THE arif»i Jficlir:

A MAGAZINE SPECIALLY DEVOTED TO MISSIONARY TOPICS.

TNq.IL] F E B R U A R Y , 1886. -

NOTES FROM THE MYSORE DISTRICT MEETING.

By t h e R e v . D. A. R e e s . E have often heard the good folk at home fondly recall­ W ing the glories of the old “ coaching days” when journeys were done more leisurely than in these days of the iron horse, and when passengers had more time to observe and enjoy the varied scenes through which they passed than they can now that they are whirled along afc the rate of sixty miles an hour. We confess to feeliDg some sympathy with these old folk as tve steamed into Bangalore Petta station to attend the District Meeting. In those good old days, not so very long ago either, when journeys varying in length from 172 to 42 miles had to be done by bullocks, one felt as he alighted wearied and dusty under the friendly porch in Bangalore that he had accomplished something. There was a spice of danger, and a glorious defiance of all rules of punctuality about the old mode of travelling that you lose entirely as you steam in punctually to a station, and emerge spick and span to shake hands with your waiting host. One feels when riding in a railway train that he has lost the independence of the olden days when his vehicle was his own, and the bullocks his for the time being, and he could start when be liked and stop when he liked. Then again we miss the opportunities we used to have for sympathising with the good brother who had to wait two hours for a pair of bul­ locks, or whose bullocks lay down on the road. We miss too the thrilling recital of a run off the road over a gutter and into the jungle, on the part of the inevitable pair of wild 226 Notes from the Mysore District Meeting.

"bullocks, a collision with a saman bandy whose driyer was asleep or an upset down an embankment. The old fashioned bullock coach was a wonderful vehi­ cle. The variety of shape and colour could only be equall­ ed by that of the picturesque costumes of the inmates. The capacity too of an orthodox coach was marvellous to the uninitiated. After a sturdy missionary, his wife, three children, an ayah and a boy bad dismounted, we have seen the old coach disgorge countless articles ranging from a portmanteau to a tea-kettle until the verandah was literally strewed, and then it would be trotted off to the coach-house behind, looking as if nothing had happened. But though the mode of travelling has altered we found the greeting and hospitality of our Bangalore friends had not lost one whit of their ancient warmth. We soon got to work, beginning with the European appointments. The changes for the present year are very simple. Mr. Robinson removes from Gubbi to Chikmagalur, and Mr. Holdsworth is to visit the Gubbi and Kunigal circuits monthly from St. John’s Hill, Bangalore. It has long been a reproach to us that we had no European missionary at Chikmagalur, the head-quarters of the ELadur district. This reproach is now removed, and we trust that Mr. Kobinson will meet with great success. The only other important district unoccupied by a European is Chitaldrug. We fear it will be a long time before we can carry out our plans there. In the meantime we have thrust forth one of our Native ministers and placed him in independent charge. We shall watch the experiment prayerfully and sympathetically, and have every reason to expect that brother Premeka will acquit himself like a man. The accession to the ranks of our ordained ministers of two tried brethren, A. Philip and H. Premaka, is an event full of significance and encouragement. Both are pure Kanarese men. They have served several years as evangelists, and four years on probation as assistant ministers. During this time they have been tested by yearly examinations, and under the scrutiny of friends and foes in various stations they have approved themselves as men of sterling character and Christlike zeal. They were set apart by the imposition of hands at the Canton­ ment chapel on January 11th, after which the Chairman delivered a charge full of valuable counsel. Notes from the Mysore District Meeting. 227

