. 17
members brought letters from the Madura churches, and
two prominent men among them were elected elders. This
was effected by the East Local Committee. Unfortunately
this church dwindled and lasted only fourteen years.
The years 1855, 1856, and 1858 each saw six new churches
added. Three were those of Mandapasalai station. May
2nd an organisation was effected in Palani, and June 30th
one in Dindigul, and both churches were recognised by the
Mission in September. The sixth church was organised at
Kottaimedu in Periakulam December 29th, and was recog
nised by the Mission the next month.
18 churches had been organised in 4 years, more or less as
the result of the visit of the Deputation. But that was a rate
that could not be maintained, and during the following 13
years of this period only 4 were organised, viz. Andipatti in
1859, Manamadura in 1864, Kodaikanal about 1867, and West
Gate Church, Madura, in 1868.
Self-Support.
The insistence of the Prudential Committee that its authority
was purely financial gives an interest to the financial results
secured by the new churches. The report of 1856, the
second year when six churches had been added, stated ;
There is material for several more distinct organisations, but the diffi
culty in obtaining suitable candidates for the Pastoral office, the great
poverty of the people making it impossibe for them to do much if anything
for the support of Gospel institutions, and other circumstances have
induced us to move slowly in this thing. It is hoped however that a few
more churches may be formed the coming year. We are highly gratified
with the result of the recent organisations, especially those over which
Native Pastors have been ordained.
204 THE PERSONAL PERIOD, 1852-1871
The gratification had other sources than finances. In 1857
West Karisakulam gave for Pastor Zilva s support during the
whole year Re. 1-4, for that time in American money about
live cents a month, a trifle more than a cent a week. In 1858
Pastor Yesadian received from the Mandapasalai Church for
his salary during the year Rs. 2-12, or $ 1-75. And the com
mittee that presented his report to the Mission termed it a
" fine report".
Small as these efforts seem, they were seed efforts with
life and potency in them, and they grew. In 1862 Kilamattur
church gave its Pastor Rs. 11-5-6, nearly a rupee a month ;
and in two years it advanced to Rs. 40. The Dindigul
church from the beginning, agreed to pay their Pastor
Rs. 3-8 a month, and its members in 1869 \vere reported to be
giving one-tenth of their income. Mallankinaru gave Rs. 3
per month in 1867. By the end of the period self-support
had advanced so far that the Mission could take the position
that it would not listen to any proposition for the settlement
of a pastor unless the church offered to pay at least one
fourth of his salary. Of the six churches with pastors in 1870
half were actually paying nearly half of their respective
Pastors salaries.
The churches were also growing in other directions. A
spiritual revival commenced in Mallankinaru in 1861 that
spread to the Seminary, then to the Girls Boarding School
in Madura, and then to the congregations in the Kambam
Valley and elsewhere. In Mallankinaru it resulted in the
healing of divisions in the Church, the awakening of several
church members to new life, and the hopeful conversion of
a few to Christ ".
Obstacle to Caste.
The churches were the most effective ground for oppos
ing the spirit of caste. The Mission reported in 1857 as
follows :
We are trying in various ways to uproot the remains of the caste spirit,
and we hope not without some success. It is preached against, its evils
ECCLESIASTICAL ASSOCIATION 205
are pointed out in private conversation, we put honor upon the low when
ever practicable, and endeavour to bring the rules and principles of the
blessed Gospel of the God of love to bear upon it ; as a result of these
means they occasionally meet, and eat together in love-feasts, and asso
ciate more in the social circle.
Ecclesiastical Association.
Plan of Polity.
The whole attitude of the Mission was certainly different
from that taken earlier, before there were any Indian brethren
ordained to the ministry. In 1847 an Ecclesiastical Associa
tion had been organised on the following " Plan of Polity ":
1. 1. This body shall be known by the name of the Ecclesiastical
Association of the American Madura Mission.
2. Membership in this body shall not of itself be considered by the
body as annulling or changing any relations previously sustained to other
ecclesiastical bodies.
3. All the members of the Mission are considered de facto members of
the Association.
II. 1. Till a plan of church polity shall have been formed and adopt
ed by the mission churches, every ordained member of the association
has the right in his own field of labour to organize churches, judge of the
qualifications necessary for church-membership, receive members to the
church or excommunicate them for immoral conduct and to exercise all
the duties of a pastor towards his flock.
2. It is considered expedient and proper for a brother in any case
which appears to him doubtful to refer to this body for advice.
In an other article mission helpers were declared subject
only to the whole body.
III. 1. This body may adopt standing rules for granting license to
preach the Gospel, ordaining to the ministry or for doing any ecclesiasti
cal business.
2. Till rules are adopted, this body may act in each case coming before
it according to its views of propriety,
The Bye-Laws indicate their attitude towards the administra
tion of the Sacraments :
1. Members of other Churches who come to reside at one of our
stations and who do not remove their church relation should not be
allowed regularly to commune with the Church of the station.
2. Helpers and others from other missions who cannot bring with them
Certificates of Church-membership and recommendation to our churches,
should be excluded from communion or received anew on profession of
faith .
3. No adult person shall be admitted to the rite of baptism who does
not give evidence of regeneration.
4. It is considered expedient that persons admitted to our churches
from Romanism receive the rite of baptism.
206 THE PERSONAL PERIOD, 1852-1871
This Association organised the churches of Periakulam,
Mangulam, Madura Fort, Mallankinaru, and the five churches
of Mandapasalai station gathered in 1855. Tt also licensed
Winfred and Zilva as preachers, then ordained them and also
Yesadian over their respective churches. But after 1857
it did no ecclesiastical work. It continued on until 1872
preaching sermons and administering the Lord s Supper at
mission meetings, and then disappeared.
The Church Union.
Meantime, in 1869, the Church Union, which has lasted
to the present day, was formed and took the place of all
earlier ecclesiastical bodies. This is the Tamil record, as
translated :
As in the Turkey mission a Church Union has been successful in
promoting self-support, self-government, and self-propagation, so it was
thought that self-supporting churches would be promoted by such a union,
and in 1868 a committee, consisting of Messrs. Washburn, Herrick,
Chandler, Rowland, and Vethanayagam were appointed to prepare the
necessary rules.
These rules were presented at the meeting in Pasumalai September 21,
1S69, amended, and then unanimously adopted.
The new Church Union found its work ready to hand.
December 13th it installed Savarimuttu from Dindigul over
the Kodaikanal church, and on the 18th of the same month
installed Seymour from Andipatti over the Kombai church.
While this Union maintained itself until the Mission had
passed its 75th year, it was only three years old when it found
itself too bulky to properly exercise ecclesiastical functions
all over the Mission ; and so, in September 1872, Cornelius,
Vethanayagam, Belaventhram, Tracy, Kendall, and Herrick
were appointed a committee to prepare rules for the
organisation of three branch unions, to be called respectively
the North, East, and South Local Unions. Thenceforth the
Local Unions did the active work until 1909, when they and
the parent Union were merged in the East and West Church
Councils of the South India United Church.
CHURCH DISCIPLINE 207
Evolution of Indian Churches.
All these movements indicate a gradual development and
evolution of native churches into well organised effective
bodies. At first they were, as an Indian pastor has said, like
the mother of the sons of Zebedee, who wanted posts of
honor for her family ; they wanted help from the Mission
financially, in court matters, etc. But they grew out of that
spirit. Still in America there was a feeling that they were
not getting on to their feet fast enough. Secretary Clark, in
the very year that he took the place of Anderson, wrote to
the Mission :
In tours let each missionary be accompanied by several native preachers,
and other native Christians if possible ; let him select a good site, pitch
his tent, and abide till the villages adjacent shall have been well visited,
and an opportunity been given for frequent hearing of the word of God.
Some weeks may thus be spent at one place, to which the people shall be
invited by the native assistants visiting them at their homes. If as the
result a number should be converted, but not enough to form a church,
select one or more in each neighbourhood to act as leaders for the rest, to
take charge of meetings for prayer and conference, as above indicated and
to be responsible for the progress of the work of grace, when the meeting
is over. No pay should be allowed them ; it is Christ s work.
As a general rule, I would have no local preachers dependent on your
mission funds for support. They should live as the people, and with the
people, in part supporting themselves if necessary by their own labour,
with such help as they could get from the people.
I have a dread of a long course of education save for some special
work, for any native who is to work among his own people, lest he be
denationalised. Give them principles, infuse a true spiritual life into
the people, and then let it work for itself.
If the churches are supplied with your trained catechists as local
preachers, supported wholly or in great party by the Board, they will be
slow to call pastors.
N. G. Clark was a large-hearted, spiritual-minded man of
noble purpose, and the spirit that breathed through all his
letters to the Mission was a helpful influence for all the years
of his position as secretary. But the development he sought
for in the Mission came in a different way from that marked
out by him. In fact some churches organised as the result of
his influence did not prove successful. But if not in man s
way, in God s way, they grew ; " first the blade, then the ear,
then the full grain in the ear".
Church Discipline-
Church discipline was not neglected. If sometimes it
depended rather on the personal influence of the missionary
208 THE PERSONAL PERIOD, 1852-1871
than upon a sense of the need of guarding against sin, that
was characteristic of this stage of development. It was back
in 1856 that Chandler entered in his diary :
Sept, 29. Had a long talk with an adulteress and adulterer. Veraswamy
the Scamp, fearing an ousting, begs pardon.
,, 30. This morning told the Sapiar (members of the congregation)
they must purge themselves, They have been consulting a
long time and have fined the woman 3| annas for breaking
the 7th commandment.
Ten cents went farther in those days than it does now, but
it does not seem to have gone far enough in this case to
express much abhorrence of the sin.
One of the pastors had to be dealt with ecclesiastically in
1868. Pride, becoming involved in worldly matters, bad
company, and then grievous sin were the downward steps
that ended in his deposition from the ministry. But a more
interesting and satisfactory case was one in which church
and state worked together for the reformation of a sinner, and
were successful. It was the case of a catechist in Anumantha-
rayankottai who had been suspended from his office, and
from the church, and had been punished by the magistrate
for stealing the door of the mission house in his village in
1857. Webb wrote of him :
He was 15 clays in confinement this seems to have done him great good,
and greatly humbled him. He has, since his release, made over to us the
land purchased by Bro. Me. for a compound, He had all the deeds in
his own name, and we had not even a receipt for the money paid for it
(some Rs. 40 or 50). He has cultivated the land for the last 3 years. He
has given me a promise beside of Rs. ]0 for the use of the land during all
this time, and I have but little doubt we shall get it. He has also
commenced attending church again there, and as he is an influential
man I hope it may be the beginning of better days there.
P.S. He has just come and paid Rs. 6 of the amount he promised, and
will give up the rest soon ; he also says he will besides give Rs. 2 towards
the repairs of the church there, and will pay the money as soon as the
work is commenced. He wished me to pray with him before leaving, and
manifested a truly contrite spirit. I do trust he will soon give up his
caste fully and return to the privileges of the church.
The name of the place where this remarkable reformation
through discipline occurred is difficult to pronounce in Tamil,
and one of the mission traditions is that it was such a stum
bling block to one of the missionaries that it was threatened to
retire him unless he should master it.
EXCHANGES WITH THE S. P. G. 209
7 CONGREGATIONS.
Their Influence.
There was a great boom in the congregations in the first
three years of this period. The gain in membership in 1852
alone was 1,000, and the next two years saw 1,100 more souls
added to them. By 1871 this number became 6,865, an
increase of J50 per cent. The number of congregations
increased to 170 in 1868, and then fell off to 138 in 1871.
But this simply meant larger congregations, though they were
fewer in number. And this was an increase of 100 per cent,
during the period. Their importance was considered to be
very great, both as a means of influence, and as a result of
labor. Noyes wrote of them :
They are a result of labor inasmuch as the members have been
influenced to break away from their connection with the religion of the
country, to abstain from heathen ceremonies and idol worship, to observe
the Sabbath, to attend stated religious worship conducted by the Missionary
or his native helpers, and to learn and cause their children to learn the
great truths of Christianity.
They are a means of influence inasmuch as they furnish stated places of
preaching the Gospel in the villages, forming a nucleus for further opera
tions, and because the members who statedly and regularly listen to the
truth, either as preached by themissionaryor taught catechetically by native
helpers, are in a position much more favorable for impression, conviction,
and conversion than the heathen who are prejudiced against Christianity
and under Brahminical and family influence.
The fact that nearly all the additions to the church are from these con
gregations, and that the proportional number of church members in them
is yearly increasing, speaks loudly of their importance.
Exchanges with the S. P. G.
The Society for the Propagation of the Gospel had a
mission station called Bethel near Ammayanayakanur between
Madura and Dindigul. A new mission house had been built
on a very commanding and pleasant situation surrounded by
hills. There were boarding schools for boys and girls, 8
catechists and 8 schoolmasters, with 145 children in the
schools. The number in the congregations was 665. William
Hickey, the missionary of that society, was working in the
Dindigul taluk with Bethel as a centre. Meantime McMillan
in West Dindigul had gathered 8 congregations on the Lower
Palnis.
27
210 THE PERSONAL PERIOD, 1852-1871
In Dindigul on the 24th June 1852 these two missionaries
made an exchange in the following terms :
Hickey,
I accede to your wishes, and from the date of this communication
transfer to you the Cunnewaddy District with the Mission land and houses
belonging to the Mission of the Gospel Society; with the understanding
that I shall not visit it as the Missionary, but that the people in my
charge who may not feel inclined to join your congregations, shall be
permitted to receive the benefits of the Church of England at Bethel, or
in any place which is not included in the transferred District.
McMillan,
I hereby assent to your proposition and transfer to you from this date
the lower range of the Pulney hills district, together with the Mission land
and house at Monaloor, and also the Mission land and house at Tandi-
coody, reserving the land and bungalow at Ardaloor for my own private
use, with the understanding that I shall not act as a Missionary to the
above specified district.
The congregations thus secured to the Mission were in the
vicinity of Virakal, the oldest congregation of Dindigul
station. After this transaction Hickey had some considerable
success on the mountains, and tradition has it that once when
baptising a large number of hill people at one time he was
obliged to resort to some expedient to accomplish the heavy
work involved, and used a brush to sprinkle them en masse.
Many of these accessions were of people who had Hocked in
under McMillan one year, only to backslide in large numbers
another year. For example, in 1848 the congregation at
Maiialur was strong enough, not only to quit the annual
sacrifice of a sheep to the jungle goddess, Vanadevathai, for
good crops, but also to influence their neighbors to omit it
altogether, a thing quite unprecedented among them. Then
in 1850 he had to report a loss of 180 souls on the mountains.
They were a rude and simple folk, and in many a subsequent
year have they rejoiced the heart of some missionary by
flocking to his standard, and equally saddened the heart of
his successor by disappearing from the ranks of the Mission.
Baptismal regeneration has never been much in evidence
among them.
In i860 a further exchange was made with the S. P. G.,
this time with the society itself and not with an individual
REPORT OF MISSION COMMITTEE ON CONGREGATION 211
missionary. The Mission had a congregation at Manaparai,
the region adjacent to the Trichinopoly district, and this had
been transferred by Government to that district from Madura.
The S.P.G. had their centre in Trichinopoly, so Manaparai was
passed over to their care in exchange for their congregation
in Ammapatti near Bethel. Their mountain work had ceased,
and with this transfer the S. P. G. ceased to work in the
Madura district, excepting the region of Ramnad. They
had once offered that portion too to the Mission, but before
the Mission had time to take action had withdrawn their
offer.
Report of Mission Committee on Congregations.
Of the people received by McMillan we have an account
given by a committee appointed by the Mission in 1854.
They reported :
Five families containing 23 souls were received.
These are Paryas and live in three villages within a mile of Carisapatty
(where the Mission already had acongregation). In one of them only
there is a church, but in none either teacher or catechist. One service is
held on Sunday at (Carisapatty, at) which the usual forms are observed
and the people catechised. On these occasions 10 or 12 are usually
present. On other days two or three members occasionally attend the
family devotions of the catechist ; but he holds no meeting in the church.
Almost all the members go to their work on Sundays as on other days.
The report of that Committee casts considerable light on
the weaknesses of many congregations. And in it all we see
the aftermath of the caste agitations of the closing years of the
previous period. Of Battalagundu they wrote, u Here there
is a substantial church,... a school house, a Catechist s and a
Teacher s house." Including the catechist and his family, the
congregation numbered 5 men, 10 women, and 17 children.
5 of the children were in the Dincligul boarding school.
Besides the catechist and his wife, one man was a church
member. To resume the quotation:
At one time the congregation was much larger than it is at present.
About three years ago about 40 persons relapsed into heathenism. The
congregation was examined. Three men and three women
repeated the Lord s Prayer. Most of the men and one woman had
learned the greater part of Spiritual Milk (the catechism); the rest had
learned a few answers only, and several had commenced to learn the
2l2 THE PERSONAL PERIOD, 1852-1871
story of creation. There was a school in this place for heathen before
the congregation had joined. The present teacher is just now suspended
on account of caste. Now 7 children of the members, including 2 of the
catechist s family are learning in the school. Six children were present.
Two can repeat the Lord s Prayer, one the whole of Spiritual Milk,
the rest a few questions only. 3 boys can write most of the letters in
sand, none can read. The people of the town take no interest in the
congregation and seldom come near the place, and would indeed greatly
oppose us if they were not afraid of the authorities. A good many of the
Cullar caste live in the neighbourhood of the church. The present
members are poor and sickly. The catechist receives Rs. 7 and the teach
er Rs. 3.
The members all go to their work on Sundays. They are instructed
for half an hour twice on the Sunday. Week nights the catechist goes to
their house and holds service.
At Virakal they found a " pretty good church " and a
teacher s house, but there too the catechist and teacher had
left their employment on account of caste. The members
had learned very little, leaving the impression that they had
been much neglected, The catechist had been accustomed
to hold only one meeting on Sunday, and that at 12 o clock
to accommodate the members, for they all went to their
work on that day. Near Kaimivadi they found a house for
the reader, with rooms attached for the congregation and
(or a school, the said reader being a little dwarf.
The report on Kottarapatti was of a different hue Here
they found only a school house, and a congregation of 35
souls, all from the Paraia caste. They wrote:
In the school which is taught by one of the members there are 6 boys
from the congregation. This was the best instructed school we had seen
during our tour. The children had learned to sing the native songs very
accurately. 4 of them can read. One of their number first heard a
sermon preached by a missionary in Virakal, and resolved to leave
Romanism and join us. He induced his relatives to do the same. This
was the commencement of the congregation in this place. 17 of the
members of the congregation are members of the Church. The con
gregation do not do any work on Sunday, but attend church. Deva-
sagayam comes from Cannivady to conduct the service. Of this caste
there are only two or three more families in this place, but many in the
surrounding villages.
This was indeed a striking testimony to the fact that under
the right personal influence the lowest class of people
would respond to the elevating influences of Christian work.
It was probably the personal influence of that Devasagayam,
as well as the impetus for better things these Kottarapatti
REPORT OF MISSION COMMITTEE ON CONGREGATION 213
people had received in the Roman Catholic Church, that had
much to do with their growth and progress. Many of the
Christians of that region were of the Vannia Caste, a hard
working agricutural class of people, very conservative in the
use of money and also in the usages of caste, but at the same
time susceptible to the appeal of Christianity. At the
time of these visits the agitation about caste had aroused
their opposition, and there was undoubted disaffection
among them. But they too were susceptible to personal
influence, and some of their families have in subsequent
times furnished the Mission with a number of its best workers.
The Madras army has in one way or another contributed
to the Indinn Christian community; and the congregation of
Setur in Sivaganga Station was a contribution from the army.
Two of the leading men in that congregation came to it after
the disbandment of their regiment, one of whom was con
verted in the army.
In 1863 a company of devil worshippers of Varasur in the
same station gave up their implements of devil worship and
formed a new congregation.
So they came, gathered in many places and from many
different classes and castes in the community, not in over
whelming numbers from any one caste, but in more or less
equal proportion from each of many castes. This character
istic was a source, both of weakness and of strength ; of
weakness, because the body of Christians was in consequence
a heterogeneous one, made up of people having almost no
social life in common, often with mutual aversion, and always
liable to split up into cliques; of strength, because the
variety of elements represented among them opened up
channels of influence through their Hindu relatives to all
classes of the community.
As the strongest influence exerted by the missionaries
during this period was their own personal influence, so the
best influence they could bring to bear on these numerous
214 THE PERSONAL PERIOD, 1852-1871
small and scattered congregations was the personal influence
of catechists and teachers living among them and more or
less identified with them. For this reason the Mission
continued its policy of employing a large number of
workers. In 1857 the Tinnevelly C.M.S. mission employed
one worker to 86 adult members of their congregations, the
Leipsic Lutheran mission one to 85, the Cochin C.M.S.
mission one to 78, the Basel mission one to 66, and all the
missions of the Madras Presidency one in 56, whereas the
proportion here was one in 30. So carefully did the Mission
endeavor to bring the Gospel to bear on its congregations
through personal Christian influence. One in every four was
also a member of the church.
Benevolence.
The Jubilee of the Board.
The Jubilee of the Board occurred in 1860. Before that
year contributions came chiefly from persons receiving wages
through the missionaries. The history of those contributions
is given in Washburn s report of 1863 :
It is 21 years since the first contribution to religious purposes by natives
connected with this Mission is recorded. In 1842 the catechists and
teachers of the Dindigul station contributed about Rs. 100 for the support
of an additional catechist in the station. During the subsequent year
evangelical societies having a similar object in view sprang up among the
helpers at Madura, Tirupuvanam and Sivaganga ; and contributions
amounting to Rs. 121 are on record.
In 1846 the cause of benevolence took another step in advance ; and we
find benevolent societies for defraying certain church expenses in Tiru-
mangalam, in the Seminary and in Tirupuvanam. Similar societies were
organised in the remaining stations in the year 1848; and from that time
to the present we have tolerably exact yearly records of contributions as
a part of mission statistics.
Throughout the youth of the Mission and up to the Jubilee year of the
Board contributions were made chiefly by persons receiving wages through
the missionaries. During the Jubilee year and the year subsequent the
congregations to some extent participated in offerings to the Board and
other charities. These contributions were considered by the people as
extraordinary ; and were for the most part appropriated to objects out
side of the respective congregations.
It has from the first been the custom to require from churches under
native pastors a certain portion of the pastor s support. The effort of
this year has had a similar object in view in all congregations where
there are catechists.
BENEVOLENCE 215
In the Dindigul station all the catechists united in a request to the
missionary to deduct one-tenth of their monthly wages, and throw upon
them the responsibility of receiving that sum from the congregations
which they serve. The congregations also consented to this arrange
ment ; and at the instance of the missionary appointed men to take charge
of the business.
Other missionaries with the same object in view have made representa
tions to their people and taken collections by Sabbath contributions, by
collections in small earthen vessels, called kalayams, given to each family,
by harvest offerings and in other ways. In Madura station the contribu
tion by kalayams was very successful, the advance on last year s contri
bution assignable to this cause being Rs. 31.
Contributions were also made to the Lancashire Relief Fund and to the
Madras Auxiliary Bible Society. The Mallankinaru congregation have paid
the wages of one of their number for a part of the year, as an evangelist
among the surrounding heathen. Funds are collected in our congrega
tions for the repairs, care and lighting of churches, the poor of the church
and congregation, the salaries of pastors and catechists ; and outside the
congregation for the Evangelical Society. This last amounted this year to
Rs. 614.
Aid to Lancashire Operatives.
The Lancashire Relief Fund was to help the operatives in
Lancashire, England, whose distress was caused by the
shutting off of cotton from America during the Civil War.
All the cotton they could get at that time was from the
Pan jab, and multitudes w T ere thrown out of work. Whether
the amount sent was much or little the fact of something
being sent sheds an interesting light on the mutual interests
of Indians, Britons and Americans. Cotton growers and
dealers in India flourished through the distresses of Americans
and Britons. The Mallankinaru congregation were in that
class and shared in the boom for Indian cotton.
Methods of Raising Clancy.
In 1864 Capron reported that the plan of collecting money
by kalayams had been introduced in the three stations of
Manamadura, Sivaganga and Tirupuvanam with encouraging
results. This custom of using kalayams was borrowed from
the Hindus. They are closed earthen spherical vessels with
a slit in the top like mite boxes, and have to be broken to ex^
tract the money in them. Pilgrims to the shrine at
Kameswaram take them in their salmon-colored cloths to the
sea shore, containing little coins, and there break them and
216 THE PERSONAL PERIOD, 1852-1871
throw the money into the sea as an offering. Even in
distant places they are offered for sale at the rate of three
or four for a cent on the side of roads leading to Rames-
waram.
In 1870 Mrs. Chester reported that the Christian women of
Dindigul were in the habit of taking a little rice daily from
their own portion of the food (not giving less to the rest of
the family) and putting it aside. Every Saturday they would
give the amount saved for benevolence, or measure it and give
the value in money to the various objects in which they were
interested.
Persecutions.
The congregations always had their full share of petty
persecution ; at times the persecutions were violent ; and
when they came during times of famine and distress they
were very severely felt. Such times were the years 1857 and
1866, with the years before and after them. In 1856 Noyes
wrote :
One of Mr. Taylor s village congregations which had for some time
been greatly annoyed by the Heathen in the neighbourhood was assaulted
by a band of men at midday. Their houses were pillaged, everything
valuable carried off, and the rest destroyed. The Christians were severely
beaten and one of them, an influential member of the Church, was treated
with such violence that he soon after died of his wounds. We are glad
to know that the culprits who committed this outrage have been proved
guilty and sentenced to imprisonment in chains.
In 1865 two of Noyes s congregations were broken up by the
Devaram zemindar, and the two catechists imprisoned at
Patnban, the opposite end of the district. The Mission
considered it a case needing help, and paid the expenses of
pleaders in Madura and Madras, as well as other expenses,
and gave the wives of the two men allowances, Rs. 2| to one
who had children, and Rs. 2 to the other, who had no
children.
Persecution by relatives for ten years succeeded in drawing
back to Hinduism a congregation in Palayattankottai in
Battalagundu station. It was in this station that in 1867
cholera raged fearfully in a number of villages, in almost every
PERSECUTIONS 217
one of which it was directly traceable to a great festival held
in Tadikombu, five or six miles north of Dindigul. Among
the 400 Christians of the station 14 died, some being
prominent members. Some died under peculiarly distressing
circumstances, and consternation and discouragement for a
time prevailed.
Christians connected with the Mission suffered, not only
at the hands of Hindus, but also at the hands of Roman
Catholics. And in cases where the latter had for a time placed
themselves under mission instruction and then reverted to
their former connection they became especially virulent in
their opposition. Of one who suffered in this way Capron
wrote in 1864 :
He has been put under the usual ban , being denied fire and all
neighborly assistance. He has been stoned, twice robbed, and repeatedly
beaten, but with no chance of redress, while the village is united against
him. His wife was made so ill, that for weeks her life was despaired of
by the mission physician, and his infant child was actually starved to
death.
That these trials were not wholly deterrent is shown by the
increase of the Christian community during the period from
3,746 to 6,865, or 83 per cent. They certainly had a purifying
effect in the many instances of patient endurance under
persecution. And the personal influence of the missionary
was one of the chief influences that constantly held the young
community to its allegiance to the Lord Jesus. The spirit of
this personal power breathes in Taylor s report of 1853 ; he
says :
I shall not color with any paints, but briefly state the mere and simple
truths which I personally know. In 1850 I came to this place (Mandapa-
salai). When I first saw this people a question came to my mind. Will
this ignorant people who know not one single letter believe what we say ?
Will they follow the Lord Jesus Christ? My heart answered, much
fervent prayer, much patience, and much time are needful to remove
their idolatrous superstitions and bad customs. Relying on the promises
of God to His saints of old, and having in mind the prayer of the prophet
Jeremiah, Jer. 32nd Chapter, I was encouraged to deliver the message of
salvation and teach them our holy religion, with what little talent and
ability I possess. I am happy to say that my labors, and the labors of
God s faithful servants have not been for nought. Though difficulties
and oppositions arose time after time, the prayers and the groans of his
servants reached the mercy seat and were heard by our prayer hearing
God,
28
218 THE PERSONAL PERIOD, 1852-1871
When I came here there were 20 village congregations connected with
this field, including those on the sea shore, and river side to the north.
I have often visited these congregations and I am happy to say that not
once have I felt discouraged, or that it was unprofitable to go among
them. The more I visited them the more my heart rejoiced. They were
always very glad to see us come and when we leave them they repeatedly
tell us, you must come here often. The congregations within three or
four miles of the mission house have especially given me more encourage
ment than those which I have been unable to see except once in each
month. The congregations on the sea shore have been discontinued for
want of an able person. They have heard the gospel many times, they
are candid in heart and able to be edified. If a suitable person will live
there, the seed sown will spring up and more seed too will take root in
the hearts of many more and bring forth fruits.
8 MISSION ORGANISATION.
Standing Committees.
Strong as was the personal influence that was shaping the
Mission during this period, there was no neglect of the
organising forces necessary for making the work as efficient
as possible. At the very close of the preceding period, in
September 1851, an organisation was effected including :
1. Three regular meetings each year, to be held in January,
May and September.
2. A Standing Committee consisting of the brethren
stationed at Madura and Pasumalai together with such others,
as might be added by the Mission from time to time ; to act
on all matters assigned to it by the Mission, and on any
unforeseen business arising during the intervals between mis
sion meetings that in the judgment of the Committee required
immediate attention ; such action to have the force of action
of the Mission transacted by circular.
3. Three Advisory Committees, to be denominated the
North, East and South Committees, and constituted as fol
lows : North Committee, of Dindigul, East and West, and
Madura Fort stations ; East Committee, of Madura East,
Sivaganga, Tirupuvanam and Mandapasalai stations ; South
Committee, of Tirumangalam and Periakulam stations and
Pasumalai Seminary. These three Committees were to attend
to all matters referred to them by the Mission, inquire into
the condition, prospects and wants of all the congregations
STANDING COMMITTEES 219
within their bounds, advise respecting the purchase of land,
the erection of buildings, the suspension of operations in old
congregations, and the reception of new ones, and to clinch
their action by recording their advice on these various points.
Yet they were limited by the prohibition of any expenditure of
money except by vote of the Mission.
This was a geographical division, and did not last three
years. In June 1854 the three Committees were reduced to
two, East and West. The East Committee consisted of
Madura Fort, Tirupuvanam, Sivaganga, and Mandapasalai,
"with Dr. Shelton," and the West of all the rest. That in
clusion of Dr. Shelton pointed to a personal solution of what
the Mission really needed, and in September of the same
year the triple division was restored by assignment of persons
instead of stations. Three Local Committees were arranged ;
the West Committee consisting of Chandler, Noycs and
Webb ; the East Committee of Little, Muzzy, Kendall and
Shelton ; and the South Committe of Herrick, Taylor and
Tracy. This arrangement continued to the end of the 75
years, the name only of the West Committee being changed
to North.
This was the best that could be done with only ten
Missionaries and nine stations. But in 1852 the Mission
definitely proposed the enlargement of their force to eighteen
missionary families. And even eighteen families scattered
over the district would leave such large unoccupied tracts
that it was suggested that other societies be asked to take
part in the work. Kendall wrote on behalf of the Mission :
We are fully convinced that in order to occupy efficiently the territory
lying between Dindigul and Periacoolum on one side and Sivaganga and
Mandakasalie on the other eighteen missionaries will be necessary. This
number we understand the Prudential Committee have voted to send us.
We therefore urge you to send us three new missionaries as soon as the
spring of 1853 or sooner if they can be procured. Also that after that
you send to us at the rate of three every two years until this number is
good. As this would still leave a very interesting portion of our field
unoccupied, viz., most of the Sivaganga and Ramnad districts, the region
between Madura and Trichinopoly and that between Dindigul and
Pulncy, we propose, for the occupation of parts of this territory, that the
Brethren of the Dutch Reformed Church in connection with our P>oard
220 THE PERSONAL PERIOD, 1852-1871
be urged to form a mission either to the South or the North just as it
may seem best. Again, provided that the Brethren of the Dutch Re
formed Church are not ready to come to our assistance, we propose that
the American Presbyterian Board of Missions (old School) be invited to
establish a mission in one of these places. Our reason for urging this is
that so inviting a field as the Madura district cannot be much longer
unoccupied. There are several important Societies working around
us, and in our midst as well as around us, Should our efforts continue
feeble, it would be inviting them to come and take possession. How
much better for our own peace and the good of the cause of Christ in
general to have the field well occupied by our own Society.
In 1855 Kendall again presented the contention of the Mis
sion for 18 missionaries before the Deputation with such
effect that they wrote of this report as u among the most
useful results of the late meeting." His proposal was to
double the number of stations by creating three new ones,
Parttibanur, Ramnad and Toudi, on the east ; one, Kamudi,
on the soutli ; two, Usalampatti, and Battalagundu, on the
west ; and three, Palakanuth, Manaparai and Nattain, on the
north. But neither contention, that for 18 families, nor that
for aid from the Dutch Reformed or Presbyterians was ever
fulfilled, except on paper. Battalagundu was indeed estab
lished that very year, and the next year the other eight were
all printed in the annual report as new stations, making the
proposed 18. This make-believe continued for four years
until ;1S60. Then Ramnad and Manaparai were transferred
to the Propagation Society. In 1861 four more, Kamudi,
Tondi, Nattam and Palakanuth were merged in the older
stations, and in 1869 Usalampatti shared the same fate. Only
Battalagundu and Parttibanur survived, the latter under the
name Manamadura. Then in 1871 one of the very oldest
stations, Sivaganga, was merged. In the meantime Kambam
was made a station in 1862, and Pasumalai in 1868. Of these
two Pasumalai survived and Kambam disappeared in 1871.
These changes left the Mission to go into the next period
of its existence with eleven stations, and it never had any
others.
Other centres were proposed from time to time, but with
out result. For instance June llth 1853 the Mission ap
pointed the East Local Committee with Herrick to report on
STANDING COMMITTEES 221
new stations, and October 14th of the same year they brought
in a very interesting report urging the importance of Sholavan-
dan 14 miles west of Madura as a centre. The points they
make are :
Health. It is quite as healthy as Madura.
Concentration of Stations. It is entitled from this point of view to the
first choice.
Density of population. A missionary in a dense population would be
laboring more advantageously for the conversion of the world than if he
were among people more isolated. In this respect Sholavandan is not
behind any other place the Mission might wish to occupy.
Openings for the Gospel and amount of work on hand. It is in respect
to these ahead of all other places in the region of Madura, as shown by
the congregations that cluster around it and by a comparison of them with
any other group in the vicinity of Madura. A missionary stationed there
would find himself, the first Sabbath after his entrance upon his work,
surrounded by a flock to be fed with the milk of the word and trained to
the work of leading others to Christ. The work of clearing and sowing
the ground to a good extent has been done ; he would begin at once to
reap and gather fruit unto eternal life.
Future prospects, (l) The Roman Catholics of this region belong to
the Goa party and are especially accessible ; their priest seldom visits them,
and already a considerable number have connected themselves with the
Mission.
(2) A large proportion of the Christians of that region are from the
very numerous caste of Pallas, who were formerly agricultural serfs of the
lowlands, and yet are non-beef-eating. They inhabit the villages along
the river for 20 miles up from Madura, and it seems as if the movement
among them toward Christianity must end in their all becoming Christians.
(3) The favorable disposition of the people generally, and of the Pallas
especially, towards Christianity seems to be steadily growing.
Further the Committee had the opinion of Khenius, "a
man," as they say, u of experience and of sound judgment in
these things," that Sholavandan, rather than Madura, should
be the seat of the Mission.
Had this place been made a centre the promising work
there would undoubtedly have been more firmly established
in later years than it actually was. But some of the hopes
raised in the minds of the committee were bound to be
disappointed. The movement among the Pallans did indeed
continue, but not to the extent of bringing them in en niay.sc.
It was not even strong enough to maintain the church
organisation effected among them at Kilamattur in 1858.
Then, here as in many other places, success has engendered
222 THE PERSONAL PERIOD, 1852-1871
opposition, and the result is seldom what was foretold. And
as for transferring the seat of the Mission from Madura, it
was not to be thought of then, and never has been since.
Still the promise of success has been fulfilled in other ways,
and the congregations of that region later became the basis of
one of the strong pastorates of the Mission. On the other
hand we may conclude that the adjustments made by the
Mission in its final organisation were the best use possible of
the limited force and means at its disposal.
Delimitation of Boundaries.
Other Missions.
In the organisation of forces and the delimitation of boun
daries three questions came up with the Mission s neighbors
early in this period. They were the question of interference
with each other s work, mutual boundaries, and transfer of
congregations included within each other s limits. There
was no interference between the Mission and that of the
Church Missionary Society in Tinnevelly on the South. But
one of the representatives of the Propagation Society on the
south-east had caused the question to be raised. So in May
1852 Rev. K. Caldwell, the secretary of the Tinnevelly Local
Committee of the Propagation Society, afterwards Missionary
Bishop in Tinnevelly, addressed the secretary of the Mission
in the following letter :
REVEREND AND DEAR SIR,
At a meeting of the Tinnevelly local Committee of the Gospel Propaga
tion Society s Missions, held at Nazareth on the 21st inst., I was instruc
ted to open a communication with you on the subject, of non-inter
ference with the fields of labor pre-occupied by you or by us respectively.
I am authorized to state that on condition of pledges to a similar effect
being given on behalf of the American Mission we are prepared to pledge
ourselves
1. Not to establish a congregation or school in any village in which
there is already a congregation or school connected with the American
Mission ;
2. Not to receive under instruction in connection with our Mission any
persons who at the time of their application to us are under instruction
in connection with the American Mission ;
DELIMITATION OF BOUNDARIES 223
3. That in the event of persons who have been under instruction in con
nection with the American Mission and been disconnected from it applying
to be received under instruction in connection with us, if less than a year
has elapsed from the period of their disconnection, we will not receive
them without the consent of the Missionary under whom they were
formerly placed.
It is to be understood that we are prepared to make a pledge of this
kind with reference to the present circumstances of the Missions alone,
and that we leave you and reserve to ourselves the liberty of retracting it
at any future period when the circumstances of the Missions are
changed. On the pledge being retracted by one party the other will be
set free from the obligation.
It is also to be understood that this communication is made in behalf
of the Tinnevelly Mission of the Gospel Propagation Society and its
out-stations, including the branch Mission at Ramnad, and does not in
any way affect either the Church Missionary Society, or the Mission
connected with our own Society, under the care of the Rev. W. Hickey.
To this letter Rendall, as secretary of the Madura Mission,
replied in June that the Central Committee of the Mission
approved of the three propositions and were ready to pledge
themselves accordingly. But evidently they had felt sorely
aggrieved by the failure of some of thek efforts to maintain
relations of comity, and Kendall added as a last paragraph
in the agreement :
That, however, there may be no misunderstanding between the two
Missions, I am further authorized to state that our Mission will not
hesitate a moment to recommence labor in Keranoor, Sunganie, and
Vadavirookie, villages formerly connected with us, although Mr. Adol-
phus, the missionary of the Gospel Propagation Society in charge of the
Ramnad district, should claim them. Our reason for making these
exceptions is that we made every effort to have a fair understanding
respecting these villages with Mr. Adolphus and we cannot see that the
failure can be attributed to us. Nor do we think, this being the case, we
ought to receive any disadvantage by an ex post facto pledge made for the
mutual benefit of both missions.
This was the year when the Mission were trying to have
the Presbyterians of America join them in the work of the
district.
The second question, the delimitation of boundaries, was
raised by Rev. E. Sargent on behalf of the C. M. S. mission
of Tinnevelly in a letter dated December, 10th 1855. He
forwarded a proposal from Ragland for straightening the
boundary between the two missions, which the Madura
Mission heartily accepted. Sargent became as eminent as
224 THE PERSONAL PERIOD, 1852-1871
a Missionary Bishop for the C. M. S. Christians, as Caldwell
did for those of the S. P. G., and his letter accepting the
suggested arrangements is worthy of record. He wrote to
Kendall under date of January 22nd 1856 :
I have much pleasure in communicating the resolution recorded by our
Committee in reference to the boundary line between the Madura Mission
and the Church Missionary Society s Mission in Tinnevelly.
Resolved.
1. That the Brethren cordially concur in the plan now offered
for adjusting the boundary line between the two Districts (of Madura and
Tinnevelly) and that the Rev. I. Whitechurch be requested to make
arrangements for meeting the Rev. Mr. Herrick as proposed at Virdu-
patty, in order to secure from him the congregations in that and the
neighboring village of Rettiyapatty.
2. That as requested by the Madura Brethren, it be recommended to the
Madras Committee to purchase the Mission property in those villages.
3. That a map corresponding with the one upon which the present
arrangement has been concluded, be kindly supplied by the Rev. T. G.
Ragland and kept for reference by the Brethren at Madura.
Mr. Whitechurch . . . Proposes, God willing, to be at Virdupatty
on the 20th February, when he will be glad to meet (Brother Herrick) for
the purpose specified.
It is a comfort to us here to know that in handing over any portion of
our field to the Brethren in Madura, it is only transferring it to men of the
same mind on the great truths of religion, who are prepared to preach in
its integrity that Gospel which is able to make men wise unto salvation.
Believe me,
Yours affectionately in Christ,
Reiiclall replied :
Mr. Herrick will be at Virdoopatty, God willing, on the 20th February
to meet Mr. Whitechurch of your mission as proposed. We most heartily
reciprocate the Catholic views expressed in your note, and pray that the
blessing of our Heavenly Father may rest upon all his servants engaged
in preaching Christ and Him crucified to the perishing heathen.
The next year the Mission turned its attention to the
boundary between Madura and Ramnad, where the S. P. G.
mission were working, and they w r ere met in the same spirit
of co-operation and fellowship as was shown by the C. M. S.
mission. G. U. Pope, afterward Dr. Pope the famous Tamil
scholar, wrote to Kendall from Ramnad March 26th 1858 :
I was at a meeting of our Tinnevelly Local Committee on the 4th, and
your Chairman s letter to me of October 14th, 1857 about a boundary was
unanimously carried. It will be shortly notified to you. Could we not
beat up the boundaries together ?
DELIMITATION OF BOUNDARIES 225
A niicablc Arrangements.
The third question, that of transference of work within the
bounds of the Mission, was brought to a conclusion in 1859
and I860, as indicated in the following letters of A. R.
Symonds, Secretary, M. D. C., S. P. G., F. P. :
August 9, 1S59. With reference to the communications which from
time to time have taken place between Missionaries of your Society and
the Society for the Propagation of the Gospel in Foreign Parts, I am
directed to inform you that we are now prepared to withdraw from the
Madura and Pulney Hill Missions on the condition of your buying at a
sum to be mutually agreed on the several Buildings and Lands belonging
to us in connection with these Missions.
I beg herewith to forward to you a List of the Buildings and Lands
belonging to us with the value attached to them by Mr. Coyle. Please
to make your own valuation and communicate to me the result. We
sball then be enabled to agree upon a sum.
You will observe that the Madura Church is not included in this list.
This Church was built under peculiar circumstances, I believe, and there
fore will probably be made over to Trustees as a Church for the benefit
of the English speaking inhabitants of Madura. At all events it is a
Building we should not feel at liberty to sell or to alienate from the object
of its erection.
That portion of the Madura District which is occupied by our Ramnad
Mission is not included in the proposed transfer.
December 3, 1859. In reply to your letter of November, 1859, I am
directed by the Madras Diocesan Committee of the Society for the
Propagation of the Gospel in Foreign Parts to say that they are prepared
to accept the sum you offer for the Buildings in the Madura Mission
belonging to them. As, however, you are not prepared at once to pay
for them, and as we wish to retire from this part of the Madura (District)
at once, I am desired to propose that you should take charge of the
Buildings and Missions on the 1st of January next, paying us a nominal
rent of one Rupee a month, with liberty to purchase at the sum named,
Rs. 2,960, within six months, by which time we conclude you will have
received the sanction of your Parent Committee.
If this arrangement proves acceptable, will you kindly state which of the
Agents, now employed by us, you would like to retain in the District and
we will arrange accordingly.
February 24, I860. I am instructed by the . . . Committee . .
to say that they will be happy to receive payment for the Build
ings, &c., purchased by your Mission by a draft on your Treasurer
Mr. Hunt.
1 shall feel obliged by your informing me which of the Agents belonging
to our Society you have received or are willing to receive into your
service.
The boundary lines agreed upon between your Brethren and the
Tanjore and Tinnevelly Missionaries respectively are approved by the
Committee and will be observed by us.
Trusting that the blessing of God may rest upon the present arrange
ment, I am, Rev. and dear Sir, faithfully yours.
226 THE PERSONAL PERIOD, 1852-1871
This settlement has continued, though in 1869 under stress
of reduction of funds the S. P. G. made a proposal to the
Mission for the transfer of the Ramnad mission. March 18th
1870 Symonds wrote to Chandler, then secretary of the
Mission :
The Committee desire me to offer to you and to your Brethren their
warm thanks for the kind spirit you have shown in dealing with our
proposal. At the same time they do not think that consistently with
their duty to the Society, they could accept the terms you propose. We
could not for instance enter into any arrangement that would endanger
the existence of the Ramnad School as a Mission School. Moreover as
in the transfer you evidently do not contemplate taking over the Agents,
and as therefore the contemplated saving to us financially would not be
effected the leading reason for the transfer is taken away.
It will, I am sure, give you pleasure to hear that the last Mail brought
us intelligence of an additional grant from the Parent Society, which in
some measure relieved us of the pressure we were under. It is, however,
only due to the Committee to say that the non-acceptance of your
proposal was in no way influenced by this intelligence.
Again thanking you for all your kindness, and begging you to accept
our best regards and our sincere wishes for the success of yourself and
your Brethren, believe me, very truly yours.
Ever since then the S. P. G. have confined themselves to
the Ramnad side of the district, except that the Madura
church has been maintained under the Church of England,
and in later years the S. P. G. have maintained a Tamil con
gregation with an Indian Pastor. But the agreement reached
at that time has never seriously been disturbed since then.
Ragland, Sargent, Caldwell, Pope, Kendall, Herrick, these
were princes among Indian missions, and right royally did
they handle intermission problems.
9 WOMAN S WORK.
Female Education.
The Mission had hardly come out of the candle light of the
conviction that single females from America could not wisely
be sent out to work for the women and girls of India ; but
the wives of the missionaries had found a wide sphere of
usefulness and had accomplished much when this period
opened in 1852. And yet, in that very year, Rendall wrote in
his annual report :
Our greatest lack is in female education. No mission in Southern
India is doing comparatively so little in this respect. We have but one
FEMALE EDUCATION 227
Boarding School for girls in the Mission, and the number in this is not
sufficient to supply our helpers with educated wives.
There are, we know, many difficulties in the way of educating females
which we do not have in educating boys. It is not considered so neces
sary. Again they are of more use to the parents at an early age than
the boys, and consequently it is against the interest of the parents to send
them. Hence the small proportion of girls in our free schools. But it
is manifest these difficulties are not to be yielded to. They must be met
and overcome. On these accounts Boarding Schools are particularly
necessary. A Boarding School for girls would be a great blessing to
every station like Mandakasalie having a large number of converts in its
immediate vicinity.
The missionary might receive a great number of the females into the
School, keeping each one but a year or two, and then permitting them to
return to their villages. The good such would get would make them an
example to all the others. It would be a great stimulus to others to come
in to our village schools. Nearly every missionary in Tinnevelly has
such a school,
The appointment of Miss Ashley in 1859 broke away from
the idea that only married women with their husbands could
work advantageously for Indian women. It also strengthened
the work for girls in the Madura Girls Boarding School. And
in May 1803 the Mission asked for an increased appropriation
for the school in order that it might furnish accommodations
for at least six girls from each station.
The wives of the missionaries were constantly extending
their efforts for the women and girls of the land. In 1865
Mrs. Washburn opened the Jirst school for Hindu girls in
Battalagundu. It was through their efforts for the Christian
women and in association with them that they were led into
one of the finest developments of Christian work, that
of Bible women. Among the Indians themselves the
need of such work was becoming apparent to some. In
1807 a District Court pleader, who had been a teacher in
Pasumalai, made a most earnest appeal in the Madura church
to the educated Christian women to engage in Christian
effort for the Hindu women of the higher classes. He called
their attention to the customs of society which debarred any
others from engaging in such work, and declared that Hindu
women surrounded by all the circumstances of wealth and
position must yet perish in their ignorance unless Christian
women would take up the matter.
228 THE PERSONAL PERIOD, 1852-1871
Efforts for Hindu Women.
It was that same year that Mrs. Capron began systematic
work for Hindu women by taking teachers and pupils from
her girls school every Sunday afternoon to visit Hindu women
in Manamadura. Mrs. Chandler in Madura found an open
ing in the family of a wealthy Hindu gentleman, a Government
official who employed a Christian woman to teach his wife
and daughters to read. Miss Pollock, on her arrival in
Mandapasalai in 1868, found many openings for the same kind
of work there.
77/c First Bible Woman,
These events led to the appointment in 1869 of the first
Bible woman, and thereby the establishment of a new class
of workers. Mrs. Chandler secured an earnest young mar
ried woman from Tinnevelly living with her relatives in
Madura, and employed her to spend her whole time leaching
Indian women. Her first pupils were the native wives of
Eurasian and European husbands. But the work spread
rapidly into Hindu families. That pioneer, Gnanapragasi,
continued in the same work almost to the last. She was still
living in 1009, being 71 years old, and died shortly after.
Mrs. Chester took up the work in Dindigul, and in 1870
wrote :
For several months I have been holding, through the agency of a few
Christian women, a women s meeting in the house of a friendly heathen
woman. The family is one of the most respectable in Dindigul ; and the
house is in one of the nicest streets in the midst of the town, When 1
asked this woman to rent me a room in her house for this purpose 1 had
little idea she would comply with my request. It certainly was a bold
step for her to take ; and I earnestly hope that this large heathen family
will some day be numbered among the Lord s children.
In this room every Tuesday there are from twenty to forty heathen
women and girls, who come to hear the Bible, and sometimes other books,
read and explained. Lydia, the head school-mistress, an earnest Chris
tian worker, takes charge of this meeting with two or three of the Chris
tian women of our Dindigul Church, who go in turn with her. The
meeting has been kept up with a great deal of earnestness and kind feel
ing. As there are none but native women present, they are not afraid to
ask questions and give their opinion upon what is said or read to them.
These women from the very first have behaved in the most polite and
respectful manner. There has never been any trouble or confusion
among them, though they are huddled together like sheep in a pen.
EFFORTS FOR HINDU WOMEN 229
Mrs. Chandler not only extended the work in Madura, but
also sent a woman to Sholavandan, where she stayed for a
month, visiting most of the streets and becoming acquainted
with many of the families there. Here then was the begin
ning of the village Bible women s work that has since become
an important department by itself.
More than that, Mrs. Chandler felt justified in asking the
Woman s Board of Boston to allow her for the next year
Rs. 200 for this work ; and also a young lady to take charge
of it and devote her \vhole time to it. The Mission approved
of both requests, and voted out of its general funds for th<it
year Rs. 100 for Madura, and Rs. GO each for Battalagundu
and Periakulam for similar work. Madura and seven other
stations received appropriations for tin s work in 1871, and
they have been continued and considerably increased since.
The lady asked for was also granted, and Miss Sisson came
in 1872 ; and from that time the Bible women s work in
Madura has been a department by itself.
The importance of this work was thoroughly appreciated
by Secretary Clark, as shown in his letter to the Mission
when Misses Taylor and Pollock were sent out in 18o8 :
Bro. Taylor will soon be with you. His daughter returns, partly to
teach at his station, and partly to engage in personal labor among the
native women. She is to be accompanied by a Miss Pollock, an earnest
Christian girl, whose heart has long been in the missionary work, and who
will give herself wholly to personal efforts to bring the native women and
children to Christ. It is a new feature in our work, this sending out of
a female missionary for such labor exclusively, though the work itself is
one in which your wives and daughters have always engaged more or
less according to their opportunities. It has seemed to us that the way
is now open for such a work. We must secure Christian homes, we must
reach the wives and mothers, before we can hope for the full triumph of
the gospel.
When Miss Pollock entered upon her work, Bible women
had not yet been employed, and her work was largely person
al. It would undoubtedly have developed into an organised
department of Bible women s work, as it afterwards did
under Mrs. Hazen and Miss Ouickenden, had riot Miss
Pollock s health caused her to return to America in 1871.
230 THE PERSONAL PERIOD, 1852-1871
Training- Christian Wives
An older feature of women s work, as old indeed as the
Mission itself, was the effort to secure educated wives for
the men who had some education, especially those who
were engaged in mission work. The best of the women
had so little education in comparison with the men that
the need was strongly felt of helping those women who
had a little to get more, even after they were married. This
was hardly feasible for those in ordinary occupations, but the
wives of mission workers were amenable to this kind of
training. And when their husbands were sent to Pasumalai
for theological training, classes could easily be formed for
their wives as well. When therefore in January 1870 the
Mission remodelled Pasumalai as a Theological School where
in men of age and experience could be brought in with their
families and trained for the pastorate, as well as evangelistic
work, the committee appointed to arrange details considered
that selected girls might well be brought together at Pasu
malai and be formed into a Female Seminary in which the
workers wives could study to more purpose than they would
in random classes by themselves. Then at that time the
presence of Miss Smith in the Mission seemed to favor such
a move. It was a strong committee that proposed this step,
consisting of Taylor, Capron, Chester, Herrick and Wash-
burn, and their recommendation was adopted, viz., that the
Madura Girls Boarding School become simply a station
school, and the mission school for native females be at
Pasumalai under the name Female Seminary.
One voice was raised against this proposition. Chandler
was in charge of Madura station, and Mrs. Chandler had
had charge of the Girls 1 Boarding School until the arrival of
Miss Smith, and they felt so strongly the unwisdom of the
Mission s action that he entered the following protest in the
records May 9th 1870 :
In view of the change decided upon by the Mission for the Madura
Girls Boarding School, which contemplates placing a considerable num
ber of unmarried girls at the same station and in the same compound
TRAINING CHRISTIAN WIVES 231
with the young men of our Theological Seminary, and believing that in a
country like this this measure \vill tend to lead these young people into
temptation ; also in view of the fact that a large expenditure of money
will be necessary to secure suitable premises for a Girls School at Pasu-
malai, while such premises and buildings are all in readiness at Madura ;
for these and other reasons I beg leave respectfully, but most earnestly
to protest against this measure.
The Female Seminary in Pcisuuialni.
The Female Seminary was nevertheless established at
Pasumalai in the latter part of 1870, and 1871 was its hrst
year of full work in its new location. In March the
institution was examined by the committee on the
Theological School, now enlarged to include the Female
Seminary. Two girls finished their course, and by the
irony of fate Chandler, being on the committee, was
called upon to deliver an address to them and the other
members of the institution. Miss Smith and her assistant
Asirvadam conducted the examinations, some of the girls
read compositions, and specimens of the handwriting of all
the girls were shown to the committee. In their report to
the Mission they say :
It was a very pleasant feature of the examination to see the women,
wives of the catechists and those sent to the Female Seminary wrfh spe
cial reference to becoming teachers, taking part in the exercises of the
examination and evincing so much interest in the Bible lesson, a,s also to
hear from Mrs. Washburn and Miss Smith the account of the Christian
work attempted by these women at Pasumalai and in neighbouring vil
lages. The Commttee would call the attention of the Mission to the
fact that there is opportunity for a larger number of young women
receiving an excellent education.
Chandler had not long to wait for a vindication of his
opposition. 187*2 was a year of difficulty both externally and
internally. Miss Smith s health failed and caused her to
return to America. In the Seminary persons holding respon
sible position were compromised by their conduct ; and
there was nothing for it to do but fold up its tents and quietly
return to its natural home in Madura. Twenty years after,
the historian of Pasumalai at its Jubilee celebration, referring
to these events, said, u The managers of these schools are
at present not ambitious to shorten the distance between
them." The question was settled once for all.
232 THE PERSONAL PERIOD, 1852-1871
10. MEDICAL WORK.
Opposition in America to Hospitals.
The Prudential Committee in 1852 was distinctly opposed
to supporting hospitals. To dispensaries, in circumstances
like those of the Mission and within a reasonable expense
they did not object. Nevertheless Shelton followed up his
work of organising the medical department in 1851 by
arranging for a medical class in 1855. The Mission approved
of this step, but his health would not permit him to remain
in the country and he left in November of that same year.
Medical Classes.
The need of a medical class in which assistants could be
trained for subordinate medical service continued to be felt
by Shelton s successors. In 18(>5 the Mission included in
the estimates for the following year l\s. 500 for Lord, that
he might form a medical class. He also broke down the
year after and had to return to America. Again in 1869
Palmer started a medical class with two members, which
increased to six in 1870, and was continued until 187o. Then
Palmer followed in the experience of Shelton and Lord and
was invalided home.
Professional Services.
From 185(5 to 1859 the Mission received and very highly
appreciated the professional services of Dr. Colebrook, the
civil surgeon. Each year they presented him with Rs. 300.
A reply from him in 1857 illustrates his spirit. He wrote to
Kendall :
I must beg you to accept my very sincere thanks, and to convey the
same to the Mission for the handsome present of Rs. 300 now sent. It
will be more satisfactory to my feelings if you will allow me to retain 200
arid allot 100 for your school or any other purpose you may think most
conducive to the welfare of the Mission. I particularly beg this request
may be complied with, and I now return Rs. 100 for this purpose.
When Colebrook left the district Herrick voiced the feel
ings of all :
It has been cause of much regret to us that Dr. Colebrook, for many
years Government Surgeon in Madura, and from whom we have received
much assistance, has been compelled by disease to leave the district. He
is followed by our sincere sympathy, and our thanks for his many acts of
kindness.
CHANGE OF METHODS 233
Physicians of robust health and missionary spirit were
hard to tind in those days. Anderson tried advertising, and
in his letter to the Mission dated the 23rd December 1857
gave the result :
Quite recently I advertised (over my own name, to attract the more
attention) in ten or a dozen of our religious newspapers for a missionary
physician for your mission and the one in Koordistan. I thought I would
thus scour the whole country. It is not time to know the result. Proba
bly none of the three or four, who have written me since, will be the man
to go abroad. The call of flic Holy Ghost, which is to be looked for in
the heart, appears to be extended to but few physicians.
Whether Anderson s pessimistic conclusion about
American physicians in general were correct or not, the
Mission had to wait six years for the next mission physician.
In the meantime Chester, who had not come out as a
physician, secured his medical degree and established a
large medical work in Dindigul. At first he had to use a
school room and a veranda for in-patients. Then in 1865
by the generosity of English friends he was able to erect a
thatched house containing seven rooms.
Change of Methods.
As Washburn describes the medical situation of that
time :
A change in medical practice came with the coming of Dr. Chester in
1859 and his assumption of the duties of mission physician, namely, the
practice of assisting nature to throw off disease by processes of supporting
and upbuilding the patient instead of subduing by reducing the blood and
vitality of the victim or setting up counter fevers and inflammations or
altering the quality of the blood. Dr. Chester s practice was from the
first successful and popular both among the missionaries and Europeans
and also among the Natives. It was not many years before sore eye
epidemics ceased to scourge the mission families and months of actual
service were added to the work of most of the families in the mission each
year. Native attendance on the dispensaries and hospitals greatly increased
and patients began to frequent them from remote towns as well as from
the near neighborhood.
Another step followed in the training of midwives, dressers and hospital
assistants for the rural mission stations and for government local dispen
saries and the originating and gratuitous supervision of these dispensaries
for years. The old barbarism began to give way to civilized practice.
In 1866 he secured the services of a Government medical
assistant, Vethakannu, who remained in that position until
his death many years afterward,
30
2 34 THE PERSONAL PERIOD, 1852-1871
Government Aid.
In 1870 the Madras Famine Relief Committee, having
some funds left over from the famine of 1866 and 1867, sent
a certain sum to H. W. Bliss, the Collector of Madura, to be
applied to objects of general and public charity in the dis
trict. From this sum Rs. 1,000 were given to the Madura
dispensary, and Rs. 1,500 to the Dindigul dispensary, and
both sums were most opportune in providing buildings for
the medical work. In Madura a new building 45 feet by 17
was immediately put up at right angles to the little hospital
erected by Shelton in 1851, consisting of three rooms front
ing on the street. It was finished in January 1871 at a cost
of Rs, 1,675.
11 EDUCATION.
Change in the Mission Plan.
Education of Christians.
This period opened in 1852 with an entire change in the
Mission s system of education. Rendall thus described it in
the annual report:
At first nearly all the boys received into our Boarding Schools and
Seminary were taken from one caste children of heathen parents, or
Christian parents living out of our district. Now such persons are not
admitted. All with a very few exceptions are taken from our own field
and from all the castes in our village congregations. The design of our
Seminary being simply to raise up an educated class of helpers, this
change cannot be too highly appreciated. Formerly we could not be
sure of our men. If having heathen relatives, they were liable to be led
away. If from a foreign district although children of Christian parents,
when visiting their friends they were tempted to seek employment in
those missions where they could be near them.
There has been a great change also in our common schools. At first
these schools were established for the heathen population in our large
towns, and they were all taught by heathen teachers. At present we
only have six such schools in the Mission, and five of them are in Madura
Fort. In the place of such schools we have seventy schools for the
benefit of the children of members of our congregations and such persons
as are willing to have their children receive a Christian education.
Of the 1,038 scholars 530 boys and 1)7 girls are children of persons
connected with us. The remaining 382 boys and 9 girls are children
of persons friendly to us, and generally relatives of the members of our
congregations.
At some of our stations measures have been adopted to make the vil
lage congregation schools more efficient. The East Local Committee,
embracing the stations at Sivaganga, Mandakasalie and Madura East,
CHANGE IN THE MISSION PLAN 235
have adopted a course of study, and have taken measures to increase the
number of scholars in each of their schools.
The course hereafter to be followed in our educational department is
clear and well denned. We can have but little to do with the general
desire of the heathen to have their children receive from us an English
or a Tamil education. Had we no other object before us, presenting
stronger claims and brighter prospects, something might be done in this
way. But the Lord in his providence has given us a people to educate
for him, and we are now able to say that our educational system, with
the slight exception mentioned above, is wholly for them.
It was creditable to the Mission that of 1,588 children in
the congregations 647 were studying in the village schools.
These furnished the boys for the four boys boarding schools,
and would have furnished them in larger numbers if they
could have been taken. As it was they numbered 88, 81 be
ing the sons of Christian parents. Besides these four
boarding schools for boys and the Madura school for girls,
Webb had started an industrial school in the hope that the
children of Dindigul station while getting an elementary
education would also learn some profitable trade and thus
do at least something to support themselves. In addition to
the six free schools for Hindu boys taught by Hindu teach
ers there were three more for such boys taught by Christian
teachers. One was in Madura East under the superintend
ence of Shelton, and was in a nourishing condition with 60
pupils.
The English School, that was to be blotted out three
years from this time, put on extra vigor and increased its
membership. But one event weakened it. Before 1852
most of the expenditure for it had been met by contributions
from the English residents of Madura ; this year was the last
in which they gave as before ; thereafter they were to
support a school for Eurasian children, and so would con
tribute only Rs. 13 a month for the English School. In line
with this last move was the action of the Mission in January
1853 authorising Kendall and Shelton to sell to the English
residents of Madura for a school for East Indians two
and a half grounds of land on the glacis at fifty per cent,
discount.
236 THE PERSONAL PERIOD, 1852-1871
The preparandi class in the Seminary continued with more
or less regularity until the reorganisation of that institution
in 1870. Night schools for young men sprang up here and
there, especially in Dindigul and Periakulam stations.
Need of Training Teachers.
The importance of training teachers was emphasised by
the incompetence of many of the masters. In 1857 a school
masters class was conducted in connection with the semi
annual meetings of the mission workers. In addition to
these classes Mr. (afterward Dr.) John Murclock, secretary ot
the South India School Book Society, spent three weeks
in Dindigul by appointment of the Mission, instructing
about twenty teachers on the proper mode of conducting
a school and of teaching the different lessons appointed.
The Board also came to the help of the Mission and granted
Rs. 500 for a training class for teachers in Dindigul under
Webb in 1858.
Yet but little permanent good could be accomplished by
such desultory efforts. There were three crying needs ; a
permanent training school, a new set of men properly trained
therein, and a uniform system of instruction carried on
simultaneously in all the schools and superintended by a
standing committee of the Misson. To secure all these
would take six or eight years, and the whole time of a
missionary might well be devoted to establishing such a
system.
Payment by Results initiated by Washburn-
But trained teachers could not avail in times and places
where schools could not be kept together. Washburn s racy
pen describes this feature of the problem as it presented
itself in Battalagundu station :
We have had schools in 8 villages a part of the year. When harvest
season comes it is of little use to attempt to keep them up in the agricul
tural villages. It is of the first importance to the people to secure their
crops ; and the school melts away, leaving only the teacher and two or
three ABC Dearions to signify that a school once was, and that the teacher
wishes to draw his pay at the end of the month.
GOVERNMENT GRANTS 237
All my schools are in small agricultural villages and hamlets, and it is
vain to attempt an efficient school the year round. The strain and pres
sure required to effect it diminishes the influence of the teacher s efforts to
get in scholars when the true time comes. The question with me is how
to employ the teacher at useful work during the busy season and let him
teach during the seasons of slack work. Such a method I am quite sure
is the only one which will work in an agricultural district. The number
in the different schools has varied from 30 to 2 or 3. But the average of
each school is not far from 12 scholars.
They are a great improvement on the indigenous village schools, whose
relative place and functions they fulfil. But the children are usually too
small (in country villages) to hope to make the schools of much use.
People are generally satisfied if their boys, along with the most meagre
ability to read, commit to memory a few arithmetical tables such as those
of weights and measures, tables of multiplication, including also the
multiplication of a few fractions, and a rough table for finding the areas
of land. A few ornamental acquisitions, consisting of memoriter lessons
of poetry which neither the child nor his parent understands, and a string
of the names of their favourite god complete the boy s education. No
more is desired; no more can they afford.
We aim to make the scholars in our schools intelligent readers, and
along with Christian instruction to give them a useful knowledge of
arithmetic and geography. The larger boys usually attain these acquire
ments ; but the great herd of scholars do not approach this. With all
our efforts we have constantly to regret that so little value is attached by
our Christian people to what, next to religion and health, is one of
God s chief blessings. We have begun to charge a small fee in the
schools, and I have no doubt it will improve them. Another experi
mental step just taken in one school is to pay the teacher according to
the results of the examination ; and in this instance I have found it quite
satisfactory.
Government Grants.
Opposed by llic Prudential Committee.
Washburn in paying his teacher according to results
was falling into line with the offer of the East Indian
Company s Government made in 1854 to give government
grants-in-aid.
In 1838 Rs. 3,000 had been thankfully received from Govern
ment in aid of the schools, but at this time the Mission
feared the results of such a connection with Government,
both as to the influence of inspectors and as to restrictions
imposed upon their freedom in religious teaching, and
declined any such aid. And the Deputation, writing in
approval of their position, informed them that the reasons
stated in their report and that of the Mahratti mission " would
oblige the Prudential Committee to withhold their assent
238 THE PERSONAL PERIOD, 1852-1871
from receiving grants from the Government for the support of
schools in connection with missions under the care of the
Board."
Other missions in South India u held out both hands to
receive the proffered aid," and the question would force
itself forward in spite of the Mission and Deputation and
Prudential Committee. In 1868 the Mission voted u that it
is unadvisable at present." In 1869 Pastor A. G. Rowland
proposed to undertake a school with such aid, when the
Mission informed him that they did not desire to receive
government grants-in-aid for their schools, and advised him
to undertake the school through his church.
They made a distinction between government aid in pay
ment by results, which they considered admissible, and
other grants-in-aid ; and indicated their willingness to receive
aid in payment by results.
Lalcr accepted by the Mission.
The Madura station school for girls (when the Female
Seminary was set up at Pasumalai) was the first to report
the reception of government aid ; in 1870 they received
Rs. 110-8-0. In writing the report for 1871, Capron said :
The Mission, though consistently opposed to the receipt of money
assistance from the Government in the form of Grants-in-aid to the
Schools, early perceived the fairness and the advantages of -the offer of
payment by results, and the vote in January 1868 approved of the Mis
sionaries who desired it accepting such aid for the schools of their
stations.
That year eight of the stations reported that they had
received aid, which amounted to Rs. 1,342-10-0. In 1872
the report was written by Tracy, and he remarked :
The number of our schools under Government inspection has increased
considerably, as we find the inspection beneficial both to teachers and
scholars, while by the pay received for results we are aided in the
support of the schools. This Government inspection does not interfere
in any way with religious instruction of the schools.
After that all objections with theories that supported them
vanished, and government grants-in-aid of all kinds have been
thankfully received ever since.
THE MISSION S PLAN IN 1860 239
The course of the Mission in this matter is a curious
illustration of what to do when you do not know what it is
that you wish to do. It is recorded in their votes :
Donation of Rs. 3,000 from Government for schools
accepted and acknowledged.
1855 27th February. Muzzy appointed a committee to report on grants-
in-aid.
,, 17th March. Committee reports this aid undesirable ; adopted.
1856 llth June. Webb and Taylor appointed to report on grants-
in-aid at the next meeting.
,, 9th September. Committee reports progress.
1868 17th January. Washburn and Chester appointed to report on
grants-in-aid at the May meeting.
,, 15th May. Committee reports it unadvisable at present to
accept these grants-in-aid ; adopted.
1870 14th January. Brethren who desire it are permitted to receive
government aid for their schools on the pay
ment by results system.
It took 3 Committees and 33 years to bring the Mission
out of the candle light enough to come around to the posi
tion of 1838.
If the Mission rejoiced in 1852 that their schools were
almost exclusively for the children of the Christian people
committed to their charge, in 1858 they mourned at being
shut out from opportunities of reaching Hindu children for
want of schools for them. These are their words:
We have no schools exclusively for heathen children, and as they for
the most part refuse to attend our Christian schools on account of caste
prejudices, we are almost entirely shut out from a most interesting part
of the heathen population until their minds become thoroughly imbued
with superstition, and the heart becomes indurated in its perverseness.
The necessity for this we most deeply regret.
This feature, being a serious defect, was sure to be
remedied sooner or later, but the change had to come
gradually.
The Mission s Plan in 1860-
4 Classes of schools.
Village schools for the Christians wherever ten Christian children could
be found to attend. Into these heathen children were freely admitted.
Day schools at the station centres, whether there were ten Christian
children or not. Heathen children were freely admitted and often formed
the majority. These schools were generally under the superintendence
of the missionary ladies.
240 THE PERSONAL PERIOD, 1852-1871
A Female Boarding School in Madura, intended to raise up wives for
the pastors, and mission helpers, and the intelligent lay members of the
church, and, to a limited extent, to supply teachers for the village and
station schools.
A Seminary, intended for the education of pastors, catechists, and
teachers. For the latter we hope soon to establish a Normal school
department, with a model school, etc., accompanying.
Instruction to be given only by Christian teachers.
Instruction only in the vernacular.
Admission of Non Christian Children.
In 1863 the Mission recognized the need of the change in
the following vote :
The recommendation was adopted at the meeting with the Deputation,
that in future the practice of admitting heathen children be so far
restricted as to require in every case the sanction of the Local Committee.
It is now [voted] that with Christian teachers no restriction be placed on
the admission of heathen pupils, but that they be encouraged to come by
all proper means.
It was to get rid of the Hindu teachers, then, that so many
schools were closed and discontinued for a dozen years.
One would think that some shorter and simpler method
could have been discovered to secure that result. And even
that would have been too drastic. The presence of some
Hindu teachers in certain schools has been found to be a
benefit as a stimulus to Christian teachers. They are not all
to be tabooed as a class.
The u day schools " opened the way for the Mission to
return to schools for Hindu children. One of the first to
take on this character was the Dindigul English school,
reorganised by Chester in 1864, and successfully conducted
by him to the end of his long life. His belief in such work
was firm. He wrote in 1869:
After laboring ten years in India, with my eyes and ears open to see
and hear all I can of mission work, and having taken myself a personal
part in almost every mode of this work, I feel inclined to give very briefly
my own firm conviction of the advantage, in a mission point of view, of
high class English mission schools. "We may here in India preach the
Gospel in our congregations, and teach our native Christians faithfully ;
we may on the Itineracy visit every heathen village, and tell thousands
in the simplest language and most earnest manner the message of salvation
and yet come short of the great command, Preach the Gospel to every
creature. The members of our Congregations are thus far mostly of the
poor and lower classes. Our audiences on the Itineracy to a large degree
are made up of what might be called the middle class, many of the
SCHOOLS AND THEORIES 241
hearers not knowing how to read, and very ignorant and superstitious.
There is still a large class not reached by mere street or village preaching.
And this class you reach better in such a high school as the one we have
in Dindigul.
In 1871 Chester s English School had quite outstripped the
Government High School, having 7 teachers and 1(30 pupils.
But Chester was not alone in pushing education for Hindus.
In 1870 the mission report showed that all were moving in
that direction. It said :
Of late years we have endeavored by education and other means to
reach the higher classes. Almost all the adherents at first were from the
lower strata of native society, but we have now four congregations
gathered from respectable castes ; and our schools include among their
pupils not only Sudras, but a few Mahomedans and Brahmins as well.
In the same line with station day schools for boys there
were established in 1867 station day schools for girls. In
Dindigul these consisted of two schools ; one on the com
pound containing mostly Christian girls, and the other in the
town with 32 high caste Hindu girls. This second school
was the kind that became permanent under the name Hindu
Girls Schools. In 1871 Mrs. Chandler started the lirst Hindu
Girls School in Madura.
Schools and Theories.
In 1868 a flourishing Anglo-Vernacular school was estab
lished in Madura under a committee of management, nearly
all of whom were Indian Christians. It had 4 teachers, 3
Hindus with a Christian headmaster, and more than 100
pupils. It was supported by fees from the boys and dona
tions from English friends collected by the Indian members
of the managing committee. Palmer took charge of this
school from Chandler in 1869. This was continued until it
developed into the High School years after.
An industrial school was started by Webb in 185 2, and in
1855 the mission committee reported 18 children connected
with it, half of them being girls. With their lessons they
worked, and earned Rs. 100, which was a third of the expense
of the school. This school received its quietus at the time of
the visit of the Deputation, by recommendation of the
Mission.
31
242 THE PERSONAL PERIOD, 1852-1871
On the whole the Mission was outgrowing its educational
theories of 1852 ; it was also progressing in regard to another
need unprovided for in those theories. That was the need of
boarding schools, especially at that time for boys. In 1855
those of Sivaganga and Tirupuvanam had been closed after
having been conducted 16 years ; in 1856 Dindigul, after 20
years ; and in 1857 the last one, Tirumangalam, aged 19
years. They had been looked upon too much as feeder
schools for Pasumalai ; and as the scope of the Pasumalai
institution was gradually restricted, its connection with the
boarding schools lost its importance. But to close them for
the sake of getting rid of that feature and overlook their very
great importance as centres of the best possible Christian
influence for the young, was duplicating the action whereby
schools for Hindu children were closed to get rid of Hindu
teachers. And as in that case the thing avoided was not
wholly undesirable. In later years the boarding schools have
filled an important place as feeders of Pasumalai. To secure
this restoration too the Mission had to wait about a do/en
years, for they could not act without the approval and co
operation of the Prudential Committee as represented by
Secretary Anderson.
Revival of Boarding: Schools.
The thing that broke the back of the opposition to boarding
schools was the revelation in the Mission s correspondence
with Anderson that their graduates considered the churches
as being composed of members not intelligent enough for men
of their education to assume the pastoral care of them, and
therefore looked down on the pastoral offices in the gift of
the Mission. Anderson therefore in a letter dated January
1st 1866 actually proposes that every missionary desiring to
do so be allowed to have a small boarding school of boys, or
girls, or both, in order to raise the intelligence of the villages,
of the village congregations, of the village churches. His
thought was that by teaching the children for a year or so
and then sending them back to their villages they would
REVIVAL OF BOARDING SCHOOLS 243
become, "better village hearers of the gospel, village church
members, village deacons and elders, and Christian villagers. "
His plan was to have the Board guarantee the support of eight
pupils with a native teacher. If the pupils could work at the
same time and earn half their support, the Board s appropria
tion would suffice for sixteen pupils. If more were received
than could be supported by the Board s appropriation, "the
reliance for the additional ones must be on privalc aid, privately
Sidled in India or the United States." His official statement
is worth quoting in view of later restrictions :
There is no objection to individuals, societies, or Sabbath schools in
America regarding themselves as supporting one or more pupils, or even
an entire school at a given station ; as this may prove a useful incentive
among the churches at home. Whatever the irregularity of having these
extra donations (for pupils not supported by the Board) pass through our
treasury, and expended in the missions just as if they had been embraced
in the ordinary appropriations, they had better go through that channel
notwithstanding, and the irregularity be tolerated until, by its growth, it
become no longer tolerable, should that ever be.
In this new light the importance of boarding schools was
so magnified that it was suggested as possibly worth while to
even suspend the Pasumalai Seminary for awhile, " and push
forward the station boarding schools," shaping the higher
education so as to react directly and favourably upon the
whole village-system. Behold the transformation !
1855 the extinction of all centralizing boarding schools ;
1866 push forward the station boarding schools.
The Mission responded with alacrity to Anderson s letter
of January 1866. It was read to the Mission May 16th and
May 18th. Capron, Washburn, Chester and White received
permission to start u Station Schools " at their several sta
tions. The Mission had asked for only two, but Anderson s
proposal to let every one that desired it have one opened the
way for more. Another was opened in Mandapasalai on Miss
Taylor s arrival in 186cS, Tirupuvanam added one in 1869,
and Tirumangalam one in 1870. Melur did not come into
line until a dozen years afterward, but since then, excepting
when stations were temporarily unoccupied, the boarding
244 THE PERSONAL PERIOD, 1852-1871
schools have been kept up as the most helpful and fruitful of
the man) kinds of work in a station.
The need of a permanent school for training teachers
would not dawn.
After Webb s six-months class in 1858 the Prudential Com
mittee, having received the proposals of the C.V.E.S. for
India, sent out in 1859 inquiries about the feasibility of some
permanent class for the education of teachers, the funda
mental principles of which should be,
1. That no heathen pupils be received, either from our own missions,
or from any others ; and,
2. That the instruction be in the vernacular, and that the English
language be not among the studies.
To this the Mission replied asking for a man with normal-
school education to conduct a teacher s class in the Seminary ;
and the Committee promised to comply with the request.
The Christian Vernacular Education Society.
That was not done, but in I860 William Yorke of the
Westminster Training College, London, came out under the
Christian Vernacular Education Society to train teachers in
South India. He started in Madura in 1862 with a Practis
ing School, which he made a Training School the next year.
In 1866 the institution was transferred to Dindigul. The
Prudential Committee looked askance at leaving their work
of training teachers to another society, and that a British
one. In January 1866 Anderson, in replying to the request
for two boarding schools, said :
You cannot regret more than we do that the plan for educating teachers
for village schools, which was approved by the Prudential Committee
six or seven years ago, was not immediately carried into vigorous effect.
It would have substantially met the want you propose to supply
by the two Boys boarding schools. You waited for the C-V.E. Society.
There is no need of our coming into any antagonistic relations to that
Society, but it should not hinder our progress in our own proper direc
tion.
The attitude for the Mission itself was not so hesitating.
In 18 64they authorised their members to send 16 students
to the C.V.E.S. institution ; and when it was moved to
RESUSCITATION OF ENGLISH 245
Dindigul in 1866 made the following statement of their
position in regard to it :
1. That it is the expectation of our Mission to use the Training Institu
tion, established in the Madura District by the Christian Vernacular
Education Society, for the training of teachers, to be employed in our
Mission as we have heretofore done.
2. Our Mission did formerly contemplate the establishing of such an
Institution ; but. when the C. V. E. Society entered upon their work in this
District, we relinquished our plan, in order to co-operate with them, and
we have thus far been satisfied with the result.
3. That the Mission grants permission to its members to send students
to that Institution, providing for their support whilst there, and employ
ing them after the completion of their course of training in the Institution.
The Mission continued to use this institution until it was
closed in 1890. In the meantime it had established its own
efficient training school at Pasumalai.
The work of the Seminary during this period, restricted as
it was mostly to the vernacular, is thus described by
Was lib urn :
Lads, twelve or thirteen years of age, were taken from the village
schools into the Seminary for a full course of five years, and were dis
charged at seventeen or eighteen, as far fitted as the circumstances would
allow for employment as teachers and preachers. .But the time had now
come when the Mission was more than supplied with this class of men ;
at the same time it was discovered that this was fast becoming the only
grade of men available, and that soon the pastorates, and more import
ant posts in the mission, must be filled from them.
The general education carried on in the Seminary together with all
the students, except the highest class, was transferred to boarding schools ;
and a purely theological school was opened on the Seminary premises,
to which many of the best men in the previous Seminary classes returned
for two years study in subjects fitting them for the Christian missionary.
The new school of theology opened in June 1870, and has continued to
work on in substantially the same lines up to the present time.
Resuscitation of English.
In the light of this statement the apprehensions of Ander
son in 1865 and 1866, when English had been re-admitted
into the Seminary in a small way, sound rather lugubrious.
In 1865 he wrote :
Should you go into the English language, even but a little way, and
with only a few persons, where would you be able to stop? It lias been a
seductive and dangerous influence to native young men everywhere, and
I know not where, in our own missions, it has worked well on the whole.
For my own part, as at present advised, I should look much sooner to
your Preparandi class for Pastors, than to the other, and should feel
disposed to leave the culture of the English language, wholly or almost
so, to the Government schools.
246 THE PERSONAL PERIOD, 1852*1871
And again in 1866 :
You have restored the teaching of English to the Seminary, in order
that you may draw more of your best young men into it, and retain them
longer. We do not wonder at your desiring this ; but we ask you to
weigh well the consequences ; the time necessary to complete the educa
tion of your helpers, rendering it longer and more expensive ; their
greater cost as helpers after they have been educated ; the diminished
number of graduates you will be able to retain for the mission service ;
their greater ambition and self-consequence ; their increased aversion to
the humbler walks of pastoral life ; and the sad prospect of your
not being able to raise the native churches from their present
ignorance and degradation. I confess to much apprehension as to the
probable consequence of this step, if persisted in ; and I know that i do
not stand alone in this. The probable evils increase as we look forward.
With all the drawbacks suffered by Pasumalai and the
other schools they had a record not to be despised. Wash-
burn could write of Pasumalai,
Among the early students of the school was one who afterwards became
secretary of the Collector of Madura, and another, secretary to the Court
of Tanjore, positions among the highest natives could then attain outside
the capital. The last mentioned of these, besides faithfully supporting
Christianity in the district by his purse and example, on one occasion
returned to the principal of the school a bag of silver equal to the whole
money cost of his education Another became a country magistrate, and
still another, the chief native compiler of Winslow s great Tamil Dic
tionary. And others were Christian lawyers, Doctors, Inspectors of
Police, all putting their shoulders to the wheel to push forward the cause
of Christianity in South India, and doing ten times more for it by their
influence and their purse than they could have done had they not received
such an education from us. Among our generally poor people the most
bountiful and large-minded givers and supporters of our churches and
schools are our educated men.
The Madura Girls Boarding: School.
The Madura Girls Boarding School kept on its quiet and
effective course during this period, except when it was
caught up in the changes and experiments going on at Pasu
malai, where it was found at the close of the period as the
" Female Seminary. " Rayappan Hub bell, its efficient head
master at the beginning of the period, suddenly died of
cholera May 9th 1853. He had come to this school from
Tirumangalam Boarding School in 1851. Another severe
affliction from cholera occurred in 1866, a year of which it
was said, "In no year have the missionaries been called
upon to minister to the sick as much as this year. " It fell
heavily upon the school, many of the girls being attacked
INFLUENCE OF THE TAN JOKE POET 247
and live dying either at the school or in their homes outside
of Madura. The plague was stayed by closing the school
for a month. Thousands of cholera patients were treated in
Dindignl as well as Madura.
The majority of the Mission had asked for a second lady
for the school in 1860 as a companion to Miss Ashley, and
Anderson promised that one would be sent. In addition to
the companionship for Miss Ashley he emphasized the im
portance of having the future wives of native pastors and
teachers trained as far as possible " by females. " When
some one suggested that the expense of sending out an
additional lady would enable the mission to carry on a small
Girls school in addition to the Madura school, his reply was
that it was better to have one well sustained school than to
multiply them in that way.
On the whole this period was a time of change and ex
periment in the educational work of the mission. But
underneath all such surface movements was the strong
personal influence of the good rnen and women banded to
gether in the Mission to produce Christian character and to
nurture Christian life ; and the fruits of their labors were
abundantly seen in the lives and labors of a line group of
Indian workers, who began as assistants to the missionaries
and the Mission, and developed into pastors and teachers
able to assume much responsibility themselves.
12 LYRICAL MUSIC.
Influence of the Tanjore Poet.
An event little noticed at the time, but one of far reaching
importance was Webb s visit to Tanjore with eight young
men in 1852. One of Schwart s converts at Tanjore in the
eighteenth century was Vethanayagam Sastriar, a famous
Tamil poet and singer. He composed volumes of lyrics and
longer poems on the birth and death and excellency of Christ,
and trained his family to sing them with him, so that large
crowds would gather to listen. He was not a composer of
tunes, but he adapted his lyrics to any tunes that he found
248 THE PERSONAL PERIOD, 1852-1871
anywhere ; Tamil tunes, Teliigu tunes, Hindustani tunes,
Portuguese tunes, band tunes, even jig tunes were har
nessed to his Christian lyrics. Some objections were raised
to the use of native tunes, because they were said to be
associated with temple and idolatrous worship. But they
certainly caught the ear of the people, and those who
falteringly tried to follow the foreigner in the use of European
tunes would take a native tune and carry it through by
themselves with enthusiasm. Again the common people
were not skilled even in their own music, and that caused the
objection to be raised, that they were not sung correctly.
But in congregational use they were bound to be changed,
because many native tunes are adapted to solo singing and
yet under the modifications of singing in unison are sweet
and effective. Training and practice under instruction
were needed to make these lyrics effective in Christian
worship ; and these are what Webb secured.
Introduction of Tamil Lyrics.
His eight companions became leaders in the singing of
the village Christians, and several of them also composed
valuable lyrics themselves. Chief among them was A.
Savarimuttu, whose popular lyric has already been men
tioned. Then in 1853 Webb brought out the first Tamil
lyric book, the title page of which reads :
Sacred Lyrics : or Religious Odes in Tamil Metres. Adapted for Public
and Social Worship. Selected principally from the poetical compositions
of Vadanaiagan, Tanjore.
These lyrics found an immediate welcome, not only in this
mission, but in others as well ; and when the Mission s edi
tion was exhausted the Christian Vernacular Education
Society took it up and published two additions more in ten
years. Then in 1870 Washburn enlarged it, adding to its
usefulness. One of the sweetest of the additions was by
Webb himself, a lyrical rendering of a Just as I am ".
Himself and his eight companions not only learned the best
way of singing from the Tanjore poet, but also secured a
considerable number of his best lyrics for publication.
BUILDING COMMITTEE 249
And so the Gospel has been sung all through the Tamil
country of South India and Ceylon through these sweet songs
that originated in Tanjore and many others inspired by
them.
13 BUILDING OPERATIONS.
Not many missionaries are architects, nor are they profes
sional builders ; and yet much building has to be done by
them. And more often than not they are too restricted as to
funds available to be able to carry out their plans as they
might wish to do. Considering these things the results, both
in economy of expenditure and in adaptability of the buildings
erected to their use, are exceedingly creditable to their
common sense, and not at all discreditable from an archi
tectural point of view. One reason for their success is that
they have no professional pride about it and are willing to
act in consultation with one another.
Building: Committee-
In taking up this subject \vilh the Deputation in 1855 the
Mission recommended the appointment of a permanent
Building Committee for the superintendence of all building
operations. The Deputation promptly accepted the sugges
tion, and on behalf of the Prudential Committee appointed
Tracy, Kendall and Noyes for three years. The following
is their statement :
(1) The Building Committee will be expected to accompany the proposals
sent home by the Mission, in the annual estimates for buildings and
repairs, with their opinion.
(2) The appropriation made by the Prudential Committee for building
will be expended under the direction of the Building Committee ; and
they will see that a document, securing the property in the statiom
buildings to the American Board of Commissioners for Foreign Missions
(writing out the name in full) if of any value, is promptly sent home to
the Treasurer of the Board. They will see also that all real estate is
thus secured ; and copies of all deeds or grants of land should be lodged
at the Missionary House. All appropriations are made with this
understanding.
(3) Appropriations for dwelling houses, churches, school houses, and
helpers houses will always be made with the understanding, unless
otherwise declared, that there will be no material deviation from the plan
or description contained in your report on buildings; and that there will
be no deviation whatever without the consent in writing of the Building
32
250 THE PERSONAL PERIOD, 1852-1871
Committee ; and the Building Committee is earnestly requested to be
particular on this score, as the Prudential Committee will have great
difficulty in making extra appropriations for expenditures.
(4) All building accounts and accounts for repairs should have the
approval of the building committee before being allowed by the Mission.
Where considerable repairs are needed at a station, they should be made
under the supervision of the Building Committee.
(5) All sales of buildings and real estate should be effected by the
Building Committee; and the proceeds of the sale should at once be
placed by the treasurer of the mission to the credit of the treasurer of
the Board, and due information of the same be sent to that officer.
The Mission has had its Building Committee ever since.
In 1858 it appointed its own committee for three years,
and continued that practice until 1870, when it voted to elect
its committee annually.
New Bungalows.
The visit of the Deputation stimulated the building of new
bungalows. Chandler in Battalagundu and Muzzy in Melur
were authorised to begin at once, and in 1857 White was
authorised to build in Palni and Capron in Manamadura.
One common plan was adopted for all four, in which the
main building consisted of a rectangle 56 feet by 36),,
divided into six rooms in two rows of three rooms each, with
verandas around the whole.
The Deputation left the district March 23rd and Chandler
began his work April llth. Muzzy started operations October
30th ib55, but had to leave the country in 1856, so Melur
bungalow was not finished by him, but by Burnell about two
years afterward. Webb arid Chandler were appionted a
committee to select a site for the Palni bungalow and
October 9th 1857 they went there and found a suitable site
of 16-f acres, for which they paid Ks. 40. At the same time
they staked out the foundations and indicated the site of the
well. White did not get into his new bungalow until 1863,
and Capron did not occupy his until 1864.
Personal Experiences.
The delays and difficulties incident to such work are well
illustrated in the process of building Battalagundu bungalow
PERSONAL EXPERIENCES
251
and overseeing the work from Dindigul, twenty-one miles
away, as described in Chandler s diary :
1855.
April 11 ... Have been looking for a building spot.
,, 26 ... The Building Committee , . . arrived at 6 this
A. M. We have walked and looked and talked, but
cannot decide upon the spot now as some men will
not sell.
May 11 ... Bro. Noyes came the latter part of the night. So we
have selected a building spot on the Madura Road.
,,12 ... Bro. Noyes left last evening. Rasanayagam and
Manuel with Abraham have spent the whole day in
trying to get the price of the land settled and writ
ings drawn.
June 9 ... I have laid out the foundation of our house.
,,23 ... Left (Dindigul 21 miles away) at 3j
here at 10J. (Spent) the day in attending to busi
ness, bungalow, etc.
July 5 ... Masons here and have laid out foundations.
,,16 ... Came , . . this morning. Find the work mov
ing on.
., 31 ... Bro. Noyes came early this morning. Engaged all
of the timber and paid Rs. 140 advance. Attended
to all the work.
August 13 ... A very busy and fatiguing day. Went twice to the
place for making brick, thrice to the bungalow, and
rode off four miles to buy some brick.
30 ... Foundation stone laid. The masons begin as if they
know how.
September 21 ... Reached here at 7. I hear that the masons have
been idle for want of materials several days.
,, 22 ... No work going on for want of brick.
,, 25 ... After seeing the stonecutters blast rocks in the well
till about noon came (to Sittur).
October 20 ... Been putting out trees. Mason has not come as he
agreed.
1856.
January 30 ... Work not going on at all. Much delay.
February 16 Rode out to the brick kiln.
March 31 ... Went very early to lyempolium, engaged 56 timbers,
then came here and spent the day. Settled accounts,
April 24 ... Went to see brick early this morning, then spent
much time in overseeing work on the bungalow.
25 ... Find brickmakers trying to cheat.
,, 26 ... Convicted Mootooswamy and Pulneykumaru of making
brick of too small a size. Had to scold.
June 6 ... Went to see brick and tiles this morning. Work going
on.
252
THE PERSONAL PERIOD, 1852-1871
1856.
July 17 ... Preparing to raise beams, &c. A busy day.
August 18 ... Came (with the family on their way from the moun
tains) in two box bandies ; broke one spring of my
bandy, but all safe.
19 ... Mrs. C, and children went with me to the bungalow in
the morning. Got my bandy mended, and hearing
that no beams could be found (went on to Madura).
,, 29 ... Work all stopped on account of rain.
,, 30 ... Attended to the work in the compound. Purchased
two trees of Tahsildar, and had places dug for
others.
September 2 Work at bungalow going on rapidly.
,, 3 ... Covering stables to-day. Let Narrainswamy have a
contract for brick and chunam (mortar), laths and
mats.
25 ... Went early this morning to see the work. House
nearly covered ; been busy attending to work in
garden. Attended to matters . . . till dinner,
Saw roof all on the bungalow.
October 1 ... 10 mango trees from Mr. Fondclair came to-day, all
in nice order.
,, 6 ... Went to lyempolium, bought timber.
November 12 ... Went to see all of the work ; tried to get things
started.
,, 13 ... Spent all the middle of the day directing about the
work. Had a hot walk.
Visited the work and drew a plan for a compound gate.
17 ... Attended to business till noon. Measured the wall
and settled Davisagaim s account.
December 1 ... Find but little done.
6 ... Spent the morning . . . scolding carpenters and
bargaining for gates.
9 ... Finished counting brick, &c. A busy day.
29 ... Looked about the bungalow ; . . . went to see about
tiles.
1857
January 13 ... (Spent) the morning in attending to brick and tile
makers.
26 ... Early this morning went to see what tiles were done
also to bungalow.
27 ... Spent some time separating good from poor tiles.
28 ... Work at tiles again morning and evening. Work
stopped ; a carpenter died.
29 ... Early this morning Mootooswamy appeared. I scolded
very hard for his delay 22 days. He got very
angry. Sorted tiles, &c.
31 ... Mr. Cockerell (the Judge) called and went all about
with me this morning. Saw the roads, &c., &c.
Thinks of giving some money for repairs to me.
PERSONAL EXPERIENCES
253
1857.
February 28
March 2
3
1)
12
L3
1 I
April 15
,, 23
26
29
May 2
, 4
June 23
,, 30
July 1
2
,, 4
,, 6
16
Bro. N. and I came on in the night. I slept but little,
bandy too short, boards too hard, roads too rough.
Spent some time counting brick.
Was out sorting and counting tiles till 10, and again
this evening.
Morning and evening at the tiles again. So many half
burnt. Doors bad. Work getting on very slow. I
am almost discouraged.
Tiles finished ; got very tired this morning. About
decided to prosecute Parathi carpenter. Com
menced repairing road.
Reached this place at 11. . . . Much fatigued
today, and discouraged at the delay in my work.
Lazarus arrived this morning bringing gates, doors
and carpenter to finish the work.
The work going on. Doors will soon be done.
Sent a cooly early this morning to Madura for
hinges, &c.
We (the family on their way from the mountains) came
on last evening reaching here about midnight. The
Littles came in from Madura at daylight ; and are
all in two rooms of the new bungalow.
A very few men at work on compound wall ; none in the
house. Scolded considerable.
Tried to drive on the masons and carpenters with the
work. Making doors all right.
Attended to carpenters work. Stupid men.
A very heavy rain washed my new road.
The ground being wet, got as many coolies as possible
and made the road, bridges, &c. out to the Dindi-
gul road.
Masons worked but half a day. All gone to a feast.
Sent horsekeeper to Periacoolum for more masons.
The work is lagging for want of men. Materials
ready.
The horesekeeper returned, but got me help.
Attended to masons, carpenters, &c., till dinner. Saw
the steps begun. All things look toward completion.
Work going on slowly.
Bazaar day ; but little work done.
Set about bungalow . accounts. Spent considerable
time with workmen.
Painters seem with their usual adroitness trying to
cheat me. I am nearly out of patience.
Tried to finish off the work and get ready to bring
my family. Very trying these lazy men.
Tried to set tilings in order with masons, carpenters
and painters.
Reached home (from Madura, Mrs. C. and babe in
palankeen, the rest in a common bandy and a
box bandy).
254 THE PERSONAL PERIOD, 1852-1871
For each new bungalow the Deputation estimate was
Rs. 3,450, not including enclosure, etc., except as care and fore
thought might make even that possible. The first work to
test this estimate, Battalagundu bungalow, cost Rs. 4,204
besides Rs. 108r, for wall, well, etc. The next was Melur,
and that cost the Mission Rs. 4,251, and Rs. 400 more for
wall, well, etc. But the Deputation had made ample
provision in the sale of the glacis land in Madura and of the
bungalows in Dincligul Westj Sivaganga, and Madura Fort.
These brought respectively Rs. 1,162, Rs. 600, Rs. 3,300, and
Rs. 5,700, in all Rs. 10,762. Happy the men that could run
over the estimate for a bungalow by a thousand rupees and
still be a thousand within the appropriation ! Happy also the
times when bungalows could be built and provided with walls,
wells and outhouses for less than Rs. 5,000 !
List of Mission Churches.
The military character of the East India Company s
Government, especially in the engineering department, is
shown by various transactions of those early years. Dindigul
West Bungalow could not be sold without the permission of
the military authorities in Trichinopoly, and it was given in
the following letter to the secretary of the Mission :
Sir, ... I have the honor under instructions from Army Head
Quarters and by order of the Major-General Commanding the Division
to say that there appears to be no objection to the sale of the House
therein mentioned on the understanding that it shall be available for rent
to the officer stationed at Dindigul.
This was written from Camp Pavanassi and signed by the
Deputy Assistant Quartermaster-General, S. D., in 1856.
Four years before that the Military Board in the Engineer
Department of Fort Saint George had made the following
application to the mission secretary :
I have the honor by desire of the Military Board, to solicit your
further aid and assistance to enable them to complete and perfect a
Statement of Churches, in the Madras Presidency, which they are
preparing, by favoring them with every information which you may be
able and willing to afford, relative to the Churches or places of worship at
the different out-stations that are under your contrql,
KODA1KANAL
255
We are indebted to this application for a complete list of
the mission churches that had been built up to that time,
viz. 1852. This was the table returned by Kendall :
Name of Church.
When
built.
Dimensions.
Leng. Breadth Height.
Sitting.
Dindigul
1841
57 X 30 X 13
350
Sivaganga
1842
Cl X 22 X 16
260
Madura East Station ...
1843
90 X 40 X 21
700 (Tower 63)
Tirupuvanam
1843
Cl X 22 X 16
260 (Tower 63)
Pasumalai
1847
60 X 30 X 17
250
Madura Fort Station ...
1849
72 X 24i X 15
380
Tirnmangalam
1852
36 X 18 X 13
200 (Tower 63)
These were not all, for there were smaller churches in
Palni and elsewhere, but these were the only ones of any
size up to that time. In 18,56 a substantial church was
dedicated in Periakulam. In 1864 the Ammapatti congrega
tion of Battalagunclu station dedicated a new church of brick
and mortar capable of accommodating 130 persons, toward
which they had themselves contributed Rs. 200. Battala-
gundu church was dedicated in 1867, and Silkuvarpatti church
was under construction in 1869. It was no easier to build
churches than bungalows. Washburn wrote of the work in
Silkuvarpatti :
The Church building . . . has been at a standstill for want of
necessary timber. That difficulty is now overcome, and there is no hin
drance to its being finished at once but the natural inertia of all things
about us.
Kodaikanal.
The Church under the Hill.
The details of the building of Kodaikanal church, as collated
by J. E. Tracy, illustrate some of the opportunities of
co-operation. At first the number of visitors to the sanitarium
was so small that services were held in private houses, in the
morning in Tamil for the servants, and in the afternoon in
English, for the families of missionaries and English visitors.
With the increase of visitors, early in 1853, four of the
missionaries in conversation agreed that some one should
consult the English gentlemen with reference to building a
256 THE PERSONAL PERIOD, 1852-1871
church. The result was that on the 16th July twelve gentle
men met at the house of Collector Parker at Kodaikanal and
resolved to take up a subscription for building a church, at
the same time appointing a committee to prepare plans and
estimates. Those present were McMillan, Noyes, Webb,
Shelton, Parker, Clarke, Baynes, Baynes Jr. (son of the judge),
Colebrook (civil surgeon), Cockerell (assistant collector),
Woodgate and Beauchamp. Work was commenced forth
with under the supervision of young Baynes, a plan for the
building was secured from Captain Horsley, the civil en
gineer, and the committee were directed to select a site in
the neighborhood of the Lower Houses, which Government
was asked to grant for the purpose.
The Mission at its next meeting, which was in October,
donated Ks. 200 for the work, and appointed Herrick and
Kendall trustees on its behalf. Between March and August
1854 the foundations were laid, the walls carried up three
or four feet, and some of the carpenter s work done. Then
came a setback owing to long discussions as to the holding
of the property in common and the best way of administering
it. In February 1855 the Deputation visited the mountains,
and in their presence the English residents offered to return
the Mission s share if the Mission could not comply with
certain conditions ; but the offer was declined. On the 15th
March in Madura Parker wrote to Kendall offering the church
to the Mission. The next day was the time when the ques
tion of the sanitarium was before the meeting with the
Deputation and Kendall, on behalf of the Mission, wrote to
Parker in that connection :
There are difficulties in the way of our holding the church, as we have
no permission to do so from our Board, nor would they grant permission
for their mission to hold any property whatever for any other than
strictly missionary purposes. The holding it by an independent Board
of Trustees, chosen from the English and American residents, as
contemplated at first, would not have embarrassed us ; but we now see
that that also is open to objection.
We would therefore much prefer to have the church owned by others,
and now offer to make over to the English residents in Madura and
Dindigul all our claims to the building, with the understanding that they
have the sole control of it, both as to property and right of use.
KODATKANAL 257
The missionaries were not unanimous in endorsing this
offer. Chandler s note on it was, u I wish we could hit upon
a more excellent way." Nor did it meet with acceptance
with the English residents.
While this question was pending, in May 1855, Mrs.
Phillips, wife of the sub-judge, procured a part of the fund
and recommenced the work with Noyes s help. Noyes then
wrote to Parker offering to take up the work if Rs. 200 or 300
could be raised, and suggesting one of three courses in regard
to the building :
1 . To allow the missionaries to meet in it for religious services as
a favour, not as a right, until they should get a church of their own ; they
being willing to give up all right and title to any share in the property.
2. The English residents to give up their share to the missionaries,
the latter to allow them to hold any religious services therein that they
may desire from time to time.
3. The materials to be sold to the highest bidder, and the proceeds
divided between the two parties.
Parker cordially accepted the second suggestion, and
immediately circulated the subscription list among his
friends, at the same time paying his own subscription to
Kendall.
The work proceeded again, and between July and
November the walls were raised, the door frames set, and
the roof completed. Though there was no furniture in it
the church was so far completed in ]856 that Tamil services
could be held in it, the people being seated on the floor.
In 1857 a contract was made with a carpenter in Madura for
seats, and in October of that year it was finished and
occupied, having cost Rs. 1,369-15-7. With the completion
of the building the Prudential committee consented to
receive the whole property, to be held by the Mission as the
other sanitarium property. From that time on for many
years Church of England clergymen alternated with the
American missionaries in conducting services, each party
according to their own form.
At the close of 1858 a bell was procured from America and
placed temporarily in the porch. The next April Lord had
33
258 THE PERSONAL PERIOD, 1852-1871
this placed on a belfry constructed for it. But in two weeks
heavy rain fell and the front of the church all fell in, carrying
with it: a part of the roof and side walls, and burying the bell
in the ruins. So a new subscription list had to be sent around
and much of the work done over again.
In September 1859 the Mission accepted a proposal from
Noyes that 12 feet be added to the length, taking what had
been the porch into the main building, and he was allowed to
carry out the enlargement. By April 1860 it was all ready
for use again at an expense of Rs. 771-3-11. Once more it had
to be enlarged, viz. in 1665-6, when Noyes enlarged the front
porch, adding a small room to it and surmounting it with a
spire, at an expense of Rs. 1,116-3-11. A Swedish ship
carpenter, who had wandered clown into the district and
worked for the missionaries in several of the stations, was of
the greatest help in building the spire. The bell and furniture
cost Rs. 311-3-2, making the whole expense in its final form
Rs. 3,568-10-7. The list of donors contains the names of all
the Madura and Jaffna missionaries, and many names besides
those already mentioned familiar to the Indian Civil and
Military services, such as Sullivan, Norman, Longley, Paunce-
fote, Richards, Fletcher, Hathaway, Vans Agnew, Porteous,
Cotton, Hooker, Levinge, Moberly, Stephenson.
Buildings and Property.
In 1865 the Mission added to its property at Kodaikanal the
Bombay Shola at an expense of Rs. 15 4-, chiefly for the sake
of the forest trees thereon. This received its name from
Major Partridge of the Bombay Army, whose efforts on the
mountains are thus described by the Madura Gazetteer:
About 1852 (he) came up and pitched tents at the bottom of the lake
basin. Tempestuous weather soon drove him to erect some better shelter
and he put up a rough bungalow on the spot now called in consequence
Bombay Shola. He had one of the earliest gardens in the station and
is credited with being the first to introduce blue-gums into it. Of two
huge gums which formerly stood near his house, one still survives and is
the biggest in the place. He at one time proposed to import artisans for
the benefit of the community, and the records show that there was at
least one shop near his residence.
KAYAPURAM BUNGALOW 259
A further addition came through the transfer of the Jaffna
house to the Mission in 1869. It was accepted with the
understanding that the members of the Jaffna mission should
always be welcome to accommodation.
In the meantime, viz. in 1863, the stream wandering through
the bottom of the great basin, around which the settlement
of Kodaikanal had been built, had been dammed up at Lev-
inge s suggestion and largely at his expense; and thus was
formed a beautiful star-fish shaped lake, about half a mile across
and three miles around. Some of the mission land was
swamped by it, but compensation was rendered.
Rayapuram Bungalow.
Through the closing of the Madras mission against the
protests of Kendall, Tracy, Washburn and others, as far as the
Press was concerned, the bungalow at Rayapuram, which
had been occupied by Hunt was placed in the care of the
Mission, The details of the various transactions involved
were recorded by Hunt. Dr. and Mrs. Wiiislow left for
America in August 1864, whereupon their girls school was
discontinued. In March 1805 for Rs. 10,000 their work was
transferred to the Church Missionary Society.
This included the mission premises, chapel, English school
house and land, four day schools, and GO church members
all n Chintadripettah.
At the beginning of 1866 two schools in Rayapuram, a
school house presented by Major Brett of the Madras Artillery,
asum of Rs. 109 contributed by Government, and a lew church
members living in that part of Madras were transferred to
the care of Hall of the London Missionary Society. It
was from the L.M.S. that this work had been received
in 183G. April 20th 1*66 the site and building ofthe chapel
at Rayapuram, the school house with bell, etc., were trans
ferred for the sum of Rs. 4,500 to Paterson of the Edinburgh
Medical Missionary Society.
260 THE PERSONAL PERIOD, 1852-1871
By request of the Mission the mission house at Rayapuram
with furniture worth Rs. 624 was transferred to the Mission
for the equal use of that and the Ceylon mission, the deed
being made out in the name of Kendall, Capron and Chester
on behalf of the American Board. In June 7th 1866 the
printing office and foundry and a part of the bindery were
transferred for Rs. 40,000 to the Society for Promoting Chris
tian Knowledge.
The secretary of the Arcot mission early in 1866
asked that that mission be allowed to share in the use of
the Rayapuram house, promising to put into it what furniture
might be required and also to keep a gardener in charge of
the premises. The proposal was agreed to, and the joint use
of the house was continued to the end of the time covered by
this history.
In Madura two substantial additions were made to mission
property. One was the enlargement of the West House,
which was occupied by the mission physician. Lord raised
the whole lloor up from the ground and joined it with the
study, built by Shelton, bringing the whole under one
roof.
The other addition was the purchase of a bandy pettai, or
caravanserai, at the West Gate near the projected site of the
railway station. It was intended to furnish accommodation to
Christians stopping for a short time in the city as they came
and went. Whether it was not cared for properly, or, being
in a lonely place, was not secure from thieves, for some reason
or other it never was a success, and some years afterwards
was utilised for the High School. It cost Rs. 2,700, and was
purchased from one Burby.
At the same time Chester erected in Dindigul a sattram, or
lodging house, for mission workers and others for temporary
accommodation, and this, though less pretentious than the
Madura pettai, was quite a success for many years.
TAMIL QUARTERLY REPOSITORY
261
14 LITERATURE.
While neither the production, nor distribution, of literature
was especially prominent during this period, they were not
neglected, and one or two outstanding literary efforts are
noticeable. It is also noticeable that these were personal
rather than mission efforts.
Tamil Lyric Book.
Webb s work on Tamil lyrics has been described under
"Music." Chandler helped him by selecting the chants
published with his book of hymns and lyrics, and Washburn
and Chandler reviewed for him the hymns he had selected
and written. The second edition was published in 1859 by
the Christian Vernacular Education Society and was enlarged
with new and in some cases original compositions. For these
they evidently paid at the rate of 8 annas per lyric ; for Webb
in 1858 asked the treasurer of the Mission to debit to that
society and pay as follows : Samuel of Anupanadi Rs. 2, Isaac of
Melur Re 1, Solomon or his brother Williams Rs. 2, Rajendram
of Mandapasalai Rs. 3, and Mathuranayagam of Madura Rs. 2-8,
in all Rs. 10-8. A third edition was published in 1803; in 1870
Washburn revised and further enlarged the old book, getting
out what was practically a new book.
Tamil Quarterly Repository.
Another outstanding effort was the establishment by vote of
the Mission of the Tamil Quarterly Repository with Webb as
its editor. The reasons for this move were : the increasing
number of protestant Christians ; the large number of cate-
chists and teachers, whose education, for want of suitable
books, had been largely given orally ; and the fact that but
few of those who had attained good proficiency in English
were able to purchase the necessary books in that language.
The objects sought in the new periodical were : to assist cate-
chists and other intelligent Christians to a skilful use of the
stores of knowledge they had accumulated ; to indicate pre
cisely and accurately the fallacies of Romanism and other
262 THE PERSONAL PERIOD, 1852-1871
great systems of religious error ; and to furnish attractive read
ing to private Christians, including women and children.
It had more than 400 subscribers at the start ; and in 1856
had 150 in the Mission and 200 outside. It continued during
the four years 1854-7, and fulfilled its purpose. Valuable arti
cles, original and translated, appeared on church history,
natural philosophy, etc. Mission statistics and intelligence,
lyrics, and easy reading for children, gave its pages permanent
value. But it was essentially Webb s personal work, and when
he took furlough in 1858 the Repository ceased its existence
Winslow s Tamil Dictionary.
It was during this period that Winslow finished and
brought out his great Tamil and English Dietionary in
Madras. It had been commenced in 1833 by Knight, a C.M.S
missionary in Jaffna. He was assisted by Percival, another
English missionary, and their work consisted chiefly in col
lecting materials.
In 1834 Rottler, a missionary of the Society for the Propaga
tion of the Gospel brought out his Dictionary of the Tamil
and English Languages, and in 1838 Knight had to give up
his work.
The materials were then passed over to the American
Ceylon mission and in 1842 taken to Madras. There Wins-
low in 1843 took charge of them. With full missionary work
on his hands, including the revision of the Tamil Scriptures,
he could make but slow progress. But slowly it was worked
out. The printing began in 1852. The American Board
bore all the expenses up to 1858, and then had to stop its aid.
Nothing daunted, however, Winslow assumed the main
financial responsibility and with the help of Abraham Alleine
pushed it to completion in 1862. The printing was done in
excellent style by Hunt. Of his work Washburn afterward
wrote :
I happened to be staying one time with Hunt when it was going through
the press, and he told me that he took a hand himself in editing it, and
struck out what he thought not proper to print. I thought that was
REVISION OF THE TAMIL BIBLE 263
pretty good seeing lie did not kno\v a sentence of the Tamil language,
and just about the same of the customs of the people. He thought
Winslow \vas too dependent on his right hand man Alleine.
All the same for half a century Winslow has had no rival.
It is only recently that a movement has been started for the
preparation of a new one to supersede it.
Periodicals.
In 1870 Washburn started a little vernacular monthly called
True News, and that continued until the end of this his
tory, when it was merged in the United Church Herald of
the South India United Church. Although published at the
low rate of half a rupee a year, it paid its own way in printing
and paper for a number of years. At the time it was the
only distinctively Christian Tamil newspaper published ; and
about one third of its issue went into non-Christian families.
For the printing of it a wooden press was temporarily set up
in Pasumalai in October 1871.
Revision of the Tamil Bible.
An important movement participated in by the Mission
was the revision of the Tamil Bible. When the Mission was
founded a translation by Fabricius had been in use for about
forty years, and another by Rhenius was just completed. It
had been a bulky volume in large type in live parts, but in
1842 the complete book was for the first time printed in one
quarto volume. Each version had its own excellences, but
neither was accepted by more than a section of the Indian
Christian community.
Percival of Jaffna produced a third version called the
" Tentative Version" that was completed by or before the
beginning of 1851. In April of that year the Mission ap
pointed Webb a committee on the new version, to receive the
remarks of the others regarding it and to forward a digest
of their opinions to the central committee in Madras.
The following September the Mission, Mills of Jaffna being-
present in their meeting, appointed Herrick and Kendall
with Webb a committee of revision. The Tentative Version
264 THE PERSONAL PERIOD, 1852-1871
had too many idioms peculiar to Jaffna to be acceptable to
the continent, and the Jaffna mission made an effort to
secure a corrected edition. In 1857 they proposed to
Madura to unite with them in revising it.
But in the meantime another movement had started in
Madras under the auspices of the Auxiliary Bible Society to
revise all the versions and form a a Union Version."
Madura preferred to join this movement, and declined the
invitation of the Jaffna mission. And when in 1856 a con
vention was held in Madras to adopt measures for the new
revision, Madura united with the other American Tamil
missions in appointing Henry Scudder as their representative.
When the missions were asked to appoint delegates to do
the work Webb was again appointed. These delegates met
in March 1857 and recommended that the work should be
entrusted to a paid reviser, who should have the co-opera
tion and assistance of the delegates. By April 1858
H. Bower had been secured as principal reviser, and the
first meeting took place that month. Webb had been in
valided home, so Tracy \vas appointed in his place. The
other delegates were Sargent of the C.M.S., Caklwell and
Kohlhoff of the S.P.G., and Lewis of the L.M.S. The Lu
theran and Jaffna missionaries were invited to send delegates
but did not comply. But in 1869 Spaulding and Kilner of
Jaffna did go all through the work with Caldwell and Bower
and then accept it on behalf of their brethren in Ceylon.
From 1858 the revision of the New Testament was
actively pushed, and in May 1863 the Mission invited the
committee to meet at Kodaikanal for its final revision, offer
ing them from the 10th June u the East side of double house,
the Rock Cottage, and the West lower house." The next
May they passed the following :
Resolved that we rejoice in the completion of the revision of the Tamil
New Testament, and that we earnestly desire that the Bible Society
proceed to make a similar arrangement for the revision of the Old Testa
ment.
NATIVE EVANGELICAL SOCIETY 265
The Old Testament was finished in 1868. The new ver
sion succeeded beyond the most sanguine anticipations of the
Bible Society, and has ever since been the standard version.
An interesting publication in 1870 was a little tract, Our
Father s House, prepared by Mrs. Capron for children, and
printed by the contributions of the children of the Mission.
Distribution of literature was sometimes effected through
the Hindus themselves. In 1869 Washburn on the itineracy
had pitched his tent in a remote village, when he found to
his surprise the boys of the village school learning a Bible
lesson out of copies of a Scripture portion. The Hindu
schoolmaster had gone to a market where Christians were
selling them, and had bought enough to supply one of his
classes, and had set his boys to study them.
15 SOCIETIES.
Native Evangelical Society.
In 1851 each of the nine stations and Pasumalai had its
own separate benevolent society; but it was in 1853 that the
iirst general society was established for the whole Mission,
and that was the Native Evangelical Society. Barnes first
suggested it, having received the idea from the Hawaian and
Jaffna Evangelical Societies. It was formed in October of
that year for the purpose of preaching to Hindus, and from
the start received the cordial support of the Native Christians.
Noyes reported that the Christians of Tirumangalam station
were very much interested in the new society, and had con
tributed to it monthly as much as they had been in the habit
of contributing to the old society, besides inci easing their
donations to that and giving liberally to the Bible Society.
In 1854 the society commenced active operations, employ
ing a catechist and a teacher, and taking over a small con
gregation of the Tirumangalam station, and another in
Arupukottai, In 1858 evangelists were appointed to preach
in the various stations and the society undertook to help
needy churches in the support of their pastors. This
34
266 THE PERSONAL PERIOD, 1852-1871
department of its work outgrew the other for a time. In
1856 the income was Rs. 240, in 1860 Rs. 321, and in 1864
Rs. 625-8-3. An analysis of this last sum shows that
Europeans contributed Rs. 111-13-0, Hindus Rs. 205-10-0,
mission workers, Rs. 152-5-2, other Christians Rs. 83-3-11,
and the aided congregations, Rs. 72-8-2.
This was a small proportion for the Indians, but their
interest was growing, and two years after Kambam and
Periakulam Christians increased their gifts fourfold.
Miss 10 n App reef a tio //.
In January 1867 the Mission showed its great apprecia
tion of the society by the following resolutions drawn up by
Rendall :
1. Voted that we continue to take a deep interest in the work and welfare
of the Native Evangelical Society, and earnestly desire our churches and
pastors to co-operate with that society in its special \vork.
2. To secure co-operation we again recommend our churches having
native pastors to that society for aid in the support of their pastors ; and
for the future we decline to aid the churches in the support of their
pastors until they have obtained all the aid they can from this society.
3. That we refer this subject to the committee on Native pastors, with
the request that they confer with the officers of the Native Evangelical
Society respecting their work, and that they be further instructed to do
what they can to carry out the provisions in the second resolution. They
are also requested to report on this subject from time to time as the
circumstances may require.
4. The Secretary is requested to send a copy of these resolutions to the
Secretary of the Native Evangelical Society, and assure him of the inter
est taken by our Mission in their work, and of our continued desire to
co-operate with them in carrying it on. We also recommend to the officers
of the society great care in their official intercourse with the pastors to
allay irritation and unpleasantness in their minds in connection with that
society.
The society s income the last year of this period was
Rs. 1,411, of which Rs. i)90 was spent in aid of 5 churches,
viz., Dindigul, Kilamattur, Mandapasalai, East Karisakulam
and Periakulam.
Madura Native Improvement Society.
In 1855 the Madura Native Improvement Society was
formed. Its operations were thus described in a letter
WIDOWS AID SOCIETY 267
addressed to the Mission January 22nd 1861 by A. G. Row
land, the secretary, and J. Colton, the librarian:
The Society was formed with a view to promoting knowledge in
the Helpers and common Christians of the Mission, by periodical Essays
and Lectures on useful subjects and by means of a circulating Library.
Circumstances which are beyond our control have hitherto prevented our
doing much by way of Essays and Lectures, but we are glad to say that
we have happily succeeded in commencing a Library, having received a
noble grant of some 135 Religious works from the American Tract Society.
We have of course been unable hitherto to raise much funds, because
the majority of the Helpers who read Tamil only, have no inducement to
pay the yearly subscription of four annas which is to be levied on every
member of the Society.
In January 186 i the mission depository, was authorised to
present to the society a copy of each Tamil book in the
depository not in their possession.
This organisation was not permanent, but it was at least
an effort, and it bore fruit in later years in various lyceums
and other societies. Similarly Battalagundu workers orga
nised in that station in 1868 the " Native Preaching Society ".
These were personal efforts of individuals ahead of their
time, which were a part of the preparation for the time when
such societies would be demanded by large enough numbers
to make them permanent.
Widows Aid Society.
The Widows Aid Society indeed became permanent, but
its inception was largely due to Capron, supported by the
Mission and a few Indians, especially Loomis, Barnes and
Colton. It was not the first time the need of such a society
had been considered by the Mission, for in April 1849 it was
voted:
That Bro. Tracy and Plerrick be a committee to report on the formation
of a society for the relief of our catechists widows.
But it was the action taken September 16, 1863, when the
Mission appointed Washburn and Capron to present a plan
at the next meeting for a Widows and Orphans Fund for the
benefit of the Mission s helpers, that made the movement
permanent. The report was received January 29, 1864, and
was recommitted with Noyes added to the committee. May
268 THE PERSONAL PERIOD, 1852-1871
13, 1864 this committee presented a full constitution and rules
based on those of the Tinnevelly Widows Fund already in
operation, and it was voted that one helper be sent from
each station to meet in Madura with the chairman of the
mission committee and with others to be appointed in
September. The representatives of stations did not wait
until September, but held their meeting in July, and appointed
a committee of their own to act with reference to the constitu
tion and rules and report them to the September meeting.
The need of such a society was not apparent to a considerable
number. And when they asked how they were to reap any
benefit from it and were told that the only way to get its
beneiit was to die, they still were not clear about it. It was
this attitude that was anticipated by the mission committee
when it declared that it seemed u necessary for the safe"
launching of the scheme in a business point of view to adopt
the policy of requiring the regularly accepted helpers of the
Mission to become members of the proposed society." This
policy was adopted by the Mission, both with regard to the
employment of men and to the raising of salaries.
Barnes headed the list of 30 names that effected the
organisation. At first it provided only for widows,
but soon after orphans were included. This aroused the
fears of the business committee and in 1868 they resolved
if possible to collect a sum of Rs. 12,000 to make it financially
stable. They succeeded in raising only Rs. 200. The
following is the list of subscribers :
H. E. Sir John Lawrence, G.C.S.I., G.C.B., Viceroy and
Governor- General ... ... ... ... Rs. 100
H. E. Lord Napier of Merchistoun, Governor of Madras
Presidency ... ... ... ... ... ,, 25
Right Rev, Frederick Gell, D.D., Lord Bishop of Madras ,, 50
Dr. S. Jesudasan ... ... ... ... ... ,, 15
Arumugam Pillai, Police Inspector ... ... ... ,, 10
It was probably a mistake to add that liability, for forty-
two years afterward an actuary declared that its rates were
not sufficient.
GROWTH ANt> PROGRESS 269
It was difficult for the agents with their low rate of pay to
meet the initial expenses of membership in the society, so in
1865, the Mission offered to pay three quarters of the initiation
fee for a pension of one rupee for those who joined within that
year and paid their quarter. Then in 1866 came a terrible
famine that affected large parts of India, including the south
ern districts, causing multitudes of beasts to die of thirst and
men of hunger. So the Mission extended its aid to all
helpers until October of that year. In 1867 the Mission
had left in its hands a sum of Ks. 1,254 from a " Crisis Fund "
contributed in England for aid in this famine. That sum
was now devoted to the aid of mission agents in joining the
society, according to the following scale :
1. For those who should subscribe for Re. 1 pension, one-half of the
entrance fee ;
2. For those who should subscribe for Rs. 2 pension, three quarters
of the entrance fee for Re. 1 ;
3. For those who should subscribe for Rs. 3 pension, or more, the
whole of the entrance fee for Re. 1.
The treasurer of the Mission was required to take charge
of the matter and keep an account with the society, but in
December it was transferred to the society to be used for
the purpose speciiied.
The first investment was a deposit in the Madura Savings
Bank of Rs. 400. With the exception of a loan ot Rs. 44 to
Vetham in 1869, from 1867 the accumulated funds were all
sent to the treasurer of the American Board to be invested
in U. S. Funds. No draft on its funds for pensions occurred
within this period. In September 1871 they amounted to
Rs. 6,478, mostly in U. S. bonds. The income for that year
was Rs. 926, and the interest on bonds Rs. 198. There
were 154 members; 7 being pastors, 126 catechists and
school masters, 5 otherwise employed by the Mission, and 16
not in mission employ.
16 GROWTH AND PROGRESS.
The growth of the Christian community and progress of
mission work during this period were indicated by many
270 THE PERSONAL PERIOD, 1852-1871
facts and incidents. The first year, 1852, was one of great,
interest. 72 persons were added by profession to the nine
churches during the year, making the total of church members
335. The numbers connected with the Mission, including
children, were 3,746. No one had been excommunicated
during the year, and but few disciplined for disorderly conduct,
while many were seeking admission to the privileges of the
church, both from among the children of the boarding
schools and the adults of the congregations. The children
of the congregations alone numbered 1,588, nearly double the
number of the previous year.
In Mandapasalai especially the results of Taylor s three
years residence was markedly shown in increased numbers
and in progress in singing and the study of the Bible. His
method in each congregation was to have the catechist read
a selected portion, causing the people to understand it as he
proceeded, and then call upon them to rehearse the substance
of it in their own language.
New Families by Marriage.
Marriages had been taking place among those who had
come into the Mission from outside families, but in 1538
28 occurred among the Christian families that had been
connected with the Mission for years, 20 in Periakulam
station and 8 in East Dindigul. The 28 new families thus
formed were regarded as the second generation. 19 years
was rather a short time for a generation, but when it began
with grown-ups it was not so short after all. At any rate the
Mission was justified in recording its satisfaction, as it did
in the following words:
Twenty-eight new families have thus been formed, not out of new and
untried materials, but from families who have for several years been con
nected with us.
Such are bound to their profession by ties of no ordinary strength.
Their religion is that of their fathers, and it was under its sanctions their
marriages were celebrated. There is little fear of such wavering if pro
perly superintended.
ACCESSIONS FROM DIFFERENT CASTES 271
Accessions from Different Castes.
Accessions from different castes opened new doors from
time to time. Webb s congregation in Dindigul East were
almost entirely from the very clannish caste of Vannias, to
whom the Mission s stand against caste had been especially
obnoxious. On this ground he had had great fears lest the
work among them should prove a failure. He made every effort
to enlighten them, telling them that as long as they remained
catechumens the renunciation of caste would not be made
compulsory, but that by continuing to cleave to such heathen
ish distinction they would exclude themselves from the priv
ileges of the church. Finally two influential families in 1853
cheerfully renounced the distinctions of caste and were
received into the church, themselves and their children
receiving Christian baptism. In token of their sincerity they
took food in the house of a Christian brother, whom they had
previously regarded as excluded by his birth from all
social intercourse with them.
Taylor estimated that one-fourth of the population in
Mandapasalai station were Nayakas, a caste of substantial,
hard working farmers, whose ancestors originally came from
the Telugu country to the north. The one thing that was
particularly bad among them was connected with their
marriage customs. These were so bad that it was reported
that the Tinnevelly missionaries had decided for the time
being that even if a congregation of them offered io join,
they could not hope to benefit them, though single indi
viduals among them might be reformed. This report was
probably an exaggeration, but its circulation shoxved the
difficulty of reaching them. In 18f><3 Taylor received one
congregation of them and in 1858 their relatives in four other
villages came over. As he went among them he found them
as a class teachable, honest and unsophisticated, and in a
very different state of mind from that manifested when he
first went to reside among them.