We have discarded the name catechist in favour of evangelist, which is more intelligible, more scriptural and better describes the work done. During the year one of the truest evangelists has died, and another has become a super­ numerary. To fill these two vacancies two young men who have completed three years training in the Theological In­ stitution have become evangelists, and two candidates have been admitted to the Institution. Our arrangements for the training of Native agents are working admirably. We insist on the necessity of both grace and gifts, in those who are brought forward. Each superintendent before proposing a candidate for the Institution must satisfy himself as to the piety, stability of character, and general fitness of the young man. He must have been a local preacher at least nine months before he is proposed. In November he has to take an examination in Scripture, Theology, and General Know­ ledge, and if he obtains the necessary number of marks, he appears at the District Meeting at his own expense to preach a trial sermon, and answer any questions that may be put to him. By the votes of the brethren he is then accepted as a candidate, and goes through a course of careful training for three years in the Institution, having frequent examinations and daily opportunities for preaching. If his conduct during that time be altogether satisfactory, he will be proposed as an evan­ gelist, and sent , forth to one of our stations. Under the name of evangelist he continues, rising from the lower through the middle to the higher grade, a course which usu­ ally takes at least twelve years. Each year he has strict examinations in the subjects prescribed in Scripture, Theo­ logy, Kanarese and General Knowledge, and his promotion will depend, not simply upon his success in examinations, but also upon his general character, ability and fitness for a more responsible position. From these evangelists we select those whom we deem qualified to be assistant minis­ ters, and these after four years probation become Native ministers. It will thus be seen that we jealously guard, not only the door that leads into the Native ministry, but also the way that approaches to it. We feel that the honour of Christ and the interests of His work demand no less. Extension is not only a sign of spiritual life in the church but also an indispensable condition of retaining it. Had we the men and money we would at once occupy new 528 Notes from the Mysore District Meeting. stations in every direction. It is not the want of will or courage, but the want of means that prevents us from going up to possess the whole land for Christ. Every forward step is a matter for rejoicing. For the first time there appear on our minutes the names of Chenraypatam, Sira, Sagar and Honali, and as soon as possible we shall send evangelists Nunjungud and Chamrajnagar, both large and important towns in a part of the province densely popu­ lated and greatly in need of evangelistic work. The annual social gathering came just where this para­ graph does, right in tha midst of our work. It was as usual a time of real enjoyment. After tea we approached the Throne of grace, where confession of unfaithfulness mingled with praise for all the experiences of the past year pleasant and painful, and fervent supplication for a year of blessing ascended. Our worthyChairman then touched in his usual happy style upon the salient features of our social history for the year. For several years we have not been without a happy bride and bridegroom to congratulate, and this year was no excep­ tion. Had the event been more recent our wishes might have been more boisterously expressed, but they could not be more sincere than they are for Mr. and Mrs. Gulliford’s abounding happiness and usefulness. Miss Beauchamp was absent or she would have received a hearty welcome back to the District where she laboured so earnestly and successfully in former years. Miss Parsons arrived with her fresh English bloom on the morning of the day of our gathering, and at once received a warm place in our happy circle. Death had caused one sad vacancy, and no where was it so vividly recalled or so deeply felb as on that evening. Last year in fair health and as happy and pleasant as any of ns, Mrs. Roberts was in our midst. To-day she is among a nobler gathering above. This has taught and is still teaching us its lessons. We are tkankful that Miss Roberts has arrived to take charge of the two motherless children,and to lessen the fearful gap in the desolated home. Esprit de corps is not waning amongst us and we are anxious by keeping touch with all old Mysoreans at home to increase it still more. Every face beamed, and old times were recalled as warm, interesting letters were read from our brethren Symons, Haigh and Eslick, worthy represen­ tatives of the three branches of our work, Tamil, Kan&rese Notes from the Mysore District Meeting. 229 and English. To each of these, and to all those who this year have been “ silent members” we send affectionate greeting. We feel that the advocacy of the claims of our Mission in the Mysore is safe in the hands of our brethren at home. We have followed Mr. Haigh’s movements with keen interest and are extremely thankful to him for all the practical outcome of his work. A hearty welcome awaits him on his return. The sooner he comes the better we shall be pleased. While our English work is diminishing in the interior it is developing in Bangalore. A society of 17 members has been formed at the Petta Station and a good congre­ gation attends the services there. The frequent removals of the Military inti’oduce an element of much uncertainty and disappointment. During the past year though 43 new members have been received, owing to the removal of regiments to Burmah and elsewhere an increase of only five is reported. The decision of the War Department to in­ crease the Military strength of India is likely to bring more troops to the station, and it is calculated that at least 200 declared Wesleyans will be marched to our parade services. This will entail extra work which our brethren are willingly prepared to do- We report 112 English members with 17 on trial, increase 8. We have now 715 native members with 76 on trial, an increase of 27 on the year after deducting all losses and deaths. We could wish that the increase were a thousand times greater, but for what God has granted we are thankful. We try never to lose sight of the fact that the results tabulated are not intended to represent all that God’s Spirit has been accomplishing. The results that no human pen can tabulate are per­ haps the most precious and far reaching. “ rl he wind bloweth where it listeth, thou hearest the sound there­ of but canst not tell whence it cometh or whither it goeth.” With the same freedom and mystery the Spirit of God works in the hearts of men. We believe that in ways and places unknown to us He is establishing Christ’s kingdom in this province. At each station every means is being used for the strengthening and development of the spritual life of the Native church. Sunday services, cottage prayer meetings, Bible classes, Sunday schools and mothers’ meetings are beiDg vigorously carried on. Drink and debt are the two .2-30 Notes from the Mysore District Meeting.