272 THE PERSONAL PERIOD, 1852-1871
Kalians are among the most prominent of all the castes of
the district and are especially numerous in Melur and
Tirumangalam stations. The Madura Gazetteer says of
them :
In the time of the Nayakan dynasty of Madura they steadily refused to
pay any tribute, arguing always that the heavens supplied the necessary
rain, their own cattle did the ploughing and they themselves carried out
the rest of the cultivation operations, so there was no possible reason why
they should be charged anything.
The Kallas, addiction to cattle-lifting and theft renders the caste to
this day a thorn in the flesh of the authorities. A very large proportion
of the thefts committed in the district are attributable to them. Nor are
they ashamed of the fact. One of them defended his clan by urging that
every other class stole the official by taking bribes, the vakil by
fostering animosities and so pocketing fees, the merchant by watering the
arrack and sanding the sugar, and so on and so forth and that the
Kallas differed from these only in the directness of their methods.
The first ever admitted to the church from that caste in
Tirumangalam were five men and one woman who were
received in 1869. One of the men told Herrick that many
years before he was one of a party that stole a pair of oxen
that had been stationed for the use of one of the mis
sionaries.
In the village of Paralechi, of Mandapasalai station, there
were 60 Palla families. At first 15 joined, then 28 more,
making 43 families ; and in November 1854 17 of the adults
were admitted to the church, and 17 children were baptised.
The heads of the 43 families voluntarily made a written
agreement that neither they nor their families would attend
heathen temples or take part in heathen ceremonies, even
as spectators.
Notable Conversions.
Some notable individual conversions represent equally the
power of the truth in the heart. One such was the conver
sion of a tailor in Madura. Kendall thus wrote of his
conversion in 1862 :
Since our Mission was first established many of the caste have been
employed in our families, and have consequently received considerable
knowledge of the Gospel. No one, however, previous to this case has
ever expressed a desire to unite with the people of God. This young lad
was awakened to a sense of the truth some time after he was employed
by Miss Ashley. The state of his mind first became known to his friends
NOTABLE CONVERSIONS 273
on his refusal to unite with them in performing heathen ceremonies. He
had a struggle at first, but when he saw that it was his duty as a Christian
to refuse to countenance idolatry he remained firm. To prevent him
from becoming a Christian, the relatives determined that he should come
no more to our house, and to carry out their plan without interference
from us, an uncle came and reported that he had information to the effect
that the boy was corrupt and that it was necessary for them to keep him
at home. On the following morning, as I was told that he was detained
contrary to his will, I determined to go and see him. After reaching the
house and conversing with the lad I learned that he had been beaten,
and that he very much regretted that he could not return to his work. I
thereupon remonstrated with the uncle, and in conversation could see
that his report about his nephew on the previous day was made up for
the occasion. I therefore told him that he was violating the rules of
Government, and I should be obliged to complain of him should he not
permit the lad to return at once. At this the uncle was frightened and
denied that he was detaining him by force. I then told the young man
to get into my bandy, and asked the uncle to follow. I thus succeeded
in getting him to our house.
I regard the arrangement as most providential, the great body of the
men being off at their work at the time of my visit. When they came
home in the evening, they were very angry on learning what had hap
pened. Their first attempt was to persuade me to give him up. I replied
that they might use any influence excepting compulsion to induce him
to go with them. In this they did not succeed. Nor did an aunt succeed
by weeping and entreating him to return to his relatives.
The next step the relatives took was to make a complaint to the police
against me. An officer came to my house accompanied by a large number
of the tailor caste, and after examining the young man told him he
might do just as he preferred about returning with his friends. He
replied that he would not go with them. After threatening the lad the
heathen friends next made offerings to a devil, supposed to reside in the
unfinished pagoda of the Madura temple, promising that they would give
more should the lad be made to return to them. This however failed
them. The young man continued firm in his renunciation of idolatry,
and on the first Sabbath in this month (July) he made a public pro
fession of his faith in Christ.
Since he united with the church I have learned that he gave some
money to the colporteur of Madura, requesting him to give his friends
portions of the Scripture to that amount. It would not do for him to go
to them just now.
He was baptised by his Hindu name Appavu.
The Reddis are a caste of peasants whose marriage
customs are not much better than those of the Nayakas.
The conversion of one of these Reddis in 1865 was
described by Mr. and Mrs. Chandler :
His name was Sokappan (man of purity) and he lived in Palavanattam.
He was rich, intelligent, of high caste, head of his village, and one who
in his youth had been the disciple of a Brahman priest, and had been set
apart as a sacred person with the consecrated beads upon his head, neck,
and wrists.
35
274 THE PERSONAL PERIOD, 1852-1871
One day he read in the village legends that under the east gate of the
village temple, deep underground, there was flowing a very sacred foun
tain which brought the water of the Ganges a thousand miles, and was
efficacious for washing away sin. So he determined he would win merit
and a speedy entrance to heaven, and become a god by digging a large
tank 70 feet square and 15 feet deep, and opening there to the Brahmans
and others this fountain for sin and uncleanness. Otherwise he supposed
that his admittance to heaven would be slow and like that of other men.
He would have to be born as one animal and then another and another
before he could end his earthly life.
He owned a cotton farm and devoted the revenue of this to his work.
Giving up home and wife and friends, he lived in a small hut near the
Brahman street, where he spent his time bathing and performing cere
monies, and eating only one meal of coarse food a day, such as the
Brahmans sent in to him. With these austerities he had a rough cage of
iron bands fastened on to his neck ; and with the yellow cloth of an
ascetic about his loins and this about his head, and sacred ashes on his
body, he made frequent journeys to sacred places. At one place he lay
down in the road and, rolling over and over, followed the idol-car in its
circuit around a great rock, two or three miles, all the time with the cage
on his head. This was enough to make him a god in the eyes of the
people and they worshipped him and made liberal donations to his work,
On one occasion he heard a song written by an ancient sage to the effect
that the giver and not the receiver of charity was blessed by the gods.
So he ceased all efforts to solicit aid and resolved to complete the task at
his own expense and thus obtain all the merit.
For several years he refused to converse with missionaries or native
Christians and was very abusive to a Christian neighbour when the latter
tried to talk to him. But two or three influences effected a change in his
mind.
First, he was shocked at the conduct of a Brahman priest who, when
he carried an offering of Sugar Cane Juice to the idol, poured only a little
on the idol and drank the rest himself, saying that the Brahmans were the
real gods. This led Sokappan to abandon his ceremonies and lay aside
the yellow cloth and sacred beads.
Second, he was interested in the price of cotton and borrowed of his
Christian neighbour the Pasumalai paper that quoted such prices ; for it
was near the close of the Civil War in America and agents were travelling
through South India to buy cotton. His attention was attracted by a
reference to Jesus, in one of the columns of the paper, and he inquired,
" Who is Jesus ? " This led to a willingness to read Christian books and
the Bible, and to association with Christians. Soon after he listened to
one of the missionaries, Mr. Tracy, until midnight, as he talked to him
about the atonement.
In 1865 he became a Christian and publicly preached Christ as the true
and only Saviour. But he never allowed anything to interfere with the
work on the tank. Meantime learned Brahmans, Mohammedans, and
Roman Catholics tried every way to win this " god of the iron cage," as
they called him. The Brahman priests were going to celebrate the com
pletion of the tank by a festival in his honour, at which he was to be
decorated with flowers and carried about in a palanquin, and there his
cage was to be removed and deposited in the temple as a sacred relic.
When they found that he cared not for all this they used threats and
curses, but all to no purpose. At last when his work was all done, and
walled up with hewn stone, with stone steps leading down to the water,
so that none could gainsay his conscientious sincerity, he went secretly to
THE IRON CAGE
ROLLING FAKIRS
NOTABLE CONVERSIONS 275
a blacksmith and had the iron cage removed and locked in a strong box
for the missionary. This was in May 1866.
Later in the same year he was baptised by Rev. J. E. Chandler. He
stood in the church by the side of a low-caste woman who would never
have dared to approach him when a heathen, both equally dependent on
the mediator for pardon, and both children of God. He married a
Christian girl and became a respectable farmer, and though bound in
affliction and in iron, sat clothed and in his right mind.
Since his conversion he has continued as a Christian. He had bad
habits to overcome, as all such do ; and one of them was that of depend
ing on others for his support and getting money by asking for it. He
tried to borrow from the missionary, and, because it could not be given
him, in his weakness he held aloof for a considerable time. But in
recent years he has become active again as a member of the church, and
is in good fellowship with his Christian brethren.
He lived for many years as a Christian in Dindigul, and
when he died left behind him a family who have furnished
faithful Christian workers to honor his name.
Periannan was a Kalla fanner near Melur, well versed in
the stones of the Hindu gods and therefore honored by his
people as a swamy. Every March he would give more than
twenty bushels of rice to feed 400 or 500 persons, and occa
sionally would go to the temple of Subramanian at Tiru-
parangundram near Pasumalai and feed beggars, especially
the salmon-cloth pandarams and sanniyasis. He was also
noted for curing snake bites by whisking margosa leaves and
uttering incantations. After he had heard the preaching of
the missionary and his helpers and had read their tracts and
books for several years he asked to be baptised, giving as his
reason that the Lord had commanded it and he wished to
acknowledge that he was his child. On the next Sabbath he
confessed his faith publicly and was received to the church.
Besides many interesting individual conversions, this period
was marked by large additions to the Christian community as
a whole. Beginning with 3,000 adherents, its numbers in
creased in the first ten years to 6,000 and in the next ten added
another thousand. The membership of the churches com
menced the period with about 500, and added to itself by
the end of the period a thousand more. In 1852 alone the
addition to the community amounted to 1,000. In 1855 the
276 THE PERSONAL PERIOD, 1852-1871
church membership increased by 20 per cent. In 1856 5 new
churches were organized, bringing the number up to 23.
These years of increase inspired the missionaries to look
forward to the time when their work should cease by being
merged into that of the future Indian church. As far back
as 1856 Noyes, writing in the name of the Mission, said:
We trust that when the day comes for these churches to stand alone,
there will be no lack on their part in sustaining among themselves the
institutions of Christianity and in planting them in the regions beyond.
Whether the fathers were expecting a progress that was
not to be attained in that century, or not, the eye of their
faith was clear as it looked down the vista of the future.
They were not working for mere numbers; they were work
ing for an Indian church that should arise and shine in the
beauty of holiness and become a renovating force in this land.
So when in 1859 a circular letter came from the Ludhiana
Presbyterian mission proposing a week of special prayer for
the outpouring of the Holy Spirit, they immediately set apart
the second week of January 1860 for that purpose.
Times of Spiritual Revival.
Times of Spiritual revival were not wanting. In 1855 the
hearts of many were quickened in the Seminary, some being
led to a deep sense of their sinfulness and need of a Saviour.
Again in 1861 the same was reported by Tracy. He wrote:
In March ... on the evening of the Sabbath the Lord was pleased
to pour out His Spirit in a most remarkable manner. One of the
smaller boys was brought to me in deep distress on account of his sins,
and within an hour from that time four-fifths of the students, including
many who were members of the church, were in great agony from a sense
of their sinfulness. This state of feeling continued during the remaining
days of the term ; some from time to time rinding peace in an assurance
of pardoning mercy, while others were cast clown with a sense of their
guilt and ingratitude to the Saviour. All ordinary study was necessarily
suspended, and the time spent in religious exercises and in imparting such
instruction as was suited to their peculiar circumstances. Subsequent
experience has left no room to doubt that the work was of the Lord.
The Girls Boarding School was also under excitement for
a short period, and many seemed to be seeking the Saviour.
These manifestations appeared with similar results in many
of the villages. In September at the annual meeting the same
ADVANCE AMONG LAYMEN 277
spirit was turned into a remarkable exhibition of benevolence.
Herrick thus wrote of it :
A prayer meeting on one day, which was expected to continue only half
or three-quarters of an hour, preliminary to other exercises, was prolonged
four or five hours. During this time many earnest prayers were offered,
many short earnest remarks were made, and contributions of money,
jewels, articles of clothing, &c., were made to the amount of several
hundred rupees.
The growth of the community in numbers and in a sensi
tiveness to righteousness was coincident with their growth
in manners and civilization. A little indication of it appears
in a curious vote passed by the Mission in 1868. At first all
who attended religious services sat on the floor, except the
missionaries themselves. But chairs came to be regarded as
the chief seats in the synagogue, and so it was inevitable that
they should be desired as a mark of honor and rank, even by
those who did not use them at home, or if they did were
more comfortable with their feet folded up under them as if
on the floor. There was only one possible solution, and that
was to have seats for every one. But that could be effected
only gradually as chairs should become a part of daily life,
and cease to be a mark of honor and rank. Until then they
were bound to be a source of envy, first among the men, and
later on among the women, as they came to church and saw
others no better than themselves on a higher elevation than they
were. Chairs looked remarkably high under those conditions.
In the meantime the Mission attempted a temporary solu
tion. The "chair question " having been referred to a com
mittee, and the committee having reported :
It was voted that at our public mission meetings no seats be furnished
except to persons wearing European costume.
The growth that brought out this action continued and
before many years the whole question was settled for Madura,
Pasumalai and Dindigul by seating all alike.
Advance among: Laymen.
Another mark of progress \vas the part taken in religious
work by laymen not mission agents in religious work. In
278 THE PERSONAL PERIOD, 1852-1871
1871 115 were intelligent enough to conduct divine worship
on the Sabbath to the proiit of the audience; 120 were known
as exerting themselves for the conversion of their countrymen;
several rendered help on itineracies, of whom at least
one preferred to pay his own charges; weekly prayer meetings
were held in 53 villages besides the station centres; and 136
heads of families were in the habit of conducting family
prayers.
16 EXTERNAL RELATIONS.
Madras Auxiliary Bible Society.
Bible colportage was organised by the Madras Auxiliary
Bible Society in 1857, and some operations were carried on in
this district, as well as in others. But in 1869 Secretary
Hall of that Society proposed to abandon this district to be
worked entirely by the Mission, with the aid of the American
Bible Society. In response thereto the Mission directed the
treasurer to reply to Mr. Hall that from the following January
it would probably be able to assume the work of colportage,
and the correspondent of the American Bible Society to ask
that society for a sufficient appropriation for this purpose.
But the proposition was not favorably recieved by the home
society in London, so the Madras Auxiliary agreed to increase
the number of its colporteurs. Seven colporteurs was the
number asked for by the Mission.
Leipsic Evangelical Lutheran Society.
During the last 8 years of this period the Mission was very
much tried by the way in which the Leipsic Lutheran Mis
sionary Society entered a number of villages and drew away
members of congregations. Their relation to others up to
the year 1869 was thus stated by Herrick in the annual report
prepared for the Mission:
Members of this Mission and English missionaries of three different
Societies, being mutually agreed in the observance of territorial boundaries,
have occupied adjacent fields for thirty years ; and we are happy to
acknowledge that they have never given us cause for complaint. Our
relations with them have ever been friendly. Between their work and
ours there has been no clashing. We wish to stand in a similar relation
LEIPSIC EVANGELICAL LUTHERAN SOCIETY 279
to all evangelical missionaries in our neighbourhood. We are not here
for the purpose of establishing and building up a particular church or
denomination, but for leading the people to faith in Jesus Christ gath
ering them into His Church, and preparing them for His service here and
hereafter. We desire the same success for others having a like object in
view, as for ourselves.
But their relation was different toward those who could
not recognise any but the Lutheran church as a true church,
and who therefore could not accept any territorial division
of labor. Not that these doctrines in themselves were incon
sistent with harmony. The belief in themselves as the only
true church was a matter that concerned chiefly themselves.
Territorial division of labor among missions was a matter
pertaining to expediency and efficiency rather than an essen
tial of the faith. It was the mistaken application of these
doctrines through the influence of disaffected and unworthy
members of churches and congregations that caused strife and
trouble, and are always bound to have the same result.
The beginning of this movement is thus recorded by Wash-
burn in 1864:
In March of this year a Mr. Nearling of the Lutheran Mission came to
Dindigul with the aim of establishing congregations in the Madura district.
A few persons joined him, indeed called him ; but beside this, none of
the people seemed disposed to join the congregation. Bro. Chester
remonstrated with the Society but to no purpose, and it remains to be
seen what the Lord intends by this unexpected obstacle to our work.
The record of 1867 by the same writer says :
This year has been notable in the annals of our mission in this district
by the entrance of the Leip/.ic Lutheran Mission in villages where we
have congregations, and the establishment of rival congregations. They
had so entered Panjampatti previously. This year they have entered
Ammapatti and Nadukottai and secured proposals for a congregation
from Kambam. They have come, in many instances, at the instigation
of persons who have quarrelled with the mission, or who are seeking
employment for themselves or their friends. These persons always allege
conscientious scruples about the Communion and are taken on that
pretence. We have individually written the missionaries protesting
against this procedure and had interviews with them, but with no result :
they denying our position as a true church of Christ. It remains to be
seen what will be the result of this painful clashing of missionary labourers
in the work for the common Master.
In 1868, when they had received 5 disaffected members
of the Tirumangalam church and 23 members ot the congre
gations of that station and formed a rival congregation, and
280 THE PERSONAL PERIOD, 1852-1871
had in like manner formed congregations in Ammapatti of
the Battalagundu station, and Panjampatti of the Dindigul
station, and were taking steps to receive members of the
Kambam congregation in the Periakulam station, the Mis
sion felt obliged to protest, and did so in the following
words :
Whereas agents of the Leipzic Evangelical Lutheran Mission, by
listening to the requests of disaffected persons connected with the churches
and congregations of the American Madura Mission, visiting them in
their villages, and in some cases baptising their children, have encouraged
discord and divisions among the native Christians of this District.
Resolved 1, that we earnestly protest against this conduct as unjust to
us, contrary to the principles of the society by which we are supported,
and highly prejudicial to the cause which all true missionaries are
labouring to promote.
Resolved 2, that if the agents of that mission persist in the course they
have commenced we shall consider it our duty to report their conduct to
the society by which they are supported with a request that there be some
interference to arrest this wrong.
Meantime Clark had already written to the home society.
In his letter, referring to the action of their missionary,
Cordes, he wrote :
This conduct on his part has greatly hindered our work, by preventing
the proper enforcement of dicipline, and distracting the minds of the
native Christians who are still comparatively weak in the faith. Differ
ences of doctrine and of church order cannot well be appreciated by the
natives, and on this account it is the more desirable that all engaged in
the same great work of evangelization should confine themselves to their
own immediate fields of labour.
At the same time he wrote to the Mission :
The Lutheran opposer cannot well be removed, but must be left after
proper remonstrance to go his own way.
I hardly dare hope much from the effort, but deem it proper to make
it, in order to free ourselves from any responsibility.
These remonstrances did fail of any immediate effect, but
in after years the rigidity of attitude indicated here softened
considerably, and an agreement was entered into between
the two missions, which, if it could have been adopted at
the beginning, would have forestalled most of the difficulty.
The points of view remained as wide apart as before, but
the rivalry and contention would have had no field.
SEPARATION OF PR I- SP.YTERIANS 281
Separation of Presbyterians from the
American Board.
It was in 1870 that the New School Presbyterians, who
had worked with and through the American Board, separated
from the Board in order to unite with their brethren the Old
School Presbyterians. May 17th of that year the Prudential
Committee passed the following among other resolutions :
Resolved, That we cheerfully concede the right of the missionaries to
take a release from their connection \vith us, upon their personal applica
tion, and to seek a connection with the Presbyterian Board ; not that the
organisation which we represent is unwilling or unable to support them
in case they choose to remain with us, but in order to leave them unin
fluenced in their choice ; with the understanding that their privileges as
ministers of the Lord Jesus Christ are to be fully recognised as hereto
fore.
Resolved, That in case a part of the missionaries in any field shall
wish to transfer their relations to the Presbyterian Board, without de
siring a change of location while a part shall wish to remain in their
present relation and their present work, it will be the aim of the Pruden
tial Committee to adjust the various questions which may arise with sole
reference to the highest interests of the missionary enterprise.
With the other missions of the Board this Mission had
perforce to consider its own relation to it. Wash burn in
his later years gives this account of the Mission s attitude :
The question of transferring the Mission to the Presbyterian Board
never became a subject of public discussion so far as 1 can remember.
If it was discussed at all in mission meeting it was in the briefest and
most informal way, and left no impression on my mind. There was
more or less private talk about the important movement going on at
home. But the American Board was the great mission board in America
at that time. It was an honour to belong to it. It had the loyal devotion
of the Presbyterians of the Mission, as well as the Congregationalists.
This as I remember was distinctly the case with Bro. Kendall. Dr. Tracy
was too feeble to take any active part in separating himself from a society
under which he had worked the better part of his life. Dr. Chester was
well satisfied with the Board, and was ready to co-operate with Kendall
and Tracy. The other Presbyterians or so-called Presbyterians Taylor,
yes, Taylor the Presbyterian, Noyes, and Chandler had too much
Congregationalism in their blood and bones to be counted at all on the
question of going over to the General Assembly s Board. If a vote had
been taken, I think it would have been overwhelming, most likely
unanimous, to remain with the American Board.
September 17th they passed a vote requesting the
secretary to assure the Prudential Committee that they
approved of their action, and were glad to hear of the
harmonious way in which the business of separation had
been transacted.
36
282
THE PERSONAL PERIOD, 1852-1871
18 STATISTICAL REVIEW.
This Personal Period of 20 years closed with the figures
as follows :
1851
1871
Gain.
Native Agency . 79
Villages with Christians 100 (about)
Christian Community ... 2,775
Gain for the year ... 304
Contributions ... ... Rs. 341
Churches ... ... ... 12
Church Members ... . 276
Gain for the year ,.. ... 41
Pupils in the Schools 1,711
Fees from all Schools ... Rs.
Bibles sold and given ... 24
New Testaments sold and given 139
Portions sold and given ... 3,638
School and other Books ... 5,000 (about)
Sales for all Books . Rs.
116
37
252
152
6,865
4,090
(-184)
3,095
2,754
27
15
1,485
1,209
83
2,292
581
848
848
46
22
169
30
2,169
(1,469)
6,401
1,401
635
635
S <2E
i s .<i
_
^ o
cfl to
n^
>^ s
ft
CHAPTER V.
PERIOD OF DEVELOPMENT OF DEPARTMENTS
1872-1909.
The foundations had long been laid for the construction of
strong departments, each strong in its own sphere and having
its own trained corps of workers. And the construction had
been proceeding during the first thirty-seven years of the
Mission s history. But during the second half of its 75 years
the construction of the several departments showed more
rapid and manifest development. Much material had been
gathered in the shape of experience and influence and pres
tige and especially individuals, and it remained to utilise
these for the great work.
1 EDUCATION FOR MALES.
(1) PRELIMINARY EFFORTS.
Boys Boarding- Schools.
Secretary Anderson s last letters to the Mission were written
early in 1886, and pertained to schools. He authorised the
opening of a boys boarding school in any station where there
was a missionary. But only 8 pupils could be received at
the expense of the Mission. The Mission were at liberty to
select one of these station schools to carry the boys higher,
and this school could take 20 pupils at mission expense.
The Mission did not seem to know just what to do with this
" School of 20 ", and it was only in January 1868 that the
Tirumangalam school was selected to be the favored one.
Shortly after that, in 1871, the man who had laid the founda
tion for all higher education in the Mission and had devel
oped it for nearly thirty years, William Tracy, was trans
ferred to Tirupuvanam, and the Mission immediately located
the " School of 20 " there.
284 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
Efforts for Higher Education.
But this move hardly sufficed for the increasing demands
and needs of the Indian Christian community. It was in the
beginning of 1872 that the following petition, in Colton s hand
writing and signed by twelve prominent Indian Christians
connected with the Mission, was received by the mission
secretary, Capron. Though faulty in its use of English, and
somewhat quaint, it is given as presented :
We beg leave to forward the following through you to the considera
tion of the Mission and hope for a favorable reply.
The Christians connected with the churches of the American Madura
Mission have been lately led very much to feel the want of a liberal
education for their sons in particular. With this view the undersigned
have been in a meeting specially called for considering the subject,
appointed a committee of Ways and Means, and have been authorised to
communicate to the Mission who had been for a long period the Benefac
tors of the land, certain matters relating to the question in hand and to
ask their aid towards completing the project.
On our examining the plan of the Mission of the higher school for
education for our children, we find that they have to some extent provided
at present in the Tirupuvanam school, for giving all those who may like
to help themselves a little, " a fair and substantial education."
Thanking the Mission for their kind provision, we beg leave to mention,
the following particulars with a firm hope that they will meet with the
warm approval of the Mission.
1. In the Tirupuvanam school we think that the standard is low,
partly on account of the class of scholars who have been sent to, and
partly on account of the inability of the teachers employed in it.
2. And it is this state of the school that has led some of our Christians
who seek after an higher education for their sons not to avail of its
benefits hitherto.
3. We should be glad to have a central school, as the Tirupuvanam
school, located at Madura.
4. In case it does not seem best to remove the school, we would request
that the Christian Anglo- Vernacular school in Madura be taken under
the care of the Mission, on the approval of its Committee and Manager,
and so remodeled as to make it a first class school with a Boarding
Department.
5. We have decided to make a beginning according to our means to
pay towards the boarding and clothing of our children in the Institution
that may thus be brought into existence.
6. If the above be impracticable in the opinion of the Mission, we beg
that the standard of instruction in the Tirupuvanam and Batlacoond
schools be raised to a higher standard as affairs at present may admit
and that the staff of teachers be made more efficient by engaging the
services of able, pious, passed candidates with the help and co-operation
of the parents of the students.
7. Under the present circumstances, some of the children of Christians
of our Mission go to Tinnevelly, Madras and other places, and to the
EFFORTS FOR HIGHER EDUCATION
285
Government Zillah school in Madura, where Bible is not at all taught, to
procure a good education, which we should be glad to see given here
within the Mission.
8. We greatly desire that the Mission will kindly send for a Missionary
Principal from America within one or two years from this time, when, we
think that the state of the school may justify such a step.
9. We beg to suggest that similar high schools are already existing
in the Sandwich Islands, Jaffna Mission, Tinnevelly, &c., for the better
enlightenment of native Christians, so that a better qualified set of Tamil
young men rise up and preach with much success to the heathen young
men and officers, who are, in some respects, as far as education is
concerned, in advance of the majority of the Mission Helpers and their
sons. On the whole we have before us the speedy building up of the
cause of Christ in this large field, and we pray that this, our petition to the
Mission, be duly considered. The burden of this petition is very near and
dear to us, and we beg that our benefactors, we mean, our Missionaries,
will take a very deep and lively interest in the matter.
10. We beg to solicit in the last place that our respected Mission-
Secretary, who is about to return to America for a season, to recruit
his health, be so kind as to present this matter of education in our
Mission to Dr. Clark, to the Prudential Committee and to the good
people of the land favored highly by the blessing of the Gospel, so as to
give a seasonable lift to this worthy and important undertaking.
Among the signatories were Abraham and Jacob of the
first Christian family of the Mission, Cornelius, Colton, Barnes
and Rowland, all of whom subsequently became pastors,
Theron Loomis and other prominent persons. The Mission
received this petition with sympathy and appreciation and
referred it to a committee consisting of Kendall, Tracy, and
Washbnrn. Their report, which was presented in the
following May, was accepted and sent to the signatories.
It was such a clear statement of the status quo and outlook
of education in the Mission that much of it is given
verbatim :
1st. As individuals and as a Mission, we strongly sympathize with the
writers of this paper and others in the desire to give their children the
advantages of a good education, and they may feel certain that we shall
be ready to do all in our power to help them in this object. It must
however be borne in mind that Missionary Societies now are inclined
more and more to spend their funds in Evangelistic work strictly, and to
confine their efforts in education more to the preparation of candidates
for the ministry, and to education in the primary branches. Christians
in England and America are looking for such development in the
churches in India that they will soon come to support their own Insti
tutions, and not be dependent upon foreign resources. The persons
referred to will all readily assent to the reasonable expectation on the
part of the supporters of Missions in Christian Countries, and must be
prepared to do what they can towards the education of their own chil
dren.
286 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
2nd. In regard to the Station-school at Tirupuvanam, it must be borne
in mind, that the Board grant money only for the support of 20 pupils,
and that the school is in its infancy. To enable the Missionary in charge
of this school to enlarge the number, and to increase the efficiency of the
school by appointing better educated teachers, the parents sending their
sons to this school must be prepared to do something for their support.
A little time only we hope will suffice to make it a most desirable school,
where a lad may receive a most useful and substantial education. This
is both the desire of the Mission and of the Missionary in charge of this
school. The same thing may be said respecting the Stationary schools at
Battalagundu, Tirumangalam and other places, with this difference, that
these schools are established mainly for the particular stations where they
are located, and that each school only receives a grant from the Board for
the support of eight scholars. The missionaries in charge will do all in
their power to increase the efficiency of these schools, but the Parents
sending their children to them must see the necessity of giving towards
the support of these children.
3rd. We call the attention of the writers of this paper to an important
fact with reference to education ; viz. that frequently parents are inclined
to educate their sons, when the lads are not adapted to go through a
course of study, and will fail even under the best of advantages. Parents
should remember this, and ever be willing, when, after a fair trial, a lad
is found to be unfitted to literary pursuits, to seek other employments for
him. Christian parents should keep their eyes open to this point, and not
attempt to educate every child. It might be well for the Christians of our
District to unite on some practical plan for introducing the different
trades, agriculture, etc., in their families such as would greatly promote
independence; and a foundation would be laid for thrift and even wealth in
the future. All of course should receive such an education as would fit
them to be useful and intelligent Christians.
4th. We take a deep interest in the English school in Madura, and are
ready to do what we can to promote its welfare. We can hardly call for
a Principal from America to devote all his time to the school; but Dr.
Palmer, the present manager, is ready to do all he can for the prosperity
of the school, both in looking after its interests, and in directing teaching.
He will have our hearty encouragement. W 7 e cannot introduce a Board
ing department in connection with the school, nor does this seem neces
sary ; as the children from families in Madura had better remain with
their parents, and others, in sending their children to the school, had
better be left to make arrangements with some Christian family in Madura
for the board of their children. Let us all work together using every
means to increase the efficiency of this and other schools in our Mission ;
and let us be patient in perfecting our plans for the future, having an eye
both to the education of the children, and to the developing of the
churches in our district.
5th. With reference to the establishing of a college for Madura, we
would remark that this must be our ultimate aim. The work of evangeli
sation would be incomplete without such an Institution. But, is the
Christian community prepared for it now ? It must be borne in mind that
the establishing of a College would require a large sum, certainly not
less than Rs. 1,00,000. Now the Christians at the Sandwich Islands, at
Jaffna, and at other places where such Institutions have been established,
have given large sums toward endowments. Nor could such an Institu
tion be established otherwise. Moreover, we think it would be unwise to
undertake so great an enterprise, unless the Native Christians \vere
prepared to bear an honourable and an important part in raising the
necessary funds. In the first place, Christians in America would not
CHANGING CONDITIONS 287
contribute on other conditions ; and again, could they be persuaded to
do so, the Institution established wholly or mainly by foreign funds would
never be appreciated, nor would it gain the confidence of persons here
in India. Such Institutions must have a growth. Our suggestion would
be to keep this in mind; never to lose sight of it, as our ultimate aim;
but, in the meantime, to see what can be done toward perfecting - our
present schools; and by our interest and support in this direction, prepare
ourselves and our children for the College in the future.
6th. It may be thought by some that we lack interest and enterprise
in establishing schools suited to the present wants of our Christian
people, But if due notice is taken of what the Mission aims to do in
this matter, of the efforts on the part of individual missionaries, leading
one, as at Dindigul, to open and support a costly school with no reliable
funds, except his own resources and contributions, which he must gather
at great inconvenience, and leading others to increase the number of their
pupils by corresponding with friends in America, and leading us as a
Mission to take especial pains in the education of females, it must be
apparent that we are of one mind with the writers of this paper in this
matter.
With these suggestions and with the further assurance that we shall ever
keep this most important matter before us, we trust that the time will
soon come when our schools shall meet every want of the Christian
community in our District.
It is interesting to notice that both missionaries and Indians
agreed that better education should be provided, and that
the culmination of that movement should be a college in
Madura. The Indians seem to have appreciated, as the
missionaries did not, that the movement for some higher
institution should proceed at the centre rather than in any
of the out-stations.
Changing- Conditions.
The plan of boarding schools of 8 with one leading school
of 20 was quite too artificial to meet the changing conditions
of the time. As Washburn wrote :
For twenty years a revolution was passing over the land powerfully
affecting every relation of the people, civil, social, intellectual, and
religious. The Sepoy Rebellion swept over the country, and, as one,
but only one, of its results, transferred the government of two hundred
and twenty millions of people from a trading company to the British
Crown. The celebrated educational minute of 1854, the Magna Charta
of Indian education, had been put in operation. Kail ways, the telegraph
and the public mails had grown from isolated lines into systems and net
works, knitting the whole country together. The people were rousing
from the sleep of centuries. Ancient usage the higher law of the
Hindu received such a shock as not even eight centuries of Mohammedan
conquerors had inflicted on it.
The most natural thing on the opening of the new station
boarding schools would have been, as Washburn pointed
288 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
out later, to bring them into line with the Seminary, to utilise
its school appliances and teaching facilities for raising its
standard, and to develop a theological school upon it This
was actually done later in a roundabout way, but in 1872 the
Mission saw the situation as did the Board ; and it was limited
by its appropriations. The Indians, finding Pasumalai
hopelessly limited to the theological school started in 1870,
turned to the Anglo-vernacular school in Madura as the most
promising basis for enlargement.
(2) PASUMALAI.
The High School.
By January 1875 the ripeness of the time was manifest to
all, and the Mission voted with great unanimity and hearti
ness to open a new class as the beginning of a high school)
20 boys were taken at mission expense, and these with others
were sent up to the Matriculation exmination in 1879. The
Tirupuvanam boarding school was well maintained, but from
1875 the name School of 20 was dropped and it took its
place among the station boarding schools, all of which were
raising their standard.
The right step had been taken. The development for
which so much preparation had been made, and so much
material gathered through long years, started with vigor and
has proceeded ever since without any cessation, Pasumalai
had dwindled down to 8 theological students at the end of
1874. At the end of 5 years, when the first class of 7 went
up to the Matriculation examination, it contained 61 stu
dents, mostly in the high school.
New buildings were forthcoming in the shape of a dis
pensary, science room and post office.
The College.
In November 1881 affiliation was received with the Madras
University, and in the following March a college class was
opened of 4 Christian young men. This class was sent up
to the First Examination in Arts in 1883. By this time the
numbers had grown to 178.
KEMARKAliLE GROWTH 289
Rs. 4,000 had by this time been spent in adding a gymnas
tic room and library, and in rebuilding a dormitory.
The Normal School.
In 1886 a normal school was organised and recognised by
the Director of Public Instruction as qualified to educate
all the three grades of teachers below the College grade.
This made the fourth school, and by this time there were
253 students.
Provision for the Theological School.
The chief new building to appear in the years 1884-1886
was the Hollis Moore Memorial Hall for the theological
school, the most spacious and handsomest educational build
ing in the Mission up to that time. It was commenced in
1885 and finished the next year at an expense of Rs. 9,000.
The area of flooring was about 7,000 square feet. The
veranda, pillars and facings were of cut granite, and the
whole was very substantial. There were rooms for classes
of a three years theological course, library, etc., and an
ample dormitory in the upper floor.
In 18S7 the growth of the high and normal schools demand
ed accessory middle and primary schools ; so then the
schools numbered 6, and the students and pupils 348.
Industrial Work.
In 1902, 65 years after Anderson had prohibited industrial
schools, organised industrial work was opened in Pasumalai.
Other efforts in the same line had been made from time to
time, and one of them was in operation at that time, but this
was the first that came to stay. Pasumalai now numbered
512.
Remarkable Growth.
This was remarkable growth, and it did not stop. The
five years 1888-1892 saw an expenditure in buildings of
Rs. 25,000 ; 8,000 more than was spent during the first five
years of its history, when it was being established.
37
290 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
Half of this was spent in rebuilding and enlarging the
old bungalow that constituted the college hall. The core of
the old e ilice was preserved, but otherwise it was entirely
reconstructed, the original floor being rearranged into class
rooms, and a second floor added for a new hall. With cut
granite foundations and pillars the new structure was comely
and convenient, and has worthily borne the name Washburn
Hall.
1895 saw the construction of two good hostels, one for
Hindu students and the other for Christians, each costing
Rs. 4,000. In 1906 courses in manual training and agricul
ture were begun, and the next year saw the erection of a
spacious building at a cost of Rs. 13,000. The farm or agri
cultural training consisted of 8 acres purchased in 1903.
By 1907 the students numbered 581, and in February 1909,
when the 75th anniversary of the Mission was held, it had
passed the 600 mark. In 35 years it had gained 600 students,
an average of 17 a year.
Separation of Departments.
This gain, remarkable in itself, is still more remarkable
from the fact that it coincided with its giving over to a
separate existence its two highest departments. In 1892 the
theological school, which for many years was the whole
thing, was made a separate department. And yet the other
department had 61 students more at the end of the year with
out the theological school than it had the previous year with
it. This was the Jubilee year of the Seminary, and the develop
ment up to that time was thus summarised by Washburn :
This year the Pasumalai Institution has become two bands, under two
leaders. For twenty-eight years theological and biblical instruction was
given along with that in secular subjects, in the longer or shorter courses
of the old Seminary. For the following twenty-two years the theological
students formed a department by themselves but still under the supervision
and instruction of the principal of the college. At length at the begin
ning of this year, fifty years from the founding of the Institution, the time
long looked forward to has been reached when a missionary could be
detailed from the general work to make the training of our spiritual
agents and pastors for their distinctive service his chief business. The
records of Pasumalai present a good example of missionary development.
I
PASQMALAI BOi r S HARVESTING.
STIMULUS TO STATION BUILDING SCHOOLS 291
First a Christian school for general and religious education ; next a
specialisation for the sake of larger preparations to meet the needs of
growing churches and evangelistic work ; then the separation of another
department for the better training of teachers for the schools in our
Christian community and among the Hindus ; and finally a separate
theological school and fifty years growth of a new Christian community
behind it, and fifty years of patience, faith, and generosity of the
American churches sustaining it.
Twelve years after this the college was made a separate
department by the transfer of its classes to Madura, and yet
at the end of 1904 the Institution had 2o more students
without the college than it had in 1903 with it. And it had
become three bands, each looking forward to yet greater
vigor and development.
Washbnrn was a happy man in June 1875, when he saw a
group of candidates from the boys boarding schools of Batta-
lagundu, Dindigul, Mandapasalai, Tiru mangalam and Tiru-
puvanam standing on his veranda at the west bungalow in
Pasumalai before the mission committee and was able to
take 21 as the first class in the new move in education. He
knew that the time had come for a long pull and a strong
pull that should give the Mission and the community a
constant supply of well-trained Christian youth, and other
youth with Christian ideals, and he saw that the movement
then set on foot was fraught with great results. But even he
could not have foreseen that its growth would be so rapid
and continuous, even to the giving off of its two highest
schools to become separate departments.
Stimulus to Station Building: Schools.
The effect of this movement at its very beginning was to
put new life into the station boarding schools. They too
began to grow, and as the years went by they sent up candi
dates better and better prepared. The results grants system
of aid by Government was in full force then, and the
boarding schools were earning larger and larger grants and
using the funds thus increased for increasing the numbers
of pupils. Better trained teachers were immediately in
demand, and with such teachers the boarding schools took
292 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
their permanent place as the true feeder schools for the
higher schools of Pasumalai. If it finally exploded the old
theory that station boarding schools were incompatible with
the prosperity of village schools it was a milcl explosion, for
its force was decreasing under the advance of the village
schools, which increased by 4J> in the live years after 1875,
and added a thousand pupils to their rolls. These too
demanded better teachers, and the improvement of the
teaching force advanced part passu with the general advance
in the whole educational system.
Boarding School Bible Union.
With the increased attention to intellectual training there
was no lack of emphasis put upon the teaching of the Bible.
In 1878 a written examination in the Bible studies for the
year was held in the boarding schools of Battalagundu.
Miss H. S. Chandler of the Palni school, and Miss Taylor of
the Mandapasalai school thereupon asked to join in the plan
and the result was that in 1879 all the station boarding schools
were united in a Bible Union. A scheme of studies for daily
lessons in the several classes was printed, and in March 1880
the first general examination was held, Jones being the exa
miner. Ten schools united in this lirst examination.
While this was an organisation among the managers of the
boarding schools themselves, the Mission was immediately
favorable to it. In 1891 the Mission appointed a committee
to revise the scheme of study in order to co-ordinate it with
the plan of Bible study to be pursued in the higher institution
at Pasumalai. In 1893 it was voted that the " expenses of
printing Bible Union Schedules of Lessons be met by the
Mission." Then in 1897 V after the Union had worked
successfully for 18 years, it was officially taken over by the
Mission and ever since the committee of management has
been annually appointed by the Mission. The general and
class prizes and the banner for the school receiving the
highest marks are all highly esteemed, and have stimulated
teachers as well as pupils.
GYMNASTICS AND ATHLETICS 293
Peter Cator Examinations.
The studies of the out-station schools in the Bible have
been systematically carried forward in Pasumalai. Since
1884 the classes have been prepared and sent up to the Peter
Cator examinations. Peter Cator was Administrator-General
of Madras in the iirst half of the 19th century. He took
great interest in the Christian education of the young,
When he died, which was about the year 1872, he left a con
siderable sum of money, the interest of which is annually
remitted by the trustees to the C. M. S. mission in Madras
for prizes for examinations in Scripture and in books on
Christian Evidences.
Nearly Rs. 1,000 are thus distributed. There arc 12 prizes,
from Rs. 50 down to Rs. 5, for candidates in the Lower Grade;
3 for those in the Higher Grade, viz. Rs. 100, 70, and 40,
respectively ; and 4, of Rs. 150, 120, 90 and 60, respectively,
are given in a special examination to those who already hold
a Higher Grade certificate, or are ordained Indian ministers.
The candidates come from the Protestant missions of the
Presidency. Pasumalai has taken its share of these prizes.
Young- Men s Christian Association.
Pasumalai students have always been ready to engage in
evangelical efforts, especially on Sunday afternoons and
feast days. Soon after the reorganisation of 1875 a society
was formed among them for religious work, and in 1886 this
became a Young Men s Christian Association, which has been
actively engaged in religious work ever since.
Gymnastics and Athletics.
Pasumalai s gymnasium is mostly in the open, the dry
climate making it quite feasible to exercise without cover most
of the year. And the health of the students has always been
good. At times athletic contests with institutions in Madura
have been held and Pasumalai has seldom failed to take a
leading position.
294 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
The Jubilee.
When the Institution celebrated its Jubilee in 1892 it was
fortunate in having the presence of its honored principal,
Dr. Washburn, and in the presence of the son of its equally
honored lirst principal, Dr. William Tracy. The Jubilee was
celebrated in the presence of 425 students of its 5 schools,
and 25 teachers, of whom one had received the degree of M- A.
and live more were university graduates. At that time it
had expended for its plant Rs. 69,000, 49,000 of which came
from the American Board and 20,000 from others. Its main
tenance had cost 2 lakhs of rupees, of which Rs. 15,000 had
been received from the Government, Rs. 40,000 from fees,
and the rest from the American Board. In the expenditure
both for plant and maintenance the Board had given more
than 70% of the whole.
Endowments.
The beginning of an endowment for Pasumalai was made
by a gift of Rs. 1,000 from Dr. and Mrs. Washburn in per
petuation of their life work. This was afterwards increased
to Rs. 5,100. Meantime other funds were donated, so that
by the Jubilee the endowment had increased to nearly
Rs. 15,000. The names of Burneli, Scndder, Noyes, and
Capron are given to as many different scholarships. The
special offering of the Mission s Jubilee in 1884, which
amounted to Rs. 5,250, was the largest individual scholarship
of the endowment. During the three years 1892-95 a special
effort was made and the endowments for both the Pasumalai
institution and the Theological Seminary were increased by
Rs. 16,000. This happily completed the Jubilee of Pasu
malai, which lasted three years in order to commemorate the
establishment of the old seminary in Tirumangalam in 1842,
and its removal to Pasumalai in 1845.
The development of Pasumalai may be tabulated as
follows :
Theological School, opened in Tirumangalam 1842, removed to
Pasumalai 1845, separated as another department 1892.
Middle School, opened in 1842, abolished 1870, re-opened 1875.
FORMKR PRINCIPALS, PASUMALAI.
REV. JOHN X. MILLER
ENLARGED COURSE OF STUDY 295
High School, opened in 1842, abolished 1856, re-opened 1875.
College, opened in 1881, separated 1904.
Normal School, opened in J886.
Elementary School, opened in 1880.
Manual Training School, opened in 1906.
Commercial School, opened in 1909.
Miller was the efficient principal at the end of the 75
years.
(3) THEOLOGICAL SEMINARY.
The steady development of new schools, the ever increas
ing number of students, the growing emphasis upon efficiency
in training, the unity of all other schools in their connection
with the educational system of the Madras Government, all
these influences tended to put a less proportionate emphasis
on the one school that had no connection with Government,
and yet was of prime importance in training catechists for
our congregations, and pastors for our churches. So in 1891
the Mission improved the occasion when some of its members
were returning from furlough to vote that the theological
seminary should be made a separate department from the
beginning of 1892, and that Jones should take charge of it.
Enlarged Course of Study.
The result has justified the action taken by the Mission.
The principal, now become Or. Jones, was still in charge of
it in 1908, when he was called to assist in special campaign
work in America. Banninga was then appointed principal.
The three-years course, which had been arranged in 1880
for a class of Matriculate students was permanently estab
lished in 1892, and a succession of good men have been
furnished to the Mission for its evangelistic and pastoral work,
a number of whom have been ordained over churches.
Barnes continued his teaching in the seminary with his
duties as pastor of the Fasumalai church from the time of
its separation until 1899. He then retired with the experi
ence and influence of 54 years of continuous service in Pasu-
malai, in the unique position of having rendered the longest
service of any worker, Indian or American, in the 75 years of
296 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
the Mission s history. After 5 years more of feebleness he
passed to the higher service. A scholarship was immediately
raised and paid to the seminary to commemorate his name.
The small number in the seminary in 1891, vis. 10, was
nearly doubled on the separation of the school as a depart
ment by itself ; and ever since the number of men has ranged
between about 20 and 25. The desire for such study on the
part of young men on the one hand, and, judging from
the salaries paid, the demand for catechists on the other
hand have always been limited. A few young men desire a
better training in theology than is afforded in the seminary ;
but this has been quite sufficient for ordinary village cate
chists and for pastors for the churches of the Mission. The
membership of the seminary was further increased by en
rolling the wives of students in the regular classes. This
became more and mere practicable as better and better
women were found to marry young men going into such work.
Systematic Itinerating:-
The time of furlough for the principal has often been a
time of diminishing numbers in the classes, especially if the
charge had to be given to some one doing other full work
One such term in 1901-2 was utilised in a way unique and
profitable to all concerned.
G. S. Eddy of the Student Volunteer Movement took the
whole force of teachers and students out with him twenty
days each month for ten months, each time going to a differ
ent station. In this way they made the circuit of the whole
Mission. The seminary was " put on wheels," and Bible
study was combined with active work to such an extent as to
cover the Psalms, the Gospel of John, the Acts, and eight
of Paul s Epistles. This was the daily routine :
4 4-30 The Morning Watch.
4-305 Cold Rice.
5 11 Preaching in the Villages within a radius of 4 or 5 miles.
11 1-30 Breakfast and Sleep.
1-30 2-30 Bible Preparation.
2-303-30 Bible Class and Reports of Work.
4 6 Preaching in nearer Villages.
7 9 Magic Lantern and Evening Preaching,
HINDU FESTIVALS 297
On alternate afternoons the men remained in camp and
studied Hinduism and Pastoral Theology. They were faith
ful and eager, both in study and work often doing more than
was assigned them.
Hindu Festivals.
The seminary has always been active in reaching out to
villages near and far within the boundaries of the Mission.
But it does not have to go to the people ; at regular intervals
they throng by the seminary and other schools as they pass
to and (ro in attendance on their festivals. Their relation to
the seminary and all the schools of Pasumalai are thus des
cribed by Zumbro :
Pasumalai stands by the side of one of the most crowded thoroughfares
of the Madura country. Day after day men, women and children throng
past, and on festival days at the neighboring temples the road becomes
one rushing river of thronging humanity, pouring onward in turbulent
confusion its stream of human life. Three miles to the east in the city of
Madura is the temple of the great goddess Meenakshi whose towers rise
high over the roofs of the houses in which dwell her worshippers, and from
Pasumalai these towers appear as the most conspicuous object in the city
beyond. A little over a mile to the west at the foot of a high bold rock
is the temple of Subramanian, a son of Meenakshi. His temple, though
not nearly so pretentious as that of his goddess mother in Madura is still
of good dimensions and of considerable notoriety, while at the top of the
rock is a small Mohammedan mosque much frequented by the followers
of that faith.
Observe the passing crowd on a festival day and you may note many
things of interest. The gay colors of their clothing are brilliant in the
sunlight. Here a family or group of friends wend their way, the men
leading, the women following demurely behind ; three, six, eight or ten
crowd into a little ox-cart, matrons calm and submissive, maidens fair
and smiling, children laughing or crying. There goes the poor widow,
white-robed, with head shaven, bereft of jewels ; beyond a group of
courtesans from the temple, gorgeously arrayed ; ever and anon singly or
in groups the ubiquitious Sanniyasi with his yellow robe, strings of
beads around his neck, and other unmistakable emblems of his profession.
xVll along the road are rest-houses where the weary pilgrim may stop for
the night, and inevitably connected with them a little shrine where he
may offer his evening and morning devotions. There is provision also for
those who are not admitted to the worship of the superior deities, for
there is a temple for devil worship just aside from the road leading to the
temple of Subramanian, and at various places a little aside from the
highway are shrines to Karuppusami the chief deity of the Kallars or
thief-caste people who are much more numerous than is desirable in the
regions around Pasumalai.
Simple yet mysterious, unchanging yet never the same, restless and
perturbed yet stolid and indifferent, having gods many and devils more,
those who are bound to the wheel turn ever round and round and
thousands of those who pass by Pasumalai know nothing nor care aught
298 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
for what is being done there. And yet Pasumalai has bold designs on
these people, indifferent as they are to its influence. It would win them
from the gods whom they blindly worship because it believes that God is
one higher and better than they think him to be. These people have
religious institutions older than the laws of Moses, social conditions that
were established ages before the proud Roman Patrician was born to
dream of the eternal subjection of the low Plebeian, principles of
philosophy that were old when Socrates went out into the streets of
Athens to ply with questions the young men whom he might meet there ;
yet Pasumalai represents a faith that would change these, and would
change them because it believes that however much good there may be in
them there is something better for the people.
Pasumalai too has high ideals for this people ; visions of transformed
lives, of hearts inspired by divine love, of heavy and bitter crosses nobly
borne, of heroic sacrifices, of redeemed humanity. Pasumalai respresents
an effort to give the best that the world knows of Faith, Hope and Love
to the people of the Madura country, and in the name of Christ to do
what can be done to bring in the Kingdom of Heaven into this part of
the earth.
(4) AMERICAN COLLEGE, MADURA.
Transfer from Pasumalai.
The three-mile distance between Madura and Pasumalai
made it difficult for young men of Madura to attend the
college classes, so that the college department, so dear to
Washburn s heart, so wisely established, and so important
to the Mission, while it attained considerable success, could
be maintained only with great effort and many concessions
to attract students. Starting with 4 students it soon increased
its numbers with some fluctuations until 1889, when the
Madura Native College was organising itself out of the
Government College and the number of the town students
was appreciably increased.
Then it had 83 students, but fell off untill 1894 and 1895,
when it had only 17 each year. Again it went up somewhat,
but in 22 years its average attendance was 34. By that time
the Mission had come to the conclusion that its true place
was in Madura, where the students resided in large numbers,
and where its influence would be stronger than it could be
outside of the city. So it was made a separate department
and moved in to the city.
For the next six years the attendance was only slightly
increased, being an average of 37. But there were serious
EARLIER SCHOOLS 299
obstacles to overcome in the shape of determined opposition
from the college already on the ground, new regulations for
colleges issued by Government and the University, and their
lack of means forproviding necessary accommodation at once.
These were met in one way or another until they w r ere over
come to a great extent. At first accommodation was pro
vided by the Madura High School, and some account must
be given of that institution, which had arisen through many
vicissitudes and was on hand when it was needed, both to
provide accommodation for the college, and to become an
important part of it.
Earlier Schools.
Anglo-Vernacular School.
When the Indian Christian brethren suggested to the
Mission the removal of the School of twenty to Madura,
they also suggested as an alternative the acceptance of the
Christian Anglo-vernacular School conducted by Dr. Palmer
as a mission institution to be developed into a higher school.
Though that was not in the thought of the Mission at the
time, they began to help the school the very next January,
as this vote indicates:
At the request of Bro. Chandler, for special reasons, the sum of Rs.
184 was granted to him for the payment of teachers in the Christian
Anglo-vernacular school in Madura for 1871,
In the meantime Dr. Palmer had taken charge of it, and
was conducting it on the veranda of the dispensary. In May
he was authorised to commence a new building for the school
on the southwest corner of the Madura compound. In
1874 Palmer was invalided home, and Kendall took charge
of the school. From 1877 Kendall was authorised to amal
gamate this school with the mission day school and enter
into the annual estimate an additional sum of Rs. 300 for the
support of the new institution.
With great effort and perseverance Kendall also secured
by purchase a site for a new building for the school in Main-
guard street, the very centre of the town near a public square
300 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
and to this site he was able to move the school in 1881, when
he also raised it to the Middle School grade. To this build
ing was subsequently added by purchase the corner house
and lot for a hostel.
There was a nourishing Sunday School in connection with
the school, and it was at this time that a number of lads were
studying the Bible, in a class conducted by Miss Kendall.
They afterwards became prominent in the Hindu community,
and few ever became Christians ; but they never forgot their
indebtedness to the school for helping them towards lives of
usefulness among their fellow men. At least one was the
lirst member of his community to receive a college education
and it was in this and the lower mission schools that he was
trained for college. Thirty years afterward a Brahman station-
master was delighted, in a conversation on the railway plat
form to recall the happy days when he was studying in that
school under the u kind missionary and his daughter."
Madura Hih School.
Upon the death of Kendall in June 1883 [ones was appoint
ed to Madura, and he saw at once that the situation called
for a further advance in the school. His statement was :
The schools within the city are very flourishing. I find that there are
now 618 children, all told, upon the rolls of our mission schools within
the city limits, among whom about half are girls. And when we remem
ber that all these young and tender minds are being introduced to a
knowledge of the Bible and of the Christian religion, it is a work of no
small interest, even apart from its educational value. This work has
developed into proportions that demand respect from all the inhabitants,
as well as from the Government. The demand is strong for a higher
education, and we are compelled to listen to it. The field is open to us,
and if we do not occupy it at once, others will step in whose influence
will be antagonistic to Christianity. Under this conviction I am now
opening a High School, which, I trust, will prove a great power for good
in the city and district.
A Rival School.
Others did step in even after the establishment of this High
School, and it was not possible to prevent the influences
antagonistic to Christianity from asserting themselves sooner
or later in the establishment of rival schools. The effort to
anticipate any such movement simply ended in the struggle of
m 4^f-]-;^^
. V/L **& &
MADURA HIGH SCHOOL BUILDING.
EARLIER SCHOOLS 301
clashing interests and temporary bitterness of feeling. Indeed
it precipitated the organised activity of the Hindu community.
Within five years of the starting of the High School Hindu
preachers were preaching an active crusade against Christian
ity in the streets of Madura and fanning the flames of feeling
against the Bible instruction given in mission schools.
The effect on the High School is thus described by its
founder in the mission report of 1888:
The violent and constant denunciations of our schools by the Hindu
preachers who often harangued near our building to our boys, and the
feeling among the Hindu masters and students that the school was grow
ing more thoroughly Christian than ever before, at the close of the year
led to an insurrection among many of the Hindu boys which caused the
school year to close in confusion. Most of the students of the High School
department had to be dismissed for insubordination, and much falsehood
and hostility and fanaticism have been the result. The Hindu masters
have left the school and have announced their intention to organise a
rival institution, a part of whose work will be to teach their Dear Aryan
religion . This has led me to pray much for a strong missionary who
could take up this school as his own peculiar work and prosecute it with
vigour and make it into a mighty instrument for the uplifting and Christian
ising of this people.
Here at last we find the Mission accepting the position
taken 17 years before by the Indian brethren, viz., that it
would be worth while to have a missionary assigned to the
High School to devote his whole time to it.
New Building.
Difficulties of another kind had to be met and overcome
by the principal of those early years in securing a suitable
school building, and this was successfully accomplished in
October 1888, when Collector Turner presided at the open
ing and the elite of the town crowded the new school hall.
It had taken three years of hard, persistent work to collect
the necessary Rs. 14,000. Of this friends had contributed
nearly Rs. 2,000, the Government Rs. 4,000, and the American
Board Rs. 6,000. The remainder had been secured otherwise.
As the High School was itself to furnish a home for the college
in after years, so when it came into being it found an abiding
place as the result of a long past effort of the Mission for
another purpose.
302 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
A way back in 1860, 24 years before, the Mission felt the
need of accommodation for Christian travellers coming to
Madura, especially at the time of the annual meeting, in the
shape of a serai, an enclosed yard with chambers around it
for the accommodation of travellers with their animals ana
carts, a combination of what the Tamils call a Sattram (for
travellers) and a Pettai (for carts). Capron, White and
Taylor were appointed a committee on the subject. In 1861
they reported ; the report was accepted. In 1866 the Mission
expressed their readiness to appropriate a piece of land for
the purpose and further the enterprise, and appointed Wash-
burn and Capron to collect funds and carry out the plan. In
MaylS()7the treasurer was authorised toact with the committee
in securing a site. The following September the committee
reported progress ; the report was accepted. A year from
that time the committee made a progress report, and it was
instructed to draw up subscription papers.
Another year followed and the committee reported the
actual acquisition of a site in Kusavapalayam, south of the
mission compound; it was voted to offer it to the Christians,
or to exchange it for any available site that they might con
sider more suitable. Finally in 1870, 10 years after the
matter had been iirst put into the hands of a committee, it
was reported that Kusavapalayam had not proved acceptable
to the Christians and the committee had therefore purchased
a vSattram at the West Gate for Rs. 2,800. This action was
approved ; but as a serai it was never a success, so that in
1884, when Jones was casting about for a site for the new
High School, there it was ready to hand.
Missio nary Principals.
For the first 11 years of its existence the High School was
under the care and management of the missionary in charge
of Madura station, but in 1894 C. S. Vaughan was appointed
to assist in the teaching while studying the vernacular. The
next year D. S. Herrick was appointed to the same work,
A NEW SITK 303
and in 1896 it was made a separate department and put in the
sole charge of Herrick, though he had other work too.
W. W. Wallace was appointed to help Herrick in 1897, to
associate charge in 1898, and then to full charge in 1899, and
there he remained until the college came in 1904, ready to
take part in the reorganisation of the school as a part of the
higher institution.
All this time the school was doing good work, both in
the ordinary classes, and in its book keeping and commercial
correspondence classes, as also in athletic sports and in the
development of strength of character. As Herrick wrote in
L898:
The school has justified its existence many times over, both by its suc
cess in fitting its pupils for work in higher institutions, and especially in its
influence on character.
A New Site.
But the High School building could not accommodate the
college permanently. It was hardly large enough for its own
purpose ; it was also too near the Native College, that proximity
being one of arguments used to prevent the mission from bring
ing its own college into the city. And further, the Madras
University was insisting that colleges should be conducted
in separate buildings.
A solution of this difficulty came in 1905, when the Board
was able to send out 32,000 to be used for buildings for the
college. The Mission was not at the time informed of the
name of the donor. When subsequently a great outcry was
heard in America against the Board s having accepted a gift
of $1CO,000 from John D. Rockefeller, it was learned that the
32,000 for the college and $6,500 more for the manual
training school at Pasumalai had been given out of this fund.
But the Mission had no occasion to enter into that contro
versy. The secretary who sent it had earnestly and in good
faith sought it and the Board had received it as it always
received the contributions of its supporters ; and the portion
sent to the Mission was used in accordance with the trust
reposed in the Mission.
304 PERIOD OF DEVELOPMENT OF DEPARTMENTS 1872-1909
15 acres were acquired north of the river, adjacent to the
People s Park of 70 acres, in the vicinity chosen for future
courts and other public buildings. In this move the Mission
completed another of the circuits of its many peregrinations.
62 years before, when there was no park there, or anywhere
in the city, when there were no buildings in that spot except
the famous old Tamakam, the Mission had tried to get 18
acres of the land now included in the park.
The securing of this site was a circuit within the larger
one of 62 years. In 1895 10 acres of this plot were purchased
for the Girls Training School, but a survey for a branch of
the South India Railway was made diagonally through it, and
it was so low that the foundations would have used up more
of the funds than could be spared. The result was that
after two years another site was secured and this was sold to
the Widows Aid Society. The committee of that society did
not get as large an income from the land when placed under
cultivation as they expected, and were in a dissatisfied state
of mind ; but they held it lor 8 years ; and then when the
college was looking for a new site there it was, as it were,
held in trust for them, and the sale was arranged with mutual
satisfaction. Some years afterward, when a slice on one side
hud been added to it and two large buildings had been
erected, one of the missionaries enthusiastically declared that
he did not believe a better place could have been found for
the college.
The site was originally a series of rice fields 10 acres in
extent, irrigated from a long narrow tank that was separated
from the fields by a low bund lined with palmyra palms.
As soon as the cultivated fields were turned into a building
site the irrigating tank was put out of business, and the acqui
sition of that and the levelling of the bund made the prop
erty especially valuable for the college. On this site were
erected in 1907-8 a beautiful hall and a commodious hostel,
so that when the 75th anniversary was celebrated the college
WOMAN S BOARDS 305
could start anew. The expenditure of the $32,000 was
as follows :
Site, containing 15 acres ...
Two-storied College Hall ...
Furniture, Apparatus, Books
Hostel ...
Lower Schools
6,327
16,150
2,998
5,025
1,500
32,000
Reorganisation.
Coincident with the steps whereby the college was estab
lished in Madura was the reorganisation of its staff, and its
union with the schools of Pasumalai under one body called
the College Council. At the same time, through the efforts
of Zumbro who was on furlough, it was incorporated under a
board of trustees in the State of New York with the name
" American College, Madura, " and Zumbro soon came back
as its president.
2 WOMAN S WORK.
(1) POSITION OF WOMEN IN THE MISSION.
Woman s Boards.
It will be convenient to bring the departments of female
education under the general subject of Woman s Work,
because at the beginning of this period the position and
rights of the women in the Mission were still viewed in the
candle light of past ages.
The Woman s Boards at home had not been started long.
The W. B. M. was organised in January 1868 with Mrs. Miron
Winslow and Mrs. David Coit Scudder as secretaries. The
W. B. M. I. was organised in October of the same year, and
within a few months took over from the American Board the
support of three lady missionaries, of whom Miss Martha
Taylor was one. But at first they supported individual native
workers and individual pupils, rather than any department
of work.
39
306 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
In 1873 the Woman s Board of Missions in Boston ceased
reporting its work through the Missionary Herald under the
heading " Woman s Work, " and started its own u Life and
Light " as a monthly.
In 1872 the women of the Mission were called " Assistant
Missionaries " by the Board, and single women had not the
same salaries as single men. They never thought of attend
ing mission meetings, much less of voting. The grants for
their work were all given through the men in the several
stations, and the men were responsible to render account for
the same to the Mission. But this was not to be for long.
Soon the brighter radiance of experience began to dawn, and
the truer relations to become manifest.
Separate Accounts.
In 1874 Miss Taylor received the grant for the Manda-
pasalai Boarding School and rendered the account thereof
to the Mission. In 1875 Miss Sisson received the grant for
Bible Women s Work in Madura in the same w r ay. In 1877
Mrs. Capron likewise received and rendered account for the
grants for Hindu Girls Schools and the Women s Medical
Work in Madura. And finally in 1886 Miss Swift became
directly responsible to the Mission for the grants for the
Madura Girls Boarding School.
Every one of these forms of work has since then developed
out of its place as a part of a man s station work into a dis
tinct department. But the new relations revealed had to
establish themselves gradually, and before they could evolve
in their fullness the unfortunate men, and some of the women
too, had to pass through the throes of changing their convic
tions and accepting the ideas of a new age.
Attendance at Mission Meetings.
The Mission hardly knew whereunto its action would lead
when it passed the following vote in May 1889 :
That in the case of any mission action which may hereafter specially
concern the single ladies of the Mission it shall be first made known to
RIGHT OF VOTING 307
them and their wishes communicated to the Mission in writing. Also that
all their requests to the Mission be submitted in writing for mission
action.
That all the ladies of the Mission be invited to attend hereafter those
meetings of the Mission when mission minutes, official correspondence
and stated letters are read, and Informal Conference is conducted.
Then when, in May 1890, several of the young ladies sent
to the Mission a communication with reference to their rights,
privileges and responsibilities it must have been the candle
light that made the obstacles loom large enough to require
the following action :
In view of the great importance of the question introduced by them and
of the vast change which it may involve in the conduct of mission busi
ness, voted that the question be laid on the table until January meeting
1891, and that the secretary in the meanwhile send to each member of the
mission not now in India a copy of their letter and invite an expression
of his opinion on the same.
Rigrhtof Voting:-
In January 1891 the Mission adhered to " the established
custom of the Mission in regard to voting," but added to the
sessions to which ladies were invited " a convenient time "
when all matters placed by the ladies on their private docket
should be considered and decided, the secretary to be pre
viously notified in writing of the subjects to be placed on the
docket.
Meantime the good people in America were raising the
same questions, and in January 1892 Secretary Clark wrote
to the mission secretary :
The question has come up on several occasions relative to allowing the
lady missionaries to vote at our annual meetings, especially the unmar
ried ladies. Married ladies of course, give expression to their views
through their husbands, though I would not debar them from taking part
in any discussion that may come before the Mission. J3ut I write to say
that we expect, (that is, the Prudential Committee and Executive Officers)
that the ladies of a Mission will be free to attend annual meetings of the
Mission when questions of interest to their work are discussed, and that
they have the utmost freedom in presenting their wishes and views. By
recent decision it seems that the provision made in our manual giving them
an equal voice does not include a vote, but it does include full and free
discussion on their part and the expectation that their views will have due
consideration by the Mission. Hitherto their privileges have been some
what abridged, at least in their estimation. Please take note of this and
give all of them the amplest opportunity for a full presentation of their
views on all questions of interest.
303 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Evidently Clark with his large heart was willing to give
the ladies more than the Prudential Committee was. The
reply of the Mission to these inquiries and suggestions was to
the effect that the ladies were already given u the amplest
opportunity for a full presentation in person of their views on
all questions affecting their personal interests and the interests
of every department of work committed to them."
In September 1892 the Prudential Committee consulted the
missions in relation to extending to unmarried female mission
aries the right of voting on matters that pertained to their
own work ; and also in regard to limiting this right of voting
to those who had been on the ground at least one full year.
Clark in his covering letter wrote :
Our Ladies in different fields are feeling a good deal tried that while
their work has been steadily enlarging, so as to be quite an important
factor in the general mission work, so little regard is had to their judgment
and wishes in matters of detail.
The question is whether the unmarried ladies after at least one year s
experience in the Mission, should have the same privileges in this regard
as are awarded to men. That is the coming question in all our mission
fields. We have ladies as thoroughly competent as any men to give
opinions on questions of practical missionary interest.
Now that woman s work is holding so large a place in the public
estimation, it becomes us to be careful to give them their full rights and
privileges.
The Mission gave earnest and serious consideration to these
questions from Boston at a meeting in Pasumalai in January
1893. And not only from Boston, for they first u listened to a
statement from Miss Swift concerning the desire of the un
married ladies to vote on their own work and have the
privilege of attending all the meetings of the Mission."
The whole question was based on the right of the un
married ladies, whereas the men gallantly took up the cause
of their wives and insisted that the married ladies, as a rule,
did just as much work as the unmarried and had more
experience, and therefore they should receive the same priv
ileges as the unmarried.
No more did they accept the suggestion that the women
should have perfect equality with the men in mission
RIGHT OF VOTING 309
business. It is within the memory of some how carefully and
tenderly the men carried on the discussions of that hour.
Said one, addressing the sisters :
We will show you every courtesy and, as we give you our hand in
stepping down from a carriage, so will we extend to you every assistance
in our power, but we cannot think with any satisfaction of your entering
into the rough and tumble of our debates on all sorts of questions.
Said another :
There are times when we must speak very plainly to each other, and it
is better for us to be by ourselves when strong feelings are aroused ; for
the intensity of feeling is sure to be greatly increased if the ladies are
dragged into it. Excitement and bitterness will disturb our counsels to an
unnecessary degree.
This is to be read between the lines of their answer to the
Prudential Committee :
We are not prepared to recommend such equality, partly because we
cannot believe that the ladies at home ask for their sisters on the mission
field larger privileges than they themselves enjoy, and partly because of
difficulties which we believe would arise in our discussions and relation
ship from such an equality, difficulties which might be justly denominated
infelicities.
They then framed their recommendations as follows :
1. That all the ladies of the mission under appointment, married and
unmarried, have the privilege, subject to the condition of No. 2, of voting
upon all questions pertaining to Woman s Work ; a work which we define
as embracing girls schools, Bible women s work, the training institution
for women, medical work for women and children, and the purchase of
land and erection and upkeep of buildings necessary for the conduct of
this work : and
2. That the right of voting in mission meetings be limited to those, male
and female, who have passed their first examination in the vernacular ;
and that the passing of the second examination in the vernacular be neces
sary to qualify one to vote upon general mission business. Exception is
made only in the case of married ladies who, though they may not have
passed these examinations, have spent at least five years in the work.
It took more than a year for these questions to find their
way to the Prudential Committee and back again, but then
they came with the Committee s approval ; so in May 1894
they were made the rule of the Mission with one amendment,
viz. that married women not passing the examinations might
vole after three years instead of live.
This was progress, but not a settlement. The ladies came
to mission meeting when the rules allowed them to, but their
names were not called with the roll of the men. So in
310 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
September 1894 it was voted, " that the names of the ladies
be added to the roll for such days as they are expected to be
present for business." It was about this time that Mrs.
Vaughan, who had not been long in the mission, innocently
thought that ladies could attend all the meetings and quietly
came. It was such a natural thing to do, that it was tacitly
accepted for all the ladies, and from 1895 the ladies attended
all the meetings, and their names were called with the names
of the men. Some of the ladies had thought the meetings
would be dull, and that they would not care to attend them
all ; but they found themselves so much interested in the
different phases of work and the discussions on them that
from the hrst their attendance was most regular.
Full Privileges and Full Responsibilities.
Responsibilities go with privileges. Hitherto the men had
kept all the accounts and had all the votes, and at the begin
ning of each year had held the responsibility of auditing each
other s accounts ; but now that certain ladies were getting
separate grants, and keeping their own accounts, and voting
on their own work, it seemed right and reasonable that they
should also share the responsibility of the annual audit. So
in January 189u the Mission decided that " hereafter all
ladies in charge of independent work be included in the
list of auditors. 1 And ever since the ladies in charge of in
dependent work have nobly and faithfully taken their share
of the auditing.
For three years more the matter rested, but there was a
growing consciousness that the line between women s work
and other work was not so easily drawn as many had
thought ; and at last, in January 1899, all sex distinctions
were abolished by the vote :
That hereafter all the ladies of the Mission shall enjoy the right of voting
upon all mission questions, subject only to the limitations formerly
expressed in reference to qualifications for voting.
This whole movement was coincident with, and partly
consequent upon the development of departments and their
PROPOSITION OF SECRETARY CLARK 311
assignment to ladies under the Woman s Boards ; and to
these in turn we shall now direct our attention.
(2) THE MADURA HOME.
If the men were slow in conceding to the women all the
privileges and responsibilities that were at last accorded to
them, they were not at all backward in realising the necessity
of a home in Madura, not only as a residence, but also as a
centre where work for women could be concentrated and
organisation crystallised. It was in 1875, the year that Miss
Sisson received separate charge of the Bible Woman s Work,
that Capron suggested the need of a " Home. " This was at
Kodaikanal in May and the Mission forthwith appointed
Kendall, Capron and Wash burn to address Clark on the need,
and especially the three things involved in the plan, viz. two
additional young ladies, one of them having a knowledge of
medicine ; funds for enlarging the East Gate Compound by
purchasing the land south of it and adjacent to it, then be
longing to T. Scott, a Eurasian lawyer and a good friend of
the Mission, and for erecting a suitable home on the land
when purchased ; and thirdly, further funds for erecting a
house at the sanitarium for the ladies of the Home.
Proposition of Secretary Clark
There was no physician residing in Madura at that time
and Dr. Chester was coming in from Dindigul 39 miles by
road once every week to keep up the medical work. For
his stay of a day or two he needed only a small part of the
doctor s bungalow, and Clark answered the committee s
letter for a Home by writing as follows :
My special reason for writing to-day is to inquire of you what is regarded
as the market value of the house and grounds occupied by Dr. Palmer in
Madura. I wish simply a statement of the best judges of the value of the
property. In case Dr. Palmer does not return, it may be best for us to
take that property for a home to be occupied by two or more ladies in
special labors for women.
I understand there is a school building on the premises that might be
used, as well as a garden, and all needful conveniences for our ladies. If
this property is taken, we shall be spared a great outlay of expense at
present, and it could be passed over to the Woman s Board. We might
pass it over to them without their making any compensation for it.
312 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Such special objects have a peculiar attraction to many of our good
people, and our ladies could easily raise a sum for the purchase of that
property and have the sum for other work, more easily than we could
secure a like sum in any other way. We could give them a title to the
property just as we have done with the home at Constantinople.
Needs of Madura City.
Kendall s reply, dated 20th March 1876, gives such a clear
view of the whole mission situation in the city that it is
worth while to give it entire :
The city of Madura is increasing constantly in population. The silk-
weavers buy up every bit of vacant land, and should they take up the open
space to the South of us, as they have to the North and East, our com
pound would be far more liable to epidemics from the foul air sure to come
from that direction. This danger is a sufficient reason in itself to make it
desirable to purchase the premises about which we wrote to you.
Again, the station of Madura requires the services of two missionaries.
The station has a population in its villages equal to that of the villages in
our larger stations. Beside the work in common with that of the mission
aries at other stations, the missionary at Madura must attend to duties as
follows, from which, in most cases, the brethren at the other stations are
exempt.
1. The Treasury and all accounts pertaining to that department.
2. Tapals (coolie transports) by which supplies are sent to out-stations.
3. The Depository, and the supply of books, tracts and Scriptures for
all the Mission.
4. The evangelisation of the city of the District, containing at least five
times the population of any other town where our missionaries are located.
The special work for women is not noticed here. Your attention is only
called to the proper work devolving upon the missionary at Madura beyond
that of his brethren at other stations. It is only necessary to state the
circumstances, and the nature of the work in this central station of the
Mission to make it evident that two missionaries are needed for the work
here. Now should one be a physician, as heretofore, he would attend to
the medical work of the Mission, and beside would bear his part in the
evangelistic and educational work in this great city.
Dr. Chester meets most satisfactorily our work as a physician, and we
should hardly get a man to suit us as well ; but he can take no part in
the other departments of labor in Madura, whilst he is obliged to give up
one day and two nights every week to conduct the medical work of our
Mission. The medical work, which is now being extended by the estab
lishment of branch dispensaries, is a most important work in our Mission,
and just at this juncture it would be well to leave it in the hands of Dr.
Chester to give it a good start. In the meantime a suitable man might
be selected in America and put in training, so as to be able to enter upon
the work in the course of two years or so, and then relieve Dr. Chester
of this great burden, and leave him more free to attend to the multiplied
duties of his own station. And the mission might make temporary
arrangement to supply the station of Madura. We are averse to settling
questions of permanent policy by side issues. Dr. Chester is the Dindigul
Station Missionary, and being a physician of approved ability, meets
every requirement as our acting physician. But his successor may have
no knowledge of medicine. Now by the sale of the property in question
we really settle adversely the permanence of our medical department, and
beside have our great central station only half supplied.
MRS. CAPRON S WORK 313
We also call your attention to the fact that the buildings are arranged
with reference to our medical work, and would be unsuited to the new
work as you propose. On the main road to the west is the Dispensary,
consisting of two rooms for dispensing medicine, one room for women,
and two rooms for invalid catechists, or members of their families who
come to Madura for medical treatment. Connected with the house and
next to the Dispensary is the doctor s office, where the stores of medicines
and the medical library are kept. An additional room should be reserved
as a bed-room for the use of the Doctor when coming to Madura. The
remainder of the house would be inadequate for the Ladies Home.
With these preliminary observations we now proceed to give you the
value of the premises about which you inquire. The part of the Madura
Compound set apart for the mission physician is about one-third of the
whole and as it is situated on the main road running west, it is the most
valuable part of the land. A fair estimate of the value of the property is
as follows :
Land including garden ... ... ... Rs. 6,000
House and out-houses including doctor s study
and adjacent room worth Rs. 2,000... ... 5,800
Dispensary ... ... ... ... 2,500
English School ... ... ... .. 1,000
Total Rs. 15,300
I add the value of the Dispensary and of the English School because
they are attached to the compound, but the fact that they are attached
and that in both cases a good proportion of the money for the buildings
was given here in India for the definite objects for which they are now
used, make against the giving up of the premises for the new work.
This settled the matter, and Kendall was encouraged to
negotiate with Scott, which he proceeded to do. Scott
informed him that he considered the land worth Rs. 12,000,
but he would sell it to the Mission for Rs. 9,000. Adding
Rs. 1,000 more for a wall and Rs. 500 for houses for assistants,
Rendall sent his estimate.
This sum of Rs. 10,500, or 85,250, was provided by the
Woman s Board, and by the end of 1877 had been spent as
follows :
Price of Land ... ... Rs. 9,000
Sale Deed ... ... 96
Wall around Compound ... 945
Assistants Houses ,. ... 465
Total .- Rs. 10,506
Mrs. Capron s Work.
By a strange providence Capron died in October 1876, and
Mrs. Capron, feeling that she had consecrated herself to the
work in this field, wished to stay on and work in Madura.
40
314 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Thus it fell to Mrs. Capron to establish the very Home that
he had proposed.
Mrs. Capron s offer to stay had met with a ready response
from Clark and the ladies of the Woman s Board before the
Mission met in January 1877. Then it was received with
equal cordiality by the Mission, and they promptly took action
as follows :
Resolved, that we are glad to know that Sister Capron desires to
remain in the Mission, devoting herself to work among females, and
heartily approve of the course she has pursued in reference to the
Madura Home since the death of her husband.
It is our wish that Mrs. Capron take charge of the Home, and that she
carry on the medical work in behalf of women, as commenced in connec
tion with the Madura Dispensary, under the supervision of Dr. Chester.
Also that she take charge of the Hindu Girls Schools in the city, leaving
it for Miss Sisson as heretofore to superintend the zenana work.
It is our earnest prayer to God that He will graciously guide these ladies
in the prosecution of their work for women, and make the Madura Home
commenced so manifestly in the good providence of God, a great blessing
to this city and district.
Bungralows for the Ladies.
It was agreed on both sides of the water that it was useless
to expect money for more than the purchase of the site at
that time, especially as the doctor s bungalow was vacant
and could be made the headquarters of the Home. Evidently
Reridalt did not intend to lose sight of the need of both a new
building in Madura, and a house for the ladies at the sanita
rium. February 1st 1877 he urges the need of both these
buildings, and even hopes before the end of the year to see
the house at the sanitarium completed, and the foundations
laid of the new building in Madura. In this faith he promptly
worked out a plan for the Madura building, and in May
secured action whereby the building committee were request
ed to produce a plan for the sanitarium house. Both plans
were presented to the Mission and approved and Kendall s
faith was rewarded by a grant from the Woman s Board in
the middle of the year of $2,00-0 for a sanitarium house. It
was finished in 1878 and was named Bartlett House in honor
of the first treasurer of the W. B. M- It is the highest in
BUNGALOWS FOR THE LADIES 315
elevation of any building ever constructed by the Mission in
any part of the district.
Exchange played havoc with grants in those days. The
$2,000 did not produce but Rs. 3,971-11, instead of the
Ks. 4,000 expected. So additional estimates had to be sent
home for outhouses and furniture. These amounted to
Ks. 1,475, which sum was given by the W. B. M. in 1880.
For six years nothing was accomplished toward the
building for the Home in Madura. In 1883 Herrick went on
furlough ; and in January, as the record reads,
Bro. Herrick was requested, on his arrival in America, to confer with
Dr. Clark with reference to our need of a reinforcement of ladies for
the work among women in Madura, and he was requested to emphasize
the need of the appropriation asked for, to provide them a Home.
In 1884 Kendall had died and Jones succeeded him as
secretary. Two or three young ladies were mentioned as
ready to come out to the Home, and tin s led Jones to write
to Clark :
In sending them please forget not to couple with their mission the
building of the Madura Home. This should be begun at once. Even
doing the best we can with it it will take about a year to erect it.
Mrs. Capron will do her best to accommodate the ladies until the new-
house is ready. But tins at best will be only a makeshift and, if
prolonged too long, may lead Mrs. Capron to give her part up and return
to America.
Some of Clark s letters were very long and written by an
amanuensis ; others were very brief and written by his own
hand. And the brief ones sometimes were fuller of meaning
to the Mission than the long ones dealing with policies and
situations. Such was the one he penned August 20th 1884,
which covered hardly more than half a page of letter paper.
It began, This is to report the action of the Prudential
Committee yesterday, voting the $-1,250 (Ks. 10,366) for the
Home at Madura." This was in response to an u Extra
Estimate " put in by the Mission with its regular estimates for
1885, and it meant a great deal to have it sent out in August
1884.
316 PERIOD OF DEVELOPMENT OF DEPARTMENTS. 1872-1909
In that same year a legacy of $5,000 was left by Mrs.
Knowles of Worcester, Massachusetts, for Mrs. Capron s
work. Early in 1885 at Mrs. Capron s request $2,000 of this
was secured for the South Gate School, and #1,000 for Bible
Women s houses attached to the Home. In 1886 three further
amounts were received from the Knowles legacy, vis. $250
for changing the old Palmer school into a maternity hospital ;
$500 for furniture for the Home ; and $750 to complete the
stabling, outhouses and wall connected with the Home. It
was after receipt of this aid that the bungalow thus built for
the Home was named Knowles Bungalow.
Mrs. Capron returned to America and her work was distrib
uted among others. Later on another bungalow was built
for the Bible Woman s Work ; in 1907 Knowles .Bungalow
was definitely set aside u as the doctor s residence for the
Women s Medical Work." So the name u Home " has been
dropped, and this centre of work is known as Knowles Bun
galow. What Capron suggested and Mrs. Capron started
has grown into flourishing departments of work, arid outgrown
the limits of any one u Home."
(3) HINDU GIRLS SCHOOLS.
The first educational department to develop out of Woman s
Work was a form of work that hardly existed until the begin
ning of this period of development, viz. schools for Hindu
girls.
The Dindigrul Schools.
In 1867 the knowledge that the daughters of respectable
Hindu people had no school advantages, as they would not
mix with Christian girls in Christian schools and had none
of their own, led Mrs. Sophia Chester in Dindigul to start
what was called a u caste school -for girls." It immediately
succeeded with girls of the middle castes, but did not attract
Brahman girls. To reach them steps were taken to start a
second school in the Brahman street. Land was secured
and a new building erected by 1869. Not many Brahman
MADURA GATE SCHOOLS 317
girls attended, but the school was maintained for three years,
and then. Mrs. Chester being away on furlough, the two were
united. In .1879 another such school was started in another
part of Diudigul and became permanent.
Madura Gate Schools.
In Madura it was only two years after the first Dindigul
school was commenced that Mrs. Chandler opened a school
for Hindu girls in the West Gate. As if to preclude its being
called a " Caste Girls School 1 it was first started for Chris
tian girls of various castes and then thrown open to Hindu
girls. It is true that most Hindu Girls Schools are confined
to such girls because they are held where Hindu girls live, as
a necessary condition of securing them at all. There is noth
ing however in their foundation that necessarily excludes
other girls. This is not always realised.
Indeed it was in this very West Gate School that years
after a timid headmaster refused to admit two or three Chris
tian girls, lest their presence should drive away the Brahman
girls. The very traditions of the school cried out against
him, the manager insisted on admitting them, and, strange to
say, nobody left.
Another general remark is in place here, viz. that from the
beginning only Christian teachers have been employed in
this class of schools throughout the Mission. The usual
staff is a head-master with his wife, and additional mistresses
according to the strength of the school, and all Christian.
In consequence there has never been any serious hindrance
to religious exercises, like opening the school each day with
singing and prayer.
So then the previous period bequeathed to this three of
these schools, two in Dindigul and one in Madura. Capron
in the mission report well described them when he wrote :
These schools are like rare plants in our gardens, started with much
painstaking and watched over with special care.
818 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
That they were winning appreciation outside the Mission
was evident. With the advent of the new period in 1872 a
second school, the Central, was started in Madura, and Miss
Mary Kendall started one in Ammapatti of Battalagundu
station. The existence of five such schools was interpreted
by Tracy to mean that " the strong prejudice in the native
mind against female education was very gradually, but mani
festly decreasing, evidenced by an incident that occurred
in Madura at the public examination of the Girls Boarding
School. The little girls from the West Gate Hindu Girls
School were present at their own request and sang Christian
songs they had learned in their school. The chief Indian
magistrate was present at the examination and addressed the
girls. He declared that their own wicked customs excluded
from such schools as they had just examined the high caste
girls, and spoke most gratefully of what was being done for
them in their own school. He then urged the girls to attend
regularly, and show their gratitude, and assured them " that
the missionaries and not the Brahmans were the true bene
factors in the Madura district."
When a subscription was solicited Cor a building for the
West Gate School in Madura, European and Indian gentle
men united in giving Rs. 200, one of the former being F. A.
Nicholson, now Sir Frederick A. Nicholson, K. c. I. E., still a
fast friend of missionaries and their work.
Two things show that these schools had : caught on " and
found a permanent place for themselves. One was their
increase in numbers in the various stations ; the other was
the repetition in the mission correspondence with the Board
in the following years of requests for additional grants,
either tor new schools or for increased accommodations for
existing ones.
In 1874 Miss Kendall and her father were transferred to
Madura ; and as she took up the care of the two Hindu
Girls Schools Mrs. Thompson, the wife of a resident barrister,
MADURA GATE SCHOOLS 319
came to her assistance by taking the superintendence of the
Central School. In 1875 the people of the southern part of
the city themselves asked for a school for their girls, so the
South Gate Hindu Girls School was established, and became
one of the most nourishing schools in town.
These three Madura schools were being managed in the
name of the missionary of Madura Station, when, in 1876,
Capron died and Mrs. Capron moved to Madura. Under
Mrs. Capron in 1877 they were formed into the department
that has continued ever since, and always in the care of one
of the ladies of the Mission. At that time they contained 131
pupils, besides 195 girls in the schools of the other stations,
which were under the care of the missionaries of the stations
as before. From that time the Madura schools were recog
nised as a separate department in the body ol the annual
report and also in the mission accounts But the statistical
tables, those conservative tables ! did not realise that such
a department existed until 1881, when with 9 schools and 19
teachers and 524 girls they could not be kept out of sight
and secured a separate enumeration. In 1882 Mrs. Capron
secured from the Otis Legacy Rs. 1,599, and erected a build
ing for the Central School at an expense of Rs. 3,600,
Rs. 600 being for the site now occupied.
A fourth school, the North Gate, was started in Madura in
January 1879, and the expense for that year was nearly met
by a donation for that purpose by Mrs. H. I. Stokes, the wife
of the Collector. A building was purchased for it in I860
at an expense of Rs. 1,300 received from the Otis Legacy.
The Central v f: ,cliool was near an old gate of the temple
and its Tamil name is Vitta Vasal, Abandoned Gate. So the
four Hindu Girls Schools which have constituted the sepa
rate department of that name became known to the educa
tional department as the Gate Schools. While the great
Minachi Temple holds the centre of thetown these four
schools together with the four churches of the Mission
320 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
scatter Christian influences in the way of people coming from
the four quarters into the town.
In 1881 Mrs. Capron could write :
I have had charge of these schools for five years and I am beginning
to receive into the Bible Woman s department those who have formerly
been my school girls. It is delightful to reap the fruit of that seed-
sowing in a larger intelligence and quicker perceptions. These become
the foundation for spiritual teaching upon which to go on to build after
the similitude of a palace to the honor of our wonder-working Lord.
For ten years the South Gate School occupied a tiled shed
loaned by the Municipality. The first use Mrs. Capron made
of the Knowles Legacy, already referred to was to secure
82,000 of it for land and building for this school. The only
lot available was a long and narrow one, but at this juncture
the residents of that part of the town came to the aid of the
Mission by sending a petition signed by 110 names to the
Collector asking for the site occupied by the municipal pound.
After some delays it was secured by exchange, and a com
modious two-story building was erected. In like manner the
other Gate Schools have been provided with their own
buildings in sites well suited to their usefulness. The oldest
of the four, the West Gate, was last in attaining this priv
ilege. A dwelling house was purchased for it in 1891, when
the W. B. M. granted $1,000 for the purpose. Since then
a new building has been erected on the same site. It sounds
strange to read in Clark s letter announcing the grant,
This I understand to be necessary in order to the carrying forward of
woman s work wisely and well in the city of Madura. It was objected
to somewhat in some quarters, as if the school were not strongly enough
missionary as to its character and type. I understand, however, that it
is practically missionary, and that this grant will be directly helpful to
our evangelistic work in the city, and be a great encouragement to our
ladies.
Two other schools have been connected with this depart
ment, but neither continued very long. In 1815 a broad-
minded Muhamadan official gentleman, realising the back
wardness of his people in the town, persuaded them to raise
a sum of money for a Muhamadan girls school, and with that
effort encouraged Miss D. T- M. Root to start such a school ;
RIVAL SCHOOLS 321
and for the next ten years this was conducted with consider
able success. But none of the missionary ladies knew Urdu,
the home language of the pupils, nor was there any Christian
mistress with sufficient knowledge of it to become the head
mistress of the school. So a Muhamadan mistress had to be
brought down from Madras. After a few years, as the school
came under the care of different missionary ladies, it was
increasingly evident that the Muhamadan mistress could
manage to nullify the Christian influence of the school to
such an extent as to raise the question whether it was to be
a Christian school for Muhamadan girls or a Muhamadan
school for such girls. Meantime the Muhamadan gentleman
who had started it in the first place had moved away, and
the people of the tow r n took little interest in anything but
the teaching of the Koran. In 1901 it was regretfully
closed ; and there has been no demand for such a school
since.
While the Muhamadan school was in its early prosperous
condition in the southwestern part of the town there seemed
to be a demand for another school for such girls in the north
eastern part near the bridge. So a sixth school, called the
u Bridge School " was opened in 1893. It proved a great
success, but not for Mnhamadan girls ; it drew a large number
of Hindu girls. But the funds of the Woman s Board were
straitened, and there was no money for the extra school, and
in 1894 it was closed.
Rival Schools.
The Christian influence of these Gate Schools was more
than the Brahmans of Madura desired their daughters to
receive, so after they had been doing their useful work many
years a number of Brahman gentlemen started a girls school
of their own, where their daughters were to be protected
against Christian influences. It was not a great success, be
cause it did not appeal to them to spend as liberally for the
education of their girls as they were already doing for their
41
322 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
boys. So they applied to the educational authorities of the
Government to take over the school. This was done, and
ever since it has been successfully conducted as the Govern
ment Girls School. A curious feature soon manifested itself
from the utter lack of female teachers in the Hindu
community. Rather than have men teach their girls, they
employed Christian mistresses. All the time it was a private
school and years after the Government took it over, the
Mission furnished them with nearly all their teachers.
But the demand for female education was being stimulated
by all these movements, and after a little the boys schools
began to add departments for girls under male teachers.
Then the large Saurashtra community established several
girls schools, and last of all the Theosophical Society opened
a fine large school for girJs, which has proved to be the most
successful of them all. The rare plants of the beginning of
the period have become acclimated and hardy and caused
many desert spots to blossom as the rose.
(4) GIRLS HIGH AND TRAINING SCHOOL.
Connection with Madura Station.
This, the Girls Boarding School of the older periods, had
52 pupils in 1872 and six times that number at the end of
the period. During those 38 years it has been under the
care of eight different ladies, only two of them being married
ladies. Five of them were daughters of missionaries of the
Mission, viz., Mary and Henrietta Kendall, Bessie and
Mary Noyes and Helen Chandler. For the first fifteen years
it continued as it had been before, a part of the work of the
Madura station. But its importance was gradually increas
ing and its numbers doubled in that time. In 1876 a
teacher s class had been organised and was annually training
teachers, though not recognised by the Government.
Extension under Miss Swift.
In 1885 Miss Swift organised the normal department that
Mrs, Jones had planned for the previous year, whereby the
I
OTIS HALL 323
Middle School classes were included as normal classes and
the lower classes as the practising school. This practi
cally made the school a normal school, and it was recognised
by the Government for a time as the Madura Female Normal
School.
By 1886 the school had become important enough to be a
department by itself, and it was separated from the Madura
station and placed under the sole charge of Miss Swift.
In 1888 the school reported three departments, the normal
middle and primary. There were 27 girls in two normal
classes under training as second and third grade mistresses.
Otis Hal!.
All these developments would have been impossible had
not accommodation been providentially provided beforehand.
In 1879 the great Otis legacy had come to the Board, and
Kendall received from that fund for a new hall for the school
$2,785, or Rs. 6,294, with which he built in a very substantial
way a T shaped building that was named Otis Hall. This
was accomplished in 1881. Aside from the need of additional
class rooms the school had no large room for public meetings,
or lectures, or any gatherings on behalf of the school. They
had always been obliged to meet for such purposes on the
veranda or in the drawing room of the missionary s bungalow.
Miss Swift had charge until 1890, when she went on
furlough and was succeeded by Miss Bessie Noyes. The girls
in their farewell to the former and welcome to the latter
declared they had lost Miss "Sweet" and gotten Miss " Nice."
Before Miss Swift closed her work in the school, in fact as
early as 1888, she had expressed her sense of the need of
raising the grade of the school as follows :
We believe that the time is come when we must heed the call for
higher female education, and the almost imperative demands of parents
by adding higher classes. Even now the children of some of our best
people are being sent to Madras to be educated because we do not come
up to the requirements of the age as regards English. We are behind
almost every other school I know, of equal size and importance, and I
hope the day is not far distant when we can take a step in advance of our
present position.
324 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Introduction of English.
During the early years of the school the English language
had been ta i^ht to some extent. In 1849 Cherry and
Chandler were appointed a committee to report a course of
study for the school, which they did later in the year, and it
was adopted. In this course English study was entirely left
out. In taking this action the Mission evidently meant busi
ness, for in 1850 they voted that Muzzy, who was depositary,
be permitted to sell such of the old English books belonging to the
Girls Boarding School as he can to the Brethren, and distribute the
remainder among the Boarding Schools.
And yet in 1852 they had changed their minds to the
extent of voting,
That the Brother in charge of the school be allowed to introduce into
the school the study of English to the extent of not over one hour a day
as a stimulus to the more promising girls.
When the Deputation were with the Mission in 1855
Herrick, Chandler and Webb were the committee to report
on this school, and they referred to this action of the Mission
as u simply a stimulus to mental activity and higher attain
ments in Tamil," and then added :
Though the committee see no great objection to this course, yet it
seems best to them on the \vhole that hereafter Tamil studies only be
pursued.
It was after 35 years that Miss Noyes introduced the study
of English into all the classes from the second standard
upwards, (i with a view to meeting the requirements of the
age/ and ; to preparation for still further advance in the
future." From 1894 it was taught in all these classes as the
first language. It was not easy to do this, for the girls them
selves did not wish to study it, and others were constantly
saying, " Of what use is English to those girls." But within
two years the desire to learn it was so general as to change
the whole situation.
Higher Departments-
The grade of the school was raised to Secondary Lower
In 1890, and a class was opened for the Higher Examination
BETTER ACCOMMODATIONS 325
for Women. This only lasted two years, for the Government
abolished it in 1892. The action of Government hastened the
opening of a High School class in order that the school might
hold its place as an Upper Secondary Normal school. It
was also Miss Noyes s desire to train duly qualified mistresses
to fill the places then occupied by masters, at least in the
Middle School department. The Government did not recognise
the High School department until 1894, and then it was so
difficult to get the girls for\vard, or to get candidates at all,
that it was not until 1900 ihat the first class was sent up for
Matriculation. This class numbered only two and both failed,
but in the next year four \vent up and two passed, and after
that two or three have passed each year. Some of these
have already passed the First Arts examination in the Sarah
Tucker College in Tinnevelly with the corresponding normal
training and returned to teach in this their o\vn school.
And since 1900 it has been known as the Girls High and
Training School.
Better Accommodations.
All this development could mean but one thing for the
school with one old dormitory and Otis Hall, viz., that it s
accommodation was quite inadequate and Otis Hall out
of date.
Various Proposals.
Even before all these developments had taken place Miss
Swift appreciated the need of enlarged accommodation, and on
taking furlough asked the Mission to send to her in America
plans and estimates for the enlargement of Otis Hall, and to
give its sanction to any efforts she herself might make to raise
the money. This was cordially done, and the secretary of
the Mission wrote to Secretary Clark :
Careful plans and estimates, approved by a friendly English engineer
living in Madura, are in our hands, and the amount necessary to be raised
is 35,000. Otis Hall accommodates only four classes, whereas the school
has grown to require thirteen. The result is that the dormitory rooms,
the verandas, and even the shade of trees have to be utilised. This is a
sad state of things. The girls have to sleep in an atmosphere corrupted
by continual use in the day time. The benches and school apparatus are
326 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
in the way at night. The health of the girls the past year has suffered in
an unusual degree, as was to be expected. Then no room can be spared
as a sick room. Last September, when a pastor s daughter came down
with small pox, there was no room to put her in, and she had to be sent
off in a cart on an all-night journey of 30 miles at the peril of her life.
If our plans are carried out the present dormitory will be utilised for a
sickroom, matron s room, etc., and a second-story dormitory room will
be built that will enable the girls always to sleep in a pure atmosphere.
Miss Noyes is keeping the school well up to its high standard. The
Inspectress of Girls Schools for Government ranks it second in the
Presidency, and \ve hope it will neither be crippled in its funds, nor kept
much longer in its present straitened quarters.
It was not the fault of the Board that the school had to
wait twelve years for better accommodation, for the Committee
of the Woman s Board promptly endorsed the request of the
Mission. Clark indeed hesitated : other projects for the
Mission were in the air, and to him it was "a good deal of
money to spend on Madura just now." But he only asked
the Mission to reconsider the amount, and when the Mission
stood to its request for $ 5,000, he accepted that as the
necessary figure.
One of the " other projects " was a home for the new Bible
Training school started by Miss Swift on her return from
America ; and, as Miss Xoyes wished very much to have the
Normal school moved a little out of the city, the Mission in
September 1892 expressed its willingness to have it moved
out of the quarters it then occupied, provided the means
could be obtained. It thereupon appointed a committee of
live, which included Misses Swift and Noyes, to consider the
two questions of moving the Normal school and providing for
the new Training school. The committee soon found it
impracticable to keep the two questions together, and as a
matter of fact could iind no suitable accommodation for
either.
Miss Noyes then raised the question of accepting an offer
from Chester of a site in Dindigul, which he had secured for
his mission work, but the Mission did not see its way to
moving the school at all.
BETTER ACCOMMODATIONS 327
The situation was becoming acute. As Miss Noyes
wrote :
Our work is sadly cramped by insufficient accommodation. A tempo-
rary shed of bamboos and mats has been built, divided into four class
rooms ; but this is not only hot but very noisy, as the thin partitions of
matting do not shut off the sound of the classes either from each other
or from the outer world. Even with this addition, the Primary school
is still in the dormitory, and the Training class in the sick room ; and no
rooms have been added to meet the needs of the High School depart
ment, for Science, or for a Library ; while the Boarding School depart
ment has been crowded to the limit of endurance.
This appealed to the good ladies of the Woman s Board
and a letter came from Clark, dated March 1st 1893, saying,
They are moved by the statement of Miss Noyes, and I think will add
to the :?5,000 already in hand -S2,000, S3, 000, or even 85,000, should that
be the judgment of the mission as to what is best for the institution, not
for this year or next but for the next twenty more or less.
Clark asked for a cablegram, and the Mission sent it as soon
as it could get together in April asking for an additional sum
of $5,000. Again the Woman s Board endorsed the request
of the Mission, and Clark with some hesitation accepted it,
but the Prudential Committee held it up ; it was too large an
expenditure, and any way they wished to relieve the pressure
on the Board s treasury at various points. The interest of
the ladies was not thereby abated, for one of them sent in to
the Woman s Board a special gift for the enlargement of
$1,000, and this they were willing to add to the
$10,000 asked. Before Clark and the Committee consented
the appropriation was foreshadowed even in their objections.
Clark wrote on July 1st 1893 :
We feel that such a disbursement of funds for any one object has the
appearance of greater freedom in the use of funds than is consistent with
the best interests of the Mission and other missions. The Woman s
Board inform me that the most they would feel warranted in doing
is to make up a total sum of $11,000 with which the removal should be
made, the proper buildings erected and furnished. They desire the
utmost carefulness in this regard, and would feel very much injured, and
their confidence even betrayed, if the expenditure should exceed the sum
thus named. The whole style of building in Madura seems to be influ
enced not a little by English example, whereas the controlling sentiment
should be thoroughly missionary.
Whatever bungalow may be needed for the young ladies in charge of
the school should be erected within the appropriation proposed by the
Woman s Board, namely Si 1 ,000. If the building is put on a new site, it
would seem that the bungalow might consist of suitable rooms for the.
328 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
accommodation of the ladies, attached to the main building, to one wing
of it ; but the main point is, let the expense for the entire work be kept
within the Si 1,000.
One or two points here were seen through the candle light,
for the good ladies at home did eventually give another
$1,000 and a bungalow besides without any betrayal of
confidence. And the Mission owed too much to English aid
and example throughout to feel that it was inconsistent with
what was u thoroughly missionary."
Different Sites.
The troubles about funds from home were now ended, and
as they disappeared those on the field began. They began
within the Mission itself, lor with money in sight they could
not agree as to what to do. After a long discussion May 1st
1893 it was voted by 7 to 6 that the school be removed to the
land opposite the bungalow known as Pole s Bungalow, in
the southeast of the town, if that could be secured. Feeling
ran high and the yeas and nays were sent home with the vote.
Clark was duly impressed by seeing that the minority had
none of the younger men with it, and that it consisted of
u men of such high character, whose opinions always command
our respect." At the same time he realised that this was a
man s vote, and that three of the ladies who had had large
experience in the school were heartily in favor of its removal
to another point, and that if they had had the privilege of voting
they would have increased the majority in favor of removal.
But as it was he directed the Mission to k suspend further
action till definitely authorised to do so by the Prudential
Committee."
The feeling of the defeated minority was reflected in the
report of the committee on these letters of Secretary Clark,
both of whom belonged to the minority, in which they said :
The committee regard Dr. Clark s letters as furnishing definite instruc
tions to let this matter rest in abeyance until we receive the report of the
sub-committee of the Prudential Committee, or further instructions from
the rooms. Moreover the committee believe that to reopen the question
now is to enter unnecessarily upon a disagreeable subject, and to revive a
heated discussion to no purpose save that of creating ill feeling.
BETTER ACCOMMODATIONS 329
Good sense and the desire for harmony were bound to
bring the Mission together shortly, but the Board materially,
though unintentionally, hastened that consummation by calling
upon the mission treasurer to return the first 5,000 that had
been sent out by the Woman s Board. Their idea was that
as long as there was such a radical disagreement in the
Mission the money would be lying idle and might as well be
available for their use. The Mission rose as one man to
protest (ladies still having no vote) in February 1894, and in
the following May voted by 7 to 3 ;
That Miss Noyes be authorised to have plans and estimates made for
necessary buildings on the land in Dindigul, kindly offered by Dr. Chester,
within the limits implied by an appropriation of 811,000 from the W.B.M.,
these plans and estimates to be approved by the building committee and
sent to the Woman s Board.
They were further encouraged to this action by a letter
from Clark asking why they were doing nothing.
The plan for Dindigul immediately met with opposition
from the Indian Christians, and in September, four months
after the vote was passed, petitions were presented to the
Mission against removal to Dindigul. The Mission carefully
considered all the reasons offered by the petitioners, but
was obliged to reply that they had not been able to find a
place in Madura suitable for the school within the means
available.
The situation was again changed in September 1895 by a
letter from Robert Fischer, offering his property in Sandaipet
near the Pole bungalow with nearly fifty acres. This was
far too large a property, and involved an expenditure quite
impossible for the Mission to consider ; but in the hope that
a small portion might be available the Mission reconsidered
the vote of May 1894, and referred the whole matter to the
building committee and Miss Noyes with instructions to
secure if possible not more than ten acres of Fischer s land,
besides the house (which was a very fine one), at a sum not
exceeding Rs. 20,000 or, as a second choice, the land in
Tallakulam offered by a Brahman gentleman. The story of
42
330 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
what the committee did is told in a one-line entry in the
mission minutes of January 14th 1896 :
Deed for Koripalayam, Rs- 7,500. 10 acres ; registered.
Koripalayam and Tallakulam are names for adjacent parts
of the suburb of Madura north of the river, and this was the
land authorised by the Mission. Fischer had refused to sell
anything less than the whole of his Sanclaipet property, and
the committee had gone across the river.
So at last a site was actually in hand. It consisted of the
low rice fields mentioned in connection with the college.
Plans for a new building soon revealed the fact that the
foundations on those low lying fields would have to be dug
very deep and would take a very large slice out of the
$11,000. It was hoped that the tank bed, being no longer
necessary for irrigation might be acquired, and the buncl
used for filling up the lower portions, but the Government
then refused to part with it. To cap the climax the railroad
ran a survey for a line to Ramnad diagonally athwart the ten
acres of the school, and threatened to cut the site in two.
This was too much of a risk on which to start a building.
So in January 1897 the Mission, after hearing a statement
from Miss Noyes, concerning the unsuitability of the site
referred to a committee consisting of Vaughmn, Van Allen
and Miss Noyes the matter of disposing of that site and
securing another. In April they reported negotiations for a
property west of the railroad and south of the river, in the
vicinity of Pittu Tope ; and asked that if these failed they be
authorised to secure a site in Dindigul forthwith. This was
voted, and the end of it all is indicated by another line in the
mission minutes of January 12th 1898 :
Deed for Puttu Tope, 10/37 acres. Registered Oct. 22/97. Rs. 7,000.
Legal Difficulties.
This time the arrangement stood firm, and the trouble for
a site were over ; but with their cessation another set of
troubles arose over the title to the site. First suit was brought
CAPRON HALL 331
for 3/5 of the area as not included in the deed of purchase.
This was decided in favor of the Mission, but only after a
delay of two years. It almost shook the Mission s purpose
to build on that site, and in September 1901, nearly four
years after the purchase, the Mission by a vote of 12 to 5
reaffirmed its previous vote in favor of building on the
Pittu Tope land ; and directed that the work be carried on as
rapidly as possible.
Meantime the western boundary was disputed and a slice
was sold to the parties disputing it. Then the northern
boundary was disputed and the matter was submitted to an
official to arbitrate, which he did by depriving the Mission of
a line of palmyra trees. And last of all the western boundary
involved the Mission in suits before four courts, ail of which
were decided against the Mission on the ground that two
little shrines could not be included in the mission property.
But these last did not affect the erection of a building, nor
the establishment of the school in its new quarters.
Capron Hall.
Next followed a series of delays in getting plans and speci
fications and estimates to represent the wishes, first of the
missionaries in charge, then of the engineering department,
whose sanction was necessary in order to secure aid from the
Government, and last of all of the government educational
authorities. Each party had to spend months in working
over the papers, and until all three parties had been satisfied
nothing could be done. But in cine time the Government
promised Rs. 12,000, and in January 1902 the Mission were
informed that the district engineer had received authority to
proceed \vith the work on behalf of the Mission.
This arrangement gave immense relief to those who would
otherwise have had to take charge of the work, because it
secured the best work available through a professional
establishment. The arrangement was possible because the
Government were willing that the building for \vhich they
332 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
contributed a large amount should have the benefit of their
own establishment, and it was practicable because of the
friendly interest of their engineer, H. I. Keeling.
The engineer lost no time in putting the work in operation,
and in March of the same year, 1902, had the foundation far
enough along to have the corner sto:ie laid by His Excellency
the Governor. Meantime the W. l:i. M. ladies in Boston had
selected the name Capron Hall as eminently suitable because
of Mrs. Capron s distinguished services for the school, both
as a member of the Mission in former years, and as a member
of the Woman s Board in later years ; and they were using
the name to secure the funds they had pledged for the
building.
When Their Excellencies, Lord and Lady Ampthill, visited
Madura in March 1902 the corner stone was laid of Capron
Hall. Four iron rails supported the heavy block of black
granite duly inscribed, all under a canopy of red, white and
blue streamers On either side were planted high bamboo
poles, on which were furled large British and American tlags
presented by the W. B. M. About the leafy pavilion for the
guests was a space roped and covered with clean, white river
sand, within which stood the 300 girls of the school, 30
alumme, 50 little Hindu and Muhamadan girls from the Hindu
Girls schools, a small company of girls from the Swedish
Lutheran mission and another group of Eurasian and
European girJs from the railway compound, all representing
the different classes to which the school was to minister in
the future, A large company of Christians and others were
provided for in a larger enclosure. A Tamil lyric greeted
Their Excellencies as they entered through arches duly deco
rated and inscribed, and they were garlanded by two women,
former students, both of whom had daughters participating in
the exercises. After an English song a paper in the same
language was read about the school by one of the two girls
that had just passed the Matriculation examination, the first
to pass from the school. A dozen of the youngest pupils
THE KINDERGARTEN
dressed in white, sung an action song of the growth of flowers
from a seed, until they produced them by handfnis and
sprinkled them over Their Excellencies.
After these preliminaries and a prayer the Governor laid
the heavy stone, and Lady Ampthill released the ribbon that
held the two Hags, whereat an English girl and an American
boy at each pole drew up the flags into the breeze. The
school girls executed a drill with red, white and blue scarfs,
His Excellency expressed his desire that Americans and
Englishmen should always be united in doing good, and the
exercises were closed with an evening song and the British
national anthem.
Thenceforward the construction of the building proceeded
merrily forward. In September the Director of Public
Instruction sanctioned an increase in the building grant of
Rs. 7,^67. The beautiful new building was finished before
the end of 1903, and w r as formally dedicated on the 15th
December. It had cost Rs. 59,000, of which the Educational
Department had provided Rs. 19,667, the Woman s Board
Rs. 37,333, and private individuals Rs. 2,000.
Coincident with the work on the main building six com
modious cottages were constructed for the teachers by the
ladies of the Mission and others who were incited by their
efforts. From January 1904 the school was held in Caproa
Hall, and the whole establishment was named Mangalapuram,
Place of Blessing. Not always do names cling, but this did.
At first the missionary ladies lived in the main building, but
by 1907 a very suitable bungalow had been provided for them
by a kind friend through the Woman s Hoard.
The Kindergarten.
As early as 1892 a little kindergarten class of lifteen had
been gathered and taught, but up to the close of this period
there had been no trained kindergartener to conduct such a
department, much less one qualified to train kindergarteners.
The need of such a teacher was increasingly felt, and at last
334 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
in 1908 the Woman s Board sent out a trained kindergartener
in Gertrude Chandler. Her special work brought a happy
influence into the school.
The school had thus attained, by the close of the period, to
an institution with live departments, the Kindergarten, Ele
mentary, Secondary, High and Normal, having 19 teachers
and more than 300 pupils,
Spiritual Life in the School.
The school is not all brick and mortar, nor all intellectual
training and numbers. It is an institution full of life, grow
ing, abundant, joyful, and spiritual ; where lives are mould
ed, minds are trained, and hearts are inspired with the
holiest and sweetest emotions ; where truth is honored, and
souls are brought into the secret presence of the Heavenly
Father. Christian girls are generally susceptible to religious
influences, and there have been times when the whole
school has been swept by a spiritual revival. In 1886 Miss
Swift reported such a movement, when the numbers were
comparatively small, as follows :
Nearly all the girls in the school were awakened to the freshness of a
new life in the Lord. There are at present only five or six out of the 78
On the roll who seem to have received little benefit from this revival, but
with these exceptions all the boarding pupils seem to have been newly
converted. The presence of the Holy Spirit was manifested by a strong
conviction of sin and a desire for greater purity of life. That the work
which was begun then was not merely a superficial one is shown now
after the lapse of nearly four months by the continued living interest in
spiritual matters, and by the love shown by each girl toward all the others.
Quarrels and disagreements have been almost unknown, work has been
faithfully done for Christ s sake, and there has been manifested to a
remarkable degree great tenderness of conscience about small offences.
The matron comes every little while to talk over the great change and
to say the peace and the order in the school make everything so much
easier ; that where it was difficult to rouse the girls at five o clock they
now wish to rise half an hour earlier in order to have more time to sing
and pray. The nature of their feelings is being tested in all these quiet,
practical ways, and they are bearing the test well.
When Bessie Browning Noyes, after 17 years of most
devoted, loving service in the school, on the 4th November
1907 laid down her life in Knowles Bungalow in Madura,
every member of the school realised the wonderful power of
her character in that she had for all those years maintained
EARLY WORK AMONG HINDU WOMEN 335
her influence in a very frail body and through great physical
weakness. She herself was the ideal expressed by her
words :
Our work in this school is to lay the foundations of character, and to
fit these girls for lives of usefulness in the service of Christ.
Every girl sent out should herself become a missionary, a light shining
in a dark place to bring comfort and hope to her uneducated Hindu sisters.
She must teach them how to live clean, pure lives, and how to make their
homes abodes of joy and love, and she must lead others to Christ by
living herself a devoted, Christian life.
(5) LUCY PERRY NOBLE BIBLE SCHOOL.
Like Pallas-Athene, who issued full-armed from the head
of Zeus to preside over learning and feminine accomplish
ments, the Bible Training School had no long time of infancy,
as did every other department of the Mission. Miss Swift,
conceived the plan during a protracted illness at home and
suggested it to the Boards in America, and then opened it on
her return to Madura in 1892.
Its purpose was to increase the number of Bible women,
and to train to greater spiritual efficiency both Bible
women and school mistresses. The conditions of admission
were :
Proof of piety and consecration, sufficient intelligence, and such
previous preparation as should enable candidates to study continuously
and, if necessary, arduously.
Practical work was to be combined with study, a part of
each day being spent in some form of work, either in house
visitation or in the conduct of neighborhood prayer meetings
and children s meetings. In every way the women were to
be sent out into evangelistic work tk trained and instructed in
the truth, with such earnestness and consecration " that the
Holy Spirit might graciously work through them to the
saving of many souls.
Early Work among- Hindu Women.
The field for such work was indeed not new. Away back
in 1870 Mrs. Sophia Chester and the other ladies had done
much to prepare it.
336 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
In 1881 Mrs. Capron wrote with reference to the women
under instruction :
The confiding affection of these women promises rich and precious re
turns, and year by year the number will increase. The fact that 700
women and girls of the city of Madura are now under instruction gives
occasion for the remark of a woman who has returned after two years resi
dence in a neighboring city. She said, I dared not sit in my door- way
and read in a book; but here in Madura you are not only not laughed at,
but respected for knowing how to read.
Indiana Hall.
If the school did come forth fully equipped, the house
for its accommodation did not ; buildings do not suddenly
appear that way, except castles in the air. Before Miss
Swift had returned from America, in January 1892, the
Mission in considering the proposal to start the school had
voted :
While we heartily favor the proposition to institute the work of training
Bible women, we think that it can be done more efficiently in connection
with the Girls Training School, or the Bible women s work than if carried
on separately.
When therefore the proposal to connect it with the Girls
School, was abandoned, the next thing was to plan a building
wherein it could be connected with the Bible Women s work.
It was Miss Swift s plan that students and missionary should
occupy the same building, and Clark considered that $3,000
was quite enough to start with. But when, in 1893, Miss
Swift proposed that the new building be erected on the
eastern end of the Woman s Board property in accordance
with a sketch plan offered by herself and modified by the
building committee, it was voted that Miss Swift be allowed
to go on with the work, and to ask from the Woman s Board
of the Interior the sum that might be found necessary as
approved by the committee.
In digging the foundations the decayed bones and teeth
of an elephant were unearthed, pointing to the existence,
there in the times of King Tirumala of elephant stables.
The adjacent grounds of the Roman Catholic mission are
said to have been a part of the same.
THE OLD STUDENTS 337
The foundations were laid in 1894, the work was delayed
for want of money in 1895, resumed in 1896, and finished in
1897 at an expense of Rs. 22,000. Two parties had come to
the help of the new school. One was the Union Park Church
of Chicago. In memory of the deceased wife of their pastor,
Dr. Noble, they gave a generous sum and asked to have the
school called the Lucy Perry Noble School. The other
party were the friends of Miss Bell in Indiana. Miss Bell
had come to the Mission in 1887 and died of virulent cholera
in "December 1891. Her friends therefore made a gift to the
school in memory of her, and the building received the name
Indiana Hall on its completion in 1897. Of the dedicatory
service Miss Swift wrote :
It was held July 28th in the class rooms, which were thrown into one
by opening the large folding doors between. It was in a sense a memorial
service, for portraits of three who have passed on before were unveiled
on tl;e occasion ; Mrs. Chandler, who began the work among the women
in Madura city nearly thirty years ago ; Miss Bell, whose short life among
us is still a bond of union between the home and foreign work ; and Mrs.
Noble, whose interest in the women of India still lives to reproduce
itself in the hearts and loving labors of those who knew her.
The Old Students.
As each class has finished its course a consecration song has
been specially composed for it, first by Pastor Simon, and
since his death, by Pastor Y. S. Taylor. These songs are
treasured in memory and highly valued, and whenever the
students meet on special occasions they love to sing again
their class songs. When the old students met in 1909 to
celebrate the 17 years of the school s existence they found
that one of their number had kept in memory all the 17
consecration songs, an<^ as each class was called upon could
lead it in singing its own song.
Two of the students in the school at that time could look
back, as recorded in the mission report for that year,
to the time when their fathers, who were noted robbers, brought back
the stolen sheep roasted in a deep pit at midnight for the women folk to
feast upon, and when the women went out to help bring in the plunder of
their highway robberies. The change of direction in the lives of such
fathers and daughters make the real romance of missions, and the stories
behind such facts our inspiration and hope for the future.
43
338 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
(6) BIBLE WOMEN S WORK.
In the City.
The work of Bible women is different in many respects
from any other form of organised mission work. Schools,
hospitals, congregations are all attended ; Bible women
have to attend, to visit. The meetings of congregations and
churches have their hours of attendance, hospitals have their
times when treatment is necessary, schools have their terms,
and all these can secure attendance for the specified seasons ;
but the times and seasons when Bible women can work are
entirely subject to the whim and pleasure of those for whom
they work, or thos who control the houses where their work
is done.
Another difference is the individualistic character of the
work. Some particular woman in each house is the object of
attention. Incidentally others in the house may be met and
some of them influenced ; during the visits of the Bible
woman, and especially of the missionary lady, a large number
of women and children and often men too are listeners ; and
in many cases more than one pupil is secured in the same
house. But in general the emphasis is upon some one who
is the centre of attention and instruction, and by whose per
mission or desire the house is visited.
Social Character of t/ic Work.
The atmosphere in which the work is carried on is different
in being so largely that of the home or household. The
pupil is the wife, happy or unhappy, with any kind of a hus
band, subject to a mother-in-law, dominated by a father-in-law,
not infrequently sharing the affection of her husband with
another wife ; she is a mother with children of sorts, unruly
or otherwise, with their full share of ailments, always liable
to become an occasion of quarrels with other mothers ; re
stricted by narrow quarters where men and cattle and fowls
and children and neighbors crowd and jostle each other, she
is housekeeper and cook, rising early and retiring late ; some-
IN THE CITY 339
times she has hard work to do, sometimes she acts queerly
and an exorcist is called in to drive a devil out of her, some
times she is out of favor and is treated with neglect, and if
she resists and tries to better herself is beaten or branded or
poisoned ; or perchance her lot is that of a petted lady with
time heavy on her hands ; whatever her lot may be, the at
mosphere is always the household with its thousand and one
details to distract and interrupt and restrict, and sooner or
later to bring to a close.
This is a peculiarly social work, and its influence on the
Bible women themselves is manifested in the earnestness of
their personal service. In their religious life in the Church
no company of church members are so ready to deny them
selves in personal effort and in benevolence as the Bible
women.
Since the establishment of the Lucy Perry Noble School
this work has been conducted by the missionary in charge of
the school in such a way as to greatly benefit the school.
Every Saturday the whole force of Bible women and the
students meet together for prayer and conference ; and each
day the students spend the afternoon out with some of the
Bible women in the work itself.
Rapid Growth.
The growth of the work has been very rapid. In I860
Mrs. Kendall expressed the opinion that the time had not yet
come tor work to be begun in Madura. In 1867 Mrs. Chandler
counted it a great opportunity when invited to one house in
Madura to instruct the women. In 1872 there were 5 Bible
women, and less than 20 women under instruction, and they
were limited to the Brahman, Nayaka and cultivator castes.
In 1909 these numbers had grown to IS Bible women and
740 women under instruction from 30 castes, and those who
had listened to the words of the Bible women numbered a
great host, even 15,524. Of these figures Miss Swift wrote :
A statement of numbers means far less to those who read them than to
us who can remember the faces of those who have looked into our eyes
340 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
while listening to words of love and hope. We can recall the rich and
poor, the old and young, the strong and the feeble, the young girl-widow
and the old girl- widow, grown childish with the emptiness of her life.
We can see the blind, no longer able to see the words of life but drinking
them in while the Bible woman talks. There are Hindus and Muham-
adans and Saurashtras in our memory procession, sparkling eyes and
dull ones, gay flaunting silks and cotton rags. We have wild scenes of
noisy crowds in our memories, and of a quiet corner on roof-top with
kneeling women bowed in prayer. We have seen women roughly beaten
because found reading a Christian book, and we have seen many friendly
husbands and fathers sit by listening with approval to the Bible lesson.
Men have roughly forbidden the Bible women s visits, and others have
called them and commanded their women to study. Our books have
gone into hundreds of homes this year. We have heard of many incidents
in connection with them, of men who took them to their offices to read to
others, of women who gathered a circle about them to listen.
Fortunate is the missionary who is able to establish happy relations
with large numbers of Hindu women. But the Bible woman must be her
pioneer.
In the Villages.
Started by Miss Root.
When Miss Mary Root came to Madura in January 1890,
she had seven months experience in superintending the work
of Bible women in the stations of Dindignl and Palani, and
was well prepared to start the new department entrusted to
her care by the Mission, e.g., the Bible Women s work in
that part of Madura on the north of the river and in the vil
lages of the Madura station. The way the work opened up
was thus reported to the Mission by Miss Root in 1892 :
Previous to the year 1890 in villages where a catechist or teacher was
stationed, and in other villages visited by the missionary and missionary
lady, attempts were made to reach the women, but in most of the villages
no regular course of reading and instruction was in operation. During
the first months only one Bible woman was employed in this village work.
The plan was to follow on from villages nearest the town to those more
distant. Beginning first with two villages, this pioneer Bible woman
pushed her way on until now she alone has seven villages under her care.
This village work was begun on a small appropriation. At first it was
feared that no suitable women could be found for the work, but in a most
wonderful way money has come in just when the next forward move was
to be taken, and women have appeared as they were needed, who were
willing to undertake the work, though it required no small degree of
perseverance and courage on their part to go to the ignorant village
women with no certainty that their visits would be welcome.
Many of the village women are awaking to the thought that life may
hold for them something more than mere drudgery and idle talk.
When I see how hard many of these village women work and the
poverty among them I wonder at their perseverance. Think of a woman
IN THE VILLAGES 341
out in the field holding a stick in one hand with which to drive away the
birds from the ripening grain, and in her other hand a book from which
she is learning her lesson !
We hope to reach all the villages of the station, and we expect the way
will be opened for ns.
Village women are not so very different from town women ;
perhaps there is less home life, and more stagnation. Mrs.
Tracy has well described their situation :
Village life is utterly stagnant. The women gossip and quarrel and go
the round of their domestic duties, caring for little else. It is one of the
sad features of the life of natives in India that there is no such thing as
what we in the West call home life. Disorder, low ideas, and
ignorance prevail.
There is a type of women who combat every endeavor on the part of
the Bible women to release them from their bondage and to enlarge and
enrich their lives. They are the conservative of the conservatives, with
abundance of leisure.
The very narrowing of the scope of their lives for centuries has
increased its intensity, and they oppose social reform at all points, and
nowhere more than when it is directed to ameliorate their own condition,
being supremely contented with the narrow sphere which man has
grudgingly given them.
These same women have great respect for our Christian women. But
they cannot discern that it is the reception of the Gospel that raises and
refines them in a marvellous degree.
We want to break in upon and break up this monotonous existence,
substituting the new 7 stimulating life of faith in Christ Jesus, both to
Christians and non-Christians. This is the work which we aim to do by
the Bible w : omen.
By the end of the period this department had developed
until it counted about 20 workers and 1,000 pupils in 100
villages.
In addition to this house-to-house work the Bible women
of both town and villages periodically go on itineracies, es
pecially to Hindu festivals, where multitudes are gathered
and very many hear their preaching and singing.
Extension ilirou^h the Stations.
All the stations carry on the same kind of work through
Bible women. In Arupnkotta this has grown almost to the
dimensions of the Madura department. Previous to 1903 Miss
Barker and especially Mrs. Hazen had accomplished great
things in that line. In 1903 Miss C. S. Quickenden had joined
Mrs. Hazen as an assistant and worked for more than two
342 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
years, when she was encouraged to apply for regular appoint
ment to the Woman s Board of the Interior. As Miss
Quickenden was about to go on furlough the Mission passed
the following vote :
The Mission desires to place on record its grateful appreciation of the
splendid service Miss Quickenden has rendered during two and a half
years in the Arupukotta station. Coming to us providentially in a time
of sickness, she has been able to carry on successfully the large work
which without her aid must have suffered great loss. She has worked in
harmony with us and identified herself with all our interests.
We therefore, in view of her application to become a member of our
Mission and in view of Secretary Patton s inquiry, cordially approve of
her appointment by the Board as a member of this Mission ; and we
recommend that her expenses be paid from England to Madura when she
returns under appointment.
The appointment was duly made, and at the end of 1907
Miss Quickenden took charge of the Bible Women s work
and Hindu Girls school in Arupukotta station.
(7) WOMAN S MEDICAL WORK.
As the only remaining department of work for women this
is the place to consider it ; and it will naturally lead us to the
parent tree of which it is a branch, the general medical work
of the Mission.
While Mrs. Capron in Ib77 took charge of the medical
work for women in. Madura, it was as a branch of Chester s
work in Madura, and Mrs. Capron herself was practically
his assistant. The first lady doctor ever sent to the Mission
was Dr. Pauline Root, who arrived October 14, 1885.