prominent evils which threaten us, and against both we are contending manfully and not unsuccessfully. Greater care than ever is being taken in the admission of new members, and our rules for those in society are vigorously enforced. Where discipline is needed it is fearlessly administered though not without pain. In some cases this has been beneficial, in others it has been resented. One family has relapsed into heathenism, while some are still impenitent. On the other hand we see cheering evidence of growth in grace, and the development of Christian character. In some places there is an eagerness on the part of the members especially the younger ones, to engage in Christian work. Out of their poverty our p e o p le have contributed over Rs. 1,525 for the support of the Native ministry. There have not been wanting cheering cases of conver­ sion. Prominent among these is the case of a young man, a Komati, the first of this caste who has accepted Christ in our church in the Mysore. In the Mysore circuit, at Yiranagere during some special services, one young man was so moved, that unable to restrain his feelings he there and then publicly renounced heathenism and accepted Christ. In many places there are earnest inquirers and seekers after Christ. OurHigh schools are steadily doing their work of permeat­ ing the higher classes of the province with Christian truth and high moi'al principles. When we think of nearly a thousand of the choicest youths of the country coming daily under the personal influence of the missionary and in direct contact with the truths of Christianity, we see what glorious possibilities there are iu this noble sphere of labour. Said an educatedHindu to the writer the other day,“ Though your schools have not succeeded in converting many, the iufluence of your teaching is so marked that I find the contrast between a boy educated in your schools and one educated in Government schools to be greater than I can tell you.” Is not this cause for thankfulness ? We should like to raise our Bangalore high school to the status of a col­ lege. We believe the need exists and that the time is oppor­ tune. We are prepared to advance at once if the Committee will supply us with the means. There are now 3,846 boys and 2,648 girls reading in onr schools. This is an increase since last year of 260 boys and 296 girls. From all sides come earnest applications for vil­ Notes from the Mysore District Meeting. 231 lage boys’ schools. A village school becomes a centre of light and a basis for evangelistic work. To some of these applications we have been able to respond through the li­ berality of a few friends, but we only await the help promis­ ed by the Rev. E. E. Jenkins to advance all along the line. The steady advance of our girls’ schools gives us unmixed pleasure. The stronghold of Hindu caste and superstition is among the women. If we can carry this fort, India is deli­ vered. Applications for new schoolsreach us from many plac­ es, and we shall make an effort to establish them. English is now taught in some schools and in the Siddhi-katte school singing from the Tonic Sol-fa notation and elementary drawing are taught. The Zenana school in Mysore under Miss Evers is unique and gives promise of great success. Miss Dunhill’s volun­ tary work in the Bangalore T a m il circuit is highly appre­ ciated and Miss Walker is doing good work among the Zenanas and schools of the Bangalore Kanarese circuit. The arrival of Miss Beauchamp and Miss Parsons will give a great impetus to the work in the circuits to which they are appointed. The Ladies’ Committee are helping us nobly. There is a cryiDg need for trained Christian teachers in our Vernacular schools and to meet this, we have now thirteen boys in training, several of whom show very good capabilities. We have also instituted an annual examina­ tion for the teachers employed in our schools throughout the province. Eighty-four appeared this year, and cannot fail to be beuefitted by th« subjects they have studied. Provision for the education of our native Christian child­ ren is complete. Two boarding schools, one Tamil and the other Kanarese supply the ueecl of the higher class of girls. Both the schools are full,and the character of the education and training is excellent. For the boys we have aboarding school at Mysore where there are now ¿0 boys in residence; Our orphanages are uow approaching their most critical period. At Tumkur there are 132 boys and at Hassan there are 110 girls. The boys are getting to an age when they must be married and settled down. During the year eight boys have been married, all, with one exception, to Hassan girls, and are now earning their own livelihood. The Btrain on our finance is great and help from all quar­ ters will be welcomed’. The religious services connected with the District Meet­ ing must be reckoned amongst its chief privileges. The 232 L ife and Writings of Sanlcarachdrya:

Covenant service and the attractive sermon that introduced it will live in the memories of some until another such sea­ son of grace comes round. The Missionary sermons at the Cantonment and St. John’s Hill were preached by the Revs. C. H. Hocken and E. Roberts, respectively. Of both dis­ courses it may be said that they were intensely earnest, sympathetic and practical. It is not often that one has the opportunity of attending three successful missionary meet­ ings in the same week. On Tuesday we were listening to interesting addresses at St. John’s Hill where Col. W. N. Wroughton occupied the chair in his own genial fashion, and the speakers faithfully presented both the dark and bright sides of our work. On Wednesday our meeting at the Cantonment was enlivened by the cheery presence and hearty words of Surgeon-Major Parker, who kindly presided. The congregation was rather smaller than usual but the speeches were highly stimulating and the collection good. On the following evening we found ourselves in a crowded gathering at the Kanarese chapel in the Petta and were delighted to observe that both the European and Native speakers had the full sympathy of their audience. The session of the District Meeting that is devoted to conversation on the state of the work of God is, to the missionaries themselves, perhaps the most important of the religious services. We read “ The resolutions on pastoral work” adopted by the last Conference, and spoke candidly with each other of our own spiritual experience and of the disappointments and encouragements of our work. We were free to confess that the blame of failure, where we have failed, has been largely our own, and were full of thankfulness for the success we have been permitted to see. A hopeful tone prevailed in the conversation and in the spirit of expectation that then rested upon us we go forth to the work of another year.