For the iirst year and a half Dr. Root gave much time to the
study of Tamil, but found it impossible to resist the many
urgent requests to visit and treat cases among Hindu and
Muhamadan women in the city. Many of these were in
Brahman families, and all of them of so severe or complicated
a nature that the friends seemed to consider that the only
hope of a patient s life was from a visit by the lady doctor.
The school house erected by Palmer in 1872 next to his
dispensary was fitted up in 1886 as a woman s dispensary,
and some urgent cases were received as inpatients.
COMPOUNDING ROOM, WOMEN S HOSPITAL.
THE WOMAN S HOSPITAL 343
In May 1887 the Mission voted :
That Dr. Root having passed her first examination in the vernacular,
the medical work for women and children in the Madura Mission dis
pensary and in the District be assigned to Dr. Root,
The Woman s Hospital.
In the following January, as Chester was obliged to take
furlough, Dr. Root was placed in charge of all the medical
work in Madura. \Yuh these steps taken by the Mission the
work was rapidly expanding and making the need of hospitals
very clear. In 1889 this was considered important enough to
call for a special meeting on the 10th October, of which the
secretary made the following record :
Most of the members of the Mission now in the district met to-day and
discussed Dr. Root s request that she be permitted to seek from the
Ladies Board a grant for buildings for the Woman s Medical Work.
Whereupon they voted unanimously (subsequently agreed to by the other
members of the Mission by means of a circular vote) the following ;
In view of the great need of separate buildings for the dispensary of Dr.
Root for the medical treatment of women, and in view of the fact that
very suitable land and buildings are now available at a reasonable price
close to the Ladies Home, the Mission vote that Dr. Root be permitted
to ask of the Ladies Board $2,000 for the purpose. The Mission hope
that this sum may, without prejudice to the other departments of our
work, be granted.
This request was soon granted and plans and estimates were
forthwith prepared. But the ll suitable land and buildings "
were not so available as at iirst appeared. In fact the price
demanded was prohibitive. So in January 1890 the Mission
voted approval of the use of mission land opposite the ladies
compound, on which were situated the houses for assistants.
History was repeating itself, and continued to do so in the
matter of funds. In September Dr. Root came before the
Mission with the need of more money, to which the Mission
responded with approval lor sending a request to the W. B. M.
for a supplementary grant, which should be more than the
original grant, viz. 83,000. And this time they said nothing
about its being given l without prejudice to the other depart
ments." Meantime the site indicated was found too limited,
and the foundations were laid at the west end of the ladies
344 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
compound, projecting into the A. B. C. F. M. compound and
taking in a portion of the site formerly occupied by Palmer s
school.
From this time the work was rigorously pushed, with one
uncertainty hanging over it, viz. whether the W. B. M. could
give enough money to put on a second story or whether it
must remain a one -story building. It was to be 80 feet long
by 38 feet wide, with a veranda 10 feet wide in front and 6
feet wide on the other three sides. The W. B. M. had given
$2,000 in 1890, and this, with generous donations from Indian
friends and a grant from the Madura Municipal Council,
would suffice for but one story. In order therefore that it
might not be disproportionately low the walls of the one story
were built very high. Before the roof was on, c. g. in 1891,
the good ladies of the Woman s Board had sent out the
remaining $3,000 ; and then, to secure harmonious treatment
of the upper story, the continuation of the work was put into
the hands of W. N. Pogson, a Madras architect.
The building was opened to the public with dedicatory
exercises the 28th July 1893. The cost was Rs. 18,797, of
which the W. B. M. had contributed Rs. 14,038 ($5,000), the
Municipal Council Rs. 1,500, and Indian friends Rs. 3,259.
At the opening the wife of the district judge presided,
making a graceful speech, and presented the keys to Van
Allen for the Mission. In addition to the part taken by
missionaries, addresses were made by the Raja of Ramnad, the
largest Indian donor, and by an Indian member cf the Muni
cipal Council. It was a distinct loss not to have the presence
of Mrs. Capron, who had commenced the separate medical
work for women. Mrs. Capron had retired in 1887. But
Chester, the missionary physician during the early years of
this work, who had been Mrs. Capron s adviser in it all, was
present and took part in the exercises. Another loss was the
retirement of Dr. Root which was announced on that very
day. When others were skeptical about the advisability of
DR. PARKER AND HER ASSISTANTS 345
the Mission s undertaking to conduct a woman s hospital,
Dr. Root had the vision and was obedient unto it ; and who
shall say it was not a heavenly vision ?
The finishing touches were put on in the upper story after
the opening, and there was no lady physician, so it happened
that the first in-patient was a lady of the Mission, who gave
birth to a son in one of the wards of the new hospital January
9, 1894.
Dr. Harriet E. Parker arrived for this work November 15,
1895, and on the 15th September 1896 the Mission passed the
following :
In view of Dr. Parker s having passed her first examination in Tamil
voted that she be placed in associate charge, with Dr. Van Allen, of the
Medical Work for Women in Madura.
In January 1898 Dr. Parker was placed in full charge. As
the work grew the accommodation in the hospital building
was insufficient and ten years after it was Dr. Parker s priv
ilege to erect an annex. Of this she wrote :
Our hopes this year have centered in the new Harriet Newell Hospital
Annex, now nearly completed, which has been so kindly given, through
the Board, by Miss Helen S. Lathrop and her family and named for the
pioneer missionary girl, who was of their kindred. It has waiting, consult
ing, treatment, and drug rooms on the lower floor for the use of the out
patient department ; and chloroforming and operating rooms upstairs,
with six smaller ones for the compounders and nurses, who now live in
the hospital. When this space can be utilised, we shall be able to lodge
50 patients comfortably in the hospital, which is now full with 30 and
often far too crowded ; it will give the employees a more healthful home,
only a few steps from their work yet out of sight and sound of the suffering
with which they are too much surrounded ; and the separation of in and
out-patient departments will enable the work to be done better and more
easily.
Dr. Parker and her Assistants.
Dr. Parker has been fortunate in her assistants. Her com
panion Mdlle. Cronier endeared herself to all in the Mission
and to many patients. Recently Mdlle. has been called to
her heavenly home, and the Mission has passed the following
resolution :
We record with deepest sorrow the death on the 14th January of
Mademoiselle Zeline Eugenie Cronier, who came to Madura in 1897 to
minister as she could in the work of the Woman s Hospital as companion
to Dr. Harriet E. Parker. Mdlle. Cronier was an ideal companion in her
44
346 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
personal relationship, in her hospital ministry, and in her motherly care
of little ones left to the tender mercies of the doctor. We express our
most earnest sympathy to Dr. Parker, now on furlough, and also to the
members of Mdlle s family in Paris.
In 1904 Miss Pichaimuttu, daughter of one of the pastors
connected with the Mission, who had been trained as a Hos
pital Medical Assistant in the Madras Medical School, took
her place in the hospital, and has become a most valued
assistant. Many faithful nurses have also been trained, some
of whom have gone to work in other missions, even as far as
Mysore City.
3 GENERAL MEDICAL WORK.
Edward Chester.
When one turns to the general medical work of the Mission
the personality that looms large is that of Chester with his
service of forty-three ye;irs. With his untiring energy and
splendid equipment for active work in almost any department
of the Mission, he could not but be prominent in the general
history ; and in the history of the medical department in
its relation to all mission interests he is facile princips.
Dr. Palmer was mission physician in 1872, and had won
the esteem and confidence of the whole community. An evi
dence of this was the donation of Rs. 1,000 for the dispensary
which he reported to the Mission that year as from Thomas
Scott. But his health failed and in 1874 he had to retire, and
Chester carried on the work of mission physician, in addition
to his own separate medical work and his care of the Dindi-
gul station, for 14 years. What that meant can best be under
stood by studying the medical work done by Chester in Dindi-
gul.
Medical Class,
A Mission so vigilant as this in training its own agents has
never lost sight of the need of training medical assistants, but
for various reasons that effort never became permanent. Lord
had a grant of Rs. 500 each year in 1866 and 1867 for a medic
al class ; but in 1867 he went home to die. Then for two
years a less amount was allowed for medical students in
-xc
DR. S HELTON
DR. CHESTER
DR. VAX ALLKN
EDWARD CHESTER 347
Madras. Again in 1870 the grant of Rs. 500 was revived and
Palmer carried on the class until he left. On Palmer s depar
ture in 1874 Chester was allowed the grant and permitted to
establish a new class in connection with his dispensary at
Dindigul.
This action was not taken without opposition. Burnell,
who was par excellence a vernacular missionary, entered the
following protest :
I protest against the vote of the Mission giving charge of a medical
class to Bro. Chester, when his hands are so full of work, especially as
it is to be taught in English.
For ten years Chester received this grant and did the work,
though it was merged with his other work. In 1884 Clark
wrote that some reductions were necessary, and Alden had
undertaken to make a special appeal for this class, so the
grant for it was taken out of the appropriations. It has never
appeared again. But the quiet work of Palmer s medical
class bore fruit in the life and work of a number of medical
assistants who served in connection with the mission medical
institutions foi many years. The student who has served
the longest in such a capacity is referred to in a vote of the
Mission passed January 17th 1873 :
S. V. Perianayagam, of the medical class under the care of Dr. Palmer,
was appointed to Mandapasalai station.
Iii 1909 Perianayagam had been the chief medical assistant
in Madura for 28 years.
Branch Dispensaries.
Chester s purpose in establishing medical classes went
beyond the plan of merely supplying the Dindigul and Madura
establishments with assistants. He conceived the greater
plan of establishing branch dispensaries in the several stations
for the mission establishments, and also in the various
important towns and villages of the. district for the sake of
the multitudes of people who could not or would not go to
the larger dispensaries. The cost would be prohibitive if such
a large number of dispensaries had to be manned by highly
348 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
trained medical men, but not if men of lower grade could be
secured. These he considered could be trained with suffi
cient knowledge of the treatment of the ordinary diseases of
the country, and ability to perform all minor operations,
to enable them to replace, as he said, u the large army
of ignorant and crafty native doctors, who kill and maim
more by their mercury and heathen diet than all they
cure."
The government officials living in Dindigul and the Madras
Government itself had long noticed and appreciated Chester s
good medical work and when he offered to conduct a medical
school and establish branch dispensaries, if they would
provide the means, the Local Fund Boards readily adopted
the proposal. Thus in November 1875 was opened the
Madura Local Fund Boards Medical School in Dindigul. 10
students were to be admitted each year, each one to receive
Rs. 5 per mensem the first year, Rs. 6 the second year, and
Rs. 7 the third. The course was for three years, so the whole
number was limited to 30. In 1878 Chester had the pleasure
of reporting :
This year will ever be a notable one in the records of the Dindigul
Dispensary from the fact that in October the first class graduated from
the Madura L. F. Boards Medical School. Thirteen young men, three
of whom had attended the class at their own cost, received diplomas, or
certificates, after a thorough examination, lasting three days, in the
various subjects which had formed the curriculum of study of the three
years course.
The Boards had also given the services of a graduate of the
Madras Medical College.
On the graduation of these young men the Madura and
Dindigul Boards held a joint meeting at which they asked
the sanction of the Revenue Board for the establishment
of branch dispensaries at Manamadura, Melur, Kamudi,
Tirupattur, and Devakotta in the Madura Circle, and at
Tirumangalam, Battalagundu, Bodinayakanur, and Vedasan-
dur in the Dindigul Circle. The plan was sanctioned and
carried out in nearly all these places.
EDWARD CHESTER 349
In 1882 Chester reported :
The School at Dindigul sent up in June to the examination of the
Madras Medical College nine students of the third class hospital assistant
grade, of which number, seven passed. The examination, which contin
ued through three days, was a severe one. Forty-eight candidates were
presented for the examination, and Dindigul students were second and
fifth in the list of those who passed. These passed Dindigul students are
now attached to Civil hospitals at Trichinopoly, Tanjore and Madura,
but will be employed in July 1883 to take charge of Local Fund Branch
dispensaries. As funds in the budget for 1883-84 would not permit of the
opening of seven new L. F. dispensaries in the Madura and Dindigul
Circles, Government has sanctioned the proposals of the Madura L. F.
Boards to employ some of the Dindigul men who passed last June, at
Madras, to act as Village Sanitary Inspectors, on the same pay as those
employed in the L. F. Branch dispensaries.
It must be for a time tentative, but I believe that it will prove a great
success, and that most important advantages will result from the trial.
Certainly if an ounce of prevention is worth a pound of cure it will be
vastly cheaper for the L. F. Boards to pay for the support of these young
men, whose sole work will be to attempt to improve the supply of good
drinking water in all the villages, and bring these villages under the best
sanitary condition, than to supply cholera pills, chlorodyne, pill distribu
tors and disinfectants after cholera has broken out in the district.
It was a heavy burden to carry, and BurnelPs protest was
not without force. After six years Chester felt obliged to
resign the office of Superintendent of the Madura Local
Fund Boards Medical School, and Government took over
charge, finally locating the school at Tanjore. As Chester
closed his connection with it he could well write :
It is pleasant to know that there is no other portion of the Madras
Presidency better supplied with dispensaries than the Madura district.
And it affords me no little satisfaction to be able to state that the young
men in charge of the fifteen Local Funds Branch Dispensaries, all of
whom are graduates of the Madura Local Fund Boards Medical School,
Dindigul, have accomplished in the year under review a good amount of
creditable work.
Relation to the Board.
Chester s mission medical work in Dindigul had been
started and conducted without any mission grants, and for
years he maintained it by his own personal efforts among his
friends. By 1S82 the financial burden was so overwhelming
that at the mission meeting at Kodaikanal he stated to the
Mission in his strong impulsive way,
What appeared to him a necessity to visit America, unaccompanied by
Mrs. Chester, to secure funds to carry on extra work at his station
unprovided for by the Mission, especially to get the means to finish the
350 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
needed buildings for his hospital and dispensary at Dindigul ; stating also
that he would arrange, the Lord prospering, to return within six months.
He therefore requested mission permission to make this
visit. The Mission thoroughly sympathised with his need,
and passed a vote recommending the hospital and dispensary
to the Prudential Committee for a special grant. But they
felt unable to grant permission to visit America, and asked
him to apply to the Committee for furlough in the ordinary
manner. Chester so strongly felt the need of going immedi
ately that he resigned from the Mission. But the next day he
came and withdrew his resignation, saying he would refer the
matter on appeal to the Prudential Committee for their
decision.
Clark was absent from office ill when these matters reached
Boston, so they could not be considered for several months,
but in January they were happily settled by a cablegram
from Clark, Chester s buildings voted." This was followed
by a letter from Clark, in which he said :
In this present need of funds and this time of reduction, the Committee
did not feel prepared to vote the sum of $5,000 outright, but vote S 2,000
for the current year, and authorize you to bring in an estimate of 8 1,000
each year for three successive years.
Dr. Chester s work seems to be a great success, and the arrangement by
which he secures medical catechists at various points and dispensaries at
so many places for the convenience of the mission has had great weight
with our Committee. It is understood, of course, that Dr. Chester
remains in the field at his post instead of coming to this country.
Chester died at his post Wednesday March 26th 1902,
having attended his last service only the Sunday before. It
gives a pang to every one who knew him and his splendid
work to read in the mission record of the following May that
the Dindigul medical work was discontinued. But it was not
discontinued ; when the Mission dropped it, the people of
Dindigul took it up and aided the Government in making his
work permanent through the Government s new u Chester
Hospital."
Frank Van Allen-
When Frank Van Allen came to the Mission to be mission
physician with his good wife in 1888, thanks to Kendall as
FRANK VAN ALLEN 35
representing the best thought of the Mission, the spacious
doctor s bungalow had not been sold to the Woman s Board
for the Ladies Home, but was ready to become the home of
the doctor s family for many years to come.
If ever a man was led to his special sphere of activity, it
was Van Allen. In 1890 he had passed his vernacular ex
amination and received charge of the medical work of the
mission physician. In 1891 the increasing number of patients
made it necessary to erect a temporary ward adjoining the
dispensary. It comprised one large room with ten beds,
money being provided by patients. With an increasing
practice it was perfectly certain that this ward would soon be
insufficient, but it was of much benefit to the doctor himself
in two ways. It suggested what patients might be persuaded
to do, and also opened his eyes to the superiority of separate
wards for Indian patients with all their ideas of caste separa
tion.
Van Allen had from boyhood possessed an aptitude for
getting money for anything he needed, and this trait stood
him in good stead when he came in contact with wealthy
patients in his missionary work. Add to that his aptitude
for winning their affection as well as their money, and he
was bound sooner or later to find himself with resources for
a new hospital. And yet it was well that he did not have the
means before gaining an insight into the needs and tendencies
of the people. Had he built without Indian experience he
would have produced low buildings with a few large wards,
instead of the stately two-story structure of many single
wards that appeared later. The building of the Albert Victor
Hospital, as it was named, is an interesting story.
Project for a New Hospital.
Early in his practice one day, after much hard work in tne
old dispensary, a zemindar came and begged him to go and
see a relative four miles out of town, who had been very ill
with dropsy and had come from his distant village to wash in
the sacred tank at Tiruparanguudram and die. The doctor
352 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
pleaded weariness and tried to avoid the long trip. But he
finally went, not once only but many times, and to the
surprise of the patient himself and his friends the patient
recovered. This resulted in a donation of Rs. 800, and, even
better than that, in an introduction to the large circle of
Tinneveily zemindars. True, they thought after curing such
a hopeless case the doctor could cure anything and brought
to him so many in a desperate condition that a number of
failures followed ; but his reputation stood firm on that first
cure.
Aid of Four Special Friends.
In 1894 he began to agitate for the fulfilment of his purpose,
and in his efforts he found four special friends able and
willing to be of great assistance to him. On looking back
afterwards he felt that while he might possibly have succeed
ed had any one of them failed him, he certainly would have
failed had any two not rendered the assistance they did. The
hospital was built in three distinct sections, and the work went
on in corresponding periods of time.
The friends of the first period were Bashyachariar, a bril
liant young pleader of the Madura Bar, and A. L. A. Rama-
swami Chettiar, a wealthy financier, who was lending his
support to the Raja of Ramnad. Bashyachari informed the
doctor that the Raja had set apart Rs. 6,000 for a bathing ghat
at the foot of the Vaigai bridge, but that this would never
be built, and suggested that the Raja be asked to transfer it to
the hospital. The suggestion was acted upon and the Raja
agreed. But the consent of the Raja did not mean money until
the Chettiar received the same in writing ; as soon as that
was secured the Chettiar converted it into good money.
With this Rs. 6,000 the first section of the hospital, the
foundation, was laid entirely in stone. It followed more
or less the line of the ditch of the old fort, and in some parts
had to be sunk to the depth of nine feet. A stone rishi on
his knees was exhumed and set upright before the mission
bungalow, where he could continue his meditations in peace.
FRANK VAN ALLEN 353
The second period was that occupied in the erection of
the main Boor. For this section the doctor had to rely upon
his own efforts. Taking his faithful Hindu assistant, Minachi
Naidu, he went among his wealthy friends and patients, the
relatives and caste people of Ramasami Chettiar and received
from them a round Rs. 5,000. Some of the leading men took
from their common temple funds Rs. 1,000 or more at a time
and thus made up the amount. Other gifts increased the
amount and the second section was completed.
The third period was the most difficult of all, but with
increasing difficulties came the assistance of two more friends,
viz., the mission secretary, Dr. Jones, and the Honorable
Rama Subbu Iyer, one of Madura s leading Brahman gentle
men. In fact all four of these friends gave valuable aid in
accomplishing the great object in view.
Rs. 10,000 were needed for the last section of the w r ork,
and the generous Raja, having already contributed in one
way and another nearly Rs. 10,000, gave his promissory note
for another Rs. 10,000. With this in view the last section
was started.
A change of personnel in the Governor s Council in Madras
opened the way for approaching the Government with a
request for a grant from them ; and Jones succeeded, not
only in securing a grant of Rs. 2,500, but also in persuading
His Excellency to come down to Madura and open the new
building. Just then the Raja wrote that his circumstances
would prevent his meeting the obligations of that promissory
note. The work was rapidly approaching completion, and
the Governor was coming to open it. The doctor could not
suspend operations, so he went into the bazar among his
Chetty friends and borrowed Rs. 10,000, and the building was
opened by His Excellency with a debt of Rs. 10,000 upon it.
Zeal for giving toward a large project easily flags, and
even Bashyachari felt that he had done what he could. But
he was asked to make a speech at the opening in the presence
45
354 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
of the Governor. The result was that whether he waked up
anybody else or not he waked himself up to the extent of
accompanying the doctor on a second visit among the wealthy
Chetty villages to clear the debt. The opening took place in
October 1897. In the following May, the hottest month of
the year, but the month when the Chetties are most likely to
be at home, the doctor and his friend made the tour. When
the American lagged with fatigue his Indian friend would
call on him to brace up, and not yield to any difficulties.
Ramasami s powerful influence was in evidence too, and they
returned with Rs. 5,000, half the debt.
Then comes in the fourth actor in this drama of friendship,
viz., Ramasubbier. A Society for the Protection of Animals
had been formed in Madura and then disbanded, and Rama
subbier had put Rs. 100 into it. He went to Robert Fischer,
the holder of the Society s money, and proposed that his
Rs. 100 be given to the doctor for the debt on the hospital.
This suggested a larger proposal, viz., that it would be em
inently fitting to give the whole amount in the Society s
treasury at the time of disbandment for the debt of the
mission hospital. Fischer agreed, and as the amount was
Rs. 5,000 the whole debt was cleared.
Distinguished Success.
In April 1897 the Mission had expressed its appreciation of
the doctor s work as follows :
The Mission expresses its high appreciation of the great efforts and
distinguished success of Dr. Van Allen in building a large mission hospi
tal without expense to the American Board and the Mission ; and with a
view to developing an interest among our Native Christians in the same,
and to showing their grateful appreciation for the Hospital, we urge that
each station contribute at least enough to furnish one ward in the new
Hospital.
Thus was built the Albert Victor Hospital. With 19 wards,
a chemical and bacteriological laboratory and other rooms,
with verandas ten feet wide surrounding both stories, and
with a prominent portico in front it is a most conspicuous
and attractive building. And it is kept spotlessly clean at
great expense, which adds both to its beauty and usefulness.
THE QUESTION OF FEES 355
Endowment of the Hospital.
An interesting sequel to this story is that of the growth of
its endowment. A few years after its opening the same friend
who had helped to complete the building, Ramasubbier, gave
ten shares in the Madura Mill, worth Rs 1,000 at par, as the
beginning of an endowment, Through his influence a friend
of his added another thousand. In the Sivaganga Zemindary
there is a public fund, called the Magamai Fund, from which
an annual contribution was being given to the Hospital, when
it was suggested to the ofiicial in charge that a lump sum be
given ; this was clone and Rs. 5,000 was added to the endow
ment.
Many of the Chetties carry on business in Colombo and
Rangoon, as well as other places, and they had often invited
the doctor to visit them. So he made trips to each of these
places, and was rewarded by receiving in Colombo Rs. 5,000
for his endowment, and in Rangoon Rs. 6,000.
Again, toward the close of this period a legacy of Rs. 1,000
was left by a Chetty gentleman. This was disputed in the
courts, but left unmolested by the Madras High Court. So
by 1909 the endowment had grown to Rs. 19,000. Such
generous support of a Christian missionary institution by
Hindu gentlemen is remarkable.
The Question of Fees.
Theoretically the Mission believes in the systematic collec
tion of fees from patients. In May 1890, after voting a re
quest for a special grant to the Woman s Hospital, the
Mission put itself on record thus :
The Mission desires to express itself in this connection as averse to
entertaining any more requests for special or increased grants for the
medical work until a systematic effort is made to collect funds from well-
to-do patients towards the support of this institution ; as the Mission does
not believe it wise or expedient to ask money from the Board to do this
work for people who are well able to pay, at least in part, for it ; and who,
by paying, will better appreciate the benefits they are receiving.
Practically this has not been done in either of the hospitals,
and the Mission has gone on asking for special giants for
356 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
both institutions. The question was raised in 1901, when
Drs. Barton and Loba and Mr. Whittemore came as the
Board s second deputation to the Mission. The answer
given to them was that when our doctors are able to raise
from wealthy patients in the way of donations to the Hospital
far more than they could by fees from rich and poor alike,
it is better to accept the situation and secure the larger
income, and in addition to the income the greater personal
interest that attaches to personal gifts. It may not always
continue so, but up to the end of the period of this history
the Mission had no reason to regret walking in the brighter
light of experience rather than in the candle light of
theory.
These then are the departments definitely marked out by
the Mission, each for some special work within distinct
limitations, concentrating its energies toward the better
fulfillment of its purposes.
There are many other features of the work of the Mission
not so distinctively marked off as yet, but equally important,
and in the process of gradual crystallization into departmental
limitation and concentration. To these we now turn to
round out the view of the Mission in the period lasting to the
75th year of its history.
4 ENDOWMENTS
The old policy of the Home Board was to not encourage
endowments, but rather to provide for its work by direct
appropriations and thereby maintain a more direct and
constant supervision. But gradually endowments have
worked their way into the administration of the Mission,
until they have become an essential factor. Nor was the
hospital endowment the first to be received. Long before
its inception friends of Pasumalai had established various
funds in the way of endowment, as indicated in the chapter
on that institution.
TWENTY-NINE SCHOLARSHIPS 357
29 Scholarships.
WASHBURN SCHOLARSHIP.
This, the first of all, was presented with the letter
following :
I herewith transfer Rs. 1,000 to the American Madura Mission to be
held by its treasurer under the following conditions.
The above sum with any other that may be added to it is to be held as
the Washburn Scholarship Foundation in the academic department of the
Pasumalai seminary.
It is the desire of the donors that the principal be safely and perma
nently invested and that the interest only be used from year to year ; and
that the treasurer of the Mission and the principal of the seminary with
any representative of the family that may be a Member of the Mission
have the management of the fund.
It is also their desire that the scholarships from the fund be awarded
with a view to encourage truthfulness, manliness, and good character in
all respects, as well as good scholarship.
It is their desire that needy Christian boys above fifteen years of age,
who have been six months regular members of the school and who stand
in the upper half of the class in scholarship and bear a good name in the
school for industry and good character shall have the privilege of being
candidates, and if appointed, allowed to hold the scholarship one
year with the opportunity of holding it again like any other.
It is their desire that the above committee with two persons selected
from the Mission Committee on the seminary shall frame rules and
regulations according to which the appointment of stipendiaries shall be
made, examinations held and the amount to be paid to each stipendiary
shall be decided by this committee themselves.
It is finally the desire of the donors that if the seminary ceases to be an
academic institution the income of this fund be transferred to another
institution of equal or higher grade with the seminary as at present which
shall be under the care of the Mission and that the financial committee
with the approval of the Mission have the right to make the transfer.
Pasumalai, Madura, (Sd.) GEO. T. WASHBURN,
October 29th, 1879. for the Donors.
The amount of this scholarship was gradually increased
until in 1909 it was Rs. 5,300.
BURNELL SCHOLARSHIP.
In 1800 Burnell gave Rs. 200 to start the Katie Burnell
Scholarship, and for two successive years added Rs. 100 each
year making it Rs. 400. Two smaller funds were added to
this, increasing it to Rs. 750, and the name was changed to
" Burnell Scholarship," and as such it continued until 1906.
It was an offering of the family of one of the older mis
sionaries as an evidence of their interest in Pasumalai.
358 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
WELSH SCHOLARSHIP.
This is explained by the mission minute of September 12,
1882 :
Bro. Jones read a letter from the Committee of the Northern Associa
tion of Welsh Congregational Churches in reference to the sum of $505,
which they had collected from the Churches of their Association to
establish a scholarship in Pasumalai Seminary.
The Mission recorded their hearty appreciation of this gift
and said :
We accept the trust in accordance with the suggestion of the accom
panying letter, and will use the proceeds of the fund in accordance with
the wish of the donors. We also appoint the Treasurer of the Mission,
the Principal of the College at Pasumalai, and Bro. Jones as a Committee
to administer this trust, which will be known as the Welsh Scholarship
of the Northern Ohio Congregational Churches.
The original sum yielded Rs. 1,215 ; before 1909 it was
increased to Rs. 1,260.
PASUMALAI SCHOLARSHIP.
This was begun in 1883 by gifts amounting to Rs 350, and
afterwards was combined with other funds.
NOYES SCHOLARSHIP.
In May 1884 the Mission received a letter from Noyes,
presenting a donation of $ 300 from his Madura born son,
J. C. Noyes of Cincinnati, for the endowment of a scholar
ship at Pasumalai, asking that it be called the Elizabeth
A. Noyes Scholarship, and placed at interest, the proceeds to
be applied to the support of a student from Periakulam
station. At Noyes s request it was afterwards called the Noyes
Scholarship. The Mission accepted the fund, and entrusted
the administration of it to a committee consisting of the
Mission treasurer, the principal at Pasumalai, arid the
missionary at Periakulam. It yielded Rs. 700, and continued
at that hgure until 1906.
JUBILEE FUND.
This was the offering brought at the Mission s Jubilee and
in connection with that celebration. It was devoted to the
general endowment of the Pasumalai Institution, the
TWENTY- NINE SCHOLARSHIPS 359
principal to report annually upon the expenditure of the
income. It amounted at first to Rs. 5,050, and by 1909 had
been increased to Rs. 5,200.
CLANCY AXD SCUDDER SCHOLARSHIP.
This is explained in the following record :
The foundation of this was a legacy of $300, bequeathed by Mrs.
Taylor of New York State to Mrs. Washburn, and by Mrs. Washburn
transferred to the Pasumalai Institution. In January 1885 the Mission
accepted it as the Clancy Scholarship. But it was not put on deposit
until June of that year, when an additional sum of $400 from Horace E.
Scudder was united witli it, and it was deposited as the Clancy and Scud-
der Scholarship. It was to be invested by a committee consisting of the
Principal of the Pasumalai Institution, and Bro. Hazen.
Scudder s contribution was in commemoration of his
brother David, who was drowned in the Periakulam Station.
It amounted to Rs. 1,500, and continued until 1906.
GLOVEKSVILLE SCHOLARSHIP.
This was given by friends of Dr. and Mrs. Washburn in
the Congregational Church of Gloversville, New York, as a
token of their interest especially in Mrs. Washburn, because
she was a member of their Church. It was first deposited in
January 1889, being a sum of Rs. 1,000, and it continued
until 1906.
PASUMALAI ENDOWMENT FUND.
In 1892, when Pasumalai celebrated the jubilee of its
founding, u all the agents of the Mission with the mission
aries," says the record, " decided to devote a month s salary
to the fund." The plan was to collect it during three years,
and close it when they should again celebrate, 1895 being the
jubilee of their removal from Tirumangalam to Pasumalai.
The plan was successfully carried out. In 1893 they had
Rs. 2,049 to deposit and by 1895 it had been increased to
Rs. 11,901-15-8. This was soon raised to Rs. 12,000.
When the Seminary was separated from the College Rs. 3,000
of this was set apart for the Seminary ; and later when the
College was moved to Madura a portion was given to it.
Meantime other funds had been added to it, so that in 1905
360 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
the Seminary s portion was Rs. 4,150 ; the Pasumalai High
and Training School s Rs. 3,886 ; and that of the College
Rs. 6,000.
CAPRON SCHOLARSHIP.
This first appears in the record in the Mission s vote of
September 1895:
The Mission extend their hearty and grateful thanks to Mrs. Capron
for her liberal donation of S 400 for a new scholarship in Pasumalai, to be
called the William Banfield Capron Scholarship.
The $400 netted Rs. 1,314, but it was soon increased to
Rs. 1,675, and by 1909 had been further increased to Rs. 1,740.
By a process that appears in other scholarships, as the amount
increased the name was shortened to Capron Scholarship.
SEDGEWICK SCHOLARSHIP.
This started with a short name, amounted to Rs. 500, and
continued until 1906, the income being used for the college
in accordance with the wishes of the donor. It was presented
in 1897.
FARNUM SCHOLARSHIP.
In 1897 Mrs. Farnum of New Haven gave $250, which
was, in accordance with the wish of the donor, placed in the
care of ]. S. Chandler during his connection with the Mission,
* for the support of a student at Pasumalai." It amounted
to Rs. 800, and continued until 1906.
BARTHOLOMEW SCHOLARSHIP.
On the 24th December 1893 F. M. Bartholomew, a master
in Clifton College, Bristol, died of cholera in the traveller s
bungalow in Madura. He was very highly esteemed by a
multitude of friends in India, as well as England, and in 1898
the Bishop of Hereford sent to the Mission 50 pounds sterling
as a " Bartholomew Memorial at Madura." This was forth
with deposited in two parts, Rs. 500 as the Bartholomew
Scholarship, for Christian students in the Mission High
school ; and Rs. 250 as the Bartholomew Bible Fund, for
the distribution of the Bible among all the students of the
TWENTY-NINE SCHOLARSHIPS 361
School. The next year Judge Hamnett, on learning of the
Bishop s gift, sent Rs. 100 to be added to the scholarship,
with the stipulation that the interest on this sum should be
awarded for one or other of the following subjects, viz.,
English Composition, General Knowledge, Natural Sciences,
and Technical Knowledge of some Art or Industry.
To this a brother of Bartholomew s added 5 pounds sterling ;
and these gifts, with a promise of Rs. 50 more from Hamnett,
stimulated a number of old Cliftonians to contribute to the
same. More than that, the teachers and friends of the school
among the Indians were led to start small funds on other
lines.
The Mission gratefully accepted these gifts on the condi
tions specified, and added to the two already mentioned three
more, viz., the Bartholomew Memorial fund of Rs. 500, a
Muhamadan Scholarship of Rs. 150 for the benefit of Muham-
aclan students, and an Alumni Scholarship for any worthy
student, which was Rs. 150 at first, but was increased to
Rs. 300 in 1904, and continued the same.
DUMERGUE HOSPITAL FUND.
This was a sum of Rs. 400 that came to the Mission through
Van Allen in 1899. It had previousry been raised in a fair
held by Mrs. Dumergue, the wife of the district judge, for
the benefit of the women s hospital. It continued until
1906.
WASHBURN MEMORIAL FUND.
In March 1900 Dr and Mrs. Washburn retired from the
work and returned to America. The following September
the College invited its old students and friends to meet at
Pasumalai for a college day. Anjnteresting incident of the
day is thus recorded by Zumbro :
One practical outcome of this day was the inauguration of a scholar
ship fund to be known as the Washburn Memorial Fund, in commemora
tion of the long period of service which Dr. Washburn gave to the College.
The inauguration of this scheme is due entirely to the teachers of the
College, and is an expression of their appreciation of his life and work in
India.
46
362 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
It was first deposited in 1903 when it amounted to Rs. 111-2.
By 1909 it had increased to Rs. 135-3.
MANAMADURA ORPHANAGE FUND.
In 1901 there was in the hands of some of the missionaries
for famine relief a balance of Rs. 2,000. This was deposited
for the endowment of an orphanage established in Mana-
madura at that time. Subsequently one year s interest was
added and it was continued at Rs. 2,100.
ALBERT BARNES SCHOLARSHIP.
This was in 1901 Rs. 350, a fund started two years before
at Pasumalai on the retirement of Pastor Barnes to commemo
rate his long service of fifty years. It increased to Rs. 374-9
in 1906 and then suffered loss. In 1909 it was Rs. 104.
MRS. JONES SCHOLARSHIP.
This was started in 1899 on the departure on furlough of
Mrs. Jones from Pasumalai with a sum of Rs. 150, and in
creased to Rs. 157-8 by 1906, when it went down; but more
contributions came in and in 1909 it amounted to Rs. 208.
WASHBURN B. A. FUND.
March 26th 1904 Washburn wrote to the treasurer of
the Mission from Meriden, Connecticut, passing over to him
Rs. 1,000, as a scholarship under the following conditions:
First : I desire to reserve to myself the disposal of the income of the
fund during my life time.
Second : As at present informed, and if not superseded by subsequent
instruction from, in continuation of the efforts towards Collegiate
education begun at Pasumalai by me, I desire after my decease that the
income of the above-mentioned fund be used for the assistance and
encouragement of young men, residents of the District of Madura and
students who have completed the F. A. course in the Pasumalai College,
or in case that College ceases to exist or ceases to be affiliated with the
University, then for the assistance of students in the Pasumalai High
School pursuing the B. A., in distinction from the F. A. portion of the
University undergraduate course.
So far as I am at present informed, quite too few of the young men of
the A.M. Mission in the Madura District have completed or even
attempted the B.A. course. At the same time, I think that at the
present time and in the immediate future we shall continue to need
Christian men from our Mission in all the professions to which the
Bachelor of Arts course leads.
TWENTY-NINE SCHOLARSHIPS 363
Yet while I write this as to our own Christian men, I do not desire
that the bestowal of this bounty be necessarily restricted to nominal or
professed Christian students. On the contrary, if in the judgment of
those appointed to dispense this bounty, the cause for which the Madura
Mission is in India, and which they have most at heart can be best served
by bestowing it on other special cases, that action would meet the donor s
hearty approval.
I further desire that no bond or written obligation of service to the
Mission be executed by the beneficiary on account of receiving the bounty.
But I should think an undoubted purpose to serve his generation in a
most efficient Christian way might be one essential condition of receiving
the gratuity.
I further desire that the head of the College or the High School, if a
missionary, and the treasurer of the Mission have charge of the distribu
tion of the income of this fund.
The reference to the execution of a bond to serve the
Mission was due to the Mission s policy of helping mission
students by a reduction of fees, and in return requiring them
to sign bonds to serve the Mission a certain number of years
after finishing their studies. The obligation to serve the
Mission was maintained after the requiring of bonds had been
discontinued. But the policy broke down at times ; at other
times it caused resentment and dissatisfaction ; and the ques
tion repeatedly came up as to whether it would not be better
to charge full fees indiscriminately and then pay mission
students the same salaries as were demanded by others. For
a part of the obligation maintained was that mission students
in lieu of the help received should not expect as large salaries
when employed as those who had never been aided.
IVES SCHOLARSHIP.
Mrs. Mary Ives of New Haven, Connecticut, visited the
Mission in 1897, and at that time presented the press with
Rs. 1,000. Ten years after, Mrs. Ives having died, her will
gave to Capron Hall a legacy of $2,000.
FIVE COLLEGE SCHOLARSHIPS.
When Zumbro was in America on furlough his friends
raised live scholarships, all of which were deposited in
America. They were :
$ 500 ; Abbie Webster Memorial, given by the Binghamton Congre
gational Church, in memory of Mrs, Webster,
364 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
$ 250 ; Given by Mr. Spottiswood, one of the Trustees of the College
Endowment Fund in New York.
$ 500 ; Given by Mrs. Harris of New London.
$ 250 ; Given by Miss Alice Dodge of New York.
$ 500 ; Given by Professor Henry Farnum of Yale University.
These all appeared first in the mission books in 1908.
Losses by the Failure of Arbuthnot & Co.
29 scholarships have been described. Other funds for
more temporary purposes were given and spent in many direc
tions, but these were the funds intended to be permanent. The
saddest event in all this financial history was the loss of 11
of these funds, containing Rs. 18,218, by the failure of
Messrs. Arbuthnot and Co. in Madras in 1906. For more than
a hundred years they had been the leading private banking
firm in Madras. When doubtful ventures in various busi
ness enterprises and business depression imperilled their
standing they dishonorably maintained themselves on their
good name and consumed their diminishing resources until
the crash came, when the London partner committed suicide,
and the head of the firm in Madras went to jail amid the
execrations of the Indian public. Mission societies and mis
sion enterprises, railway people who had deposited with them
their earnings on which to retire, and a multitude of small
investors among the Indians suddenly found their resources
wiped out.
One of the losses was that of the South Gate Church in
Madura. Without a church building, and without any pros
pect of securing funds to build one, a sum o( a thousand
rupees had heen carefully accumulated to build them a room
for worship on the upper story of the school building which
they were using on Sundays.
Aside from this the losses of tne Mission were :
Rs. A. P
Outstanding cheques ... ... ... ... 119 8
Amount due the Mission in current account ... 1,250 13 8
Endowment and other funds on fixed deposit ... 37,465 4 4
Rs. 38,835 10
ORGANISATION OF CHURCHES 365
Subsequently about 12 per cent was recovered from the
estate.
In 1909 the endowment funds of Pasumahii, the Albert
Victor Hospital, and Capron Hall School were sent to the
treasurer of the Board for investment in America.
5 PASTORS AND PASTORATES.
Station Catechists.
The strong man of the Foundation Period was the teacher,
as that of the Personal Period was the missionary. The
strong man of the Period of Development into Departments
was to be the pastor, but in 1872 he had not yet emerged,
he was in the process of evolving as an individuality. There
were but few pastors, and they were in the condition of
feeling their way and rinding their position. The strong
man of the opening of this third period was the station
catechist. He was the missionary s right hand man, and
was foremost in all efforts for the development of con
gregational activity and benevolence, and church life. The
men at the front in the annual meetings with the workers
were Loomis of Madura, Rayappan of Tirupuvanam, Gnana-
dikam of Manamadura, Gnanarattinam of Melur, Clark of
Dindigul, Vedamuttu of Palni, Buckingham of Battalagundu,
Seymour of Periakulam, Pichaimuttu of Tirumangalam, and
others like them. It was through them that churches were
being organised and from them that many of the first pastors
were chosen.
Organisation of Churches.
The year 1872 was the most prolific of any year in the
formation of new churches and the ordination of pastors. 5
churches were organised ; in Madura station the East Gate
church ; in Dindigul the Pugaiyilaipatti church ; and in
Battalagundu the three churches of Battalagundu, Silkuvar-
patti, and Ammapatti. All but Silkuvarpatti had pastors
ordained over them and, besides these four, Palni and Kambam
also had new pastors. Of the six new pastors, Clark in
366 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Pugniyilaipatti, Vedamuttu in Palni, and Buckingham in
Ammapatti came from the ranks of the station catechists.
The remaining three were also mission workers, viz.^ Isaac in
Kambam, Belaventhram in Battalagundu, and Cornelius in
Madura.
Half of these churches, .., those in Madura and
Battalagundu stations, were organised out of individual
congregations ; the other three included groups of villages, or
pastorates. Time and experience revealed the weakness of
depending on single congregations as a basis of self-
supporting churches, especially in the villages ; so more and
more the churches gathered after this year were pastorates,
each one comprising enough village congregations to support
a pastor without outside help. It was not many years before
the pastors grew strong with the exercise of responsibility
and came to their own, quite displacing in influence and
importance the station catechists. In co-operation with the
missionaries they were ever pushing out into new localities
to extend the work ; though it was a matter of observation
that, as between village catechists and pastors, the former
worked especially for the increase of the nominal ad
herents, while the latter emphasised the increase of church
members.
The year 1879 opened with much depression in the
stations, but Kendall never failed to keep the important
elements of the work uppermost in his letters to Boston.
On the 13th February he wrote to Secretary Clark :
I fully believe that the great work in hand just now is to double and
treble the number of adherents in our congregations, and the number of
church members in our churches. The addition of 50,000 to our congre
gations would help us solve some of the problems now before us.
It is a great pity that in this time of famine and pestilence, when the
people are too poor to do much for themselves, that our Board should be
so straitened for funds as to be unable to make any advance in our
appropriations. Just here let me also add that while there has been a
reduction of Rs. 4,000 in our appropriations the value of the rupee has
been depreciating constantly. The average discount for 3877 was slightly
under 10% . The average for 1878 was 14.6% . The year 1879 opens with
a depreciation of 20%, with famine prices in all articles of diet.
INFLUENCE OF THE OTIS LEGACY 367
Influence of the Otis Legacy.
A great change came over the situation when, in the
following April, Clark wrote of the great Otis Legacy left to
the Board and the consequent opportunity of making grants
for extra work. Kendall s letter of May 27th reflects the joy
of the whole Mission, while he points out some of the uses to
which it will be put. He writes :
I cannot express to you the joy we had on receiving that letter. How
wonderfully the Lord has helped our Board. It would seem that our
American Board, being the oldest and most influential foreign missionary
society in America, the Lord has honored the cause by committing that
great legacy to His servants the Prudential Committee, to encourage us
all to go on with faith nothing doubting. The first thing I shall do when
I speak of it to our native brethren, is to urge them to do more than ever
in giving to the support of their own institutions.
After mentioning some other objects for which grants
from the fund were asked Kendall continues :
For land and building at the South Gate, Madura, Rs. 1,000.
Madura is occupied as follows :
1. East side, by the station where we have the largest church in the
Mission.
2. West side by the church over which Mr. Rowland is pastor. This
church is a very nice church, and with the land and school house is worth
Rs. 6,000. 1 think the Mission paid about Rs. 2,500 for this valuable
property. The church is very well filled already.
3. North side by a neat building costing nearly Rs. 1,200, of which
the Mission paid about half. The congregation is increasing from year to
year.
4. There is nothing as yet on the south side, with the exception of a
girls school. It is high time to open ground there, and I fully believe by
working there good results would follow. The amount asked for is not
enough to build anything subtantial. But we could secure a piece of land
and put up a plain building at first. It would be the commencement of
just such a work as has already been accomplished in the other parts of
the city.
In the same spirit he asks for help in the villages :
In nearly all cases the natives will be called upon to contribute their
portion, and thus they will be stimulated to work together in carrying
forward the good work, for which we ask your aid. I trust in applying
the funds of the great legacy you will not think the sum of ?3,760 too
much to ask for this most important object in this field of labor.
Kendall s anticipations were fulfilled in so far as that
churches were organised and pastors ordained ; at the North
Gate in 1891, and at the South Gate in 1894. In 1904
the North Church was united with the old Station Church
368 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
and became a pastorate under the name North Union Church.
In the same way the pastorate feature of the East and South
Gate churches was emphasised by including within them
some of the village congregations.
The 22 churches of 1871 became 36 by 1909. Seven of these
have been mentioned. The other seven were organised, one
in Dindigul station, and two each in Tirumangalam, Arupu-
kotta (Mandapasalai), and Battalagundu stations. In that
time the pastors increased three-fold, and numbered 24
in 1909.
The Question of Limited Pastorates.
The question of limited pastorates has often been mooted
in the Mission but never adopted. Clark urged it in 1890 as
follows :
Will it not be well for you to adopt something of the Methodist plan of
rotating your native pastors and preachers ? Will it not be well to limit
the time of service in many places of many of your native preachers and
pastors to one or at least two years ? I would not have the time altogether
arbitrarily fixed, for if a man is doing good work and ought to stay in
the interest of such work in progress with favorable prospect ahead,
he should not be removed, but in very many cases I cannot but think
that the native preacher, with his limited opportunities for culture,
will have exhausted his stores in a year or two and might to great
advantage be sent to some other point. Our Methodist friends understand
that very well. Many a man does well the first year who runs out
before the close of the second year. Now I should suppose that this
would be true pre-eminently of your native preachers. You have but few
among them competent to remain in one church for a series of years.
So long as a mission have so much to do in locating men and in meeting
their expenses, it seems to me that it might be practicable to adopt
the plan above suggested without great inconvenience. A church that
pays the salary of its own pastor and has become attached to him
might not think it wise to give him up, yet he might be called at
your suggestion by some other church and led to accept the invitation in
the hope of larger service in the cause of Christ, and the church attached
to him might be willing to give him up for the general good.
The good secretary had evidently not kept up with the
procession. Of the 18 pastors then at work none were
receiving mission money for their support, and nearly all
were supported by their churches or pastorates. Nor did
the churches or pastors seek frequent changes a la Methodism.
For some it probably would have been better for them if they
had changed, but for the majority it was in the interest of
NKEI) OF BETTER TRAINED WORKERS 369
their growth and progress to conserve all the strength and
influence they had gained by keeping together. As a matter
of fact of the 18 pastors in 1890, while 4 had just been
ordained that year, the other 14 had an average of ten years
of service each in the churches they were then serving. And
in the following 19 years to the end of the period 4 died in
the service of the same churches respectively, 6 were still
serving in 1909 and only 8 had resigned or taken other
pastorates. 2 of those 6 were the only pastors their respec
tive churches ever had. They were S. Vethamanikam who
had served the Bodinayakanur church 19 years, and S. Isaac
who had served the Kambam church 37 years.
Of the 24 pastors in 1909 two were ordained that year, and
the service of the remaining 22 averaged more than 13 years
for each. Four more were the only pastors their several
churches had had, viz., A. Gnanamuthu, M. S. Nallathambi,
S. Thirithuvathasan, and P. Asirvatham, who had served in
their churches 15, 14, 13 and 10 years respectively.
Need of Better Trained Workers.
The standard of training, ability and efficiency among the
pastors was steadily rising, and they were developing
qualities of executive ability and leadership in the common
interests of the churches, as well as in the administration of
their own pastorates. Back in 1887 the Mission did feel a
lack in the attainments of the pastors, and Clark had some
reason for his thoughts about them, as the vote of the
Mission, dated September 1887 shows :
Voted that, in view of the apparent want of study and intellectual
activity among our pastors, Brethren Jones and Gutterson be a committee
to consider methods of work for the pastors in this line.
The committee reported recommending a three-hours
conference each September meeting to be attended by
pastors and missionaries only. This was adopted and carried
into effect, except that after one or two trials it was changed
into an open conference with all the agents,
47
370 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Proposed District Pastors.
This did not touch the need of a higher class of agents, so
in September 1888 another committee was appointed to re
port on that phase of the subject at the next meeting in
January. This is their report as adopted by the Mission :
In view of the growing need in our Mission of developing a more
efficient and better trained class of native agents, Resolved:
1. That the Kambam and Koilapuram Churches be advised to secure
another pastor in order that the Kambam Valley may be placed under the
superintendence of Rev. S. Isaac as District Pastor, his salary to be
Rs. 35. He shall have no authority over other pastors.but will supervise
all mission work not thus provided for, and be responsible and subordinate
to the missionary in charge.
2. That the Mission select the best trained and most suitable men that
are available to be superintending catechists in the larger stations and in
vacant stations, their duties to be confined to the spiritual work of the
station.
3. (Provides for the training of superintending catechists.)
4. (Asks the Prudential Committee to provide for the salaries.)
5. (Specifies allowances.)
6. That we recommend Y. Joseph as superintending catechist for
Mandapasalai station, and Thirithuvathasan for Melur, Manamadura and
Tirupuvanam Stations.
7. That the secretary send these resolutions to Dr. Clark with an
urgent request that the Prudential Committee make the grant to begin
with the current year.
This proposition was as practical as the Mission could
make it, and the Prudential Committee approved of it so far
as to put an appeal in the Missionary Herald for special
donations to carry it out, but their approval was not sufficient
for them to make a grant for it. Objection was raised to the
plan on the ground that it would raise up a favored class
among the mission agents. So the plan died at birth.
Indian Representatives in Mission Meetings.
The next effort was more successful because it did not
depend on additional grants from home. In January 1893
Jones called attention to the position of pastors in the Mission,
and the subject was referred to Jones, Tracy and Perkins as
a committee to report at the next meeting. Without sub
mitting a united report they offered for discussion by the
Mission the proposition of the chairman that one day of each
September meeting be given up to conference between the mis
sionaries and all the pastors on subjects of common interest ;
INDIAN REPRESENTATIVES IN MISSION MEETINGS 371
any resolution to be considered as passed only when half the
missionaries and the majority of all present voted for it.
Instead of adopting this proposition the Mission again
referred the subject to a committee, which consisted of Per
kins, Hazen and Tracy for further report. The report was
received in February 1894 and adopted in the following May,
and was put into immediate operation. One day was set
apart in the September meeting for a conference, not with
all the pastors, but with five representatives from among them,
to be selected by the Mission. One representative was to be
selected from each of live districts into which the stations
were grouped for this purpose, viz. (1) Mandapasalai, (2)
Tirumangalam and Pasumalai, (3) Madura, Melur, Mana-
madura and Tirupuvanam, (4) Periakulam and Battalagunclu,
and (5) Dindigul and Palni. The representatives were in
vited to study the problems and interests involved in their
respective districts by visiting them and consulting their
native brethren ; and they were to have an equal voice with
each member of the Mission in the decision of all questions
pertaining to the general conduct of the work, such questions
only being placed before the conference. Y. J. Taylor,
Buckingham, Simon, Pichaimuthu, and Colton were the
representatives chosen for the several districts, to sit with the
Mission at the hrst meeting in 1894.
This plan was followed to the end of the period, 15 years.
In 1896 the three Local Church Unions were asked to select
the representative pastors each appointee to belong to the
district he was to represent. In 1898 a request from the
pastors of the Mission that the election be left to them as a
body was met by leaving it to the General Church Union. In
1899 it was voted to add two laymen to the representative
pastors, and Chinniah and Gnanamanikam were elected the
first laymen, taking their seats in September 1900. In the
conference of that year Madura station, as having four
pastors, was allowed separate representation making the
number of representative pastors six.
372 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
That the plan was accomplishing something was evidenced
by the fact that it was stirring up the pastors to try and get
more out of it than they did at first. In response to this
stirring the Mission in 1903 appointed three missionaries and
Simon, Y. J. Taylor and Thirithuvathasan to report on the
working of the plan. They made three recommendations,
which were adopted, viz :
1. That the Church Union be asked to elect only three representative
pastors, and that they be elected one from each Local Committee.
2. That the Mission and representatives together elect, in addition to
the two laymen, three pastors as representatives.
3. That a day be set apart in the January meeting as well as during
the September meeting in which the representatives shall sit with the
Mission.
One of the reasons for these changes is suggested in the
following vote passed by the Mission at this time :
That the Church Union be informed that it is the purpose of the Mission
in conferring upon it the right to elect representative pastors that it should
elect only the pastors best qualified to fill this post, without any idea of
making the office rotate among all the pastors.
No further changes were made ; but in 1909, when a large
share in the work of the Mission was passed over to a new
organisation called the District Conference, the plan was
withdrawn by the following vote :
After the meeting with the representatives in January (1910) the Mis
sion, while recognising the great value of their presence in our meetings,
will leave to the District Conference the consideration of questions
pertaining to general work, and will hold its own meetings by itself.
In the 15 years of the operation of this plan 72 different
subjects, many of them introduced by the representatives
themselves, were discussed, and many of the discussions led
to important action. These subjects pertained to 8 phases
of the Mission s work :
1. Evangelism; volunteer work, home missionary work,
reading rooms, etc.
2. Mission Agents ; their qualifications, salaries, transfers,
examinations, training, general meetings, need of missionaries,
etc.
ASSISTANCE IN THE CASE OF PALNI STATION 373
3. Education ; primary schools, boarding schools, industrial
schools, fees, tuberculosis among pupils, bonds to secure
mission service, etc.
4. Churches ; self support, order of service, Sunday Schools,
ordination of pastors, benevolence, discipline, records, po
lygamous converts, etc.
5. Christian Community ; caste, employment, disabilities,
benefit organisations, instruction, amusements, arbitration,
marriage laws, etc.
6. Young People ; societies, activities, Bible study, etc.
7. Comity; between churches, stations, missions, union, etc.
8. Literature ; statistics, periodicals, Pastor s Manual, etc.
Assistance in the Case of Palni Station.
In 1901 when Palni station was about to be left without a
missionary by the departure of Mr. and Mrs. Elwood on
furlough early in 1902, the Mission by a unanimous vote
placed the station in the care of the treasurer, with permission
to ask the North Gate Church to release Pastor Simon
temporarily to take charge of the work of the station. A
dark shadow fell upon this plan, so cordially adopted, when
in September 1903 Dr. Van Allen reported to the Mission
that Simon was suffering from leprosy. The action taken
by the Mission is thus recorded:
That we record our deepest sympathy with Pastor Simon and his
family in this very great affliction, and pray that our heavenly Father
bestow upon him the grace of patient endurance and the peace that
passeth knowledge. As it is right and necessary that others should not
be exposed to the dangerous disease through the pastor s participation in
the Lord s Supper and other services we resolve :
1. That Mr. Simon be relieved from all further duty in the Palni
station, his salary to continue to the end of the year and touring allowance
to the end of September.
2. That we recommend him to resign his connection with the North
Gate Church, and the church to accept his resignation.
3. That we approve of the payment of a bonus of Rs. 200 to him from
the funds of the Madura station.
Simon himself did not accept the correctness of the physi
cian s diagnosis, nor did his family, but he was loyal to the
Mission and retired, going first to the sea shore, and then
374 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
settling in a cottage of thatch seven miles from Madura. He
was not a well man, but the disease did not show the ravages
that might have been expected, and this confirmed the skepti
cism in regard to its nature. Besides that, the Indians have
much less dread of leprosy than Westerners, so that young
men who were Hindus were quite willing to attend a night
school started by him, and it enabled him to feel not entirely
laid aside from service. He also received many calls from
his friends, and was always cheerful and patient. In this way
he lived there until the 3rd July 1907, when the Lord took
him. He was the author of the most helpful consecration
lyric in the lyric book of the Tamil churches. Its refrain is :
Jesus, myself I bring to Thee, accept my living sacrifice.
6 SOUTH INDIA UNITED CHURCH.
The Mission has always cordially united with other bodies
in conference, cooperation, federation, union, anything that
promised to draw us nearer to other bodies working for the
extension of the kingdom of God. When therefore the South
Indian Missionary Conference of 1900, in which the Mission
had its share, gave an impetus to various scattered movements
toward bringing Christian bodies nearer to one another, the
Mission immediately felt the force of that influence, though
its first formal action did not take place until September
1901.
Union with London Missionary Society Churches.
At that time it appointed Chandler, Tracy, Herrick, Thiri-
thuvathasan and Y. J. Taylor a committee :
To consider with representatives of the L. M. S. mission in South India
the question of any possible union between their missions and ours.
This action met with a prompt response from the L. M. S.
missions, and in 1902 a Joint Committee on Union was formed
by the appointment of four men each by the South India
District Committee and the Travancore Mission, the two
missions of that Society in South India. One of the early
steps taken by this joint committee was to ask authority from
their several missions to confer with the standing committee
UNION WITH LONDON MISSIONARY SOCIETY CHURCHES 375
on union of the Presbyterian body which had been organised
in 1901 under the name, " Synod of the South Indian United
Church," and comprising the Madras United Free Church
of Scotland mission and the American Arcot mission. This
authority was given by each mission to its own section of the
joint committee, and the conference was held informally at
the time of the Madras Decennial Conference in December
1902. Subsequently it was agreed among the members of
the joint committee to suspend negotiations with the Presby
terians until, by perfecting their own union, they could
unitedly approach their Presbyterian brethren.
The necessary steps followed, viz., the appointment of sub
committees, the action of the joint committee on receiving
their reports, and the final adoption by the three missions of
the Confession of Faith and Constitution for the new body,
to be called the u United Churches of Southern India."
This opened the \vay for the first general assembly, which
\vas held in Madura in July 1905. The Ceylon mission of
the Board was also represented, and thereafter became a
constituent part of the new body. Dr. Duthie of Nagercoil
was chosen president, and Mr. J. P. Cotelingam of Bellary,
vice-president. The three days meetings were sufficiently
helpful and inspiring to lead the assembly unanimously to
instruct the executive committee to arrange for another
assembly not later than 1907. The spirit of the union was
thus expressed by a resolution of the executive committee,
which was adopted by the second assembly :
The Union, hereby inaugurated, is one whose object is neither to bind
down the churches to any denominational organisation, nor to restrict, by
the imposition of any creed, the freedom of either church or individual.
It is a union which binds together, in the love of Christ and of one another,
all who acknowledge Him as Lord and Saviour. The individual churches
and the local unions of those churches are free to express their ideals of
organisation, and their conception of the faith of Christ, under the
guidance of the Spirit, which leads into the whole truth. Differences,
which may distinguish, do not divide ; they are only of value as they
minister to that common life which all have received from our common
Lord. In our participation in that common life we are united both to
Him and to one another. We stand, therefore, not as a union which
excludes any of like precious faith, but as a union which invites into
376 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
its fellowship all who feel that, in the deeper and larger matters of the
Christian life, they are one with us in loyalty and devotion to the Lord
Jesus Christ.
In the meantime the union movement among the Presby
terians was going on with equal rapidity. In 1904 the
Presbyterian Church in India was organised, and into this
body the South Indian Synod entered, but with the understand
ing that if the way opened for the nearer union in the south the
Assembly of the Presbyterian Church would bid them God
speed in separating from the northern body.
Union with the South Indian Presbyterian Synod.
After the assembly in Madura in 1905 negotiations were
opened again, this time between the representatives of the
United Churches and those of the South Indian Synod.
These negotiations moved on apace, each party finding out
just where the other stood, and adjusting itself to the changes
involved in its own position in order to come on to a common
ground. This state of things is reflected in the reply of
the Mission to an invitation from the Presbyterian Church to
cooperate with itself a in the furtherance of the cause of
church union throughout India :"
As we are now much engaged in the project of church union among the
churches of the missions of South India, we are not prepared to enter
just now into the larger question of union for all India.
The secretary was also instructed to bring the matter to
the attention of the Madura Church Union for its considera
tion.
This reference of the Mission suggests a second advantage
possessed by the Mission in connection with all union
movements, the first being its readiness to cooperate. It
had carefully developed the organisation of its churches, and
placed in the hands of its church unions much responsibility.
The union already effected and the wider union proposed
both had specially in view the common interests of the
Indian churches, rather than those of the missions.
The latter were foreign organisations, managed from
different countries and having each its own exchequer.
UNION WITH THE SOUTH INDIAN PRESBYTERIAN SYNOD 377
The missionaries were already working together almost as
closely as if under one organisation ; and even if they were
not, their work looked forward to passing into Indian hands
sooner or later. Whereas the Indian churches were to be the
permanent Christian force in the land, gaining strength with
their growth, and themselves largely determining the future
of Christianity in India. It was that the Indian churches as
they developed might grow strong on converging lines, and
not on diverging ones, that the missionaries were ever ready
to help them forward, Under these conditions the better the
churches were organised and united in local church unions,
the more ready would they be to assume the responsibilities
of cooperation with other churches. And it is not strange
to read that in 1900 it was the Madura Church Union that
proposed to the Mission that the second general assembly
be invited to meet in Madura. The Mission concurred, and
the assembly met in Madura, Cotelingam being president,
Perkins vice-president, and Herrick secretary.
The joint committee of the United Churches and the
South Indian Synod had prepared a scheme of union which
was presented to this assembly on the lirst day. After
several speeches in favor of it the scheme was adopted
unanimously by a rising vote. Dr. Wyckoff of Vellore and
Rev. P. B. Ragaviah of Madras were present to represent
the Synod.
The two movements, thus inaugurated separately, came
together in July 1908, when representatives from both ecclesi
astical bodies united in Madras and organised the South India
United Church, Wyckoff being elected the first president,
Cotelingam vice-president, and Herrick secretary.
Under this organisation the three local Church Unions of
the Mission were merged in two, the East Chuch Council
and the West Church Council, comprising all the churches
and pastorates of the Mission,
48
378 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
7 THE STATIONS.
Just as the churches and church unions were growing into
a fitness to take their places in the Church Councils of the
South India United Church, so the stations of the Mission
were developing their varied kinds of work throughout this
third period into a fitness for a separate existence as circles or
departments of the District Conference that was to be
organised in 1909. Some of the more potent influences in
their development deserve attention.
(1) THE FAMINE OF 1876-1878.
This has already been noticed, but here it is considered in
its special relation to the mission work and workers It
made such a deep impression upon the people for its severity
and disastrous consequences that to this day it is known among
them as the Tliathu Varsha Famine, Thathit being the Hindu
name for 1877-1878. The overwhelming nature of it is
indicated in a dialogue given in the opening of Digby s book
on the famine :
Here s the north-east monsoon at last, said the Hon. Robert Ellis,
C.B., junior member of the Governor s Council, Madras, as a heavy shower
of rain fell at Coonoor, on a day towards the end of October 1876, when
the members of the Madras Government were returning from their
sojourn on the hills.