LIFE AND WRITINGS OF SANKARACHARYA.

[s e c o n d p a p e r .]

B y B . K r is h n a S i n g h , E s q . ANKARACHARYA’ S youth and training could not fail S to be extraordinary. About the early part of his life little more is known than that he acquired, in his seventh year, a thorough knowledge of Sanskrit literature. To IAfe and Writings of Sankaracharya. 233

many this may seem incredible. But even in the sceptical nineteenth century we have a similar instance. Mr. J. S. Mill in his Autobiography tells us, that before he was eight years old he had studied many histories of the world. Young as Sankara was, he began to solve meta­ physical problems, and often exclaimed in the strain of Solomon—“ Vanity of vanities all is vanity.” “ The world” he said is “ maya” and every thing we see in it is a passing show. According to this view the world has no reality but is simply the product of imagination. This is the position of the philosophy of Berkeley and Hume. They affirm that matter does not exist independently of percep­ tion, and that substanc&s are indebted for their seeming reality to the ideas of mind. The biographer tells us, that about this time, the great sage Agastya appeared to Sankara and initiated him into the mystical doctrines of the Vedas. Recognising the vanity of the world, this lad of nine years old resolved to embrace the life of a mnny&si. This he did certainly against his parents’ wish, and though in this respect we may find him guilty of a breach of filial duty, we must bear in mind that he had noble objects in view. The further history of the new teacher is very interest­ ing. He travelled from place to place, invading the strong­ holds of Buddhism and taking them by surprise. While on his way to Benares he visited the ashram or hermitage of Govinda near the Vindhya mountains; and here he learnt the following aphorisms of the advaita philosophy :— “ I am Brahma;5’ “ Thou art that“ The soul is Bi’ahma;” and “ Kuowledge is Brahma.” The meaning cf advaita is un­ divided, inseparable and non-dual. Knowledge obtained by the operation of human reason is said to be the highest pf attainments. A man is perfect according to this system when he ventures to say f£ I am Brahma,” and begins to think that he is a component part of deity. There is, perhaps, something of this sentiment expressed by Pope in his celebrated poem, the “ Essay on Man,” “ All are but parts of one stupendous whole, "Whose body Nature is and God tlie soul.” The theory contained in these lines is strikingly expressive of what a.Vedautist thinks and believes on this subject. The influence exercised by Sankara in person, has been perpetuated by his writings, the most eminent of which are 30 234 Life and Writings of Sankardcharya, tlie B a shy as, or commentaries on the Brahma Sutras and Upanishads. In the latter we are told that a man attains mulrti or salvation by understanding the natnre of Brahma and' the soul. The following from Katdpanishad may stand as a specimen :— “ Know the soul as the rider, and the body as the car; know intellect as the charioteer, and manas (the organ of volition) as the rein. The senses, they say, are the horses, the objects (their) roads; and the enjoyer (i.e., the rider) is (the soul) endowed with body, senses and manas. If he (the charioteer) is unwise, and his manas is always unbridled, his senses are uncontrolled like vicious horses; but if he is wise, and his manas is always bridled, his senses are controlled like good horses. He who, always impure, is unwise, and whose manas is unbridled, does not attain that abode (immortality) but comes to the world (of birth and death); he, who always pure, is wise, and whose manas is bridled, he attains that abode whence he is not born again.15 He also composed a very elaborate and ■popular commentary on the Bhagavat Gita, which was pro­ nounced by Schlegel to be the most beautiful and perhaps the only truly philosophical commentary on the Gita that the whole range of literature known to us has produced. At Benares he is said to have received his first disciple Sanananda, who afterwards became his great favorite un­ der the title of Padmapada. "While teaching his pupils and composing his other works he did not fail to discuss with learned men who held tenets contrary to his own. Amongst other places he visited Kashmir,where he joined in a learned discussion witliMandana Misur. Here we are treat­ ed to a description of an animated debate between the host, who was averse to receive a sannyasi, and his un­ welcome guest. They both agreed to have as umpire Manda- na’ s wife who was an incarnation of Saras wati.* As we can easily guess Sankara became victorious ; and under the conditions of the debate he required his opponent to become an ascetic and follow him. Poor Mandana agreed, but his young wife did n ot; and before the victory be considered final she proposed that Sankara should hold a debate with her also. This being granted she asked a question as to the true nature of love. A s an ascetic and celibate it is no wonder that Sankara failed to give a satisfactory reply;

* In Hindu Mythology Saras wati is represented as the goddess of learning. Life and Writings of Sankaracharya, 235 but he promised to do so in three weeks time. While he was wandering about in the hope of discovering an answer to this question he saw the corpse of Amaraka, the king of Amrithpur, laid on the funeral pyre for cremation. Im­ mediately Sankara bade his disciples take care of his body and is said to have caused his soul to enter the corpse. The supposed resurrection of Amaraka gave great delight to his subjects, who carried him in triumph from the land of death to the palace of royalty. There the sannyasi Sankara passing for king Amaraka learnt all that is important in the art and science of love. No doubt, he forgot the promise he had made to Mandana’s wife. But, his disciples finding the time fixed for his return had expired began to seek for their guru, Their plan was to go about the streets of Amrithpur in the disguise of singers. Their songs descriptive of the vanity of the world were afterwards embodied in a small poem. These songs, we are told, reached the inner consciousness of Sankara in his borrowed body, and in the twinkling of an eye, he shook off the regal body and again assumed his own. The result was that the difficult question was successfully answered and Mandana became one of Saukara's disciples. This legend has added great glory to the cause of this illus­ trious reformer. Accompainied by his disciples, Sankara went to Gokaru, when he vanquished a proud philosopher of the Sankhya school. Thence he went to Badrikashram where he wrote his well known work, “ Advaitaratna d i p a k a In this the SmaHa system of Sankara is taught. He advanced to Chola and Pandia without much opposition, gaining adherents on the way. In an age when other philosophers were popular, he travelled so extensively and laboured so effectually, by teaching, preaching and writing as to secure for the Vedanta the highest place in the schools of philoso­ phy. Professor Max Muller remarks :— “ If India can be said to have now any system of religion at all, * * * it is to be found in the Vedanta philosophy, the leading tenets of which are known to some extent in every village.” Sankara founded four principle monastries,one at Srin- giri, in the Kadur district of Mysore, is the head quar­ ters of the Jag at guru, the pontiff of the Smartas. All the leaders of the advaita school look up to this with the greatest possible reverence. The charitable endowments al­ lotted to this monastry yield an annual revenue of Es. 236 Life and Writings of Sankardehdrya.

50,000, in addition to which a grant of Bs. 1 ,000 a month is allowed, by the Government of Mysore. There is another monastry at Jaganat in Orissa; one at Gungothri near the source of the Ganges on the slopes of the Himalayas, and one at Dwarka, the city of Krishna, the Indian Apollo, in Kathewar. The system inculcated by Sankara was substantially Vedantic. It not only teaches the existence of God, but also his unity. It declares that God alone is entitled to worship. The secret of Sankara’s success was that he introduced a system of belief which would satify the ordinary as well as the cultivated mind. He emphasized the necessity of gndna (wisdom) in order to obtain mukti, (salvation) : that is to say the importance of spiritual pro­ gress for salvation. To those who could not grasp so high a conception of the Godhead, he sanctioned the practice of karma, or rites prescribed in the Vedas and Puranas. We here observe the twofold utilities of Sankara’s philosophy, the absolute and relative. In the absolute it denies everything but Brahma. In the relative it acknowledges not only the existence of individual beings as distinct and separate from Brahma, but it insists that by the practice of morality one may obtain the true knowledge which would enable him to realize the absolute reality and be absorbed into it. Pra- Icriti which is also called agndna or ignorance arising from mayci} or illusion, is the mother of karma and the seed of birth and death. So long as this agndna is not laid aside and its place supplied by brahmagndna, knowledge of the truth, there is no emancipation or mukti. This is the sum- mum honum of Sankara's philosophy. These metaphysical questions are beautifully discussed in his famous and most interesting work entitled “ Atma bodha.” We may judge the merits of this excellent treatise from the following well known lines :— “ Remember the false appearances projected “ By ignorance know that indeed as Brahma “ Nothing exists hut Brahma, when aught else “ Appears to bo, ’tis like the mirage false.” W e conclude with an extract from Professor Wilson’s interesting work on the Hindu Religion. “ All accounts concur in representingSankaracharya as leading an erratic life, and engaging in successful controversy with various sects, whether Saiva or Vaishnava or of less orthodox opinions as the Buddhist and Jains. Towards the close of The E. and A.-I. Association of Southern India. 237 his life, he repaired as far as Kashmir, and seated himself, after triumphing over various opponents, on the throne of Sarasvati.” The amount of his labours displays a philanthrophy not often met with in this cold and calculating age. He devoted his time, his life, his energies, his learning to the promotion of what he believed to be the truth and to the extermination of what he believed to be error.

THE EURASIAN AND ANGLO-INDIAN ASSOCIA­ TION OF SOUTHERN INDIA.