I am afraid that is not the monsoon, said the gentleman to whom the
remark was made
Not the monsoon ? rejoined Mr. Ellis. Good God ! It must be the
monsoon. If it is not, and if the monsoon does not come, there will be
an awful famine,
The next day, when the party had arrived on the plains, it was found
that the heavy rain of the previous day was not a presage of the north-east
monsoon ; it was merely a local downpour, and, instead of the country
side being refreshed with fallen rain, all was withered and bare and deso
late. A dire famine had settled upon the Presidency of Madras, but the
fact was not yet realised by the Government, nor was it apprehended for
some time after.
During those early months of prolonged drought the village
missionary would see in some little hamlet tiny children seat
ed on the ground sucking leeks and other roots to satisfy the
cravings of hunger. As the distress became acute he would
return to his home with experiences that would cause him to
RELIEF WORKS 379
toss on his bed at night with nightmare, in which there
seeuied to be a row of famine victims seated on the floor by
his bed.
Relief Works.
The Government were already spending large sums of
money on relief works and in purchasing grain, but not much
of that relief reached this district. Says the Gazetteer :
On llth December 1876 Government placed a first instalment of
Rs. 5,000 at the disposal of the Collector for the opening of relief works,
and the Sub-Collector started three centres for gratuitous relief round
Dindigul on his own responsibility.
On the last day of the year the number on relief works in
the seven stations, Palni, Dindigul, Battalagundu, Periakulam,
Tirumangalam, Madura and Melur was 6,281, and those receiv
ing gratuitous relief numbered 1,015 ; the expenditure for the
former was Rs. 6,309 and for gratuitous relief Rs. 772.
Of the Mandapasalai region Collector Turner reported that
the people were living largely on the poisonous u suaci " or
corai roots, which required three days boiling to extract the
poisonous properties. All the crops had failed, and there was
no water in any of the tanks. Villages were being burned
down for the sake of plunder. Even greater was the distress
in Palni. Things went rapidly from bad to worse, and in
August Rendall wrote to Clark :
The famine in our district is now arrived at such a stage that it is truly
appalling. You must bear in mind that every crop for the last 14 months
has failed. Already we have lost a quarter of our population, and
should the expected rains not come, we shall lose half of our population.
It is dreadful now to see the emaciated dying creatures about us.
Our great concern is of course on account of the 8,000 Christians
committed to us in the providence of God, and it is dreadful to see them
starve before our eyes. May the Lord have mercy upon them, and upon
all this people. As the matter stands now with us, very many articles of
diet have doubled in price, and they are still rising, so that our means are
less than they would be in an ordinary year to meet any such demand.
The calls too multiply on every hand, until in many cases there is
an impossibility to do sufficiently to save the lives of our own people
Many of them resort to the relief camps, but others cannot get in, and die.
Many too who go to the relief camps die from disease brought on by the
famine.
We have never had anything like the pressure upon us as at present.
The Government is doing nobly, but what can be done when hundreds of
thousands are out of work and have no food whatever.
380 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1809
The numbers supported by government relief went up by
leaps and bounds until September 1877, when 95,669 were
receiving aid at an expense of Rs. 2,44,908 in the seven sta
tions. The same appalling state of affairs prevailed in the
other stations, and indeed all over the Presidency. Govern
ment at first deprecated public subscriptions and discoun
tenanced private relief operations, wrote Digby ; but in July
the policy was changed, and public subscriptions were solic
ited with the promise that for every rupee contributed
Government would give another.
Mansion House Fund.
A central committee was formed forthwith, and one of its
members, Rev. J. M. Strachan, M.D., made the suggestion,
"Why not ask that a relief fund be raised at the MansionHouse
in London, or in Calcutta ? %> August 4th a meeting was held
under the presidency of the Governor and an appeal was
cabled to the Lord Mayor of London and the chief municipal
functionaries through the Times newspaper :
Severity famine increasing, distress great, rainfall continues insufficient,
population affected 20,000,000, numbers absoutely dependent charity
Madras Presidency 1,075,000, daily larger; increased mortality already
reached nearly half million ; distress now reaching better classes owing in
creased price grain double prevailing Bengal famine. Matters become
worse rapidly. Under most favourable circumstances of weather, which
is still unfavourable, pressure must continue till crops are gathered
January. Necessity assistance most urgent pressing.
The matter seemed to hang fire until the following was sent
directly to the Lord Mayor :
Committee earnestly solicit your Lordship s powerful influence in
support of an appeal for assistance for the afflicted population in
Southern India. The position of affairs is extremely grave. Very great
and increasing mortality from want, notwithstanding the utmost efforts of
Government. The monsoon is again deficient ; difficulty will certainly
last till January. Cattle perished in large numbers. All labouring
classes are in very great destitution. Property sold for food. Villages
largely deserted, and the poor are wandering in search of sustenance.
The resources of the lower middle classes are exhausted, owing to famine
prices. Prompt liberal sympathy and assistance may mitigate suffering.
This is Digby s account of what followed :
No sooner had the Lord Mayor received the message from the Madras
Committee than he took action upon it. Contrary to the usual practice in
England, where a public meeting seems indispensable to establish any
LOCAL COMMITTEES 381
enterprise whatever, no meeting was called, but quietly, unostentatiously,
a Fund, destined to be one of the marvels of the year, was started at the
dullest season of the year, when Parliament had risen, and all the wealthy
and well-to-do folk had made preparations for touring and holiday-mak
ing.
Within a week 24,000 pounds sterling had been received
and was forwarded to Madras by telegraph. Digby wrote :
The famine had already shown that, beyond the limits which the most
philanthropic government must be careful not to overstep, there were
multitudes who needed a helping hand extended to them to prevent them
sinking into hopeless poverty ; there were hundreds of thousands of others
who, when rain came, would need assistance in the provision of grain
for sowing, in aid towards purchasing oxen and ploughs for preparing
the land and thatch for the roofs of their houses.
These views were formulated in the following resolutions :
(1) Contribution in aid of local committees for relief of necessitous
poor not reached by Government aid :
(2) Contribution towards the care of destitute children in (a) orphan
ages and in (6) day nurseries ; and the like :
(3) Providing clothes for destitute women and children : and.
(4) Allotments towards any other special objects which seem to come
within the scope and ability of the fund.
Local Committees.
Local committees were organised as rapidly as possible
throughout the Presidency. In Dindigul the honorary secre
tary was Yorke, the educational missionary of the Christian
Vernacular Education Society; in Palni J. E. Chandler was
asked to fill that place. At hrst these local committees under
took to distribute their funds through the poorly paid and
overworked village officials, but they soon found many of
them untrustworthy. Yorke reported thus in November
1877 :
A short experience proved that it was inexpedient to employ them ; and
the honorary members, who were appointed without a reference being
first made to them, proved in the majority of cases either unwilling or
incompetent to do our work. In this state of things we had to look
around for other agencies which were fortunately at hand. The Rev.
J. S. Chandler, of Battalagundu, undertook the distribution of funds,
directly, or by the aid of his catechists and teachers, in sixty villages.
The Rev. E Chester allowed his subordinates to take charge of forty-one
villages. The Rev. L. St. Cyr and the Rev. A. J. Larmey, Roman
Catholic priests, had the distribution in thirty-one villages allotted to
them ; and the special deputy collector, Subba Iyer, undertook relief
operations in forty-three villages ; while I employed agents in seventeen
villages. This makes a total of 197 villages thus provided for out of 204
in the taluk.
382 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
We have already sent out into the villages Rs. 18, 000 most of which has
been distributed, leaving us at this present with a balance of Rs. 7,000 in
hand. We are thankful for the means placed at our disposal for relieving
the general distress, and trust that, as the sum already allotted to us will
soon be expended, the general committee will give us a further grant of
Rs. 10,000 for the month of December.
Relief work in Palni.
The Palni committee had allotted to them Rs. 25,000, of
which Rs. 16,000 would be available as advances to agricul
turists. At their iirst meeting they decided to expend the
funds entrusted to them :
(1) In feeding and erecting temporary sheds for orphans and destitute
children under seven years of age :
(2) For affording relief to those who on account of caste prejudices
and other causes are not in receipt of government relief :
(3) For providing clothing for the Chaklans, Paraians, etc., who are in
a state of semi-nudity, but not being in relief camps are not helped by
Government :
(4) For helping the people who are houseless to rebuild their houses :
and
(5) For helping the poor ryots to buy bullocks, as numbers of them
are at present unable to cultivate their lands for want of cattle.
In accordance with these rules Rs. 2,000 were set apart for
the purchase of cloths for distribution to the poor. This
sum allowed each village to receive cloths to the value of
about Rs. 10. Their record says further :
Mrs. Chandler having volunteered to superintend one of the day
nurseries proposed to be started at Palni for feeding children under 8
years of age, proper regard being paid to their castes ;
Resolved, to accept the offer with thanks, and to request the Executive
Committee to meet Mrs. Chandler on Monday next and to arrange in
detail what arrangements are to be made for the same.
Subsequently they gave Mrs. Chandler Rs. 500 for this
purpose, and she maintained the day nursery from the begin-
ing of November until the middle of February at an average
expense per month of Rs. 135-12. This meant 16,000 meals
of good wholesome food for children, many of whom would
have been in their graves but for this day nursery.
It was no small achievement that this Palni committee
were able to report when their work was all over :
Food, by which the lives of 2,000 men, women and children were
prolonged ;
DEGENERATION AND DISTRESS 383
Clothing, for more than 4,000 persons, mostly women, who could almost
literally say, We were naked and you have clothed us ;
Shelter, for 12,000 poor, whom the pressure of famine and the severity
of the rainy season that followed had left roofless ; and
Fields cultivated, by more than 2,000 landholders, many of whom
had been compelled to consume their seed grain, use their farming
utensils for fuel, and sell their ploughing cattle to keep themselves
alive.
The Madura committee did much for the silk-weavers of
the city. Mrs. Capron received Rs. 50 a month and spent
nearly all of it for the children of that caste. Kendall in one
of his letters to Clark reported that he had just seen a
thousand of that caste who were in need of assistance, very
many of whom were most likely to die of starvation.
Degeneration and Distress,
These facts give us only one side of the picture, the
beautiful philanthropic side. But the real side of famine is
the other side, the horrible gnawings of hunger and wasting
away of the body, the more dreadful degeneration of the
whole moral nature of victims and others too, and the
destruction of the sentiment of respect for the dead. The
writings of different members of the Mission fully attest
these statements:
MRS. CAPRON.
This morning a weaver woman came to the Dispensary with tears
running down her cheeks. She sobbed out, A year ago I had seven
children. I do not know where their father is. The fifth child died last
night. I carried it out to the burning ground and there I left it, I had no
money to buy fuel for the burning. I have these two left ; look at them,
and save them to me if you can.
In many places children have been sold to procure the means of pur
chasing food.
HERRICK.
In one enclosure I saw a man, willing and strong to work, but, from
hunger, lying upon his back, with arms and legs extended, apparently
insensible.
A little distance from him lay his wife, in a half-conscious state, with
an infant trying to extract nourishment from its mother s breast, and aif
older child lying a little way off, in the same condition as the mother,
I have heard that the man died soon after.
In four families of potters, containing 20 individuals, there were nine
deaths from starvation. In 16 houses of another caste only six are now
occupied, and in these seven persons have died of hunger,
384 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
In a little hamlet of 18 houses 11 are now empty, and in the remaining 7,
6 have died from want of food.
KENDALL.
I visited a congregation and found a large company of women present.
Nearly all the men have left for distant parts. The women and children
are left to shift for themselves as they can.
J. E. CHANDLER.
Great numbers of mothers are willing to sell their children, and some
will give them away. They beg Mrs. Chandler to take them. On
visiting the relief camp one evening I found 4,550 being fed.
The Superintendent was quite ill, and there was great confusion. It
would be impossible to picture minutely the scenes I witnessed ; the nude
condition of many of the women, the disorderly and quarrelsome scenes
among the boys and girls. A large girl and small boy were fighting each
other fiercely, and the older ones seemed unable to separate them, till
I reached over the fence and took the boy up bodily and placed the fence
between the combatants. Then by the use of a thin stick I soon made
peace. The boy s parents had both died, and the girl s father. The
magistrate happened to be passing, and quite commended me for punish
ing both parties.
They are constantly trying to rob each other.
A great community of thieves seems to be in regular process of
training. Mothers often take the portion doled out to the children.
They borrow of each other the most distressed looking little children
and thus get fed under false pretences.
Corpses are often seen lying by the roadside and also in sheltered
places. They are often left exposed for many hours. If no friends claim
them, they are left to be torn and partly consumed by dogs and vultures,
Then the remains are tied to a pole, and two men of the scavenger caste
carry them off as they would a dead animal and bury them in graves so
shallow that the dogs and jackals soon exhume and feed upon them again.
There is none of the customary mourning and loud lamentation which we
hear in better times.
The writer himself reported many such instances as the
following :
A child died in my compound that had been picked up in the streets
after having been deserted by its mother for three days. Six days after
another child died from the same cause. That same day the school
boys found the body of a famine-stricken woman in the Battalagundu
river. The day previous Catechist Anthony found a body in the river
near his place. He had seen 25 or 30 bodies brought down the same
river.
A starved weaver was tottering along the road two miles from home,
He had fallen and wounded his head, when I overtook him, placed him in
my conveyance and carried him home.
The corpse of a woman with the face partly devoured by dogs was
carried along the road slung to a pole like an animal. A famished
crazy woman took a dead dog and ate it near our bungalow.
MISSIONARY AGENCY IN RELIEF 385
Iii distributing relief, before one knew it, he was surrounded
by a howling mob of emaciated beings tugging in feeble
desperation to get anything and everything they could, all
ties of kindness and kinship obliterated, and almost nothing
to distinguish them from the beasts. Is it any wonder that
the missionary himself lost all pleasure in food and became
a victim to disease and was ordered off on a coasting voyage
to Bombay to recover ? With him went Yorke, the honorary
secretary of the same relief committee ; in Yorke s case
the remedy was ineffectual and shortly after he went home
to England to die.
But what of the great relief operations and expenditure ?
Just this. They were all too late. Fell famine like a vampire
had sxvooped down on the land before the Government in
India or the English public had realised it. The Government
learned the lesson, and forthwith established a famine code
whereby it should never again be caught in like manner.
Multitudes of lives were saved, but even those were more
or less shortened from the suffering endured ; and many were
saved only to fall a prey to cholera and other diseases in their
enfeebled condition. With all this the good done was
immense, as was the amount of money spent. The sources
from which the enormous Indian Famine Relief Fund came
were :
Mansion House Fund
Lancashire and Yorkshire
Scotland
Australia
Mauritius, Gibraltar and Natal
500,000 Rs. 56,64,000
86,075 9,73,000
39,662 4,46,000
51,078 5,78,000
1,697 58,000
678,512 Rs. 77,19,000
Indian Subscriptions 2,66,000
Rs. 79,85,000
Missionary Agency in Relief.
In November 1877 the following confidential communication
was sent out in the name of the Madras General Committee:
It is a matter of notoriety that the Famine Relief Funds are being very
largely expended by Missionary Agency, and the Executive Committee
49
386 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
have cordially to acknowledge the very great assistance which Mission
aries, of all denominations, have so actively and successfully rendered ;
at the commencement of operations especially, the efficient distribution of
Relief Funds would have been most seriously delayed had it not been for
the ready help of Missionaries, and much distress, and indeed mortality,
has been averted by their assistance.
The Executive Committee feel confident, therefore, that they will not
be misunderstood if they direct the particular attention of Local and
Sub-Committees and Agencies to the necessity of avoiding, as far as
possible, giving any appearance of reason for objection being raised to
their action on the ground that in the use of Subordinate Agency, secta
rian influence is allowed in any way to affect it.
The Committee have reason to believe that caution in this respect is
desirable and necessary : and they would suggest that individuals
connected with Missions, not Europeans or ordained clergymen, should
not be employed on Committees, or be entrusted with the general
distribution of Funds save in exceptional cases, and for every special
reasons and even then only with careful discrimination.
The Committee attach much importance to this matter.
Madras, ^ (Signed) WM. DIGBY,
November 27th, 1877.) Honorary Secretary.
Whether this warning was felt to be necessary because of
certain movements started on a Christian basis or not, it is a
fact that in September 1877 other efforts were organised on
such a basis ; only these had reference to orphans, and not
to the general public.
Care of the Children-
The largest proposal was made by no less an official than
H. S. Thomas of the Board of Revenue, an earnest Christian
and a warm friend of many missionaries. He urged the
Mission to take 10,000 orphans to support, depending upon
America for funds.
At the same time a Friendless Children s Protection Society
was organised in Madras to work through the great missionary
societies in doing two things, viz,, (1) while the famine
pressure continued, in instituting temporary homes for
friendless children; and (2) when the famine pressure should
cease, in providing for bringing up in the Christian faith such
children as remained unclaimed by their relatives. This
society was supported by ministers and laymen of all
denominations.
CARE OF THE CHILDREN 387
Orphanages.
The correspondence between the two secretaries of the
Mission and of the Board respectively clearly brings out the
attitude of both bodies. Kendall wrote in October 1877 of
Thomas s proposal :
This would cost the moderate sum of say $150,000. To us the thing
seemed chimerical, and we of course did not so much as entertain the idea
except to wonder how that friend could suppose that even a fraction
of such an amount could be collected in America.
A more feasible proposal is now under consideration. A committee
with large ideas has been formed in Madras, having too a large amount of
funds at its disposal, to look after the starving little ones left orphans in
Southern India, and they have written to us to know what we can do.
The idea is to admit say about 150 children in each temporary home, and
then to gather into orphanages those left on their hands after the famine
subsides. The money is to be collected by this Madras committee from
England.
Our brethren and sisters see their way clear to act with this committee.
When thousands around us are perishing from hunger there is no other
way than to do all in our power to save life.
Clark replied in December, referring to Thomas s proposal
and then taking up the general subject of orphanages:
You are quite right in regarding the plan as utterly impracticable.
The idea of spending $100,000 or $150,000 a year in India for the support
of orphans through the American Board, however valuable such services
might be in the interest of humanity and ultimately to the cause of Christ,
is simply impossible. Our Committee beg you to convey to Mr. Thomas
the assurance of our appreciation of his warm interest in behalf of the
wretched sufferers from the famine, and of his Christian interest in seeking
to provide for them the advantages of Christian training. His example is
so unlike that of most English civilians that our Committee are glad to
recognise it and to encourage him in any efforts he may make in behalf
of the cause.
We have never deemed it advisable to establish orphanages. It is a
very expensive way of doing good. The amount of money expended on
an orphange applied to purely evangelical labors it is believed will result
in far greater ultimate good to the cause of Christ. We beg you there
fore to be very careful of committing yourselves to any scheme that may
entail expense upon the mission in this behalf. You will be careful, of
course, of adopting any orphans into your families, as the changes that
may occur may greatly embarrass you and the Board in case of any such
adoptions.
Any assistance that you can render consistently with your other duties
to those who may place funds in your hands for the care of orphanages
will fall in the line of your missionary labors, and there is no doubt that
you are the best persons to have such care, but it must be without
taking up of your time from other work to any damaging degree, and
without involving present or future pecuniary responsibilities,
388 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Notwithstanding the Board s unwillingness to make any
appropriation for orphanages, they did not stand in the way
of using other funds for temporary homes during the famine,
and orphanages afterwards. So in July 1878, when the
Children s Society offered the Mission an annual allowance
of Rs. 600 for a period of seven years, the offer was cordially
accepted. There were temporary homes until the end of the
famine in Battalagundu, Pasumalai, and Palni, and it was found
that 99 orphans who had lost both parents would remain upon
their being closed, 12 in Battalagundu, 37 in Pasumalai, and
50 in Palni. The Rs. 600 was distributed in the same propor
tion to the orphanages in these three stations.
The Madras Relief Committee also gave some of its balance
in hand at the end of the famine to these orphanages. And
Government contributed further aid. In September 1878
J. E. Chandler applied to Government for aid for a perma
nent building for boys. He called Government s attention
to the 108 orphans they then had, about 50 of whom had
been received from the Government s camp. He wanted a
school-room, eating-room, dormitory, and workshop. The
boys were to be taught tailoring, carpentering, basket-mak
ing, &c. This was Government s response :
In consideration of the exertions of the American Mission in Madura
during the famine and the expense they have incurred in the cases
of destitute children, the Governor in Council is pleased to sanction a grant-
in-aid of Rs. 1,200 to the Palni Orphanage, and further sanction the
transfer to the Mission of such quantities of the Vengai wood in the Palni
Depot for the building, as the Collector may deem to be reasonable.
The Government were not bestowing medals on mission
aries in those days, but it did have ways of recognising good
work. Sir Philip Hutchins, who had been chairman of the
Madura committee, showed appreciation of the Pasumalai
orphanage when he wrote :
The nursery is really an orphanage. We have allotted funds for
its support till the end of February next, but we all consider it deserving
of some more permanent endowment. It is excellently managed by
the Rev. and Mrs. Washburn of the American Mission. Dr. Cornish, the
Sanitary Commissioner, inspected it when here, and will be able to bear
out this statement. We strongly recommend it for a liberal grant
CARE OF THE CHILDREN 389
sufficient to maintain it for some years, if not to place it on a permanent
basis, as a suitable memorial of the famine and the generous assistance
provided by the people of England.
We cannot think of an object more worthy of charitable consideration
than the care of these children offers.
At the end of that year the Palni orphanage had 78, 38
boys and 40 girls. They had had from the beginning more
than 300. The mission cemetery contained the remains of
more than 30 ; many had been taken away by surviving
parents or friends, others had run away. A sad instance of
degeneracy was a girl with deformed hands. She was living
by stealing in the bazaars, and was in a filthy state when
brought to the orphanage. There she was washed and
decently clothed and regularly fed, but in a few days the
desire to wander and steal overcame her, and she walked off
with her new cloth. The next day she was found in the
bazaar with her new cloth gone, and was taken back and
again washed and clothed. It did not last long. The call
of the bazaars was ringing in her ears, and after one or two
more attempts to save her she disappeared. Many years
after she was recognised in Madura, where she was the com
panion of a wandering mendicant.
Mrs. Washburn reported 150 in the Pasumalai orphan ;ige
at the end of 1878, of whom 60 had neither father nor
mother. The whole number received from the first was 1,055.
31 had died. They came from more than 30 different castes,
and their minds were full of ideas strange to Christians.
Mrs. Washburn thus described some of their experiences :
The first child that died brought a wail from the company, such
as might be heard on any burying-ground, or where a heathen person had
died. We showed them that this was not the way to express their grief ;
that they might feel real sorrow in their hearts, but that this wailing for
the dead could do no good ; and funerals have since been conducted
with decency and quiet.
One little boy was greatly frightened at seeing, as he thought, a devil.
He strayed away beyond the church, and while there, he said, a devil
came and pinched his arms, which so frightened him that he trembled
from head to foot when telling of it. We assured him that we had lived
many years in Pasumalai, and that the devil had never appeared to
any one here in this way before, and that it was an imagination of his.
We began giving him medicine, and he has not been troubled with the
devil since.
390 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
The lives of these orphans flowed together as they grew
up and entered a course of educational training. 45 boys were
sent from Palni to the boarding school at Battalagundu, and
many of them afterward entered the higher classes in
Pasumalai. The girls from both Palni and Pasumalai were
brought together when they were admitted to the higher
classes in the Madura Girls Training School. Then a goodly
number of marriages took place between the young men and
women. Brought together, as they were under the stress of
common suffering and bereavement, trained together for
years, and having very few relatives to whom they could turn
for help or fellowship, these orphans clung together in after
years and helped each other as members of a common
brotherhood. They went into various occupations, especially
the pastorate and mission service, and most of them adorned
their walks in life. Some did not live very long ; others
bore through many years the marks of early suffering ; not
many children were born to them, some having none at all.
Of those living in 1909 mention should be made of Milan,
the faithful gardener at Kodaikanal ; Israel, the successful
book-seller and agent in Madura of the Christian Literature
Society ; Manikam for years catechist and teacher in the
Hindu village of Valasai, who, childless himself, took into
his home the children of others and bestowed on them the
care he had received as an orphan boy, and who, when he
died in 1910, was honored by the whole village, many of the
men accompanying the body a distance of nine miles to its
burial in Madura ; John and the two Vethanayagams, who
were ordained over churches and have continued as faithful
pastors. All these married orphan girls from the orphanages
of the Mission. They and many others with them have
formed a band of good and faithful servants of the Lord,
whose good influence and efficient service have been a bless
ing to the Mission and a happy return to their missionary
fathers and mothers for the love and care bestowed upon
them in their days of weakness and suffering.
SACKED CONCERTS 391
(2) DEVELOPMENT OF Music.
Sacred Concerts.
The example of the Board s Mahratta mission in the use of
lyrical preaching for evangelistic services stimulated the
desire to make more use of music. So, when in 1877 the
Christian Vernacular Education Society published a metrical
translation of the tract u The True Incarnation," the pupils
of the Battalagundu boarding schools, with the help of the
agents, were set to work learning the tunes of the various
metres, and one evening the whole tract was sung through
in a sacred concert. It immediately commended itself as an
important form of service. In July 1878 the same thing
was rendered again at the semi-annual meeting of the North
Local Church Union ; and by request of the pastors it was
rendered for the third time in September at the annual
mission meeting in Madura.
New material became necessary, and a new tract entitled
u The Everlasting Way " was prepared, and published by the
Madras Tract Society for the Mission with some hesitation.
This was rendered in March 1879 at the meeting of the
North Local Committee in Battalagundu, the singers being
the agents of the four stations and the pupils of the Battala
gundu boarding schools. At its repetition in Madura in
September the rendering was by three trained choirs, viz., one
of twenty men comprising the best singers in the Mission, a
choir of boys from Battalagundu and Pasumalai, and a choir
of girls from Madura and Palni.
The question of attracting people to the September meet
ing suddenly found itself answered, so far as this sacred
concert was concerned. In 1878 the big East Gate church
was full ; in 1879 it was crowded. Europeans and Eura
sians rilled the east aisle, Christian women the west aisle,
Christian men and boys the body, and Hindus the rear of
the church.
392 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Incidentally the Madras Tract Society found a form of tract
that would circulate widely, and for several years it published
a new tract each year, compiled for these concerts. The one
for 1880 was entitled " The Children s Gracious Lord."
Nearly all of these tracts reached several editions.
Later on selections were taken for the concerts from various
sources, and English tunes, and even songs, were added.
Original lyrics were offered from time to time and were well
appreciated. The story of Joseph was sung at one time,
that of the Prodigal Son at another. In certain years prizes
were offered for the best songs, and the best singing. The
concert immediately became the largest gathering of the
September meeting.
The Tamil people love music ; they sing from childhood,
they sing their lessons, they wail out their laments in times
of bereavement, they encourage each other when in common,
they are engaged in monotonous forms of labor ; the rowing
of a boat, the jogging of the bearers of palanquins, the pound
ing of mortar, the tedious driving of oxen are all accompa
nied by song to sustain their spirits. They love to listen to
the singing of their standard books ; a wealthy man will
often hire a singer to render them in his house, and will sit
up far into every night until the whole of some book has
been sung. Two or three performers will often sit upon a
piazza night after night and sing to a scattered audience of
one or two men in front and a few men and women behind
posts and door-ways.
This taste was turned to good account through the sacred
concerts. By their influence Christian tunes were introduced
into weddings, even of the Hindus ; and the songs were sung
by Hindu men and boys on the highways and in their sports
But the most encouraging result was the impetus given to the
service of song among the Christians, even to the remotest
parts of the mission field.
NEED OF ASSISTANCE 393
Use of Indian Tunes-
Three objections met this use of native lyrics, viz. (1)
They were a part of idolatrous worship and associated with
Hinduism ; (2) they were adapted to solo singing and not to
being used by choruses or congregations ; and (3) the Chris
tians were not trained musicians and did not sing them cor
rectly. These objections were all well taken ; but what the
objectors did not realise was that the third objection neutral
ised the other two. Because the Christians were not trained in
all the subtleties of Indian music, and could not render solos
with professional skill they were untrammelled in adapt
ing them to the modifications required by choral singing.
These modifications disassociated the lyrics from idolatrous
worship, and the sacrecl concerts taught them the most
effective use of native tunes from a congregational point of
view.
But the progress in music has been as great in the use of
western times and English songs as in the use of Indian
lyrics. Miss M. T. Npyes s long and skilful training of the
girls of Capron Hall have resulted in a degree of sweetness
of tone and accuracy of rendering unsurpassed by any mis
sion school in India. And the persistent training of the
Pastimalai students by Headmaster Thomas and Music-
Instructor Ponniah, both of them well trained in European
music, has raised the standard of singing in that institution
higher than ever before.
(3) BriLDINGS.
Need of Assistance.
Many buildings have been described in connection with
the several institutions Others are grouped together here
as typical of a form of necessary work that always has been
going on, and must continue as the work expands. Church
buildings are necessary to conserve the influence of church
organisations. Often a permanent building is beyond the
power of a congregation to build, and more can be
50
394 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
accomplished by aid from without, than by the erection of
temporary thatch buildings, or by long delay that is apt to be
discouraging. On the other hand the ideal is certainly the
erection of its own building by each church. And that ideal
has ever been held before the people.
The West Gate church of Madura needed a house of
worship suited to its important place in the city, and its
relation to the Mission. In 1869 a good site had been secured,
and the people set to work bravely under the lead of their
pastor, A. G. Rowland, to raise what they could among
themselves. This amounted to only Rs. 110, and the pastor
secured from Indian friends Rs. 383-8-0 more, making the
amount from the Indian community Rs. 493-8-0. This would
not provide much of a building. But European friends
generously gave out of their abundance, and provided
Rs. 2,228-4-10 more. To this the Mission added Rs. 2, 310-3-5,
and the missionaries Rs. 457. With this total of Rs. 5,489-0-3
a very neat and suitable church was built that was dedicated
in 1873, and has been sufficient for the congregation ever
since. The pastor and missionary who worked together for
this building are both commemorated within its walls, Row
land by a marble tablet in the rear wall, and Chandler by
a colored-glass window behind the pulpit.
Responsibilities of the People
In 1876 an independent convert, living 16 miles from Pahii
town, was planning to build a small church in his own village,
when Pastor Vethamuttu persuaded him that more good
would be done by enlarging the town church with a spacious
porch. This he did at an expense of Rs. 220, winning the
gratitude of all the Christians in that place.
In all parts of the Mission substantial houses of worship
were gradually erected, and the people themselves did more
and more in providing for themselves. One of the latest
instances was given by Perkins in 1904 :
While the Deputation were here (in Arupukkottai station) Dr. Barton,
in an address, made the remark that he would rather see one small church
NEW BUILDINGS 395
built by the Christians themselves than a dozen churches built with
the help of Lhe American Board. This remark sank deep into the heart of
a Christian who had come from a village twenty miles away to hear what
the Deputation would have to say. He left the meeting vowing that
lie would build the Lord a church in his village. He told no one at the
time of his vow, but commenced to prepare for its fulfilment. Some six
months ago, and two years or so after the meeting at which the vow was
made, word came to me that he had taken clown the mud-and-thatch
church of Alettupatti without my order, with the intention of having
a brick church built there. I knew nothing of his vow and thought it was
only an attempt to force me to help build a brick church. So a letter was
written him telling him he had no right to pull down mission buildings
without the permission of the missionary or pastor, and that it was
impossible to give him the slightest monetary help this year.
A polite reply came back stating that no help was asked, that he
had made a vow to build a brick-and-tiled church for the Lord, and that
two years had passed and he had done nothing ; and that as he was
an elderly man, he was afraid he would die without fulfilling his vow, and
had therefore taken down the old mud church ; and that the stone
foundation of the new church was laid.
I was still sceptical, for the experience was altogether unique, as I had
never known of any individual who had built an entire church at his own
expense ; and it w%,s expected that when the church was partially
finished the work would be stopped and an appeal made for help. But in
the reports of the catechist at the monthly meeting progress was noted
and no request for assistance was made. In one month the report was,
the foundation and half the walls are finished ; in another month, the walls
are finished and the windows and doors are fixed ; in another, the roof is on.
Later I went to the village, and with delight and astonishment held a
meeting in a pretty little brick-and-tiled church in which the American
Board had not placed a dollar. I felt it my duty to make a public apol
ogy to the donor for my lack of confidence, and did so much to his
embarrassment.
New Buildings.
Pasuwalai.
Pasumalai had long outgrown its neat New England church
on the side hill, when in 1902 Tones utilised his visit to
America in collecting funds for a new church. The large
number of students made a commodious house of worship a
necessity, but they could riot provide the funds.
Fortunately the liberality of home friends was sufficient unto
the need ; and in 1904 the new building was completed near
the highway in front of the institution. It was a substantial
building with cut granite pillars, corners and trimmings. A
large stained glass window was presented in memory of
Penlield by Dr. Devins of New York, another colored window
was presented by the women of the church, and other small
396 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
ones were presented by classes or individuals, all contribut
ing to the beauty of the interior. The members of the church
had also contributed of their means toward the building.
Kodaikanal.
The most beautiful of our church edifices was erected at
Kodaikanal in 1895. As the community of Europeans in
creased and the summer visitors became more numerous the
members of the Church of England felt the need of
a separate church of their own. So in 1883 Bishop Caldwell
secured a beautiful site on the brow of Nebo above Coaker s
Walk and erected a church that was consecrated according to
the rites of the Church of England. While this move caused
a pang to those who had enjoyed the union and fellowship
for which the old church stood, yet both the old and new
were soon full. Indeed the old church at the foot of the
shola was itself too small for the nori-Church-of-England
worshippers.
In May 1888, as the Mission s record has it,
Bro. Noyes sought and received permission to build, in consultation
with the Building Committee, a church for the natives in a more accessible
and central place at the Sanitarium, needed timber for the same to be
taken from the mission property.
The form of the vote indicates that the need was felt es
pecially by the Indian congregation worshipping in the
church. This was not only because of the limited space, but
also because their houses were on the outer slope of the
mountains and at a distance from the church.
Noyes proceeded to raise subscriptions and had received
Rs. 2,220, when his last illness came upon him. He died in
1892, and the project of a new church, as well as the u Kodai
kanal Tamil Church Building Fund," was left to his succes
sor, ]. E. Tracy. Further consideration of the matter con
vinced the Mission that the expense of keeping up the old
church after building a new one for the Indians would be
quite beyond the means available ; and in April 1893 it was
voted that the new church be built so that it would be
NEW BUILDINGS 397
suitable for both the English and Tamil communities. Soon
after the site was iixed on East House Ridge, south of that
house, a noisy situation at certain times as being on a thor
oughfare, but a most convenient one for the worshippers.
Plans and estimates were soon forthcoming and on receiving
the approval of the building committee were put into the
hands of the architect ; and the work moved along with the
usual difficulties from careless contractors, untimely rains, and
lack of funds. In January 1895 Tracy brought before the
Mission the need of money to complete the church, when it
was voted:
That the Mission approves of the treasurer s giving Mr. Tracy a loan of
Rs. 1,000 from the Pasumalai Endowment at 5 per cent, interest, to be
repaid as soon as a grant for the same can be secured from the Prudential
Committee, the Mission hereby assuming the responsibility of its repay
ment.
The Prudential Committee had been asked in 1894 to add to
the appropriation a " contingent of Rs. 1,000 for the church,
but they had not done so. But the obligation incurred was
met in April, when the auditors reported an unexpended
balance in hand sufficient to meet the need of Rs. 1,000.
Other difficulties were reported by Tracy at the end of
1805 :
The new Tamil church at Kodaikanal was nominally completed on the
15th September, but upon final inspection by the architect much of the
work was found not done according to the terms of the contract and was
rejected by the architect. The very unusually heavy rains with which the
monsoon opened damaged the building seriously, so that it cannot be
opened for use till considerable repairs and alterations take place. 11 is
hoped that it may be completed and open for use during part if not the
whole of the coming season.
A bell in memory of Noyes was presented by his family,
and a set of pulpit furniture was sent out by the Henry Ward
Beecher Mission Band of Plymouth Church in Brooklyn
N. Y.
The Monument.
If the Mission could not maintain the old church for
services for Europeans, no more could it maintain it in
emptiness ; and no member of the Mission would consent to
398 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
leave it to tumble down from neglect. It was a place of
precious memories, standing amid the graves of many loved
ones, beautified by flowers and guarded by rugged rhodo
dendrons. It was therefore agreed that the old building should
be removed and replaced by a monument to those who had
worshipped in it, and lay buried near it. Tracy was autho
rise I to Jisr^se of the materials and receive subscriptions for
this purpose.
This was done in 1904, the new church having been
finished and occupied in 1890. The inscriptions are :
EASTERN SIDE WESTERN SIDE
This Monument In
Marks the Site of the Loving Remembrance
Eirst of those
American Mission Church who once worshipped God
in Kodaikanal. - in this place.
Erected 1854-7.
- Removed 1902.
The To the Memory
American Mission Cemetery, of those who lie buried
Kodaikanal In this Cemetery.
1854 1904
Hostels.
Other buildings than churches have been planned here
and there in different parts of the Mission that are useful in
many ways. The hostels of Pasumalai have been important
in their influence for developing manliness, self-control, and
conscientiousness. The first to be built was Southfold
Hostel for Brahman students, which was opened in 1892. It
provided for the residence of forty students. The second
was Yokun Lodge, and provided residence for twenty Chris
tian students. It was erected in 1895. Each of these hostels
was presented by a friend and supporter of Pasumalai at an
expense of Rs. 4,000. It was then felt that the same provi
sion was necessary for the non-Brahman students ; and in
1895 the Tufts Home was erected at a cost of Rs. 1,038, from
a generous gift of Mrs. Tufts of Boston, sister of Mrs.
Capron.
HOSTELS 399
Equally gratifying was the gift of Ks. 200 from the sons of
Theron Looniis to enlarge the little school room on the East
Gate compound and call it ik Loomis Hall in memory of
their father. It thus became useful for Y. M. C. A. and other
meetings, as well as for the excellent school held within it.
(4) SOCIETIES.
From the beginning, when To dd and Hoisington organised
themselves into the Mission, society organisation has been
appreciated by the Christian community. Once during this
last period it was appreciated for evil and not for good.
The organisation of a secret society in Pasumalai is thus
referred to in the Mission report for 1900 :
The little circles always formed among students are almost invariably
formed along caste lines, and whenever any difficulty arises among the
students the division into parties usually follows these lines ; this has
been especially true at Pasumalai where a large number oi boys and men
are brought together, and adds perhaps the most difficult element of all
to the problem of discipline in the school.
When the anti-Shanar riots which shook up so powerfully the Tinne-
velly and Madura districts broke out in ] 899 (as described in the chapter on
Environment), its influence was decidedly felt at Pasumalai. The tension
between the students increased until at last it broke into an open conflict,
in which long and dangerous clubs were used bv one party in attacking
the other, goaded or. to desperation by the other party which, as has
since been found out, had organised itsell into a secret society known as
the M. O. C., or Marava Opposition Company, consisting of nearly 30
members, each one of whom took an oath on the sign of the cross to
drive the Marava party from the school ; and in case any of their own
party should get into trouble all pledged themselves to leave the school.
This tension was fel . somewhat among the teachers and theological
students at Pasumak-.i, and extended pretty generally throughout the
Mission. The agi atijn did not continue in a violent form for long, but
has left enmities whic i will not soon be forgotten.
The Mission has never undertaken to interfere with social
customs that did not contradict Christian teaching, while the
missionaries have inculcated cleanliness, iitness and modera
tion in personal adornment, fashion, etc.
it has never required the removal of the tuft of hair, so
generally worn by Indians not Muhamadaus. In this respect
it has elilTered from many Indian missions Sonic guoJ
brethren at the Bangalore missionary conference of 1879
were quite shocked to see pastors representing the Mission
400 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
who had the tuft of hair. But the Mission attitude was some
thing like that of the German brother who said to the
conference :
If you think the devil is in the kudu mi (the tuft) then all you have to do
is to take your scissors and cut off the devil ; but you cannot cut off the
devil in that way.
Since then the kudnuii has disappeared from the heads of
the pastors as a matter of good form, and no one attaches
any religious significance to it.
The women of certain castes wear their ears with the
lobes stretched to a great length, and would feel as much out
of fashion without such ears as would a young lady who was
forced to wear her grandmother s bonnet.
But among the educated young women and students in
Capron Hall ii lias come to be considered not good form to
have such long ears, so many of them with long ears have
had a piece taken out of the lobe and the ear sewed up small.
It is one of the com mon operations performed in the women s
hospital.
Once in a while, however, efforts have been made to
change some custom. Such was the Anti-Nose-Jewel Society
organised in the Battalagundu girls boarding school by Miss
G. A. Chandler (now Mrs. Wyckoff) in 1889. Desiring to
create a sentiment against the fashion of wearing a pendent
from the nostrils, Miss Chandler proposed that each member
give up her nose jewel for benevolence, and sign a promise
never to wear one in her nose again. Quite a number did
this, among whom \\ as one engaged to a young teacher. In
due time she received a letter from her fiance saying :
I shall never marry a girl without a nose jewel, so it behooves you to
put back yours in its proper place. I warn you to do as I say, for I do
not love you as much as three-quarters, I only love you to the extent of
one- quarter.
In tears the young woman showed the letter to her
missionary, and after consultation she was advised to let the
young man have the other quarter of his regard for her and
be absolved. This was done to his immense surprise and
CHRISTIAN ENDEAVOR SOCIETIES 401
chagrin ; but he never married her. The whole movement
was an unheard of thing in the Tamil country, and did not
last long. But nose jewels are gradually disappearing as are
long ears.
The Young Men s Christian Association, which was started
in Pasumalai in 1886, has been followed by other associations
in Madura, Dindigul, Battalagundu and Arupukotta. In
1893 a number of these associations were merged in the
Y. P. S. C. E. But those in Pasumalai and Madura have
been well maintained.
Christian Endeavor Societies.
The iirst Christian Endeavor Society was organised in the
Madura Girls Training School in 1886. This was the
introduction of Christian Endeavor to South India, as
well as to Madura. In other stations similar societies existed,
and from that time the name began to be applied to them
and to new ones as they were organised. Mrs. Chester in
1889 thus described one in the Dindigul girls boarding
school :
They meet every Saturday afternoon. As a badge they wear beads to
remind them of their need of divine help to keep the promises they make
to the society. It is very pleasing to see the thoughtful, earnest way they
make the promises required. The little world in which they now work is
the boarding and clay school, but when they return to their villages they
are certain to become earnest young workers in their own homes and among
their relatives and friends. Since its organisation there has been a guiding,
helpful influence of one girl over another, and one or two girls who seemed
wayward and careless before are now more gentle and governable.
The modification of methods involved in the spread of this
movement was recognised by the Mission in its report of
1892 :
The constitution and pledge are similar to those in the United Societies
at home, but some minor differences of administration havr been adopted
as more suitable to the ideas of Eastern life. These societies arc perhaps
in no respect more markedly different from those at home than in the
absence of what is known as the social element. The sentiment of this
country is not favorable to the association of young men and young women
in such societies, and hence the young men and young women have sepa
rate societies
The visit of Dr. and Mrs. F. E. Clark to the Mission in
1893 greatly stimulated the spread of the movement in
51
402 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Madura and the other stations. All the girls in the Madura
Girls Training School were members, 70 being active, and 45
in the junior branch. Some of them accompanied the Bible
woman they supported in her visits to village homes ; others
conducted a Sunday School of twenty or more little children
in the school hall ; others helped in the Sunday Schools of the
Hindu Girls Schools in the town ; still others visited and
cared for sick girls in the hospital.
In the villages it was usually the young men of a church
who would organise themselves into a C. E. society to go out
into the neighboring villages with musical instruments to sing
and preach. In the villages of Madura and JMelur associate
societies were formed, consisting of Hindu school boys who
attended meetings and studied portions of the Bible, especi
ally the Psalms.
In 1897 the South India Christian Endeavor Union was
organised in Pasumalai with Jones as president. It repre
sented 60 societies and 2,000 members, 35 societies and 1,000
members being in this Mission. This was followed up the
next year by the organisation of the Madura District Union,
which by that time was able to count up 55 societies and
1,023 members. And the C. E. movement continued to grow
as it has a way of doing all over the world, until in 1909 it
had some 200 societies and 5,000 members.
Widows Aid Society.
The Widows Aid Society closed the first year of this period,
the eighth of its history, with an income of Rs. 2,234-4-1, no
expenses, an addition to its invested funds of Rs. 1,037-2-5,
and a cash balance of Rs. 1,197-1-8. Its surplus funds were
all sent to America. In 1873 it loaned Rs. 100 to Mrs. Moss,
and Rs. 150 to Santhiappan. But these were soon repaid
with interest, and the balances were sent to Boston. But in
that same year came the first draft on its treasury for a
pension. The first member to die was the mission writer,
James Miller, whose widow was therefore the first pensioner.
WIDOWS AID SOCIETY 403
Mrs. Miller herself died in 1873, and her children became
the first family of orphans to receive the Society s aid.
In 1878 the treasurer of the Board in Boston indicated that
he did not wish to have any more funds sent to him for
investment, so the first fixed deposit in India was placed with
Arbuthnotand Co. It amounted to Rs. 1,200, and thereafter
for a number of years the Arbuthnots were the depositaries
of the Society s funds. Deaths among the membership fol
lowed, and payments for pensions rapidly increased, but the
income by fees and interest on deposits increased faster
than the expenditure, and the affairs of the Society went on
as merrily as a marriage bell for many years. In 1880 the
Society was incorporated through the Executive Committee
with the payment of the fee of Rs. 50. In 1890 the funds on
deposit amounted to more than Rs. 40,000, and the mission
report was :
This has never been in a more prosperous state, and the large amount
of invested funds of the society has enabled the committee to entirely dis
continue the monthly subscriptions of some of the members and reduce
those of all the remainder.
But in 1893 the first check came to the society in the failure
of the New Oriental Bank with Rs. 10,000 of the society s
funds. The loss was eventually nearly 50 per cent, for the
dividends paid amounted to Rs. 5,466-0-1 in eight years.
In spite of this loss the increase went on and the funds
soon amounted to Rs. 50,000. In 1900 it was thought safe
for the society to contribute Rs. 5,000 toward the formation
of a pension society ; and it was not done only because it
could not be done legally.
In 1906 it suffered the severest shock of its history in the
failure of Arbuthnot and Co. Again the amount swept away
was Rs. 10,000. The dividends received out of this amounted
to Rs. 1,368-4-9 in five years.
In the meantime an American actuary was at work on the
status of the society. He found it in a sound condition, but
suggested the abolition of entrance fees and the enhance
ment of subscription fees, which was done. Curiously enough
404 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
these losses changed the attitude of the Board s treasurer.
Whereas his predecessor had declined to receive further
funds for investment, he called for all its funds, and they
were accordingly transferred to his care. The statement of
the mission report for 1909 about the condition of the
society is as follows :
Capital Fund Rs. 50,000.
Paid out to widows and orphans in 1908, Rs. 2,842.
Widows and orphans receiving aid 77.
Whole number of members since the founding of the society 500.
Present number of living members 250.
Paid by members during 1908, Rs. 1,500.
Added to Capital Fund in 1908, Rs. 1,000.
At first membership was open to any Protestant Christian
residing in the Madura district ; but since 1898 it has been
restricted to those who are or have been members of the
Mission.
Native Evangelical Society, (dins Home
Missionary Society.
The Native Evangelical Society emerged from the Personal
Period as practically a pastor s aid society. In the year 1871,
out of an expenditure of Rs. 1,014-5-3, it spent Rs. 990 for
pastors salaries. The number of pastors aided increased
from 6 in 1872 to 11 in 1874. From 1874 for 19 years the
number of pastors in all the churches averaged 16 and the
average number aided by the Native Evangelical Society was
10. That is, from a half to two-thirds of the pastors were
receiving aid. In 1893 of 19 pastors only 9 received aid ; and
from that time on the former increased, while the number of
those receiving aid diminished from year to year. In 19U7
there were 21 pastors, and no church received aid for its
pastor s salary. 11 was the largest number ever aided in one
year
Aid to Pastors.
The natural growth of the churches might be expected in
the long run to remove them from the list of beneficiaries of
the society. But several influences hastened this consumma
tion. Necessity is the mother, not only of invention, but also
HOME MISSIONARY SOCIETY 405
of sound sense. In 1874, when the pressure of a debt of
Rs. 800 came upon the society, it realised that the large grants
of Rs. 12, 15, and even 17 per month, which it had been giving
for individual churches during 1873, were unreasonably large,
and it adopted the very sensible rule that no church should
henceforth receive more than Rs. 10 per month towards its
pastor s salary, and that this sum should be reduced by one
rupee per month each year. The first part of this rule was
rigidly enforced ; to the second part a few exceptions were
allowed.
Brand i Societies.
But the leaders of the society were actuated by better
motives than necessity. From the first they had sought to
utilise it to promote self-support, and a missionary spirit
among the churches. So they were ready when the Mission s
Jubilee was celebrated in 1884 to spend the funds of the
society not needed for pastors salaries in evangelistic work,
and to improve the enthusiasm of the occasion to extend the
organisation for the efficient working of some suitable plan.
In the annual meeting of the society held in September
1883 a petition was presented by Gtitterson and others of
Melur station, urging the society to provide funds for spread
ing the Gospel in the region of Tirupattur of that station.
This was referred to tne executive committee for a report the
following week. At the adjourned meeting of the society the
committee reported :
1. it is fitting that this Society should add to its work of aiding churches
to support their pastors some missionary work in a part of the district
where it is not at present carried on.
2. The Society should select some locality for itself, and with the
approval of the Mission conduct its work in that place.
3. One third of the Society s income should be devoted to this work.
4. 1 he missionary in whose station the Society s work is carried on
should superintend it and report once in three months to the executive
committee.
5. In considering the petition from Melur the committee think the
region of Tirupattur to be a suitable place for such work, and that it
should be commenced there as soon as possible.
406 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
6. The executive committee of the society should put forth the neces
sary efforts for establishing this work.
7. Every pastor, teacher and catechist should make known this work
to his congregation and arouse its interest in it.
The resolutions of the committee were adopted by the
adjourned annual meeting, but by the close vote of 33 in
favor to 31 against, so the matter was laid on the table until
the following year, when it was shelved in favor of another
proposition. The following year was that of the Mission s
Jubilee, and the step taken by the society to signalise it was
the afiilialion of local missionary societies already existing in
some of the stations, and the encouragement to establish
others, as branch societies. The society also agreed to retain
only one third of its general income from each station for the
aid of churches, and pay over to each station the other two
thirds for its branch society.
This plan was heartily taken up by the stations. At the
annual meetings in 1885 and 1886 the society recognised as
its branches the Tirupnvanam Daybreak Society, the Tiru-
mangalam Society of the Dawn of Spiritual Wisdom, the
Batlagundu Gospel Proclamation Society, the Madura Dawn
of Salvation Society, the Manamadura Sunlight of Truth
Society, the Mandapasalai Good Way Society, the Melur
Little Drops Society, and the Periakulam Missionary Society.
While these branches did a large amount of good work,
yet in giving them two thirds of its income, and in spending
the rest among the aided churches the society was scattering
its efforts, and it lacked the concentration in any one direction
that would call forth its greatest power. In response to the
feeling of this lack the society organised in October 1897 an
itinerating band, first of two evangelists and afterwards of
three, to go about among all the stations, spending twenty
days in each. This band was intended to be permanent, and
was called so. It lasted three years, doing a large amount
of seed sowing. But in spite of its name, in 1900 it was dis
banded, " the funds of the society not being sufficient."
HOME MISSIONARY SOCIETY 407
77/6 Society s Jubilee.
The Jubilee of the society was approaching and with it a
new opportunity to set the society forward in its purpose of
uniting its forces on some missionary work. It was laid
especially on the hearts of two Indian brethren to rouse the
churches to their responsibility in supporting the society for
the sake of a mission of its own, viz., Catechist M. Solomon,
and Teacher V. Santiago of Pasumalai. They went up and
down the land faithfully preaching this privilege and duty,
and their zeal was rewarded.
The society had assisted in founding 34 churches, and had
spent in 50 years Rs 40,000. And now special contributions
were coming in for a mission of their own. The Jubilee
was deferred a year, and in the meantime a committee was
appointed to visit and report on the choice of one of four
helds proposed, viz., the region of Usilampatti west of
Tirumangalam, the northern part of Dindigul station, a tract
in the north of Melur station, and the region suggested by
Gutterson twenty years before. Gutterson s location was not
chosen, but his general plan was adopted. The location
adopted was the region north of Dindigul, called Konganadu,
with the village of Koyilur as the centre of operations.
Kouga nadii Mission .
This decision was made at the annual meeting in 1904.
Trie leaders had set out to raise Rs. 5,000, but that figure was
not realised. Still Ks. 2,657 were in hand at that meeting,
and before the year was out it was increased to Rs. 3,000,
and that sum was placed in the bank as a permanent deposit
in January 1905.
The iirst missionary to enter this field was G. K. John,
whohad been pastor of the Mandapasalai church. He was
set apart for this work in the East Gate church, Madura, on
the 28th February 1905. The mission report for that year
gives the following- account of his iirst year s work :
The field embraces about 300 square miles and has several large villages
within its borders. At first the newly appointed pastor worked alone but
408 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
he was soon joined by a school teacher and still later by a young man for
evangelical work. During the ten months of their stay the workers have
visited over 130 villages and preached the Gospel to over 4,000 people-
At first great difficulty was experienced in the work, the people supposing
that the preachers were beggars, as all Hindu mendicant preachers are.
But gradually the people are learning the true object of the workers and
are listening attentively- The school work has been carried on successfully,
there being fifty children in the school from fifteen different villages.
They pay about Rs. 6 per month for their tuition.
In 1907 the name was changed to a Madura Home
Missionary Society " and it was legally incorporated. Before
that, in 1906, John had found the difficulties too great for him
and resigned. His place as missionary was taken by
M. Solomon, one of the two who had been chiefly instrumen
tal in the founding of the mission.
The report for 1909 showed that the Indian Christian com
munity had contributed for this, their own mission, during
the year more than Rs. 3,000, supporting one evangelist, be
sides the missionary, two teachers and two Bible women.
There were Christians in 5 villages, where there were none
four years before. 37.> villages had been visited, 130 Testa
ments and small Bible portions sold, and thousands had had
the Gospel preached to them.
Generous Devotion.
These are skeleton facts that do not tell the whole story.
Behind are the prayers and efforts, self denials and offerings
of the living and the dead for 5o years. Whether as seen in
the enthusiasm and generous devotion of the annual meetings
under the present name, or as remembered in the abundance
of their gifts out of poverty under the old name of u Native
Evangelical Society," the desire to bring their own people to
Christ is an earnest of their faithfulness to their divine Master.
An old statement written by Xoyes when the debt of the
year 1874 had increased to Hs. 881, early in 1875 shows the
old spirit and the new, for the one spirit has continued, in a
Local Committee meeting :
A letter was read from the treasurer, and after a very few words in ex
planation a catechist arose and offered a month s salary to the society.
This struck a chord which vibrated through the whole assembly. One
DEATH OF PASTORS CORNELIUS AND VETHAMUTTU 409
arose after another in quick succession and pledged himself to give or raise
something. The heathen who stood about the door caught the spirit. A
washerman offered Rs. 2 ; a gentleman s butler the same, and paid the
money down. A man of high caste from a neighboring village pledged
Rs. 3 ; and a Government dresser two more. The excitement extended
beyond the house where the meeting was held; and the native women sent
in specimens of their needlework, which were readily sold. After the helpers
had pledged all the money they dared to promise, they looked round upon
themselves for articles which they could spare. A pair of ear-rings, several
handkerchiefs, one or two jackets were offered, and turned into money by
ready bidders. The meeting extended beyond the appointed limits ; but
some of the natives requested that the matter might be brought into another
meeting. On the following morning the scene of the previous day was
repeated. Some gave who had not pledged themselves, and others doubled
the pledge of the previous day ; so that by the end of the second meeting
the Rs. 453 of the day before had risen to Rs- 628. The pledges, I am in
formed, have been promptly paid.
The mission report adds :
Shortly after, at a Sabbath afternoon service, the East Gate Church,
Madura, raised upwards of Rs. 270- Other stations responded in the same
spirit. The contributions of the year amount to Rs. 1,864-11-
More of this spirit will appear in later pages. It shows
that their missionary work and workers lie very close to their
hearts.
(5) INFLUENCE OF INDIVIDUALS.
As the years went by and one and another finished his earthly
service and passed onto his reward, their fellow disciples and
fellow workers realised the power of their example and the
influence of their life on the growing Christian community.
The great multitude of such precludes any adequate narrative
of what their presence and influence meant to the community.
But a few typical instances will give glimpses into some of
these moulding forces.
Death of Pastors Cornelius and Vethamuttu.
Pastors Cornelius and Vethamuttu died within a month of
each other, Cornelius in December 1884, and Vethamuthu in
January 1885, Of Cornelius it was written :
He was called to the pastoral charge of the East Church in Madura
upon its organisation in 1872. Since that time he has taken a prominent
position among our native brethren, and through his wise counsels and
manifest integrity has exercised a large and wholesome influence among
his native brethren.
62
410 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
His spotless character and loving interest in the people for whom he
labored made him an excellent pastor, and his general intelligence, public
spirit, long experience and extensive acquaintance in the city gave him an
influence among Hindu gentlemen, which he always used for the spiritual
good of that class and for favorably impressing all outsiders with the
excellence of the Gospel of Christ.
Two testimonials are here given of Vethamuttu, the first by
a missionary, the second by his Indian fellow laborers :
From his first entering upon mission work in Palni he showed such
good judgment in attending to the financial matters of the station that
more and more responsibility was thrown upon him, and it is a good deal
to say in India that he was never known to betray his trust. During the
famine in 1877-8 he was appointed on the famine relief committee along
with the government officials and the most influential men in Palni. He
did not talk much ; but whenever he did offer any suggestions they were
listened to with marked attention. Public estimate of him is illustrated
by the remark of a tahsildar (revenue officer) who after examining him as
a witness in a law suit remarked, This settles the matter as Rev. Mr.
Vethamuttu never tells a lie.
His leading characteristics were kindness to others, eagerness and zeal
in winning souls to Christ, patience in settling difficulties between the
heathen and Christians, meekness and humility. To the common people
he was a very acceptable preacher. They heard him gladly. His rebukes
for those who walked disorderly were always delivered with so much love
and kindness that he was justly called the peacemaker.
Village Christians.
Many a case has been like that of the good old man who
joined the Battalagundu church in 1880 after having had a
copy of the gospel of Matthew in his house for twenty years.
All that time he had lived as a Hindu, brought up his family
as Hindus and even led his people in Hindu worship. Then
he stood out from his family and people and confessed Christ,
and was to the end of his life earnestly waiting for them to
be Christians too. He was the founder of the village and its
magistrate. When he became a Christian the others said he
had gone crazy.
A Christian bazaar man was conducting a service for the
Christians in his village, when a constable, also a " Christian,"
was present. It was Good Friday, and the constable was
troubled with his unworthy life. He saw a vision of the cru
cified Saviour, and was so troubled he could neither eat nor
sleep. At last he sought out the bazaar man, and he in conver
sation with the constable narrated to him something of his
VILLAGE CHRISTIANS
own spiritual experience, by means of which the latter found
peace. Afterward he left the police and entered the Seminary
and became a Christian worker ; and he attributed his spirit
ual awakening to the faithful lay brother s helpful influence.
Carpenter Manuel.
The death of Carpenter Manuel in 1877 brought to mind a
most interesting conversion and subsequent life experience,
as given in the mission report of that year :
He was formerly a member of a gang of robbers, and notoriously
wicked. He was a bigoted disciple of Suppaiah (a god), and often went
on pilgrimages to Sikandarmalai, where he rolled around the rock for the
pardon of his sins. A copy of Luke s gospel was given him ; he took it
home, and gave it to a shoemaker for a pair of shoes. The shoemaker
read the tract and was converted. He in turn led the carpenter to Christ.
He became a humble Christian, and loved his Saviour and His servants.
Though poor, he was liberal. When the shoemaker died (in 1875) he
requested Manuel to teach the congregation and preach to the heathen.
Yesudasan and his Tivo Wives.
The case of the shoemaker is still more interesting. He
was converted by the verse :
No man, having put his hand to the plow, and looking back, is fit for
the kingdom of God.
The mission report for 1875 said of him :
Though at the bottom of the social scale, according to the notions of
the heathen, yet, on account of his good sense and honesty^ he commanded
the respect of the heathen of all classes. He was a good reader, had
gained much knowledge of the Bible, and was always earnest in his efforts,
without pay, to make the Gospel known to his countrymen. His name
was Yesudasan, servant of Jesus, and all who knew him believed him
worthy of the name.
Through him 60 persons became Christians in that village.
One would think that his credentials for admission to the
Christian Church were clear and unimpeachable. But no, he
had two wives. They were both legally married to him when
he was a Hindu, recognised as such by his caste and by the
British Government ; and they were the mothers of his
children. He was asked to put one away, but was not will
ing to do so, and neither was willing to leave him. So when
he asked to be received into the Christian Church as he was,
he was refused. That was the attitude of the Mission at that
time, and the teaching of the missionary that refused him.
He accepted it and showed no bitterness.
412 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
When one wife died, after many years, there was a general
sigh of relief in the thought that he could now be admitted
to the privileges of the church. But unfortunately the church
had waited so long for one wife to be removed that the poor
man himself had contracted mortal disease and followed his
wife before he could be received. It was sad if the church
was right ; doubly sad if the church was wrong, as many have
thought.
At any rate ten years after Yesudasan s death the Mission
indicated its changed attitude by the following vote :
That such persons, though retaining more than one wife, may, on
credible evidence of piety and faith in the Lord Jesus, be received to the
church, provided ;
1 That the counsel and consent of the Mission be received in each such
case before reception to the church ;
2 That any person who, once a Christian, shall relapse into heathenism
and during such relapse contract a polygamous marriage, shall in no
circumstance be ever i-eceived into the membership in any church in this
Mission.
This action was held over for the approval of the Pruden
tial Committee and they refused their approval ; but it re
mained as expressing the Mission s conversion. The posi
tion of the Prudential Committee was thus stated by Clark in
a letter dated July 29th 1885 :
The Prudential Committee did not deem it wise to approve of the report
of your committee on that subject. The matter is involved in no little
embarrassment. You may have now and then a man who is involved in
polygamy before coming to the knowledge of Christ. The only way in
such cases is to act in accordance with our usage heretofore, not to receive
such a man into church communion except upon his giving up all but one
of his wives. We feel that with Utah on our hands in this country it be
comes us to be very careful of giving occasion to any of the enemies of
foreign missions to avail themselves of the opportunity to attack the Board
or its missionary work, in view of any possible concessions in this direc
tion.
In some cases where there are two wives and one of them has children
and the other has not, the question will not be a difficult one ; but in such
case the husband should provide carefully for the wife that is put away.
The man is not relieved from his obligations to care for those who have
been brought into such relations to himself ; and if there are two or more
wives and all have children, it is still his duty to care for all.
There is no other way to avoid scandal and embarrassment. This is
the very decided sentiment of our Prudential Committee.
SPIRITUAL AWAKENING 413
Masilamani and his Descendants.
One of the early converts was Masilamani of Maniagaran-
patti in the Periakulam station. He was 13 years old when
the Mission started, and another 13 years was added to his
life before he became a Christian ; but from 1847 for 39 years
he and his family were thoroughly identified with the Mission.
He was the only convert in the villnge when he joined, but
long before his death in 1906 he saw all in his village Chris
tians. He was deacon of the church until within two years
of his death, and then his son worthily filled his place. Not
only did he live to see the whole village become Christian,
but at the time of his death, being 85 years old, he could
count up 45 children and grandchildren scattered in different
parts of the district, and all Christians. His funeral was
largely attended by Hindus and Muhamadansfrom neighbor
ing villages.