By E. R,

ISSIONARIES cannot be without interest in the M welfare of the Eurasian community. Some of the best friends of Missions are among the Eurasian and Anglo- Indian communities; and their religious state and social position will always have an immense influence on the progress of Christianity in India. Many efforts have been made and many schemes devised to advance their interests. Among all these not one seems to have stood the test of time so well as The Eurasian and Anglo-Indian Association of Southern India. The efforts made by its promoters to gain certain ends seem to have been as wisely directed as they have been well sustained. The Association now in its seventh year exerts greater in­ fluence and commands more respect even fi’om its enemies than it has ever done before. It has set itself to accom­ plish a gigantic task. It seeks to promote the material political and social advancement of the Eurasian and do­ miciled Anglo-Indian communities in general, and its own members in particular. In 1883 it was registered and incorporated as a limited company under the Indian Companies Act of 1882. Its general business is under the direction of a council which has been fixed at a maximum of 150 members. The funda­ mental principle of its methods for promoting the material advancement of its members is self-help and no countenance to pauperism. The* loafer as long as he continues a loafer receives no favour from it. The utterly impecunious cannot profit by the Association except by having work pointed out to him. It is not a charity society. It helps those that 238 The E. and A.-I. Association of Southern India. will help themselves. The executive committee is divided into sections or sub-committees, each having its own work and responsibility. (1.) The financial section attends to the receipt and disbursement of funds. (2) The publication section has charge of the Indian Guardian which advocates the claims of the Association and educates the community in social and political matters, giving special attention to those points that most directly affect the Eurasian and Anglo-Indian. (3.) The loan section seeks to save the community from the terrible slave-master—the soukar or Indian money­ lender. (4.) The labour section is prepared to recommend persons for work according to their character and attain­ ments. (5.) The provident section manages the Anglo-Indian Family Benefit Fund on the principle that a man by paying Rs. 5-10-0 as entrance fees, &c, secures to his heirs on his death a sum equal to the number of subscribers on the date of his death. After paying the Rs. 5-10-0 all that he has to do is to pay one rupee on the death of any other subscriber. (6) The building section, builds houses and cottages for members who become proprietors by paying off the cost of erection by monthly instalments about equal to ordinary rent. (7) The industrial section employs Eurasians to carry on rattan and carpentry busi­ ness and teaches these trades to Eurasian boys. (8.) The educational-msection in addition to establishing schools strives to develop an apprenticing scheme according to which it has about 30 boys and as many girls learning such trades as printing, carpentry, &c. (9.) The agri­ cultural section, in connection with the Bangalore branch, works a land scheme considered by the association to be its most powerful means -for promoting the welfare of the community. A few years ago, the Maharaja of Mysore, one of the most popular of India’s princes, made valuable grants of land to the A ssociation, near Bangalore. On this land Eurasians and Anglolndians of sober, economic, and industrious habits are encouraged to settle as farmers, till­ ing their own ground and living in their own houses; or as bakers, carpenters, smiths, &c. There are already three little colonies forming a community of over a hundred souls having more than 200 acres of land under crops, one hun­ dred and twenty thousand fruil} trees and a large live stock. Erom this brief and hasty putline it will appear clearly that the Association is systematically at work in promot­ The Solar Origin of the Sibi Myth. 239 ing the material advancement of its members. It has scarcely been less active in dealing with political difficulties. In all its actions, however, it has been most thoroughly loyal and in all its agitations it has worked on lines which have been undeniably constitutional. No one, therefore will be surprised to hear that it has the ear of Government and that it is referred to as a trustworthy exponent of Eurasian political views. In addition to keeping a vigilant eye on the community’s political interests and privileges in general, the Association has made it its special task to secure to the Eurasian and domiciled Anglo-Indian the full privileges of a 1 Native of India’ as defined in Statute 33 Vic. Ghap. III. This act defines the term ‘Native of India’ as including any person born or domiciled within the dominions of Her Ma­ jesty in India, of parents habitually resident in India and not established there for temporary purposes only. It has been felt that there is a tendency on the part of Go­ vernment to interpret the term as if it included only persons of pure Asiatic blood. In 1883 the Association represented the matter to the Secretary of State, and in the beginning of 1885 a favourable reply was received. The policy of the Association at present is on the one hand to induce its members to claim the rights and privileges of the “ Statutory Native” and on the other hand to induce the Government to be faithful to the statute in making appointments. This is but a brief glance at the aims, methods and accomplished work of an Association which should be joined without delay by all Eurasians who mean to get on in the world and by every Anglo-Indian who means to make India his home.

TEE SOLAR ORIGIN OF THE SIBI MYTH.

By N a r a y a n A iy e n g a e , E s q .

T is a theory of the present writer that the heroes of -the I Indian Epics and Puranas and also the several incar­ nations of Vishnu are no other than the heavenly bodies, seasons, &c., metamorphosed into Kings, Rishis, Asurds and Rakshasas. In accordance with this theory the following explanation is given of the well-known story of Sibi. To test the love of king Sibi the god Agni is said to have 240 The Solar Origin of the Sili Myth.