His loyalty and gratitude to the Mission were reflected in
his children. Some were in mission employ and others not,
but all united to commemorate the benefits they had received
in the Battalagundu boarding schools and through the mis
sion agencies by establishing a Gospel Preaching Society in
the name of their missionaries. Utilising the small contribu
tions they could raise among themselves they resolved to
spend some time in the most favorable part of each year in
carrying the Gospel to the villages in the region of their an
cestral home. And this they have clone.
(6) INDICATIONS OF GROWTH AND PROGRESS.
Spiritual Awakening:.
The spiritual life, on which depends the efficiency and
value of all our mission effort, has always been cherished
and nurtured in every possible way. Its manifestations have
seldom been like the strong wind, the earthquake and the fire,
but rather like the breathing of the still, small voice. But
there have been seasons when we have heard, as it were,
the " sound of marching in the tops of the mulberry trees "
4l4 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
and have been called upon to bestir ourselves. Such was
the experience in Pasumalai in 1906, thjus described by
Jones :
The Church at Pasumalai has experienced a year of unusual blessing,
and has made definite progress in numbers and in Christian activity.
The Spirit of God, who has moved mightily in parts of India during the
last two years, has breathed in blessing and power upon our church and
community at Pasumalai. For several months in the early part of this
year meetings full of religious interest and power were conducted ; and
during a considerable portion of this time these meetings were held daily,
and, at times, simultaneous gatherings for prayer were held in different
buildings.
The character of the meetings, at the time of deepest interest, was
largely the same as that of revival meetings in other parts of the land ;
although we did not have ecstatic visions, trance experiences and tingling
physical sensations, such as were frequently experienced in many other
places. The character of the meetings, however, were such as to con
vince us that they were both under the direct guidance of God s Spirit
and were a product of the East such as one would not expect to see among
Anglo-Saxon people.
We had thought that deep conviction of sin was a thing foreign to the
East. But these recent experiences have shown that the Indian mind is
as susceptible to such convictions under certain conditions as is the
western. The only difference being, as we would expect, that in India
deepest convictions are associated with devil-possession, and that those
who are under the greatest stress of agony on this account believe them
selves, and are believed by the people, to be in conflict with a mighty in
dwelling spirit of evil.
As a result of these meetings about fifty students from the Institution
accepted Christ as their Saviour and united with the Church.
The Jubilee Celebration.
The celebration of the Mission s Jubilee in 1884 empha
sised in many ways the Mission s progress, and afforded
many opportunities of comparison between the earlier and
later times. For several years previous to that year a com
mittee were at work preparing for it. Rendall was every
one s choice for the memorial sermon, but he was called to
the higher sphere the year before, and Barnes as the leading
Indian minister worthily took his place. Almost every one
connected with the Mission pledged a month s salary for a
fund that should go for the benefit of Pasumalai. The cele
bration was held February 26-28 in a pavilion for 2,000
persons erected on the newly-acquired property of the
Woman s Board at the East Gate in Madura. The following
THE JUBILEE CELEBRATION 415
is Rowland s description, himself a member of the Jubilee
committee and the compiler of the English edition of the
Jubilee Book :
Tuesday morning at seven o clock as the church bell rang \ve heard
the noise of drums and trumpets and cornets- Soon a procession formed.
The Christians from Madura West Gate and Pasumalai came first, then
from East Gate and all the other stations, each station having its name on
a banner, with other banners in addition. A cannon tube commenced
firing, and before noon had counted the fifty years with its loud reports.
The procession moved to the pavilion, which was soon crowded with a
Christian audience, more than 1,500 being seated and 500 standing around.
J. E. Chandler was chairman for the day. As Barnes preached the
opening sermon the great audience sat perfectly still, as indeed through
all the exercises of the three days. I have never in India seen so quiet
an audience, even the children did not cry. At two P.M. all assembled
again to listen to a series of interesting papers.
At 4-30 P.M. the people from each station went promptly to their allot
ted places to prepare for the grand procession. It was a serious under
taking to march through the streets of this great Hindu city, especially in
view of recent riots in other places. Permission had been obtained from
the chief of police, though, being somewhat fearful of the result, he had
ordered the police to accompany us.
At five exactly the Madura division started ; then came Dindigul with
banners ; then Tirumangalam ; then Tirupuvanam with its big bass drum
and smaller drums and trumpets ; then Pasumalai ; then Periakula.m with
its four banners; then Mandapasalai with eleven banners and a band ; then
followed Battalagundu, Melur, Palni, and Manamadura, and by that time
the head of the procession was far down towards the stone elephant on the
north side. More than 1,500 were in line. The city band, not very great
or grand when compared with western bands, but grand for Madura, led
the way. Two trumpeters were in front, and every few rods lifted up
their " ram s horns" of brass, five feet long and S shaped, and blew a
deafening blast. One missionary rode directly in front of the line con
trolling its movements through the streets, while another passed on to
see that all was favorable in front. As he sat on his pony waiting for the
distant procession two street gamins playing near suddenly heard the
music and saw the banners and ran to see with an exclamation very much
like, Gee, what a show.
At the "Line" church they halted and cheered; at the West Gate
church they were showered with flower petals and sprinkled with rose-
water. It was a stirring sight, that long procession with banners and
bands and the different groups of Christians singing for all they were
worth, passing through the streets under the shadow of temples
built before our forefathers ever dreamed of Plymouth Rock. The police
had nothing to do but enjoy it, for not a soul thought of molesting us,
though hundreds rushed to their doors and verandas and stared at us in
open-mouthed wonder. Madura never before knew or believed that there
were so many Christians in the district. Passing under triumphal arches
erected in the street, we returned to the pavilion just at dusk. It had
taken us two hours to go three miles.
Without dispersing the people sat down and listened until after nine to
a concert of praise rendered by the boys and girls of the boarding
schools. For variety we had an overture from the Dindigul band, a duet
with flute and organ, another with cornet and organ, and some Maratha
singing by missionaries from Bombay.
416 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Father Noyes was in the chair on Wednesday. The first meeting was
for children and youth on the subject Consecration ; in response to one of
the addresses nearly the whole audience rose in pledge of more earnest
work and . devotion to the Master s cause. Then were considered the
subjects, Education, and Benevolence.
In the afternoon the contributions came in, first station by station, then
in individual offerings. One catechist who had served 28 years promised
to serve hereafter without salary. A silver bracelet, worth about half a
rupee, which a Hindu had put on his arm, vowing that, if his god would
cure him, he would take it off in a certain temple, involving a long and
expensive pilgrimage, was unclasped and presented on the spot. It was
at once bid for and brought Rs. 17. Many brought grain or fowls, or
cattle, all of which were sold at auction the same day. One small con
gregation, too poor to own any land, and living on the bounty of rich
farmers, gave nearly a bushel of rice which they had received from their
Hindu masters as their hire in the harvest. Two brass pots were tied to
posts in the pavilion to receive offerings of money. When I broke the
seal and counted the money I found more than Rs. 7, and four well-worn
silver finger-rings. Some poor women, shrinking from the publicity of
going to the platform and having their names announced, had quietly put
the rings into the pots. Within the first half hour Rs- 3,000 was pledged
and by the end of the meeting it amounted to Rs. 4,136. It subsequently
increased to Rs. 5,000.
Chester presided on Thursday. The first meeting was in English, and
among the letters presented from old missionaries was a most interesting
one from Eckard. The delegates from other missions who spoke were
Shahu Daji Kukde, R. A. Hume, and C. Harding of the Board s Maratha
Mission, S. W. Howland of the Board s Ceylon Mission, and J. H. Wyckoff
of the Reformed Board s Arcot Mission. Howland greeted us as the
daughter of Jaffna, and remarked that if it were not for the little splash
of water between us we should all belong to the Jaffna Mission.
In the afternoon, after a soul-searching sermon in Tamil by J. E.
Tracy the Lord s Supper was administered by J. E. Chandler and Wyckoff
to a company of more than a thousand Christians. Then Barnes rose in
the midst of the great assembly and moved resolutions of thanks and
gratitude to the American Board for bringing to them the glorious Gospel
of Jesus Christ, for sending them missionaries, for spending three-quarters
of a lakh of rupees, and for bringing them education, civilisation, and
many other blessings, temporal and spiritual. These were unanimously
adopted by a rising vote.
The Mission could count after its 50 years a Christian
community of 11,500 souls, 2,900 church members, and 18
ordained Indian pastors, nearly 5,000 pupils in its schools,
and an excellent plant for all its institutions.
Strong- Congregations.
Many a congregation stands as the best evidence of the
Mission s progress. As one journeys out of Tirumangalam
to the west he sees a flat plain before him with trees some
distance away. In the middle distance he sees among the
trees a long red tiled roof ; this the bullock driver tells him
STRONG CONGREGATIONS 417
is a Christian church. Then the driver points out a white
tip just over the trees in the further distance, and says it is
the tower of another Christian church. Passing the first the
traveller comes to the second, which has become a landmark
long before he reaches it, and rinds himself in the village of
Sattangudi. In 1872 the first converts were gathered there,
but they were a weak folk for five or six years. Then came
the famine, and with it the help given to them from foreign
Christians, not in the way of alms, but in the \vay of work,
for they were weavers. That Christian charity set them on
their feet, and ever since they have been successful weavers ;
and the congregation grew apace.
Until 1892 they had no suitable church. The way in which
they secured one then is thus described by Jones :
The people, knowing that if they were ever to have a new church it
must be largely by their own effort, went at it with a will, borrowed all
the money they could, paying even up to 24 per cent, interest, for the
purchase of materials, and by hard work and personal labor made up
their share of the cost of the building. Their catechist has been not a
whit behind his people in self denial, and the joy of that little band of
Christian people on the occasion of the dedication of the church was a
testimony most gratifying.
The new church was a substantial brick structure with
terraced roof, and was made to accommodate 200 persons.
But it had hardly been finished before it was too small. The
congregation soon numbered 300, and on special occasions,
when others were attracted, quite half the audience had to
stand outside.
By 1889 the congregation felt the need of a larger edifice
to such an extent that they offered to give Rs. 500 toward it.
But such a building as they needed would cost nine times as
much as that, and they would have to raise more than half
the sum at least. Still, nothing daunted, they went to work
to see what they could do. They could not accomplish
their wish in one year or two, but by 1907, *>., in eight
years, they paid over for the new church Rs. 1,200; and
again in 1908 Rs. 1,200 more, making their first offer of
Rs. 500 grow into Rs. 2,400. Later on they added another
53
418 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
hundred, having given Rs. 2,000 themselves and raised from
their Hindu friends Rs. 500 more. Through Mr. and Mrs.
Hazen Rs. 2,000 were provided, and the fine large church
with its tower overtopping the trees was finished for
Rs. 4,500, And no one who joins them in the worship of
the new building can doubt their interest in spiritual things
as well as material.
Many other strong congregations might be cited. Among
those who have spent much time in touring among the people
and helping them forward in Christian activity no one has
been more energetic than Jeffery. With his optimistic views
regarding new converts and indefatigable visitation of all
parts of his field, lie has been rejoiced to see considerable
accessions and rapid growth, especially in Dindigul and
Arupukotta stations.
(7) HARVEST FESTIVALS.
Local Committee Meeting s.
Lessons.
Any one who has lived through this third period of the
Mission s history has a dissolving view of the activities of
the early part of each year. The Mission came out of its
Personal Period strong in its oversight of the workers with
reference to their intellectual and spiritual growth. The
September joint meeting for the workers as one body, and
the March meetings for the three Local Committees sepa
rately were occasions of testing the intellectual activity of
the agents by means of lessons assigned for their study the
previous half year. At that time the whole body would be
present in September during the hearing of the lessons of
each class. It was a part of the initiation of a new mission
ary to stand up and hear his first lesson in the old Pasumalai
church on the beautiful slope of the hill in the presence of
all his fathers and brethren, both American and Indian.
The personal fellowship and spirit of cooperation of that
time made it, not a very trying ordeal, but one full of
encouragement and inspiration. After that one could enter
LOCAL COMMITTEE MEETINGS 419
upon the smaller March meeting of the Local Committee
with a more thorough sense of participation in promoting
the constant training of mission workers.
The very success of the Mission tended to weaken this
esprit de corps and thwart its efforts for cooperation among
all its parts. The growth of the Mission, the improvement
in the training it was giving its youth before sending them
into mission work, and the development of departments were
primary causes of this disintegration.
Nearly all who gathered in the earlier assemblies were
personally acquainted with each other, and each had an
interest in all the public exercises participated in by every
other one. But soon the number outgrew such personal
acquaintance, and the little Pasumalai church would not
hold them. The different classes were obliged to recite
simultaneously in different places, and none could be as in
teresting as classes held before the combined assemblage.
Other meetings sprang up to be held simultaneously with
those of long usage, and no one could attend all. Pastors
and station catechists were developing more and more ability
to conduct classes, and missionaries were only too willing to
be relieved of the burden.
Then as new workers were added from year to year they
were trained in the very subjects assigned to those already
in the service and they could hardly be expected to take
much interest in repeating the studies of their school days.
Again, as separate departments developed, their interests
were more and more specialised in their several lines of
work, and the knowledge of, and interest in the general
work of the Mission and its needs appealed to them with
less force than in former days.
The three Local Committee meetings were more or less a
reflection of the September gathering, and as the interest
diminished in the larger gathering it also weakened in the
others. There was much enjoyment in all the meetings, but
after all the members attended by order of the Mission, and
420 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
the Mission bad to pay batta and bandy hire for the expenses
of the journeys and living during the days of absence from
home. If one could look as in a stereoscope, but with three
eyes instead of two, he would see the general similarity that
makes all one picture, but also the slight differences that
make it a living picture.
The view then shows a gathering at each centre in the hot
days of March, the missionaries in the bungalow, the others
in school rooms or private houses. Each pastor is allowed a
cart and brings with him a retinue of catechists and teachers
and Bible women who walk, and ride in turn as opportunity
offers. The local missionary carefully arranges the pro
gram, in which the lessons are placed early and gotten out
of the way as soon as possible, so as to accomplish as much
good as possible for all who come. Only mission agents
receive batta, so very few others attend. Every one is glad
to see every one else, and it is each one s duty to get all the
spiritual good he can. The lessons are poorly learned, if at
all, but those who teach them make them the occasion of
excellent advice in which rebuke is mingled with wisdom.
Finally the visitors return to their homes to meet again in
the large meetings of September.
By 1882 the Mission, having realised that lessons are not
booming as they used to, has its committee on helpers report
a new scheme ; and the committee reports that after due
deliberation it has decided to recommend the addition of an
English class to the other three ; and among various other
recommendations for the conduct of the classes suggests that
certain of the examinations be in writing. This gives a little
new life to the picture. But in a year or two some busy
missionary, whose turn it is to appraise the written papers,
pigeonholes them, and they never see the light again. So
written examinations gradually fade away. The English class
too becomes more and more conspicuous by its absence, for
those for whose benefit it was especially established feel less
and less the need of any class.
PRIZE BIBLE EXAMINATIONS 421
Prize Bible Examinations.
But the purpose of the Mission never Hags ; if it cannot be
carried out in one way, some other way must be found. In
1887 a scheme of prize examinations is launched, in which
annual prizes of Rs. 12, 10, and 8 are offered for competition.
Again new life is infused into the training of agents, and the
awarding of the prizes creates new interest in the lessons of
the March and September meetings. Then this too proves
to be a tide that ebbs after it Hows, and many an agent
writes only on compulsion. And strange to say, whether
from more faithful effort, or more assistance from their
missionaries, or superior ability in passing examinations, the
women begin to take away prizes from the men.
Our triple picture of a March meeting is weakened certain
years by the failure of one or another of the Local Committees
to hold a meeting. In 1894 it fades out entirely ; for then the
Mission votes, on account of serious reductions in its
appropriations, to omit the March meetings, and refers the
program back to the helpers committee for adjustment to the
September meeting. This shows clearly how absolutely
dependent these gatherings were on having their expenses
paid by the Mission. The Mission set the tune and paid the
piper.
Again the Local Committees flicker into view for three
years. Meantime the scheme of examinations is again
revised with the limitation, "not to exceed 3 hours in length";
this in 1896. From 1901 examinations are entirely separated
from mission meetings by the following vote :
1. That the oral examinations of the September meeting be abolished ;
2. That in lieu of these two lessons shall be assigned to each class, of
which one shall be a Bible lesson. In other words there shall be one
study for each class besides the present Prize Bible Lesson which latter
shall then be absorbed into the present scheme ;
3. That these examinations shall be conducted in July annually.
This scheme started well and went on to the end of the
period with the same diminishing interest as its predecessors,
being maintained by payment of expenses and the compulsion
422 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
of mission rule. Long before this, in 1898, Local Committee
meetings were snuffed out by mission vote, and with them
the triple committee organisation itself.
A Dissolving: View.
Festivals.
But this is only half the picture, the dissolving half. The
view into which the other is dissolved, that gradually brightens
and becomes the picture itself, is first clearly discerned in
the movement that emerged into harvest festivals.
At first there is apparent the blending of three features,
the convention-for-the-deepening-of-spiritual-life idea, the
union-of-Christians-in-the-Lord s Supper idea, and the make-
a-joyful-noise-and-bring-an-offering idea. The emphasis at
the very first was upon the first of the three ideas and the
joyful noise. The best part of the offering seems to have
been that "the Christians came in companies from distances
within twenty-live miles and gladly bore their own expenses."
The pioneers of this new movement were Jones in Tiru-
mangalam station and Perkins in Mandapasalai. The former
writes in the mission report of 1893 :
Beginning at 6-30 A.M. we held four services daily, all of a spiritual
character and tending to deepen the spiritual life of the people. Praise
meetings, rousing addresses, prayer meetings, Y. P. S. C. E. meetings,
consecration meetings and magic-lantern exhibitions gave variety and
interest, and added each in its way to rouse enthusiasm and fill with a new
yearning after a closer walk with God. On the afternoon of each second
day we had a village procession when, with banners, umbrellas and
similar emblems of joy and dignity and with a mighty use of voice and
musical instruments, the Christians paid their respects to the Hindu com
munity, who gaped with astonishment at this sudden manifestation of
strength and enthusiasm among the Christians.
The next year an offering service and the Lord s Supper
are mentioned in addition to the other services, and pleasure
is expressed that the people have not only brought two days
provisions with them but have also brought thank-offerings
to the Lord. In 1895 we are told,
In the afternoon of the second day the Lord s Supper was celebrated ;
then a lively, noisy and proud Christian procession marched through the
streets of the town.
A DISSOLVING VIEW 423
The movement is now spreading to other stations as well.
In 1897 we are still called upon to rejoice that in the
Tirumangalam festival the people pay all their expenses, and
further that they have contributed Rs. 23 beside.
In 1898 the writer, while returning from America by way
of the field of the Arcot mission, had occasion to attend a
harvest festival in that mission where it had already become
an important institution of the mission. This led to a state
ment in the next meeting of the Madura Missing with the
result that a committee of three missionaries and three Indian
pastors was appointed to report on the desirability of
conducting such harvest festivals in our Mission. It is the
action in this report in the following September that
effectually moves out the old picture and brings in the new
in our dissolving view. It was this :
1. That for the present Harvest Festivals be substituted for Local
Committee meetings ;
2. That the appointment of time and place be left to the missionary of
each station ;
3. That these meetings aim to develop the spiritual growth, common
fellowship and liberality of our Christians ;
4. That at some time during the meeting special sessions be held for
women and for children separately.
And now as we watch the movement through the next
decade we see some changes, and these involve the falling
away of a few features, but withal there is plainly manifested
the steady expansion of the vital elements of harvest
festivals, viz. voluntariness, liberality and fellowship. Even
the missionary s direction is not necessary, for the pastor
takes the responsibility of time and place and many other
details. The one cart allowed the pastor in the old picture is
lost in the number of carts that now bring the members
of the congregation with their sacks of grain and their
families, in some one of which the pastor too finds a place.
If separate meetings are not held for the women and children,
they still have their happy and healthful part in the common
program. The noise of processions and blare of trumpets
424 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
does not make such a din in the ears of the rest of the commu
nity, but the sweeter music of children s voices and happy
families is more conducive to spiritual growth. We forget to
be thankful that the people pay their own expenses in the
liberality of their larger gifts. The old sums of Rs. 23 and
Rs. 25 would be petty now, except for very feeble congrega
tions. In the ordinary festivals of the churches anything
under Rs. 100 is hardly more than creditable, almost any
amount between Rs. 100 and Rs. 200 is frequently realised
and nothing short of Rs. 200 would excite much surprise.
The heat is not to them an insuperable obstacle, so all along
through March and April, while their Hindu neighbors are
wildly excited over their bull baiting sport of jallikat, the
Christians are enjoying their harvest festivals. The mission
ary who is driven away to the mountains by the heat often
loses opportunities that might be to him the happiest of the
whole year.
8 LENOX PRESS.
The press established by Washburn in 1871 has quietly
and effectively continued its work through this period. Its
first and only continuous work throughout the period has
been the publishing of the u True News." But from time to
time many tracts and booklets have been issued from it. In
1875 an edition of 3,000 copies of " A Jewel for Children," a
tract prepared by Miss Taylor, was published. Miss Taylor
had already prepared some tracts for women.
By 1884 the " True News " had been made into a semi
monthly, and had reached a circulation of 750 copies. Jones
and others felt the need of a very low-priced monthly that
would give exclusively news of missionary and other evangel
ical work for wide distribution among the churches. It
appeared in November of that year under the name u Glad
Tidings." Both these periodicals continued until the end
of the period, when they were absorbed in the paper of the
South India United Church.
A DISSOLVING VIEW 425
The wooden press of 1871 was replaced in 1872 by a Hoe
printing press, and the latter has been used ever since for
the two papers. In 1897 Mrs. Mary Ives of New Haven
Connecticut, on her trip around the world visited Madura
and Pasumalai, and showed her interest in the press by a
donation of Rs. 1,000 for a new press. Two years later Mrs.
Ives duplicated her generous gift, and in addition to a second
press gave a paper cutting machine. A bindery was also
opened in 1899.
For 25 years Washburn carried on the press for the benefit
of the Mission at his own expense. Then in 1896 he offered
it to the Mission, and it was gratefully accepted with the
Mission s cordial thanks, not only for the generous gift, but
also for the service rendered to the Mission by the press
during its existence.
In 1895 the Mission had already taken the u True News,"
off of Washburn s hands. Elaborate plans for its enlarge
ment to a weekly were prepared, but never carried oat.
When the new church was finished in Pasumalai in 1904
the old one on the hill side, flanked by the grave of the re
vered William Tracy, was transformed into a printing estab
lishment for the housing of the Lenox Press. Its square New
England tower still stands forth as a landmark for all who
approach from Madura. The spiritual appeals and exposi
tions of God s truth that were sounded forth from its pulpit
for sixty years are no longer listened to by audiences within
its walls, but they still go forth from its presses to larger
numbers without its walls.
What with handbills, tracts, booklets and periodicals the
number of pages printed in Tamil and English each year was
creditably large. In 1898 the number was 500,000. A Tamil
almanac was started this year and continued subsequently.
In 1899 the Tamil pages printed numbered 686,588, and the
English pages 204,322. In this year a Devotional Booklet
.Series was commenced, the first two being translations of
54
426 PERIOD OF DEVELOPMENT OF DEPARTMENTS, 1872-1909
Phelps s " Still Hour," and Murray s u Pray without Ceasing."
In addition to the work of the Lenox Press this year, El-
wood printed and distributed a temperance tract for Sunday
School use.
By 1909 the number of annual pages printed had reached
3,000,000, and more than twenty booklets had been produced
in the Booklet Series.
Among the literary productions of the missionaries during
this period are books in Tamil and English on the life of
Christ, Christian Evidences, Systematic Theology, the teach
ings of Jesus, helps to Bible study, commentaries, Hinduism
and Christainity, " India s Problem," " India, its Life and
Thought," the Jesuit Mission in Madura, pamphlets, manuals
for pastors and church members, Jubilee volumes, hymn and
lyric books, stories for children, pamphlets on coins and
other subjects, and religious tracts galore.
9 STATISTICAL REVIEW.
The general review of this and the preceding periods gives
another dissolving view. The band of men and women of
the earlier times are gradually merged into an organisation,
strong in its departments and efficient through its business
methods. The missionaries are still there, sent out and
supported by the Board, and they are just as human as
ever.
If the organisation does not always throb with sympathy,
and turns them down more easily than they used to turn each
other down, that is a part of the process wherein they must
decrease. But the organisation with its strong departments
is not the final result to be attained, the power that is to in
crease as the little band of missionaries decreases. We
wait for another picture in the dissolving series, one in which
there shall appear coming as from the clouds of heaven
one like unto a son of man, to whom shall be given dominion
and glory and the kingdom that shall not be destroyed.
STATISTICAL REVIEW 427
The table given at the close of previous periods is here
continued showing the final statistical figures and gains for
the third period :
1851 1871 1909 Gain for ,
the Period
Native Agency 79 116 741 625
Villages with Christians 100 (approx.) 252 545 293
Christian Community 2,775 6,865 21,276 14,411
Gain for the Year 304 (184) 170
Contributions Rs. 341 3,095 18,537 15,442
Sunday School Attendance 8,251 8,251
Y. P. S. C. E. Membership 5,260 5,260
Churches 12 27 36 9
Church Members 276 1,485 6,932 5,447
Gain for the Year 41 83 299
Bible Women 90 90
Pupils of Bible Women 3,139 3,139
Pupils in the Schools 1,711 2,292 11,077 8,785
Fees from all Schools Rs. 848 24,853 24,005
Bibles sold and given 24 46 383 337
New Testament sold and given 139 169 263 94
Portions sold and given 3,638 2,169 4,372 2,203
School and other Books 5,000 (approx.) 6, 401 22,329 15,928
Sales for all Books Rs. 635 4,110 3,475
CHAPTER VI.
RETROSPECT.
1 THE ROLL OF MISSIONARIES.
In looking back over the 75 years we see a procession of
155 missionaries who have come and lived and worked, and
in some cases died, to make the Mission what it is ; from
William Todd, who arrived the 31sl July 1834, to B. V.
Mathews, who arrived the 26th November 1908. In 1909 the
Mission had 40 members, viz., 15 married couples, 2 single
men, and 8 single women. Four of the married couples
were in America on furlough.
2 LIGHTS AND SHADOWS.
Death of Mrs. Todd.
Lights and shadows have for all these years been cease
lessly falling across their pathway. One of the most pathetic
experiences was that of Todd himself, who buried his wife
the llth September 1835, within 14 months of the founding
of the Mission. This is his own account :
On the 2nd September at evening she complained of severe pain, which
increased during the night. In the morning, at my solicitation, the Eng
lish physician was sent for and soon came. He gave such medicine as he
thought the case required. But she continued to grow worse. After
three days, at the invitation of the physician, we removed her to his
house, where she had all possible accommodations. But she still grew
worse. No medicines appeared to produce any good effect. Her pain at
times was most excruciating. During the intervals she was very weak,
and her mind frequently wandered a little. She did not converse much,
but was aware of her dangerous condition.
The physician advised her removal to the sea shore to enjoy the benefit
of the sea air. Accordingly on the 9th we left Madura in palanquins,
and by post bearers were carried to Devapatam, a town on the coast, in
twenty-two hours. The distance is about eighty miles.
Soon after we arrived at Devapatam she fainted and became delirious,
and continued so until late in the evening, when she became perfectly
rational and I had a most interesting conversation with her. She could
speak only in a whisper. Friends in America , she remarked, perhaps
will say I die a sacrifice to the cause of missions ; but no such thing ;
in coming to this country I have simply done my duty to my Lord, and
no thanks are due tome. Repeatedly she said, Jesus is my all ; it is
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TODD S SUBSEQUENT LIFE
sweet and safe to rely on him. 1 Soon after this her mind wandered con
siderably, and she said but little more. In answer to inquiries she merely
replied, Jesus is my hope; all is peace. Between two and three
o clock in the morning, September llth, she gently breathed out her life.
The room in which she died was a native building about 16 feet long
and 8 broad ; the walls and floor of mud, and the roof of small sticks and
palmyra leaves. 1 had with me my Tamil teacher, and the native woman
belonging to the place. Neither of them, however, could render me
much assistance. Almost everything devolved upon myself, and the
Lord graciously strengthened me for the painful task.
The body was conveyed to the grave on the heads or shoulders of a few
men who were hired for the purpose. 200 or 300 persons, men, women
and children, Muhamadans, Roman Catholics and Pagans, followed me in
a most disorderly manner. Many of them were talking and laughing.
Some of the females were a little affected. I saw a few shed tears. As
the grave was filling up my teacher addressed the people, who now became
quite attentive. The grave is in a Roman Catholic burying ground, about
ten rods from the sea shore and near a large banyan tree.
Taylor visited this lonely grave in 1853. He found it in
good repair, and was much impressed with the beauty of the
situation, under the banyan by the shore. Mrs. Todd s dying
words were engraved upon the stone. But he was astounded
to rind the face of the stone much anointed with oil and lamps
burning before it. On inquiry he was told that miracles were
performed there, and that many poor people resorted to the
grave to pray and make vows and offer sacrifices. There
have been many painful deaths since then, but hardly any so
lonely.
Todd s Subsequent Life.
After Todd left the Mission in 1839 he suffered many
hardships in America, but rendered splendid service as a
home missionary. Some particulars about his life and
character are given in a paper on the Wakefield Colony in
Kansas by Dr. W. J. Chapman :
He preached at various points in New York and Pennsylvania until
1858, when his adopted children, J. B. Quimby and W. E. Payne and
families, concluded to settle in Kansas, and he went with them. He had
a third wife, named Ruth S., a delightful woman, who shared with him
his pioneering in Kansas.
In 1897 his nephew wrote :
It makes me realise the flight of time to look back about forty years
when as a small boy in the city of Leavenworth I watched the purchase
of an ox-team and wagon loaded with stores for the new home in Clay
county. Driving cattle was a new business to the home missionary,
Uncle Todd, and the trip of 150 miles was a novel one to his wife, Aunt
Ruth.
430 RETROSPECT
For months we travelled with our ox-team every Sunday to Mr
Younkin s hospitable house, where Uncle Todd held service.
In 1905 Chapman wrote :
The Todd house is still standing and is a typical representative of the
better class of pioneer dwellings. The deep-set windows, the woodwork
of native walnut lumber, the rooms long and low, all characterise the
dwelling as unlike anything erected since the coming of the railroad.
School district No. 8, and subsequently the church organised there de
rived their name from the fact of Mr. Todd having been a missionary at
Madura in India.
In 1868 the old schoolhouse at Madura, perpetuating the name of his
former mission field in South India, became the centre of his labors.
The Madura church was afterward affiliated with the Congregational body,
and when the new building was erected in Wakefield the name of Madura
Congregational Church was retained.
The following tribute is by the editor of the Junction City
Union :
In the fall of 1861, learning that there was no preaching in Junction
City, Mr. Todd left his farm on the Republican, and came to town, accom
panied by his wife, who shared his self-sacrificing, missionary spirit. The
difficulties of that day, in the absence of the support of Him who feeds
the ravens, would have been simply overwhelming. Mr. Todd preached
the Word during the years 1862 and 1863 practically without salary, put
ting an absolute faith in God for his food. And yet while, commercially
speaking, he had nothing to get it with, and no hope that he would have
anything with which to get it, food was always provided. The absence
of anything in the house to eat did not in the slightest daunt the old man s
spirit. He arrived in town with sixty dollars in gold in his pocket. He
exhausted that and such as he could raise by chopping wood and doing
stone work. He gave himself no thought about hardships. He was then
feeble, having lost his health in India, but with the same inspiration,
which forty years before had led him to that foreign field, he labored in
this frontier post, while the least possible strength lasted, with great zeal,
earnestness and success. As a man Mr. Todd was without hypocrisy or
dissembling. His actions and his words were universally accepted as the
very height of sincerity. There was no such element in him as self. He
was a man of vigorous intellect, and an earnest and effective public
speaker. His sermons were full of thought and originality, and very
peculiar in their simplicity. He talked as though his hearers were
children, and the love of Jesus was the absorbing element of his religion
and his ministrations, On two sides of the globe this simple, honest,
earnest-hearted, godly man, though dead, yet speaketh, and in the ages to
come while the conflict with sin lasts or a heart beats, his impress will be
found.
Death of Mr- and Mrs. Howland.
In contrast with the lowly death of Mrs. Todd was that
of Mr. and Mrs. Howland when on furlough in the Auburndale
Home, with friends to care for them and constant medical
attendance from the local physician as well as from a skilled
specialist from Boston,
DEATH OF MR. AND MRS. ROWLAND 431
On Sunday the 27th February 1887 Howland was in Mon
treal, when a wire from his wife called him back, as she was
suffering from pleurisy. He arrived Tuesday the 1st March.
The same day the eldest of their three children, William, and
the youngest, Leila, were both ill with colds and coughing.
The little girl was taken charge of by a missionary lady, and
the son by a young man. Within the next two days Mrs.
Howland developed pneumonia, and was failing. Friday
morning at 3-30, Howland himself called a fellow mission
ary to help him in sudden pain. The doctor was immediately
called, but he suffered fearfully all day. At the same time
the two children were developing severe illness.
A nurse was provided for Mrs. Howland and on Saturday
11-15 P.M. she passed away, having sent a message to her
suffering husband that she was " only going home " The
nurse was immediately set to care for the son. All day long
the father had been shrieking with pain.
The situation was so critical and depressing that the young
people in the Home were all sent out to stay with neighbors,
and the elders divided into groups each devoted to the care
of one of the invalids. Howland s suffering was less on the
Sunday, but so also was his strength. That night a sleigh
went in to Boston and brought out by day light the best doctor
that could be found. By the time he arrived it was plain that
all three of the invalids, father, son and daughter were the
victims of some sort of poisoning. The children were both
dreadfully sick, and twice the little girl was reported to be dying.
But they lived, while their father passed away at 5-10 P.M.
On Tuesday the 8th March the double funeral took place,
and while it was being held, the report came again that Leila
was dying. A casket was ordered that on the following day
her body might be taken with those of her parents to the place
of burial. But again through the wonderful care of her kind
missionary benefactor, her strength returned and her life was
saved so that with her brother, she still lives. The two bodies
were tenderly carried to Monson, Mass., and there buried.
432 RETROSPECT
Howland had followed Taylor in the care of Mandapasalai
station, and he knew his people well. He also planned and
built a number of substantial church buildings. His crowning
effort in that direction was the beautiful church in Manda
pasalai itself. With unskilled builders and ruder instruments
he wrought, supplying himself the necessary skill, and stimulat
ing his workmen by his own personal labor on the roof as
well as on the floor, until he succeeded in completing a church
that marked a new era in the architecture of the Mission.
Provision for the Children.
Death is not peculiar to missionary life, and sickness and
suffering are not by any means the severest trial of missiona
ries. The one personal trial of the missionary that makes the
heart ache more than any other is the separation from
children in the time of adolescence when home means so
much to both children and parents. If it is less in evidence
in later years, it is partly because there are less children to be
separated from their parents. Of the 11 married couples in
the field in 1909 only 4* had children with them and 3 more
had children at home from whom they were separated, while
4 had no children. There are other mitigations.
The American Board has led other Boards in the provision
for such children, having gradually increased the allowance
granted to them between the ages of 7 and 20.
Homes in America.
Another provision has been the establishment of the
Walker Home in Auburndale and the Tank Home in
Oberlin. In 1868 the Board appointed Mrs. E. H. Walker,
recently returned from missionary work in Turkey, and Mrs.
Z. S. Ely of New York City u to have the supervision of such
missionary children as could not be cared for by relatives or
personal friends, and to see that they were provided with
suitable homes. 1
The next year Mr. and Mrs. Snow, returning to Micronesia
and unable to find any other suitable place for the two
PROVISION FOR THE CHILDREN 433
children they were to leave behind, asked Mrs. Walker to
take them to her own home in Auburndale which she very
kindly did. This led to the reception of many more such
children and the final assignment of the Walker property to
that object under the name, " The Walker Home for Mission
ary Children."
In 1893 the Oberlin home was started by Mrs. S. C. Little
in J nelson Cottage, which afterward became Tank Home.
Many children of the Mission have been cared for in one or
other of these homes. Two generations of one of our families
have enjoyed the benefits of Walker Home for not less
than 30 years. Both these homes have also provided
accommodation for families of the Mission when on furlough.
At the same time it has frequently been emphasised to
missionaries and their friends at home that,
It is not expected that missionary children will find a permanent home
at Auburndale, when it is practicable for their parents or other friends to
provide suitably for them elsewhere. The primary object is to meet
those recurring instances in which no other good arrangement can be
made.
Highclcrc School.
This arrangement could be only a substitute for a home,
but many a child has had nothing better and has had to
make the best of it. One more thing was feasible, and that
was to start a school at Kodaikanal, where without injury to
health children could be kept within reach of their parents,
though not actually with them in term time, a year or two
longer than they could otherwise remain. Fortunately for
this Mission the Arcot mission was prepared to join in a
combined effort to establish such a school, and actually made
the first move in that direction. Clark s letters of 6th January
1892 show how the matter took definite shape ; he wrote :
I have a communication from the Arcot Mission saying that communi
cations have been addressed to the three missions of the Board in India
relative to establishing of a missionary home on the Palni Hills for the
benefit of the missionary children who may be sent there for instruction
for one, two, or three years prior to their being sent to this country. I
am instructed by the Prudential Committee to call the attention of your
mission to this request. I learn that the full statement of the case has
55
434 RETROSPECT
been laid before your mission by our brethren of the Arcot Mission. The
Prudential Committee instructed me to ask you for careful consideration
of the scheme proposed though it does not strike us altogether favorably
here, and the Committee would have you weigh the matter with great
carefulness.
We have supposed that the present plan has been adequate for the
welfare of the children that they remain in their own homes with their
parents till such time as their parents may feel it best for them to come
to this country. It is usual that the parents need change at the time
that their children need it, so that the coming home for both is the prob
able relief that is desired.
The Mission promptly voted its hearty approval, and
through a committee prepared a careful plan for the manage
ment of the proposed school. But the other two missions of
the Board declined to join ; and, like certain other schemes
urged by the Mission, this depended on extra grants from
the Board which were not forthcoming, so that it lived only
as a paper scheme.
In 1900 the Mission itself took the initiative in another
direction ; it asked Jones, " in view of the felt growing need
ot a school and home at Kodaikanal for missionary children,"
to present the matter to the Kodaikanal Conference. This
resulted in a larger committee that produced a still larger
scheme, and the only two missions that accepted it were the
two that had tried to start it in 1891, viz., the Madura and
Arcot missions. This time, however, it was an accomplished
fact.
The Arcot mission received from their Board a grant of
1300, to be continued annually. The American Board made
no special grant, but made an allowance for each child out
of which, with personal contributions, the members of this
Mission paid an equal sum into the treasury of the school.
It started the 1st July 1901 in a rented building called
Highclerc, a hotel property.
The school was most fortunate in having Mrs. Margaret
Eddy as its first principal. Mrs. Edcly not only gave her
services, but on a visit to America in 1903 raised more than
half of the $10,000 whereby the school was able to purchase
Highclerc and fit it up for its use. Equally fortunate was it
JOYS OF KODAIKANAL 435
for the school that Mrs. Jeffery was willing to share with
Mrs. Eddy the responsibilities of the school s first year.
These two ladies, with others who joined the staff, made the
school exactly what the Mission wished it to be, viz.,
primarily a home school for missionaries children.
The following vote expressed the Mission s idea about the
management of the school :
This Mission considers that for the sake of facility and harmony the
Joint Committee should be allowed the full responsibility of Directors and
have entire control of the policy and conduct of the School ; the
Principal of the School to be a member cx-officio.
In 1909 the Board began giving a direct grant of $300 to
the school.
Many children have thus been able to stay within reach of
their parents until they were 12 or 13 years old, without
suffering in health or scholarship.
After all there is still the pain of separation during the
time when many of life s important choices have to be made,
the inability to communicate with one another in times of
illness, anxiety and distress, the waste of efforts to share one
another s experiences in the two months required for com
munications arH responses, the ignorance of one another, the
estrangement of fellowship, the loneliness of having no home
that can unite the scattered members. We are thankful for
the alleviations, but this still remains the great trial of
missionary parents and children.
There are lights as well as shadows, and our missionaries
have experienced so much of brightness that gloomy
missionaries have been hard to find. Their common life and
interest and consequent comradery draws them very near to
each other in a multitude of ways, to say nothing of the deep
and heartfelt sympathy in all times of trial.
Joys of Kodaikanal.
When the sanitarium was young, and the missionaries too,
there were large tracts of rolling grass land, where much
amusement could be obtained from setting the dry grass on
436 RETROSPECT
fire and thus preparing the way for fresh grass. The
mountain sides were free from dwellings and great boulders
were carefully loosened on the top of the Nebo ridge, and
then the whole settlement would be called out to see these
masses of rock sent plunging down, bounding from point to
point, tearing up great patches of grass, and cutting off any
trees that might stand athwart their path, until they were
lost to sight in the ravines thousands of feet below.
The scattered groves of indigenous trees on the mountain
slopes along the cool streams were teeming with ferns and
mosses, and every missionary was supposed to spend a part
of his time in gathering them for his faithful spouse to press
and bind into collections. Let the wife but mention her
desire for maidenhair, lycopodium, geranifolium, silver fern,
or any other kind ; he knew where it grew, and it was his
pleasure to get it. But there were limits. A certain deep
and precipitous valley full of rare ferns was called Paradise
of Ferns, and a party of these faithful husbands plunged
down into it to bring back the record bunch of fern rarities,
regardless of the return journey up 2,500 feet. When one
of their number lay down Hat on his back and declared that
he could climb no more, and that if the rest wanted him to
come back alive they must carry him, it is no wonder if they
questioned whether their excursion was in-fern-o, and the
region the paradise of ferns or fools.
Humor and Fun.
A missionary lady wrote to American friends for help in
clothing a lot of little famine orphans, each of whose utmost
need was not more than half or three-quarters of a yard of
cloth to tie about the loins. What must have been her
amusement when she opened a generous package from the
good ladies at home filled with butterfly neckties !
The missionaries have no monopoly of the fun. If they
are amused at the curious turns of expression used by
Indians in their struggles with English idioms they also do
THE DEPUTATION OF 1901 437
their share in furnishing amusement to their Indian brethren
and sisters as they stammer along in the vernacular. An old
deacon is said to have felt that this was a matter to be
carried to the Lord. He prayed :
O Lord, these missionaries are very learned ; they know English and
Greek and Hebrew and Latin ; but, 6 Lord, they don t know Tamil;
help them, O Lord.
3 THE DEPUTATION OE 1901.
The visit to the Mission of the Deputation of 1901 was one
of the happy experiences of recent years. It consisted of
Secretary Barton, Dr. J. F. Loba, and W. F. Whittemore.
The years that had elapsed since the earlier deputation had
settled many problems ; new ones there were, but they
realised that those on the ground were the ones who could
best value the factors involved and were therefore in the best
position to grapple with them. They therefore did not
introduce such a long program for discussion, nor leave
behind them such a volume of conclusions, as did the famous
one of 1R55. Wallace well described their visit in the report
of that year :
They arrived in Madura in July, and visited each station and depart
ment of work in the Mission. A special conference of the Mission with
the Deputation was held in September, and they were present at a part of
the usual September meetings. They sought not to legislate for the
Mission, but to consult, advise, and become informed of the conditions
and problems, successes, failures, limitations, prospects and opportunities
as they exist. Their advice and counsel however were felt to be most
valuable, and their suggestions were as cordially received as they were
frankly given. They were welcomed with joy in every part of the district
by missionaries and people both Christians and non-Christians, and none
seemed more pleased to accord a hearty welcome than some of the leading
Hindu gentlemen in Madura.
The personal attractiveness of the Deputation was such thatit awakened
enthusiasm wherever they went ; and a deeper love for the American
Board, as well as the American churches and American people, was
kindled in the hearts of the Christian people of the Madura District. The
visit was an unmixed blessing and something to be devoutly thankful for.
The Deputation received from three prominent members
of the Hindu community, in as many different places,
interesting testimony as to their estimate of the work of the
Board through its Mission in the district.
438 RETROSPECT
At the mission bungalow in Madura a Brahman editor
asked for an interview and presented in writing the following
among other statements :
The Madura district has been greatly benefited by your Mission since
its advent here, which has been one of the pioneers in some secular
works, also the lamp of knowledge being taken into many dark places and
millions of human lives saved and led in the path of virtue and righteous
ness, which is highly creditable to American philanthropy, unparalleled
in the annals of mankind.
The names of your missionaries became household words in this district
by the love and sympathy they almost invariably bring to bear upon every
department of their work.
A silent and wonderful revolution is taking place in Indian minds, and
many in India are imbued with Christian spirit, and breathing Christian
thoughts and adopting Christian modes of charity, which would have
been a phenomenon a few years ago. I request the American Board
through you not to lose heart but to continue its noble and self-sacrificing
work in the cause of humanity. A whole nation, consisting of divers sects
and creeds is grateful to it to the backbone.
Out at Melur, 18 miles from Madura, some 30 Hindu
gentlemen called upon the Deputation at the mission
bungalow, and an official in the revenue department said in
his written address :
The first and foremost work done by the missionaries is their legitimate
work of conversion into Christianity. As I follow the Hindu religion,
you can t expect me to speak on the relative merits of the two religions.
I can, however, safely assure you that, excepting a few bigots here and
there, the Hindus generally have no antagonism to it. It may perhaps
sound strange to you when I say that many liberal minded Hindus
sympathise, and at heart desire conversion on a larger scale than has been
effected now. The reason for it is the constitution of the Hindu religion,
which denies to the lower castes the right to enter the temples. They
labor under disadvantages which it is not possible to remove from inside.
All social reformers and liberal minded people regret their inability to do
any practical good, and welcome the help coming to them from embracing
Christianity. The contempt with which the higher castes treat the lower
it may not be possible for you to conceive, such is the bane of caste and
the course of India, and there seems to be no prospect of deliverance
from it. Therefore the work done by your missionaries is no antagonism
to Hinduism in the eyes of any from this standpoint, but welcome help in
regenerating the fallen classes.
Besides the secular education given in the schools, the moral education
imparted there is of incalculable benefit. Female education owes its
success entirely to your interest, and the confidence with which little
girls and grown up girls are sent to your schools is itself a sufficient
testimony to the good work done.
The third branch of work is the part your agency takes in a quasi-official
administration and public movements of the country as residents and
citizens of India. I refer to the work done by them and their subordinate
staff as members of district and taluq boards, etc. In addition to the
THE DEPUTATION FROM THE W. B. M. I. 439
actual and substantial work done by them as such, the moral influence and
example set by them to my countrymen, who are just beginning to exer
cise local self-government, is invaluable.
The last and most important work done by the missionaries is the eleva
tion of the moral tone and sense of duty, imbibed in the midst of my
countrymen by free intercourse and friendship with them. The missiona
ries are easily accessible to all, and are freely consulted in all matters,
even on domestic affairs by Hindus. Such contact benefits both parties,
and especially the latter. The general impression was, and is, that the
fact of a man being a Christian was a guarantee to his truth speaking and
good conduct.
The teaching in the schools, public preaching and private contract with
our revered missionaries go a great way toward moulding the character of
my countrymen. In brief, gentlemen, the work done by your Mission is
of incalculable benefit to India, and it cannot be sufficiently thankful to
your kind-hearted countrymen. What we want and pray for is more
extended work.
The third testimony was given by Judge Varada Rao, a
Brahman gentleman, in the East Gate church in the presence
of a large congregation of Christians and a few Hindus.
He said in part :
The Hindus are not so blind or bigoted as not to recognise the manifold
good results flowing from the adoption of the Christian faith by some of
the communities who form the population of Southern India.
As a citizen in his relation to the state, and as a fellow subject in his
relation to his neighbors, the Hindu, if he has adopted the Christian
faith, has won the approbation of the ruling class and the love and esteem
of his fellow subjects. In his manner of domestic life, in the rules of
conduct which he prescribes to himself for observance in society, in the
ideals that he sets himself to realise, he is a conspicuous example to his
confrere who has not followed him in his change of faith.
As far as I am able to gauge the attitude of the cultured and refined
Hindu gentleman towards the Christian faith and its professors, it is one
of profound respect. He is anxious to be taught and enlightened. He
admires the spirituality and the soul-lifting character of Christ s teachings.
In the furtherance of this common aim we are all at one and are fellow-
workers. Each can give his round of encouragement, and is with that
feeling that I this evening venture to think that the Hindu community of
Madura wish you Godspeed in your labors.
4 THE DEPUTATION FROM THE W. B. M. I.
Other secretaries of the Board have come in a less official
capacity, and ail their visits have been occasions of much
pleasure and value. In 1908 the Woman s Board of Missions
of the Interior sent out an important deputation, consisting
of Mrs. Baird, president, Miss Wingate, secretary, and
Mrs. Hurlburt, treasurer. They were accompanied by
440 RETROSPECT
Mrs. Towle of Iowa, and every one enjoyed their acquaint
ance and presence. The Mission passed the following vote :
The Mission records its gratitude to the W. B. M. I. for sending its
Deputation to visit the Mission ; and its pleasure at having Mrs. Towle
with the Deputation. The results of their gracious visits to so many of
the stations were most gratifying.
The world is brighter and life happier for the visits of these
and all the other kind friends who have come and brought
with them joy and cheer and fellowship.
5 THE WORK IN REVIEW.
The celebration of the Mission s 75th Anniversary, elsewhere
described, will mark the educational progress. Here will be
noticed some indications of the work among the churches,
that among the women, and that in the medical department,
as presented in the papers read at the anniversary.
The Churches.
Rev. Y. J. Taylor, in a Tamil paper, reviewed the situation
as follows :
In this famous town of Madura, the capital of the Pandian kingdom,
the home of the ancient Tamil college, and the centre of car-drawing and
other Hindu festivals, the Madura Mission was established in 1834 by
American missionaries and native teachers from Jaffna. The indebtedness
of the Mission to Jaffna as well as America must not be forgotten. By
English and Tamil schools and by street preaching they spread abroad
the light of the pure Gospel. The spiritual and intellectual condition of
the people may well be characterised as thick darkness.
The first two converts went back, but the third was firm and became
the first fruit. He received the name Pakianathan, and had his sons
baptised Abraham, Isaac and Jacob.
As the work went on more were gathered in, here and there a few
individuals, then a few families, then groups of families. In this way
the Church, which then appeared like small seeds or little mountain
streams, has now grown before our vision, the seeds into great trees and
the streams into a noble river.
Looking back to the Mission s Jubilee in 1884, we find that of the 9
missionaries then on the ground only 2, J. E. Tracy and J. S. Chandler,
are present now ; and of the 18 pastors then in the Mission there are but
4 now, viz., Eames, Isaac, S. Nallathamby and Y. S. Taylor.
At the Jubilee there were ; 1883 1909
Missionaries 9 51
Pastors 18 23
Catechists 140 146
Teachers 208 415
Bible Women 13 84
Villages with Christians 383 536
MEDICAL WORK 441
1883 1909
Gain in 25 years 153
Christian Community 11,488 21,106
Gain in 25 years 9,618
Communicants 2,817 6,633
Gain in 25 years 3,816
Benevolence Rs. 6,472 Ks. 18,098
(rain in 25 years 11,626
Harvest and Thanksgiving festivals, which have for some years been
held by all the churches, have not only added largely to the benevolence
of the churches, but have produced offerings that go on increasing like
floods in a river.
In addition to Sunday services, women s meetings, King s Daughters,
Y. M. C. A., Christian Endeavor and other societies are very general,
and do much to promote singing, and the use of both English and Tamil
tunes.
It is easy to see that Christians are outstripping their own people, from
whom they have separated themselves, in intelligence, dress and appear
ance, and morality.
New substantial church buildings may be seen in all directions, many
of them erected chiefly by the people themselves.
There are 35 organised churches and 23 pastors. Most of the
churches are pastorates, each containing from 10 to 15 congregations
within a radius of 8 or 10 miles under the care of catechists, all united
in the support of the pastor. This is necessary because of the poverty of
so many of the people, but the duty of supporting their pastors is always
kept before them.
Medical Work.
The following extracts from a paper read at the anniver
sary present in brief the medical work :
\Vhen the first medical missionary, Dr. Steele, joined the mission, e.g.
in 1837, English medicine was not appreciated by the Indians as it is now.
Dr. Shelton came to Madura in 1849. It was in his time that English
medicine began to be really appreciated by the people. Seeing the neces
sity of better accommodation, he erected a new building and called it The
Mission Hospital , He formed a class of young men to learn medicine
and help in his work. His experience made him feel that the practice of
medicine was a mighty instrumentality given by God for influencing the
minds of the people. The healing art, he said, is the handmaid if not
the pioneer of the Gospel . The great Physician so regarded it, Why
should his followers neglect it ?
Dr. Chester came in 1859, and for a number of years, during which
there was no physician in Madura, in addition to his care of the Dindigul
station, performed the duties of mission physician and visited Madura
regularly to look after the dispensary there.
In 1864 Dr. Lord conducted a medical class in Madura.
Dr. Palmer came in 1869, and he also trained medical students, having
secured a number of young men from the seminary to form the class.
One of them was S. V. Perianayagam, who is still working in the hospi
tal as Dr. Van Allen s chief assistant.
A new era of development for the work in Madura opened with the
arrival of Dr. Van Allen in 1888. The old dispensary gave place to the
56
442 RETROSPECT
large and commodious Albert Victor Hospital through the liberality of
the Hindu friends of the doctor. It is a fine two-storied building well
furnished with modern appliances.
In 1877 Mrs. Capron took charge of the Woman s Medical work to
assist Dr. Chester. But in 1887 the Mission first separated the work
from the general medical work. It was then placed in charge of Dr. Pau
line Root. Dr. Palmer s old school building in the dispensary compound
had been fitted up as a Woman s Dispensary. In 1893 a large twc -story
hospital was opened.
Dr. Parker arrived in November 1895, and from January 1898 took
full charge of the Woman s Hospital After ten years of growth under
Dr. Parker additional room was much needed, and an annex was added
to the original building.
In both these hospitals nearly 40,000 patients are treated annually.
Woman s Work.
The following review of this department is from Miss
Swift :
Women s work is going on in three special departments Educational
Evangelistic and Medical.
1 EDUCATIONAL.
At first, when more than 2,000 boys had availed themselves of the
opportunities offered them by the Mission, there were but CO girls in all
the schools, 5 years after the establishment of the Mission we find but
3 schools for girls, and the lower classes in these receiving food and
clothing ; and 18 years after there were but 37 girls in the boarding
schools.
The main object of the Madura Girls Boarding School was to furnish
educated wives for mission agents. Thus early were women provided for
in the educational councils of the Mission; and thus early was the convic
tion expressed that the usefulness of the Christian men must be greatly
limited if their wives were uneducated.
In pursuance of this idea we read that in 1867 in Manamaclura a deter
mined attack was made upon the ignorance of the women, by the estab
lishment of schools not only for little girls but for women. It was the
intention of the missionary to teach the Christian women so that they
might go back to their villages with the Bible in their hands and with the
ability to read it to others. In this fact we see the high use of this ele
mentary learning. Small as their attainments might be, they would be
the means of attaining the greater knowledge, that of heaven s own truth
which should minister to the soul s needs.
In that same year a Madura lawyer pleaded a new cause. In a public
meeting in the mission church this non-Christian man pleaded for female
education and said the customs of society were such that none but Chris
tians could do it. So early did Hindus recognise the fact that Christian
women were emancipated from the shackles of caste and custom, and were
free to do what Hindu women could not. He added that these wealthy
Hindu women, surrounded by all the circumstances of wealth and posi
tion, must perish in their ignorance unless Christian women would
take up the matter. So while the Christian community was still small in
number, we see the beginning of realisation that out of it must flow the
influences which lift the women out of their ignorance, and strike off the
chains that held them back.
WOMAN S WORK
This dependence of the Hindu community upon the Christians is strik
ingly illustrated by the fact that up to the present time the Mission has
furnished the great majority of teachers for all girls schools begun by the
Hindus themselves. Christian women are to be found in the Govern
ment Girls School, in the schools begun by the Saurashtras; and even
the Roman Catholic schools have had to call upon the Protestant com
munity for trained women of higher education.
That the Christian community has not forgotten its duty to the non-
Christian world is shown by the existence of 17 schools for Hindu girls,
in which are engaged nearly one third of the women teachers in employ.
As to the present status of mission educational effort for women, we
find 154 women teachers, some of them of only primary training, but some
with a First of Arts degree. This is proof that great advance has been
made, and that the Christian women have far outstripped the Hindus,
who still depend upon us for the greater part of the benefits of education
which their women are receiving. The intellectual world of the Christian
woman has become vastly broader than that of her Hindu sister. We
are thus gathering to-day the fruit of those first efforts made in the early
clays when the difficulties seemed insuperable.
1,571 Christian women, able to read in our congregations, and 922 Chris
tian girls in our schools at present show that the eftort was worth while.
At the same time 1,354 non-Christian girls are being taught by Christian
women in mission schools, and thus the Christians are passing on the
benefits they have received.
2 EVANGELISTIC.
The organised work of the Mission in this department is carried on
through the Bible women. In the beginning organisation was impossible,
even had the thought of this special line of work been then in the minds
of the missionaries. A few Christians must first be gathered out, and
they must be instructed. Yet we find the germs of this work in the very
early days, as we see that the older Christian girls were sent on Sunday
afternoons, under special protection, to preach to Hindu women.
There were but a few here and there who could make this effort, yet
that the effort was made is evidence that from the first it was felt that what
had been received should be freely given, and that the responsibility for
giving the Gospel was to be transferred from the missionaries to the
Christian women themselves.
The openings among the higher classes were but few, and it was not
until 1867 that Mrs. Chandler was invited into the home of an official who
wished the women of his family to be instructed. By meetings that lay
to their hands with the means available the missionaries laid the founda
tions of all the larger work that followed. It was a small thing appar
ently to be asked into a single home, but out of that small beginning
grew the large work now carried on.
It was not until 1870 that this work was reported as a special depart
ment. At that time there were but 2 Bible women in Madura city
teaching 8 Hindu women. Growth was slow for the reason that there
was small desire among Hindu women for education. In 1884 there were
but 19 Bible women in the whole district. The growth of this work since
that time has been the most rapid in the Mission, and at the present time
84 Bible women are instructing 3,706 Hindu women. This large number
added to that of girls in school gives us the large total of 5,060 Hindu
women and girls under instruction in the Mission, thus showing that by
far the largest work of the Mission for the education of women is still
done for the Hindu community.
444 RETROSPECT
The Bible women are teachers as well as preachers ; they endeavor to
leave their pupils in possession of the ability to read as well as to hear
the precious Gospel of the love of Christ. Who then are these Bible
women ?
They are first Christian women, taught in our schools and trained for
the work, either by the personal superintendence of the missionary with
whom they are working, or by a special course of study in the Bible
School established for that purpose.
But, further, the majority of these women are widows. What this
remark means may be shown by the statement made by Pastor Simon
some years ago. He had been present upon the occasion of a visit from
the Deputation from our Board, and he saw a number of Bible women
and students under training in the Bible School. He watched the pro
ceedings with deep interest and afterward wrote :
I know full well how my countrymen treat women, and what is said
about them in the Hindu religious books ; moreover I know that my
countrymen have unkind thoughts of widows, and say it is a sin for a
widow to appear before them, and hence the widows are always kept at
work by the sid-e of the oven. Such being the case, when I saw God had
selected my sisters and mothers from among the widows, and had brought
them to an enlightened condition out of darkness, I rejoiced in my heart
and praised Him ; I thanked Him, for He had been pleased to make them
His instruments to do good to the world though they are rejected by the
world as unfit. It is usual to establish girls schools, but to set up such a
school as this Bible School is unusual ; and as God gave the noble thought
to do so, I praise Him.
It is a great triumph of the Gospel that Christian widows are the ac
cepted and honored teachers in Hindu homes where the Hindu widow is
despised and dishonored.
3 MEDICAL.
The missionary physician never confined his ministrations to men, but
helped the needy women too. The beginning of special medical work for
women was another of those almost unnoticed forms of labor that have so
often been the foundation of greater things. We read in an early mission
report that the missionary lady had been kindly received into a number
of homes in Manamadura because of medical aid rendered. This same
missionary, our beloved Mrs. Capron, afterwards gave a day a week to
receiving women in Madura for medical consultation, and more time later
still.
Then came Dr. Root and the plan for the Woman s Hospital ; and now
under Dr. Parker s care the Hospital, through its staff of trained Christian
women, is ministering every year to thousands of suffering women.
Special effort made by the Mission for the benefit of women has taken
manifold forms- There have been countless personal ministrations to
unnumbered individuals, and sustained and contained effort to draw out
the Christian women, and to direct them into every possible path of
Christian service to their fellow countrywomen.
6 75TH ANNIVERSARY CELEBRATION
As the Mission approached the seventy-fifth year of its life
it was increasingly conscious of a desire to celebrate the
completion of this anniversary in some worthy manner and
PROCESSION OF THE YEARS 445
to have some appropriate object to place before the Chris
tian community for which to invite their gifts and offerings.
But many men had many minds, and no proposal carried
with it general acceptance until within six months of the
time. In the September meeting of 1908 the Mission passed
the following votes :
The committee formerly appointed for this purpose was reconstructed,
and it was instructed to arrange for a celebration of the 75th anniversary
February 24-26, 1909, the same to be an expression of gratitude to God
for His guidance of the Mission during the past.
That a special thank offering be sought from all the mission Christians
to be given to the A. B. C. F. M. upon its centennial celebration ;
That the celebration be held on the new college grounds, and that the
new college building be dedicated upon that occasion.
Not much time was there for preparation, only live months ;
but the splendid new building and the 15 acres of ground on
which it stood made it comparatively easy to provide [or
the people who should attend. On the other hand the re
sponse of the Christians in enthusiasm, personal effort and
generosity made the hard work of the committee a delight.
Three days were given up to the celebration, of which
the lirst, after the opening praise service and sermon, was
devoted to education, the second to the churches and sister
missions, and the third to the American Board. The sermon
was preached by Pastor Vethamanikam on the text, " I will
remember the years of the right hand of the Most High."
Procession of the Years.
An audience of 2,100 people filled the capacious hall as
was presented to them in dramatic form the Mission s educa
tional history for 75 years. 75 pupils participated in this
presentation in 7 groups.
GROUP 1.
1:> day school boys and their teacher are seated on the
lloor; the boys are rattling off the Tamil alphabet and Tamil
poetry in the most approved style of the old Indian pial
school, when the missionary comes in and pays the teacher
according to the number of Bible verses repeated by the boys.
446 RETROSPECT
GROUP 2.
12 boys and girls represent the opening day of a boarding
school, where the missionary, seated behind a table has to
hear and act upon all sorts of tales of some who have run
away, and others who are too poor to pay fees, etc.
GROUP 3.
10 little Hindu girls from the Madura H. G. Schools are
in their school room ; one is the teacher, while another comes
in dressed as a missionary lady with pith hat on, to examine
the school. A couple come in dressed like mothers ; they
h:--** 1 come to see if the school is a suitable place for their
little girls. Lessons are heard, and then the school performs
the exercises of singing to the beating of sticks in a wonder
fully dexterous manner.
GROUP 4.
10 Pasumalai students bring on the stage their agricultural
operations ; plowing (with two boys as oxen), sowing, weed
ing, reaping with sickles, all in approved methods. A sudden
transformation displays the processes of carpentry, planing,
sawing, hammering, etc. Another transformation and the
platform is alive with gymnastic feats, fencing, walking on
one s hands, or on stilts, striking a tennis ball, throwing a
cricket ball, or kicking a foot ball. One more transformation
and the Y.M.C.A. students are out for their singing evange
listic service.
GROUP 5.
10 young women and girls from the high and normal
classes of Capron Hall are performing sums in mathematics,
and experiments in science and other wonderful things for
Tamil girls to do. One measures a small boy for a shirt and
writes her measurements on the blackboard ; another dyes a
blue handkerchief pink, and then puts it into another solution
and turns it back to blue ; one draws a geometrical figure on
the board using both hands at once ; others come wdth brooms
DEDICATION OF THE COLLEGE HALL 447
to sweep, and in English inform you that they can cook so
as to make your mouth water ; they also give you Scripture
texts in English and Tamil.
GROUP 6.
The college boys exhibit their more advanced attainments ;
one paints before the audience a leaf, a fruit, and a big beetle
in a marvelously short time and large enough to be seen by
all ; one had live frogs to show rellex action, and another
exhibited chemical reactions.
GROUP 7.
Theological students are earnestly singing and preaching
in a village street, when various objectors appear and have
to be dealt with very discreetly and kindly, until they get
interested and help to subdue other objectors.
The whole number of actors then marched in procession of
the years, each group representing by its banners one of the
colors of the rainbow, from the platform down and out on to
the grounds of the college, where they arranged themselves
according to the figures representing the period of 75 years.
Dedication of the CoIIeg-e Hall.
At five o clock :he same afternoon the capacious hall was
again crowded for the dedication service, Collector Gilman in
the chair. The reading of Scripture by Professor Lonsdale
of the S. P. G. College in Trichinopoly ended with the pas
sage cabled from Boston that morning, viz. the last 13 verses
of First Thessalonians.
Herrick presented the following statement in substance:
The plans of the building were made by Henry L win, the designer of
the High Court buildings in Madras.
The construction was carried out by T. T. Leonard, a master builder,
who took the contract for Ks. 43,500. During the laying of the foundation
it was decided to add one foot to the height of the basement at a cost of
about Rs. 800. Other extras and incidentals added somewhat to the cost.
Executive Engineer de Chazal kindly supervised the work.
The corner stone was laid by His Excellency the Governor of Madras
(Sir Arthur Lawiey) in November 1906. But the work did not fairly
commence until March 1907. So the time for completion was a little less
than twu yenrs.
448 RETROSPECT
In 1904 John D. Rockefeller gave to the American Board a sum of
3100,000 for the erection of buildings needed in its educational work. Of
this sum $38,500 was allotted to the Madura Mission, $32,000 being for
this College.
The present site was purchased from the -Widows Aid Society for
Rs. 8,500.
A further sum of Rs. 10,463-8 was spent for the acquisition of the bed
of the tank adjoining the land purchased from the W. A. S. Still another
drain on the total amount available has been the expenditure for the hostel.
Appropriate addresses were delivered by Principal Venco-
hachariar of the Madura (Hindu) College, Professor Russell
of the Madras Christian College, Inspector Williams of the
educational department, and the worthy Chairman.
Greeting s.
On the second day historical papers were presented which
have been quoted elsewhere. The following greetings were
also presented on this ;md the following days:
The Prudential Committee sends its cordial greetings to the American
Madura Mission on the occasion of the Celebration of its Seventy-fifth
Ammersary. We join \\itii you in heartfelt " thanksgiving to God for His
protecting care during all these years." We recall with you the devoted
men and women who have gone out from this land to labor in your field,
and we rejoice with you over that which (iod hath wrought through their
faith and toil, and that of faithful Indian Christian disciples.
May C.od graciously bestow His favour upon you as you gather in His
name ; may His banner of love be over you and the light of His
countenance gladden your hearts. Any may many friends, both in India
and America, come up to \otir help in the great work to which you are
called, that the next chapter in the history of your Mission may be one of
steady and sure, advance in all departments of your work, to the glory of
our Lord and Master. It is our constant regret that our resources do not
permit us to meet more generously the growing demands of your expanding
work. But we desire anew to assure you of our most earnest and prayer
ful sympathy with your anxieties and perplexities and our heartiest co
operation to the limit of our powers. And may He who has called you
and us alike " by His own glory and virtue " continue to give unto us
strength for His service and wisdom and grace, adequate to our need, that
we may rejoice together with the joy of the harvest.
For the Prudential Committee
[Signed]
r ( EDWARD M. NOYES.
(Committee on Missions in India. \ ,,-,-__, . TTAT T
On the Seventy-fifth Anniversary of its older sister, the American Madura
Mission, the Arcot Mission extends its most cordial greetings,
Seventy-five years ago our Home Churches were united in their work,
under one Mission Board. Intervening years saw each Church carrying
on its work through separate Mission Boards, for the greater and wider
development of The Kingdom,
GREETINGS 449
But we rejoice that now we are again one through the South India
United Church, in which the Churches founded by the separate Boards
are one in organic union.
For the marked success granted to it, and for the lives and influence of
its Missionaries who have gone to higher service ; for its strong and broad
development of Mission work, and for the large part it has had in the
development of Mission policy ; for its inspiring history, and for its helpful
example, we thank God, and congratulate the Madura Mission.
May its future be even larger and brighter.
[Signed] L. B. CHAMBERLAIN,
Secretary, Arcot Mission.
In acceding to the request to send a delegate to be present at the cele
bration of the Seventy-fifth Anniversary of the American Madura Mission,
the Madras Mission of the United Free Church of Scotland sends through
its representative its cordial greeting. The United Free Church Mission
joins with others in giving thanks to God for the labours of the members
of the American Madura Mission, and for the success with which their
labours have been crowned. It holds in honour the memory of the
Missionaries (men and women) who, after serving their generation by the
will of God, have now fallen asleep, and rejoices in the fellowship of the
Gospel of those who are still privileged to labour in this land. It con
gratulates the Mission on the broad view it has taken of its work.
Following in the footsteps of the Master it has ministered to the body as
well as to the soul, and has laboured for the evangelisation of the multitudes
and for the training and upbuilding of the Christian Church. Through the
labours of some of its most honoured members it has exercised a still
wider ministry. From its printing press has issued a series of valuable
devotional books, and members of the Mission have themselves made no
small contribution to vernacular Christian literature and hymnody.
The United Free Church Mission rejoices in the close fellowship that
has for long, and more markedly in recent years, prevailed between its
members and those of the American Madura Mission. It rejoices still
more in the fact that the Churches, which have grown up through God s
blessing on the labours of the Missions, are now included in a single
ecclesiastical organisation. Its prayer is that the fellowship, of which
this union of the Indian Churches is the outward embodiment, will grow
still closer as the years go past, and that the labours of all the Missions
may be so abundantly blessed that India ere long may have a Church so
enlightened, so pure, and so stedfast that the task of discipling the Indian
peoples may with confidence be left in its hands.
[Signed] A. ANDREW,
Delegate.
The members of the London Missionary Society working in Travancore,
representing an Indian Christian Community of 75,000 people send you cor
dial greetings and best wishes on the celebration of the 75th anniversary
of your work for Christ in India. We honour the memory of the noble
hearted men and women, pioneers and founders of your great mission
who during the past 75 years came from America and after many years
of faithful and loving service have laid down their lives in the land of their
adoption. We rejoice that in your mission so many sons and daughters
of past honoured workers are carrying on the work of their fathers and
mothers, we gratefully record the invariable brotherly kindness and
cooperation we have experienced from you all in our work for Christ and
57
450 RETROSPECT
we praise God for the many signs of progress and Divine blessing which
surround you at the present time. We thank God for the many Indian
Christians, who under your influence have risen to be Teachers of their
fellow countrymen, for the Churches which have been founded, for the souls
who have found Christ, for the women who have been raised, for the
children who have been educated, for the sick who have been relieved, for
the mourners who have been comforted by the past and present work of the
American Madura Mission. Your history and growth is an encouragement
to every Christian worker in India and our earnest prayer is that in the
future, the blessing of our Lord and Master, may be upon you and lead
you into wider spheres of usefulness, influence and power.
On behalf of the Travancore District Committee,
[Signed] J. H. HACKER.
The greetings of the Mother Mission, The Ceylon mis
sion, were most worthily presented by Dr. Thomas B. Scott,
and those of the Board s oldest mission, the Marathi mission,
by Robert Ernest Hume. Kindly greetings were also
brought in person by Miss Askwith of the C. M. S. mission,
and R. H. Wray of the Wesleyan Missionary Society.
At the close of the second day a procession with the ban
ners of the stations carried greetings to Collector and Mrs.
Gilman at their residence, the ancient Tamakam, and then
marched around that portion of the city. In the evening
there were fireworks contributed by friends in Dindigul.
The Thank Offering:.
The Lord s Supper brought the congregation to the feet of
the Lord Jesus on the morning of the third day. They rose
from that service to the service of gratitude in offering their
gifts to be sent to the American Board.
The first offering was from the death bed of a young
Christian teacher in one of the Hindu Girls Schools, who
had carefully gathered 75 nickel anna pieces for this very
meeting, but had been called to her heavenly home just a few
days before. The first offering in gold was the sum of five
sovereigns from the Bible women of the city.
Miss Noyes presided at the presentation of the offerings,
and the stock of gold was not exhausted until 100 sovereigns
had been placed in her hand. The offerings did not stop
with them, but were continued in hundred-rupee notes,
THE THANK OFFERING 451
presented with many touching and interesting incidents,
until Rs, 3,115 had been placed in Miss Noyes s hands for the
Board.
The stations were represented in these offering as follows:
Battalagundu and Melur each Rs. 100 ; Tirumangalam Rs. 134 ; Mana-
madura Rs. 158 ; Arupukotta Rs. 2,00 ; Pasumalai Rs. 201 ; Dindigul
Rs. 263 ; Periakulam Rs. 523 ; Madura with its various departments
Rs. 707.
Some small village congregations gave each a sovereign.
British and Indian friends contributed generously. One
offering was accompanied by the following letter to the
chairman of the committee :
I request you will be pleased to accept my humble offering to the Board,
via. 100 half rupees. I heartily wish the College all success.
I am yours sincerely,
[Signed] V. RAMABHADRA NAIUU,
RAO BAHADUR.
Mr. Hacker presented 5 sovereigns as a memorial of
Kendall.
The whole company finally marched in procession through
the town to the historic old East Gate church, and there
stood and sang the beautiful Tamil consecration hymn
composed by Simon, and then they were led in prayer by
M. Eames, the senior pastor of the Mission, a man of 55 years
service. With the benediction pronounced by him the
celebration came to a close, and the Mission set forth into
the next period of its history with aspirations for higher and
greater things.
Out of the aspirations came another dissolving view, in
which the stations of the past grew dim and blurred, and in
their place emerged live Circles. A shifting of responsibili
ties with new contrasts and new lines of division, marked on
the one side by a, District Conference and on the other by
expanding departments, are the outstanding features of the
later view. Of all these another historian must take account.
452 RETROSPECT
Suffice it for us now to close this record of the past with a
prayer for the future, adapting the words of President Zum-
bro in his prayer at the dedication of the College Hall :
MAY THE SPIRIT OF SERVICE EVER ABIDE HERE, AND MAY THE
DESIRE TO SERVE BE STRONG IN THE HEARTS OF THE PEOPLE.
IN TRUTH, IN RIGHTEOUSNESS, AND IN LOVE MAY THIS MISSION STAND
AS A BOND OF FELLOWSHIP BETWEEN THE EAST AND THE WEST, AND
AS THE NEWER CIVILISATION OF THE WEST MEETS HERE THE OLDER
CIVILISATION OF THE EAST MAY THERE BE CONSERVED OUT OF THE
OLD EVERYTHING THAT IS WORTHY, AND MAY THERE BE ADDED OUT OF
THE NEW THAT \VHICH IS HELPFUL, AND MAY THIS MISSION BE USED BY
THEE IN THE REDEMPTION OF INDIA.
MAY THY BLESSING ABIDE UPON us THROUGH THE YEARS TO COME,
GUIDING THROUGH THE DARK PLACES, HELPING OVER THE HARD
PLACES.
MAY THY SPIRIT INSPIRE THE HEARTS OF THE PEOPLE WITH HIGH
IDEALS, WITH STRONG DETERMINATION AND UTTER DEVOTION TO
TRUTH, SO THAT THE MISSION MAY HELP IN THE COMING OF THE
KINGDOM OF HEAVEN IN INDIA, AND THIS WE ASK IN THE NAME OF
THE FATHER, SON, AND SPIRIT.
AMEN.
453
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GEORGE PALANIAPP
MASILAMANI SAVAP
VATHASAN
PICHAIMUTHU THON
PERIAVAIYAN ASIRV
Francis Kingsbury
Vetham Masilamani
PHILLIP THANGAM
ADDISON HULL
NAMAKODI GNANASI
SAMUEL JOSEPH
ARULANANDAM MAS
VETHAM SANTIAGO
RAMASAMY DANIEL
Simon Chellicrh
RAYAMUTHU CHINN
AARON DAVID ...
SAMUEL FRANCIS
SARGUNAM GNANAM
MICHAEL MEYAPPAI
PH
c<r
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vot^oooO i c^jooTt-
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6
"*"
<*
TJ- in in
in >n in
in in in in
Abbott, Mrs. E., 128.
Abraham, 112, 262-3, 285, 410.
Accessions, 106, 109.
Adair, Mr. D., 100.
Adam, Sir F., 1, 37.
Adherents, Numbers 109; Character, 148.
Alagar, Spring, 19 ; Festival, 21.
Albert Victor Hospital, 351 ft.. 365, 442,
American Bible Society, 123 ft., 175, 278.
American Board, Approval, 39; Caution,
41 ; Expenditure, 148 ; Jubilee, 178, 214 ;
Rules, 199; /so,249, 262, 269, 281, 294, 416,
431, 415, 450.
American Civil War, Effect, 8, 215, 274 ;
Trying Years, 158.
American Presbyterians, 220, 223, 281.
American Tract Society, 267.
Ammapatti, Church Building, 119 ; Ex
changed, 211 ; Church, 255, 3(55 ; Lutherans,
279-80 ; School, 318 : alto, 366.
Anderson, Dr. R., Quoted, 1, 35, 41-5, 67,
90, 118, 126. 189, 195, 198-9, 233, 243 ff.,
283 ; Apprehensions, 114 : Estimate, 138 ;
Caste, 139 ; Sympathy, 194 ; Warning, 196 ;
alto, 60, 78, 136, 140, 166, 181, 187, 190, 212.
Andipatti, Church. 203, 206.
Anupanadi, School, 48 ; also, 261.
Appointment by Lot, 80.
Appropriation, House, 80-1 Sirumalais,
87 ; Palnis, 87.
Arbuthnot & Co., Failure, 364 ; alto, 403.
Arcot, Mission, 194, 260, 375, 423, 433-4;
Quoted, 448.
Arupukotta, Bible Women, 341 : Schools,
342 ; Church, 368 ; Church Building, 394-5 ;
Y. M. C. A., 401 ; Offering, 451 ; alto, 265.
Asbury, Mr. F., Founder, 95 ff. ; alto, 110.
Ashley, Miss S.. Arrival, 162, 227 ; Marriage,
163 ; a/to, 217. 272 3.
Associate Missions, Unsuccessful, 135 ;
aho, 103, 113.
Bangalore, Workers, 98-9 ; Occupied, 137.
Banninga, Rev. J. J., 295.
Baptism, Romanists, 205 ; Sokappan, 275.
Barker, Miss G., 341.
Barnes, Rev. A., Influence, 85, 178 ; Pasu
malai, 102 ; Caste, 142 ; Discussion, 179 ;
Ordination, 185; Service, 295-6 : Scholar
ship, 362 ; alto, 101, 265, 267-8, 285, 414 ff.
Barton, Dr. J. L.. 356, 391, 428, 437.
Battalagundu, Schools, 48, 236-7, 284, 286,
291, 31S, 390, 413; Visited, 91; Congrega
tions, 106-7,211,410 ; Church Building, 121,
255; Station, 193, Persecution, 216;
Bungalow, 250 ft 1 .; Society, 267,406; Dis
pensary, 348 ; Church, 365, 368 ; Famine,
379,388; Y. M. C. A., 401; aho, 7-1, 162,
168, 170-1, 220, 227, 229, 280, 391, 415, 151.
Batticotta Seminary, Reliance on, 43-4, 95,
99, 100 ; Double Capstone, 60; Insufficient,
61.
Baynes, Mr. C. R., 90, 146, 256.
Belaveuthram, Rev. D., 206, 366.
Bell, Miss C., 337.
Benevolence, 148, 214, 282, 416, 427, 111.
Bentinck, Lord Wm., 1, 37.
Bethel, 209 ff.
Bible, Distribution, 122 ff., 148, 282,427;
Translation, 263 ff.
Bible Training School, 326, 335 ff.
Bible Union, 292.
Bible Women, First, 228-9; City, 338;
Village, 340 ; Station, 341, 408 ; alto, 177,
227, 311, 402, 427, 440.
Blackburne, Mr. J., Improvements, 12 ff.,
119-20 ; Friendly Assistance, 53, 63, 76 ;
Quoted, 64 ; Lamp Post, 146 ; aho, 17, 31,
61, 68.
Boarding Schools, "Charity Schools,"
53 ff.; Caste, 140; Condemned, 190-1 ; Girls,
227 ; Need, 242, 244, 287 ; Revived, 291 ;
aho 68, 234-5, 446.
Bodinayakanur, Church, 202, 369 ; Dis-
pensary,"348.
Boundaries, 222 ft.
Brahman, Rank, 22 ; Influence, 36 ; in Palni,
92; Discussion, 179, 274; Women, 339;
Appreciation, 438-9 ; aho, 7, 16, 48 ft ., 55,
211, 316 ff., 321.
British Officials, Friendliness, 31-2.
Building Committee, Appointment, 249 ;
Supervision, 250-1 ; aho, 193, 314. 39(5.
Buildings, 393 ff.
Bungalows, East Gate, 45, 260 ; West Masi
St., 53, 84; Girls School, 56 ; Pasumalai, 65 ;
Dindigul, 70; Sivaganga, 71; Tirupuvanam,
71 ; Tirumangalam, 72 ; Periakulam, 75 ;
Request, 80; Sirumalais, 86 ; Palnis, 88 ;
Discussed. 190 ; Battalagundu, 250 ff. ;
Manarnadura, 250 ; Palni, 250; Melur, 250,
254; Rayapuram, 259 ; Knowles, 316.
Burnell, Mrs. A. H., 283.
Burnell, Mrs. T.. 283.
Burnell, Rev. A. H., 283.
Burnell, Rev. T. S., Quoted, 8. 33 : Beaten,
21 . Personality. 152 ; Child s death, 165-6 ;
Offering, 167 ; Touring, 168, 170 ; Transfer,
190 ; Protest, 317. 349 ; alto, 162. 294.
Caldwell, Dr. H, Quoted, 222 ff. ; alto, 30,
220. 261, 396.
Candle Light, 1, 34, 41 ff., 53,55, 60, 67, 84,
131, 135, 117, 187, 239, 307, 328.
Capron Hall, 331 ff. ; 363, 365, 393, 400-1,
446.
Capron, Mrs., Personality, 1(50 ; Service, 228,
31(5, 332 ; Quoted, 320, 336 ; Medical, 342,
311, 142, 444 ; Famine, 383 ; aho, 306, 313 ff.,
319.
Capron, Rev. W. B., Quoted, 9. 175, 217, 238,
317 : Palnis, 90 ; Personality, 152 ; Offering,
107;!Touriiig, 168 ; Depressed, 195 ; Scholar
ship, 294, 360; aho, 150, 161, 182, 2(K), 215,
230, 213,250, 260, 267,284-5, 291, 302, 311,
313. 31(5, 319.
Caste, Whirlwind, 55, 59, 139; Results, 143
If.. 117 ; Discussion, 190; aho, 111-2, 175-6,
201-5.
Castes, Madura, 7 ; Tabulation, 22 ; Distur
bances, 22 ; Paliyans, 25-6 ; In the Schools,
47, 50, 56, Workers, 98 ; Christian
Community, 99, 271.
Cemetery, Mission, 81; English, 81; Site,
H2 ; Children s graves, 85.
Chandler, Miss G. A., 400, (Mrs. Wyckoff),
428.
Chandler, Miss G. E., 334.
Chandler, Miss H. E., 322.
Chandler, Miss H. S., 292,
466 INDEX
Chandler, Mrs. C. M., Caste, 143, 146 ; Term,
149 ; Service, 228-0; Famine, 382 ; aho, 141.
17G, 230, 241, 252-3, 273, 339, 443.
Chandler, Rev. J.E., Shipwreck, 11; Quoted,
140-1. 208, 257 ; Tamil, 80; Caste, 141 ff.;
Term, 149 ; Strength, 150 ; Personality,
155-6 ; Offering, 167 ; Touring, 168 : Protest,
230-1 ; aho, 16, 74, 146 162 179 184, 189
202, 206, 219, 226, 241, 250 if., 261 273-4)
281, 299, 324, 381-2, 384, 38S, 415-6.
Chandler, Rev. J. S., 360, 374, 440
Cherry, Mrs. J., Death, 83; Efforts for
Women, 128.
Cherry, Rev. H. f Explanation, 59 ; Quoted,
63, 83-4, 144 ; Periyakulam, 74 ; Removal,
75 ; Pudukotta. 76 ; Explorations, 87 ;
Architect, 120-1 ; Surgeon, 129-30; Caste,
140 ff., 144, 324;a7,<o, 18, 53,83, 104, 1(H3,
124, 134, 140-1, 183.
Chester, Dr. E., Personality, 152 if. ;
Strength, 153 ; Touring, 168, 170-1 : Quoted,
240 ; Offer, 326 ; Medical Work, 346 ff. ; aho,
150, 162, 230, 233, 239, 241, 243, 260, 279,
281, 311-2, 342, 344, 347, 416, 441-2.
Chester, Mrs. S.. Quoted, 216, 228, 401 ;
Schools, 316-7 : Women, 335 ; aho, 349.
Chetties, in Schools, 56; Workers, 98;
Friends, 352 ff.
Children, of Missionaries, " Sort of Or
phans," 34; Education, 79 : Return, 163;
Homes, 432 ff.
Cholera, Fearful attack, 82 ; Servants, S3 ;
Epidemic, si, 92, 216-7, 247; Teacher, 246 ;
aho, 27, 131,337.
Christian Community, 277, 2S6-7, 427, 111.
Christian Endeavor, 101-2, 427, 411.
Christian Literature Society , 390.
Christian Vernacular Education So
ciety, 24.1-5, 2 IS, 261, 391.
Church Buildings, Molls, 121 ; Mattala-
gmidu, 121 : Pasumalai, 146 ; aho, 14, 65,
73. 118, 190 ; List, 354-5.
Churches, Character, 110 ff. ; Caste, 14<>;
Importance, 191; Discussed, 192, 197-8,200 ;
Organisation, 201 ft ., 205, 365 ; Support,
204 ; Evolution, 207 ; Numbers, 2S2 427:
Review, -140-1.
Church Missionary Society, Pudukotta,
76 ; Workers, 214 ; boundaries, 222ft .; aho,
4, 1 10 7, 259, 264. 2!)3, 450.
Church Union, 206 371---> :i76-7
Clark, Dr. X. G., Self-support, 177 ; Quoted,
207, 229, 280, 307-8. 320, 327, 350, 366-7,
369. 379, 3S7. 412, 433-4.
Clarke, Mr. T., 21. 256.
Coimbatore, Border, 74, 76 ; Workers, 98-9.
Colebrook, Dr. J., 31, 232, 256.
College, Affiliated, 288 ; Building, 305, 447 ;
Removal i 359 ; aho, 291, 295, 298, 303.
Colombo, 10, 98, ;if,5.
Colporteur; Samuel, 175 ; aho, 122, 278.
Colton, Rev. J.. Tracy * influence, 178 ; aho,
102, 267, 284-5, 371.
Comity, 209, 225.
Communicants, 144, 282.
Congregationalism, Puritan, 194 ; aho,
114, 196-7, 281.
Congregations, Organisation, 104ff. ; Losses,
107-8 ; Numbers, 191, 282 ; Influence, 209 ;
Weakness, 21] ; Persecution, 216-7; Growth,
217, 416 ff.
Converts, Expectations, 39.40,-Employment,
99-100; A Priest, L03 : In the Churches, 1 10-1 :
Persecuted, 112 ; Relation to Missionaries,
115 ;Appavu, 162-3, 272; Residence, 193 ;
Gnanamuthu, 197 ; Sokappan, 273-4 ; A
Kalian, 275 ; Manuel, 411 ; Masilamani, 413.
Cope, Rev. E., Sivaganga. 71.
Cornelius, Rev. J., Death,409 ; aho,l02, 206,
285, 366.
Crane, Rev.N.M., Quoted,57; Tirupuvanam,
71; Madura, 82, 121 ; Ophthalmia, 83; Ex
plorations, 86 : also, 1H, 120-121.
Cronier, Mile. Z., 345,
Day Schools, 63, 239 ff.
Deeds, 249, 260.
Delegates, Decisions, 78-9, 130-1, 136-7;
Powers, 135.
Deputation, (1855) 55, 73, 181, 187 ff., 203,
237-8, 240-1, 249, 254, 256, 324; (1901),
394-5, 437 ff., 444 ; W. B. M. I., 439-40.
Devils, Exorcism, 18-9; Worship, 213.
Devipatnam, Mrs. Todd s death, 81, 428-9 ;
aho, 36.
Dindigul Town,Population,5 ; Troops, 6, 31;
Taluk, 27, S. P. G., 34; Workers, 98,101,
103; Zemindar, 117; Training School, 244-5;
Medical work, 233-4, 348 ff.; Y. M. C. A.,
19, 70 86, 95, 122, 162 176 189 190 219
401 ; ah,,, 228. 23(5, 251, 253, 326, 329,
Dindigul Station, Schools, 48, 52, 55, 62, 99,
140, 235-6, 242, 291, 316-7 ; Military, 57, 70,
254; Congregations,106-7,270, 271 ; Church,
110, 113, 121. 185, 203-4, 206, 228, 266, 368
Church Building, 191, 255; Tracts, 123;
Society, 134 ; Caste, 144 ; Workers, 21 1, 215 :
Lutherans, 280; Offerings, 451 ; aho, 76, 80,
104-5, 128, 141, 147, 216, 218, 260, 275, 312,
346, 371, 407, 415.
Dindigul West, Station, McMillan, 74 ;
Merged. 74. 193, 254 ; aho, 76.
Discipline, 207, 208.
District Conference, : J 72, 378, 451.
Dutch Reformed Church, 219, 220.
Dwight, Mrs., Cholera, 82 ; aho, 94, 110.
Dwight, Rev. R. ()., Explorations, 70 ; Death,
81, S2 ; Counsellor, 83; Translator, 127;
Quoted 134 ; aho, 53, 61, 83, 96, 103, 105,
110, 120, 129. 136, 175.
Eames, llev. M., Tracy s influence, 178 :
Ordination, 185 : aho, 179, 440, 451.
East Church Council, 206, 377.
East Gate Church, Noticed, 13-4, 146 ; Neces
sity, 118; Site, 119-20; Expense, 121; Di
mensions, 255 ; Concert, 391 ; Organisation,
365 : aho, 191, 407, 439.
East Gate Compound, Noticed, 15 ; Applied
for, 39 ; Angry Crowd, 41 ; Bungalows, 45,
81 : Cemetery, 82.
East India Company, Grants-in-aid, 237 ;
aho, 15-6, 254, 287.
East Local Committee, 180, 203, 218 ff., 234.
East Local Union, 206.
Ecclesiastical, Convention, 103. 113; Rela
tions, 198.9; Association, 179, 205-6;
Sangam, 200 ff. ; Functions, 206, 208.
Eckard, Mrs.. School 55-6 ; Depression, 69.
Eckard, Rev. J. R,, Palace 2 : Quoted, 3, 43 :
Arrival, 38, 42 ; Residence, 45 ; Ramnad, 69;
Tour, 90-1, al*o, 44, 78, 113, 416.
Eddy, Mr. G. S., 296.
Eddy, Mrs. M., 434.
Education, Female, 57, 128, 226-7 ; Policy,
66, 239 ff., 247, 285-6,291; Industrial, 67,
235, 289-90 ; Help of Officials, 68 ; Workers,
99 : System, 191-2 ; Retrogression, 196; Chris
tians, 234, 239 : Night Schools, 236 ; Results
Grants, 237 ; Male, 283 ; Higher, 284, 286-7,
292 : Review, 427, 442-3.
El wood, Mrs., 428.
Elwood, Rev. W. P., 426. 428.
Endowments, Losses, 364 ; also, 294, 356 ff .
INDEX
467
English, Knowledge of, 52 ; Abolition, 195,
215 ; Study, 324.
English School, Purpose, 51 ff., 195; Ex
pense, 08 : Madura, 53,2-11; Closed, 73;
Discussed, 190 ; Condemned, 192, 235.
Episcqpaiianism, 107.
Eurasians, Workers, 98 ; Work among, 116,
328, 235.
Evangelism, Eckard, 90-1; Ward, 91-2;
Lawrence, 92 : Rendall, 92-3 ; Tracy, 92 ; on
Horseback, 93 : in Madura, 116 ; Societies,
134-5; Women, 4 to.
Examinations, Prizes, 173, 421; aho, 103.
Exchange, Mission Property, 225.
Expense of Living, 78-9.
Families, Workers, 08 ; Mallankinaru, 109 ;
Christian, 2/U.
Famine (1876-8), 27, 378 jf. ; Protection, 28-9;
Relief, 234 ; (1866), 269.
Fane, Mr. E., Palnis, 87 : Quoted, 88.
Fees, English School, 53 ; Medical, 355-6 ;
nho, 2*2.
Female Seminary, 230-1, 238, 2i6.
Festivals, Hindu, 19, 297.
First Events, Communion, 38, 41 ; Organi
sation, 39; Residence 39, 81 ; School, 56, 58 ;
Deaths, 81 : Workers, 97-8 ; Churches, HO,
197 ; Hospital, 133, 234 ; Children to return,
1<>3 ; Pastors, 180; Ordination, 181 ; Hindu
Girls Schools, 227, 241 ; Bible Women, 228 :
Medical Class, ?32 ; Results Grants, 237-8 ;
Families, 270 ; F. A. Class, 288 : Girls to
pass Matriculation, 332.
Ford, Eev. G., Periakulam. 74 ; Transfer, 75 ;
Tirumangalam, 1"5, 146-7 ; Organiser, 10(i.
Fort Station, School. 52-3 : Merged, 73;
Church, 113, 115, 206 ; Property, 193 ; !*<>,
76. 80, 82, 119, 218-9.
Foundations, 41, 46. 76.
Free Schools, Success, 47 ff. ; Decline, 56.
Furloughs, 150-1. 153. 155.
Girls, Eurasian. 53 : Muhamadan 55; Various
Castes, 56, Lawrence s family. 57; r/ /xo,47,49.
Girls Boarding School, oldest School, 55-6 ;
Progress, 57, 322 ; Dindigul,58 : Dowries, 58 :
Union, 59 ; Teacher, 102 : Benevolence,
134; Caste, 1H, 143-4 ; Revival, 204, 270 ;
Grant, 238 ; High School, 325 Reinoval,
328 ft .; C. E., 402 ; alw, 163, 176. 227. 230-1,
240. 246-7. 3i>4, 306, :WO. 442.
Girls 1 Schools, Tirumangalam, 56 ; to
provide wives. 58 ; aho, ON, 314.
Gnanapragasi, 228.
Government, Service, 10 ) : Aid, 234.
Government Grants, Discussed, 190, Con
demned. 193; Accepted. 237 ff., 294.
Graul, Dr. R., 140-7.
Growth, Indications, 204 ; New families, 265 ;
Groups, 266.
Gutterson, Rev. G. ir.. 369. 405, 407.
Hall, Mrs., Death, 69, 81, 127.
Hall, Rev. A. ( ., Arrival, 44; Ranmad, 69.
Hartley, Miss, 163.
Harvest Festivals, 41 H IT., 111.
Hazen, Mrs. H. C., 229, 341.
Hazen, Rev. H. ( ., 371, 418.
Herrick, Mrs. D. S., 428.
Herrick, Mrs. E. C., 149, 155.
Herrick, Rev. D. S., Quoted, 447-8; r,fx,
302-3, 374, 377.
Herrick, Rev. .1.. Voyage, 9 ; Quoted, 56,
232, 277, 278-9 : Appointed bv Lot, 80 :
Organiser, 106 ; Tours, 109, 168, 170 ; Per
sonality, 154-5; Tribute, 158; Offering,
167; Famine, 383 ; n l*o, 149, 162, 167, 172,
177, 181 ff. 19-!, 201 206 219-20 224 226
230, 256, 263, 267, 272. 315, 324.
Hickey, Rev. W.. 140, 209-10, 223.
Highclerc, 433 ff.
Hill Tribes, 25-6.
Hindu Boys, in Schools. 47, 54. 62-3, 239-40.
Hindu Girls Schools, iirst, 227; Dindigul,
241, 316; Madura, 241, 314, 316 ff. ; Offering,
450 aho, 332, 446.
Hinduism, Missionary of, 17 ; Study, 297.
Hindus, Persecute, 216-7; Rivalry, 300-1 ;
Customs, 399-400 ; Friendship, 413, 437 ff. ;
Sport, 7,424; aho, 287.
Uoisington, Rev. R., Journey, 12 ; Madura,
38; Secretary, 39 ; Founder, 41 ; Departure,
42; alto, 70/77, 136, 399.
Hospitals, Opposition, 232; Shelton, 234 ;
uh<i, 133.
Hostels, 290, 300, 398.
Howland, Mrs., Death, 130 ff.
Rowland, Rev. W. S., Quoted, 415 ; Death,
430 ff.
Hubbell, Mrs. E.. 176-7.
Hunt, Mr. P. R., Treasurer, 225; a ho, 262.
Hutchins, Sir P., 388-9.
Hyderabad, Workers, 98, 101.
Improvements, District, 12; City, 13-5.
Indian Assistants, Value, 40, 44, 95-6,
285 ; Desertion, 43 ; Birth places, 98, 100-1 ;
Classes, 172, 192; Grades, 103, 114; Im
provement, 104, 173; Individuals, 175;
Wives, 17(i; Liberality, 214-5; /,, 41,
95ff., 174, 190. 205, 282, 2S7, 427.
Indian Christians, Discussed, 190; Num.
hers, 282 ; Demands, 254, 286.
Indian Ministry, Training, 66 ; Numbers
179; Development, 180.
Indian Representatives, 370 ff.
Indiana Hail, 330 7.
Industrial Education, Opposed, 67, 289 ;
Webb, 241 ; Agricultural. 290.
Iron Cage, 273 ff,
Isaac, Rev. S., 306, 369-70, 440.
Ifiuoracy, Tents, 171 ; System, 296 ; Band,
406; ,,/xu, 240, 265,
Jaffna Assistants, Value. 38, 44, 95 ; Love
for Jaffna, 90 ; h<>, 00, 98, 183.
Jeffery, Mrs., 435.
Jeffery, Rev. F. E., 418.
John, Rev. G. K., 390,4 17-S.
Jones, Dr. .1. P., Quoted, 300-1, 315, 422;
ahn, 295, 302, 353, 358, 309-70. 402, 424,434.
Jones, Mrs., Scholarship, 362 ; a /i>, 322.
Journeys, Madras Madura, 8-9; Toiidi
Madura. 12.
Jubilee, Contributions, 214; Mission, 290,
294; Celebration, 411.
Kalians, Prominent, 7, 272, 297 j Expelled,
22-3; Tracy, 92 ; Convert, 275.
Kambam, Rhenius, 33, 104; Valley, 74. 20* ;
Workers, 98-9; Congregation, 107. 260;
Church Building, 119 ; Church, 202, 365-6,
369-70; Station, 220 ; Lutherans, 279-80.
Kamudi, Case 24-5; Dispensary ,348; ah-o, 220.
Kanarese Mission, 136-7.
Kaiinivadi, Worker, 98; Exchange, 210 ;
nho, 122, 212.
Karisakulam, School, 99; Church, 180 183-4,
193, 204, 266.
Kilamattur, Church, 185, 203-4, 221 266
Kindergarten, 333-4.
Knowles Bungalow, 316, 334.
Kodaikanal, Grave of Children, 85 ; Houses,
89, 256, 264, 314; Discovery, 138; Church,
203. 206; Church Building, 255,390-7-
Lake, 259; Monument, 397-8 School, 433
ff.; ,,l,o, 153, 189, 264, 311, 349, 390, 435-6.
468
INDEX
Koilapuram, Church, 105, 202, 370; Defec
tions, 107 ; Church Building, 119.
Kombai. Zemindar, 6, 113 ; Worker, 93 ;
Church, 105-6, 202, 206.
Konganadu Mission, 407-8.
Lawrence, Mrs., 94, 110.
Lawrence, Rev. J..T,, Quoted, 17, 107; Arriv
al, 44; Explorations, 70, 86-7; Influence,
84-5 ; Tours, 92-3 ; Organiser, 105-6 ;
Churches, 118-9; Tracts, 127; aho, 45,
57-8, 83, 83, 100-1, 103, 110, 137.
Lawrence, Sir J., 268.
Laymen, 277-8, 371-2.
L. E. L. Mission, Pudukotta, 76 ; Territory,
137 ; Workers, 214.
Lenox Press, 424 if.
Levinge, Sir V., 258-9.
License, to preach, 97, 179, 205-6.
Line, 4S. 415.
Literature, Distribution, 122 ft ., -127 ;
Production, 127, 4-24 ff. aho, 261 ff.,
282.
LitJle, Mrs. A. M., 85.
Little, Rev. C., Voyag-e, 9. 77; Offering,
167 5 alto, 162, 200, 219, 253.
Loba, Dr. J. F., 350, 437.
Local Committees, 418 ff.
London Missionary Society, 137, 25i. 264.
374, 1-M).
Loomis, Mr, I 1 ., 100, 267, 285, 365, 399.
Lord, Dr. N. L., Jaffna, 162; Class, 232.
346; ah<>, 257, 260, 441.
Love Feasts, 142 ff.
Lower Palnis, Coffee, 7 ; Kendall, 93 ; Con
gregations, 209-10, 225.
Lucy Perry Noble Bible School, 335 ff.,
339.
Lyrics, Chorus, 185, 374; Introduction,
247, ff. ; Hook, 261 ; Concerts, 391 ff. ; alto,
451.
Madras, City. 8 ff.. 98-9. 102 : Mission, 103 ;
113, 12(i. 135-6, 148, 194, 259 ; Presidency,
214; Bible Society, 215,264-5. 278; Tract
Society, 391-2.
Madura District. Settlement, 1 ; People,
5 ff. ; Famines, 26-7, 379 ; Schools, 47 ;
Caste, 140; Dispensaries, 347 ff. ; /,, 136,
li,li, 200, 224.
Fort, 2 5 13 ff.. 39, 45, 32. 119 ff., 234,
254.
Palace, 2 3, 15, 46-7, 336.
Temple, 3, 14, 2!., 41, 43, 81. 297, 319.
Teppakulam, 4-5.
City, People, 5, 7, 16; Changes, 13 ff. ;
Cholera, 27; Literary Centre, 29,146;
Selection, 36, 44 ; Magic, 1*2-3 ; Dispen
sary, ^34 ; School, 285 ; College, 28, 303 ;
it ho 10 33 48 103 105, 120, 129 145 147
159, 162, 170, 189, 196, 219-20, 312.
Station, Schools, 54, 99, 234-5, 317-8, 32J ;
Workers, 98, 102; Congregations, 305
ff. ; Churches, 110, 115, 203, 366 ; Society,
134, 135, 406; Workers, 214, 229; Fort,
254-5 ; Buildings, 327 ; Y. M. C. A., 401 ;
C. E., 402 ; Offering, 451 ; aho, 38, 76-7,
218 222, 284, 371.
High School, 260, 299 ft.
Home, 311, 314 ff., 351.
Manratti Mission, 114, 137, 197, 237.
Mainguard School, 48,299-300.
Mallankinaru, Congregation, 108-9, 215 ;
Church, 180, 182-3, 197, 204, 206.
Manamadnra, Station, 48, 71-2, 370;
Church, 203; Girls School, 228, 442;
Offering, 451 ; aho, 168, 216, 220, 348, 406.
415, 444.
Manaparai, 211, 220.
Mandapasalai, Station. 75, 220 ; Workers,
98-9; Congregations, 106 ; Churches, 113,
184, 197-8, 203-4, 206, 266, 407 ; Schools,
234-5, 243, 291-2, 306; Growth, 217-8;
Famine, 379 ; Church Building, 432 ; also,
76 108 151 162 170-1 183 189, 200, 219,
227-8 261 271-2,370.1,406,415,422.
Mangalapuram, 330, ff.
Mangulam, Worker, 98 ; Church, 115, 206.
Mansion House Fund, 380 ft; 385.
Maravans, Case, 23 ff. ; Schools, 56, 399 ;
Workers, 98; also, 7.
Marriage Act, Divorce, 190; aho, 30.
Maternal Association, 94-5.
Mathews, Rev. B. V., 428.
Matriculation, First Class, 288; Girls, 325.
332; also 295.
McMillan, Rev. G. W.. Dindigul West,
74; Organiser, 106, 20!); aho, 94, 121-2,
210-1, 256.
Medical Work, Demanded, 41 ; Physicians.
129; Importance, 131, 313; Discussed, 190*
193, 195 ; Methods, 2 ; aho, 186, 232 ff,,
342 ff.
Meigs, Rev. B. C., 136, 142.
Melur, Church, 73, 115; Ward s Visit, 92 ;
Congregations, 106-7 ; School, 243 5 Bunga
low, 250, 254; Kalians, 272; Dispensary.
348; Station, 370-1, 405, 407, 415, 451;
Famine, 379; C. K., 402; H ho, 8, 21, 27,
162 261 438.
Military, 57. 213, 254, 259.
Miller, Rev. J. X., 295.
Mission Meetings, With representatives,
370 ff. ; aho, 306-7.
Missionaries, Need, 43, 285; Influence,
76, 172, 178; Lay, 77 ff.; Married, 79, ] 48,
22B-7, 239 ; Converts, 115; Service, 145-6 ; A
Strong Band, 149 ; Salaries, 190 ; The Roll.
428. 453 ff. ; Assistant, 306; aho, 33, 80,
219.
Mudalis, 15, 56.
Muhamadans, Boys, 17, 56, 241 ; Teachers.
4; Girls, 65, 321, 332; Opposition, 55;
Tirupuvanam, 91; Women, 342 ; Scholar
ship, 361 ; Friendship, 413; aho, 7, 93, 274,
287.
Music, Lyrical, 247-8; Book, 248.
Mutiny, Indications, 20-1 ; Anxiety. 166;
Thank-offering, 167; Results, 287.
Muzzy, Mrs. S. B., Death, 84-5; aho, 86-7,
94, 112.
Muzzy, Rev. C. F., Pudukotta, 76; Cholera,
82-3; Mountains, 87; Ordained, 90; Quoted,
106, 118, 173; Caste, 142; Affection, 172;
aho, 88, 95, 102, 111-2, 120, 129, 219, 239,
1 50, 324.
Mysore, 136 ff., 316.
Napier, Lord, 16, 268.
Native Doctors, 101, 130.1, 133.
Native Evangelical Society, Branches,
405-6; Jubilee, 407-8; a ho. 134-5, 265-6;,
404.
Native Societies, N. E. S., 134-6; w. A. S.,
152, 267; N. I. S., 266-7.
Nayakas, Pupils, 56 ; Farmers, 271 ; Dy
nasty, 272 ; Women, 339 ; aho, 7.
Negapatam, 137, 190.
Nicholson, Sir. I. F., 318.
Nilgiris, 1, 86, 89.
North, Mr. A., Cholera, 83; Sirumalais, 87;
Quoted, 107 ; alto, 126.
North Gate, School, 319 ; Church, 367, 3~3
North Local Committee, 218 -9, 391.
North Local Union, 206, 391.
Noyes, Miss B. B., 322 ff., 329-30, 334-5.
INDEX
469
Noyes, Miss M. T., Music, 393 ; aho, 322,
460-1.
Noyes, Mrs. E., 160.
Noyes, Rev. J. T., Quoted, 11, 209, 216. 257,
276; Personality, 152; Offering, 167;
Touring, 168, 170 ; Organiser, 202 ; Scholar
ship, 294. 358; Memorial, 397; aho, 75, 151,
162, 181, 193, 219, 249, 251. 253, 256, 258,
265, 267. 281, 396, 416.
Occupations, 98-9.
Officials, High Character, 31; Kindness.
12!, , 332. 348; aho, 30, 146.
Opposition, Christian books, 41; Schools,
46. 47, 64-5, 57 ; Services, 72-3 ; Christ, 93,
94 ; Scudder, 125 ; Mission. 142-3 ; aho, 176.
Ordination, Muzzy. 90; Rules, 180, 18*;
Candidates, 197. 205-6.
Organisation, Churches, 197, 201 ff., 218 ff.
Orphanage, 362. :j86 ff.
Other Missions, Roman Catholic, 32-3 ;
Protestant, 33-4, 222 ff.
Otis Hall, 323, 325.
Otis Legacy, 319, 323, 367.
Pakianathan, 112, 440.
Palamcotta, 33. 95, 99. 117.
Palians, 25-6.
Pallans, Pupils, 56 ; Workers, 98; Slaves.
99; aho 147 221, 272.
Palmer, Dr. H. K., Class. 232; School, 241,
299, 344; aho, 311, 342, 316-7, 441-2.
Palni, Famine, 27, 379, 382, 3*8 ff. ; Church,
92, 203, Congregation, 106-7 ; Bungalow,
250 ; School, 292 ; Pastor, 410 ; n ho, 23, 151,
219,371, 373.
Palnis, Houndary, 74; Explored, 86-7;
Houses, 88 ff.; aho, 92, 106, 154.
Pamban, Channel, H ; Death, 86; Imprison
ment, 216.
Paralechi, 198, 272.
Paraians, Pupils, 55, 143 ; Workers, 98 ;
Cooks, 141, 144 ; Members, 147; ,,ho, 7.
Parker, Dr. Harriet, Quoted, 345 ; /, 442,
444.
Parker, Mr. R. I)., Quoted, 64; Lease, 120 ;
Palnis, 256; aho, 82.
Parttibanur, Worker, 98; Station, 220.
Pastorate, Succession, 101 ; Relation,
181 ff ; Salary, 186, 214, 404-5 ; Importance,
191 ; Limited, 368-9 ; District, 370 ; Roll,
4(i2 ff., n hi>, 102-3, 106, 200, 203, 245, 296,
365 ff., 440.
Pasumalai, Excitement, 17 ; Buildings, 62-3;
Teachers, 99, 101-2, 227; Congregation,
107; Church, 113, 121, 185; Caste, 141-2,
144; Church Building, 146, 255, 395,418-9 ;
Station, 220, 242, 243, 371; Press, 263;
Training School, 245 ; High School, 288,
291, 295; Theological School, 289 ; In
dustrial Work, 290; Bible Study, 292;
Y. M. C. A. ,293, 401; Jubilee, 294; En
dowments, 356 If., 397 ; Orphanage, 388 ;
Music, 393 ; Hostels, 398; Offering, 451;
ah,,, 76, 85, 162, 164, 177, 180, 184, 194-5,
218, 230-1, 265, 274, 297, 308, 359,391, 414-5,
440.
Penfield, Rev. T. H., Death, 163 ff. ; Me
morial, 395.
Percival, Rev. P., 42, 262-3.
Periakulam, Town, 5, 74, 219; Station,
74-5 147 ; Worker, 98; Congregation, 10(5-
7; Church, 113. 185. 203, 206, 266;
Schools, 236; Church Building, 255 ; Fa
milies, 270 ; Famine, 379 ; Offering, 451 ;
aho 11,23,76,1)2, 162,164, 189,202,218,
229, 253, 266, 280, 371, 413, 415.
Perianayagam, S. V., 347, 441.
Periyar Project, 28-9.
Perkins, Rev. J. C., Qu >ted, 24-5, 391-5 ;
aho, 370-1, 377, 422.
Persecution, Hurnell, 21 ; Helpers, 41
Converts, 112, 273; Congregation, 216-8. ;
Peter Cator Examination, 293.
Physician, Plea for, 85 ; a ho, 78, 84, 131.
Pial Schools, 4 t, 415.
Polity, 2i>5.
Pollock, Mis*, 163, 32H-9.
Polygamy, 190.
Poor, Dr. D., Founder, 36, 43-4, 46-7, 77-8;
Instructor, 51 ; Linguist, 80 ; Quoted, 52,
61, 67 ; Preacher, 93 ; Method, 94 ; Distri
butor, 127; aho, 45, 53, 55-6, 60, 69, W, 105,
110-1.
Poor, Mrs., 94, 110-1.
Preparandi Class, 67, 236.
Presbyterianism, ill, 113-4, 200, 281.
Press, Madras, 44, 122, 126 ; Pasumalai,
424 ff.
Printed Books, Excluded, 29-30, 48-9, 51 :
Distributed, 122-3.
Property of the Board, 45-6, 190, 195-6.
Prudential Committee, Resolutions, 60,
281 ; Dissatisfied, 136, 412 ; Deputation,
187 If., 194 ; Quoted, 198-9, 309, 448 ; aho,
195, 201, 203, 219, 237-8, 242, 244, 249-50,
308, 315, 327-8, 350, 367, 370, 397.
Puducotta, Station, 75-6 ; Worker, 98 ;
Church, 113.
Pupils, 4S.9, 54, 5:5, 191, 196, 282.
Quickenden, Miss, 229, 341-2.
Quarterly, Repository, 261-2.
Ragland; Rev. T., 34, 223-4, 226.
Rameswaram, 6, 215-6.
Ramnad, Station, 69, 220, 223-4, 226;
Schools, 99; aho, 5, 24, 28, 211, 219, 330.
344, 352.
Rayapuram, 259-60.
Reddies, Workers, 98. Convert, 273 ff.
Relations, Officials, 30-1; Missionaries, 32ff.
Religious Interest, 67, 204, 276-7, 334.
413-4.
Kendall, Miss H. S-, 300, 322.
Kendall, Miss M. E., 163, 318, 322.
Kendall, Mrs., Personality, 158 ff.; Death,
163; a ho, 149,339.
Kendall, Rev. J., Voyage, 9 ; Quoted, 21,
94, 104, 219, 223-4, 226, 234/266, 272-3, 312,
366-7, 379, 387 ; The lot, 80; Influence,
102; Personality. 156 ff. ; Offering, 167;
Touring, 168, 170 ; Protest, 259 ; Famine.
384 ; a I no, 30, 34, 64, 82, 92-3, 103, 120, 149
ff., 161-2, 173, 189, 193 ff., 200,206,220,
232 235, 249, 256, 260, 263, 281, 285, 299,
300, 311, 313 ff., 318, 323, 414.
Residence, The lot, 80; aho, 39, 45.
Rhenius, Rev. C. T. E., 33, 45, 104, 175, 221,
U63.
Roman Catholics, Missions, 32, 140 ; Defec
tions, 33, 107; Pupils, 47, 54, 63, 116;
Converts, 85, 112,205; Workers, 98, 101 ff.;
Stronghold, 146 ; Influence, 213 ; Perse
cution, 217 ; a Ixo, 90, 221, 274
Root, Dr. P., 342-3, 345, 442, 444.
Root, Miss D. T. M.,320.
Root, Miss M. M., 340-1.
Routes, Cape, 9; Overland, 10.
Rowland, Rev. A. (}., Tracy s influence, 178;
aho, K)2, 179, 185, 206, 23s, 267, 285, 394.
Salaries, Agents, 193; Missionaries, 194;
Pastors, 204.
Sandaipet, House, 39, 45 ; School, 48 ; alto,
91, 329-30.
Sanitarium, Sirumalais, 86 ; Palnis, 87-8 ;
Discussion, 190, 193 ; aho, 255-6, 314.
470
INDEX
Santiago, Rev. V., 407.
Sargent, Dr. E., Quoted, 224; also, 34,223,
22B, 201.
Sattangudi, 416-7.
Saurashtras, 7, 312, 322.
Savarimuttu, Rev. A., Music, 218 ; aho,
185, 206.
Scholarships, 357 ff.
Schools, indigenous, 29-30; Teachers, 43 5
Location, 47-8; Girls, 127, 100, 316 ff. ;
"of 20," 383; Anglo-vernacular, 284, 28(i,
288, 299, 313 ; Hoarding, 292; aho, 42, 191.
Schwartz, Rev. C. T., 33, 189, 193, 247.
Scott, Mr. T., 3 11. 313, 346.
Scudder, Dr. J., Evangelist, 324-5; Physi
cian, 129, 131 fT.; Sermon, 142; Influence,
164.
Scudder, Mrs. D. C., 165, 305.
Scudder, Rev. D. C., Drowned, 16? ff. ;
Touring, 168; nho, 294, 359.
Self-support, 203-4.
Seminary, Thermometer, 59 ; Sites, 61 ;
Fstimates, 62 ; Curriculum, 63 ; Pasumalai,
61-5; Tirumangalam, 66, 100-1; Revival,
6 7 276 414 ; Expenditure, 68; Caste, 141-2;
Teachers, 185-6; Discussion. 190, 192;
English 195; Jubilee, 290, 294; ?,, 44,
76, 177, 230-1, 234, 236, 210. 242 tT., 287-8.
September Meeting, (Masses, 172 ; Concert,
391 ; it Ixo. 173, 177-8, 294, 359, 118 ff., 437,
44.").
Setur, 100, 168, 213.
Sevalpatti, School, 9; Churcli, 198.
75th Anniversary, ill ff.
Shanas, Claim, 23-4; Schools, 5*, 390 ;Work-
ers, -; aho, 25, los-W. 147.
Shelton, Dr. C. S., School, 50, 235; Success,
S6 133; Hospital, 134; Class, 195, 232;
nho 162, 219, 256, 260, 441.
Sholavandan, Hi, 164. 221. 229.
Silkiivarpatti, Visited. 94; School. !n ;
Defections, 107; Church Building. 119,
235; Church, 365.
Simon, Rev. S.. Lyrics. 3J7. 451 ; Quoted,
414 ; ,i ho, 371 ff.
Singapore, 10, S3.
Single Ladies, 162.
Sirumalais, Selected. R7; Abandoned, 88:
aho, 7, 86, 17.
Sisson, Miss, 229, 306, 311, 314.
Sivaganga, Schools. 33, 48, 52, 54, 234-5,
242; Merged. 71, 103, 220, 254: Church,
112, 118, 120-1; Medical. 329. 130; Society,
134 Caste, 144; Churcli building, 191,
255; Fund. 355; aho, 5-6, 70, 76, 80, 146,
176 213 218-9.
Smith, Miss, 163. 230.1.
S. P. G., Madura, 33-4, 105 ; Dindigul.
209-10; Boundaries. 222. 224 ff. ; ,,ho, 42,
189, 211,223, 262, 264.
Solomon, Mr. M., 407-8.
South Gate, School, 319-20; Church, 364,
367.
South India United Church, 374 ff., 424
South Local Committee, 184, 201, 218-9.
South Local Union, 206.
Spaulding, Rev. L., Pioneer, 12, 38 ; Quoted
36, 85, 13h ; Tamil, 41 ; aho, 2, 264.
Standing Committees, 218-9
Stations, Proposed, 68-9,77; Men, 219, 265;
aho, 147, 378.
Statistics, 148, 282, 427, 440-1, 453.
Steele, Dr. J., Voyage, 10; Death, 81-2;
Dindigul, 129; aho, 111, 133, 441.
Sunday Schools, 427, 453.
Sunday Services, 115-6.
Superstition, Hook-swinging, 16 ; Sacrifi
ces, 4, 17; Devils, 18-9; Astrology, 20;
Magic, 112, 132-3; Medical, 131.
Swedish Lutheran Mission, 332.
Swift, Miss, Quoted, 18, 334, 337, 339-40,
442 ff. ; aho, 306, 308, 322-3, 325-6, 335-6.
Tallakolam, 304, 329-30.
Tauiakam, 61-2, 304, 450.
Tamil, Study, 66, 151-2, 159; Music, 147,
151, 261, 374, 391 ff. ; Dictionary, 262 ; Bible,
263.
Tamils, 6 ff., 392.
Tanjore, Pupils, 54; Workers, 98-9,101-2,122 ;
Poet, 151, 247 ff ; aho, 76,112, 136,190,
193, 225, 246, 349
Taylor, Miss M. S. 163, 229, 243, 292, 305-6,
424.
Taylor, Rev. H. S., Pioneer, 75, 1<K>; Palnis,
87, 90 ; Caste, 142, 144-5 : Service, 149 ;
Personality, 151 ; Death, 163 ; Offering,
167; Tours, 163 ff. ; Appeal, 2ul ; nho, 77,
88, 101, 148, 150, 162, 173, 182 ff , 189, 198-9,
200, 202, 216, 219, 229-30, 239, 270-1, 281,
302, 429, 432.
Taylor, Rev. Y. J., Quoted, 440.1 ; a ho,
370 ff. ; 374.
Taylor, Rev. Y. S., 337.
Teachers, Training, 49 if., 236, 240, 244,
291, 296; Female, 57; Supply, 60, 100;
Wages, 68.
Tellicherry, 136-7.
Thank offering, 450.1.
Theological School, 230.1, 245, 289 ff.,
294 (T., 447.
Thirithuvathasan, Rev. M. S., 369-70,372,
374.
Thompson, Dr. A. C.. 181, 187.
Tinnevelly, \Vorkers, 98, 180, 22S ; Mission,
223-4 ; nho, 70, 89, 146, 18N, 214, 225,
284-5.
Tirumala Nayakar, 2 ff., 24, ]09.
Tirumangalam, Schools, 48, 5:;, 54-5, 62,
242-3, 246, 283, 2S6, 291, 294; Church, 72,
112, 368; Congregations, 106-7; Caste, 144 ;
Herrick, 154-5; Church Building, 254-5;
Kalians, 272; Lutherans, 279 ; Dispensary,
34* ; Famine, 379 ; Offering, 451 ; aho, 5,
27, 73, 75-6, 80, 92, 101, 108, 147, 218, 265,
371, 407, 415-6, 422-3.
Tirupattur, 348, 405.
Tiruparangnndram, 48, 275.
Tirupuvanam, Schools, 48, 54, 62, 99, 101,
242-?, 283-4, 286, 288, 291 ; Station, 71-2,
75; Eckard, 91; Congregation, 107;
Church, HI; Church Building, 118, 191,
255; Women, 128, Caste, 144, Workers,
214; aho, 5, 76, 162,177,215,218-9 370-1,
415.
Tithes, 178,215.
Title Deeds, 121-2.
Todd, Mrs. L. B., Founder, 38, 41-2 ; Death,
43, 81, 428 ff. ; aho, 55.
Todd, Rev. Win., Founder, 38-9, 41-2, 52 ;
Residence, 45, 71 ; Quoted, 77, 95-6, 399,
428-9; Retirement, 86; aho, 43, 53, 56,
69 ff , 110, 113, 430
Tondi, 12, 220.
Touring, Rotation ; 167 ; Visitation, 169 ;
Itineracies, 170-1 ; aho, 90 ff., 168.
Tracts, 40-1, 122 ff.
Tracy, Dr. J. E., Quoted, 25-6, 397; alto, 255,
370-1, 374, 396, 398, 416, 440.
INDEX
471
Tracy, Dr. Win., Voyage, 9, 11 ; Seminary,
62,100; Quoted, 60, 118. 238, 276; Siru-
malais, 87 ; Tours, 92, 168, 170 ; Influence,
102 ; Caste. 142; Offering, 167; Protest, 259;
Grave, 425 ; /,, 17, 54, 60, 72, S3, lOo, 112,
117, 121, 149, 157, 162, 172, 180, 182-3, 19:},
198, 200-1, 206, 219, 249, 267, 274, 281, 283,
285, 294, 318.
Tracy, Mr. J. K, 341.
Tracy, Mrs. Win., 94, 142, H9.
Tranqnebar, 84, 95, 99, 111, 137.
Travancore, 74, 76, 98 ff., 449.
Travel, Land, 8 ; Sea, 9 ff.
Treasurer, Layman, 78 ; Reiidall, 157.
Trichinopoly, 8, 31, 74, 76, 92, 95, 99,
136 ft ., 189.90, 219, 254, 349.
Troops, Madura, 27, 41 ; Dindigul, 70.
" True News, " 263, 2/4, 124-5.
United Free Church, 375, 44<j.
Usilampatti, 220, 4,07.
Vaigai River, 62, 73-4, 163 ft ., 170.
Values, 12, 82.
Van Allen, Dr., 330, 344.5, 350 ff., 361, 373,
441-2.
Van Allen, Mrs., 428.
Vannias, 98, 213
Vaughan, Mrs., 310.
Vaughan, Rev. C. S., ;02,330 .
Vellalas, 7, 56, 98, 147.
Vernacular, Study, 79, 80; Schools, 240,
244.
Vethamanikam, Rev. S., 369, 415.
Vethamuthu, Rev. D., Death, 409; Char
acter, 410 ; also.- 365-6, 394.
Vethanayagam, Rev. G., 206.
Village Schools, System, 191 ; Christians,
239; Teachers, 244; also, 67, 234-5, 245.
Virakal, 210, 212
Voting, 307 ff.
Voyages, Ice ships, 9; Singapore, 1<> ;
Wreck, 11.
Walker Koine, 432-3.
Wallace, Rev. \V. W., 303, 437.
Ward, Dr. F. D., Quoted, 52, 91 ; Madura,
>7 ; Tour, 92; Author, 127; ,,/, 53, 58,
9ii, 103, 111, 137.
Ward, Mrs. J. S., 57-8, 91.
Washburn, Dr. G. T., Quoted, 8, 11 27,
153 ff., 164, 174, 186, 214, 233, 236-7,
245-6, 255, 279, 287, 290-1, 357, 362-3;
Press, 127; Personality, 152; Touring,
168, 170.1 ; Lyrics, 248 ; Protest, 259 ;
Memorial, 361 ; nh<>, 150, 177, 206, 230,
243, 261, 263, 265, 267, 281, 285, 294, 298,
302, 311, 388, 424-5.
Washburn, Mrs., 227, 231, 294, 359, 389.
Webb, Rev. K., Voyage, 9 ; Lot, 80; Caste,
144; Personality, 151; Quoted, 166,174,
208; Offering, 167 ; Touring, 168, 170;Music,
247-8 ; aho, 8">, 106, 162, 165, 173, 184, 189,
202, 219, 235, 241, 244, 256, 264, 271, 324.
Wesleyan Missionary Society, 1*7, J50.
West Church Council, 2"0, 377.
West Gate, School, 48, 317-8 ; Church, 203 ;
Sattram, 200 ; Church building, 394; aho,
415
West Local Committee, 219.
White, Dr. C. T., Quoted, 6; Personality,
151 ; Offering, 167 ; Touring, 168 ff. ; a ho
162, 243, 250, 302.
White, Mr. H. K.,97, 111.
Whittemore, Mi-. \V. F., 356, 437.
Widows Aid Society, 152, 267 ff., 304,
4(2 ff , 448
William, Rev. V., 102-3, 18r>.
Winfred, Rev. R., 142, 179 ff., 197, 206.
Winslow, Dr. M., 30, 136, 145, 246, 259,
2(52-3
Wives of helpers, 227, 230, 240.
W. B. M., 160, 305 ff.
W. B. M. I., 305, 439.40.
Woman s Work, Medical, 342 ff., 355, 361 ;
(,!*<_,, 18-9, 109, 127-8, 148, 160, 227-8, 230,
305 ff , 335 ft ., 442 ff.
Woodward, Mrs., 37-8, 41.
Woodward, Rev. H., 37, 86.
Wyekoff, Dr. J. H., 377, 416.
Yesadian, Rev. P., 101, 184-5, 204, 206.
Yesudasan, 411-2.
Yorke, Mr. \V., 244, 381, 385.
Y M C A., 293, 399 401, 441. 446
Zilva, Rev. H. 179-80, 183-4, 204, 206.
Zumbro, Rev. W. M., Quoted, 297-8, 3<;i ,
452 ; alxo, 305, 3*>3.
EKHMANUEL