taken the form of a dove, which pursued by a hawk (repre­ senting Indra) fled to Sibi for protection. To save the dove and satisfy the hungry hawk the king is said to have cut off his own flesh little by little and weigh it a,gainst the dove which was so heavy that at last he threw himself into the scale. Indra then praised his devotion, gave him back his life and caused the flesh cut from his body to live again as Sibi’s son. A similar story is found amongst the Buddhists of China in the Sibi Jataka.* Here however Sibi becomes a beauti­ ful young princess, Silver-colour, who shows her disinter­ ested love by cutting off her breasts to appease the hunger of a starving woman. The latter has just been delivered of her first-born son and is driven by hunger almost to the point of devouring the child when the princess appears, and in this strange way saves its life. Silver-colour soon has her breasts restored to her, and afterwards to con­ vince Indra, is transformed into a man. In another m^th Silver-colour, as a noble-man’s son, gives his body to the birds and beasts ; and once again as a Brahman, he gives his life to satisfy a tigress immediately after she has brought forth her young. The translator of the Chinese story says, that the name Silver-colour “ is probably a corruption or supposed deri­ vation from Sibi and this stroy is therefore the northern form of Sibi Jataka. The derivation would be from the last root, svi, to shine, from which comes sveta, white.” The Sibi or Sivi of the Sanscrit tale and the Silver-colour of the Chinese tale are then identical. Students of the Rig Veda are well aware that Indra is the sun, Agni the god of fii’e. The Yajurveda says that the setting sun enters A gni and therefore Agni shines brilliantly in the night, and that Agni enters the rising sun in the morning and therefore only the smoke of fire is seen in the day. Thus the morning sandhya prayer of the Yajurvedins is addressed to Surya, the sun, and the even­ ing prayer to Agni. Rig Veda I, 95, 1, says :— “ The two sisters dissimilar in appearance suckle their calves each that of the other ; with the one the tawny calf acquires strength; with the other the suhra or fair calf.” In the perpetual coming of Day and Night one after the

* Translated by the Key. S. Beal, m .a ., Indian Antiquary, Vol. IXj p. 145, The Solar Origin of the Sibi Myth. 241

other, the Yedic poet, in the hymn above quoted, sees the career of two loving sisters running fondly to meet and embrace each other every morning and evening and each treating the other’s child as her own. But from the same phenomenon in which one poet saw friendship and love, another poet can evolve hatred and enmity. Day overtakes Night in the morning and causes her to retreat, while Night returns the compliment in the evening. Ac­ cordingly the author of the story in question represents the sons of JDay and Night as enemies; and as the sun, Indra, is the superior light swallowing that of Agni, he becomes the chaser and devourer while A gni the lesser light becomes the chased running for life. King Sibi, the Silver-colour, is the moon in disguise. The Moon is Nisdpati, the lord of Night in whom Agni can shine aud therefore Agni goes to the lap of Sibi, king of Night for protection. Let us now suppose that Agni entered the night on the full moon day. On that day Agni and the moon are put into the scales; and as even the light of the moon is a rival to the splendour of Agni, Sibi goes on cutting off his flesh or light day by day in the dark fortnight until on the new- moon day being in conjuction with the sun he gives up his whole body for the sun-hawk to eat. This is Sibi’s death, by which Agni is well protected, as he can shine undimmed in the dark night. But the advent of the bright fortnight is Sibi’ s resurrection. This new flesh or light the poet supposes to be separate from the flesh cut from Sibi’ s body. The flesh cut from his body may well be called his angaja {i.e., body-born) and as u angaja” also means the son, it naturally becomes Sibi’s son. The Yedic mantra repeated by the father in the name-giving ceremony of the son, says, “ You are myself born as my son.” In other words the father is renewed in the son. So Sibi’s son is another moon in disguise. In the Chinese story the representation of Silver-color as a female may be explained thus :— The moon is fancied to be full of nectar which, the Puranas say, the gods drink in the dark fortnight. The moon is also called soma, the plant whose exhilarating juice, of white color, was drunk by the Vedic Aryans. As the moon is white, and as it seems to fill and empty as if it were a cup of soma juice, it was supposed to be the source of the favourite liquor and was named after the plant. It appears that in the Rig Veda soma, sudhd, amriia, madhu are all 242 The Solar Origin of the Sibi Myth.

names of the favourite liquid. Now amrita is synonymous with pay as which means both milk and water. So Indian astronomy, following1 the older myths, describes the moon as being full of water. It follows that the moon may well be called the ‘ payodhara,’ the container of water; but as payodhara means also the breast of the female in the sense that it contains milk, the poet, desiring to metamorphose the moon into a human being, necessarily creates a female and cutting the moon into two hemispheres places it in her breasts. Now let us watch the eastern horizon on the morning of the 14th day of the dai’k fortnight. The Dawn-goddess rises and soon gives birth to the bdla surya, the baby-sun, while the moon enters into and is extinguished by the Dawn. This is all the meaning of Silver-color giving her breasts for the woman, the Dawn, to eat. Of course she gets her breasts again in the bright fortnight; bat the play on the word payodhara being over, the poet hurries to change Silver- colour into a man, the moon’s gender in the Sanscrit lan­ guage. In the second birth of Silver*colour, the moon is placed in the eyes of Silver-colour. In the Rig Yeda the sun is called the eye of the gods. Similarly the shining moon may be said to be the eye, which is lost before the new moon ; and it is significant that the bird that pecked out the eyes of Silver- colour is called in Chinese “ yeon shen” — e< having a hand.” ‘ Kara’,hand,means also a ray. The rays are the bdhus,arms, or karas. hands, of the sun. Indeed one of the names of the sun is bdfiuha, meaning ‘ having hands’. Evidently the name (yeon shen’ is a rendering of some such name of the sun. The tigress is another personification of the Dawn goddess. The sun is the tiger of the sky devouring the darkness at day-break and so the Dawn mother of the sun becomes the tigress, and eats away Silver-colour in the morning of the 14th day of the dark fortnight, as in his first birth. It will thus be seen that both the Brahman and the Bud­ dhist knowing full well the lunar nature of Sibi have illus­ trated his charity, each in his own independent way. The Upakhyana of Sibi in the Mahabharata is considered to be very ancient as it is alluded to in many parts of the main story of that great work and also in the Ram&yana. It is therefore probable that the Sanscrit tale is older than the Sibi Jdtaka, and that the Buddhist identifies Buddha with the names of older mythology in order to heighten The Solat Origin of the Sibi Myth, 243

His importance. In doing so the Buddhist not liking to copy the Brahman changes the details and gives three births to Sibi. This shews much originality, but the Bud­ dhist suffers in comparison with the Brahman. He ia guilty of repetition in using twice the idea o£ protecting the young; and one of his conceptions is decidedly repul­ sive. But how is it that the Buddhist knowing full well the mythical nature of king Sibi, indentifies his historical guru Buddha with him ? Is he not guilty of fraud in represen­ ting an unreal as a real thing ? My reply is that the mythology of all ancient nations changes the heavenly bodies into earthly beings and describes them and the phenomena connected with them in various ways with the object of teaching some moral lesson; and that therefore the personages that act in the myths, break loose from all the bounds of human probability, do superhuman and miraculous things, and live for thousands of years, nay some of them, according to the Hindu belief, are still living. In an age when the religious atmosphere was surcharged with myths, what blame could he attached to the Buddhist who thought that he was ennobling his guru by identifying him with the heavenly moon ? At least let us not judge him more harshly than we do the medieval Christian and the Muhammadan. Prof. Max Muller has shewn that a cer­ tain saint whose name is still honoured in Roman Catholic churches is Buddha himself disguised ; and at a gather­ ing of the Muhammadans in Chitaldrftg during the last Muhorram, I myself heard the story of Sibi attributed to Muhammad with nothing but the name changed. So our good Sibi is not only Buddha but Muhammad too. But after all a Christian may get up and snatch away Sibi from the Brahman,tlie Buddhist,and the Muhammadan. There are European scholars who have identified the Svetadvipa, the white island, in which Vishnu is supposed to reside, with some Christian country in Europe, and who say that the doctrine of bhakti, faith, to be found in the BhagavadgUa, and the Pur anas, was borrowed by Narada from the early Christians. Perhaps philosophers ot this school may come to the conclusion that Sibi, the white man, is Christ himself borrowed and changed by the Brah­ mans ; for may no*t the dusky sons of India well des­ cribe the fair Jew as being white when compared with themselves ? And are not the death of Sibi for the sake .244 Notes and Extracts. of another and his resurrection somewhat like the death of Christ for the sake of mankind and his resurrection ? The Hindu however patriotic must bow before truth if it clearly establishes that the Christian was the lender and the JBrahman the borrower. Ancient Sanscrit literature is the property of all Aryan dom, and all kinds of theories must be freely propounded and discussed in order to find out the truth hidden in the old tales.

NOTES AND EXTRACTS.

T h e S h a s t r a s a n d M o d e r n T h o u g h t .—‘ A Native Thinker* whose name is an open secret thus writes to the Madras Times:— “ Some natives deem it patriotic to indulge in an unbounded belief in ancient wisdom. They even go so far as to assert that the shastras include the facts discovered by modern science. In short, they assert the omniscience and injalibility of the shastras. I must say that all this is extravagant and unreasonable. Further what is not true cannot be patriotic ? Every year of an individual’s life, he acquires additional knowledge, and so knowledge goes on accu­ mulating similarly ; every generation adds to previous knowledge. To assert that man possessed more knowledge five thousand years ago, then at the present day is the height of absurdity. It cannot but be plainful to observe educated natives perpetrating the same.” There is material for much thought and writing in these suggestions. One paragraph has we think some reference to a letter that appeared in the Madras Mail by “A Hindu/’ concerning an article in our last issue. To the foolish things, contained in that letter “ A Native Thinker” gives a suffi­ cient answer. These sentiments are shared by all those who have re­ ceived western culture. ■ And as this class is rapidly in­ creasing year by year in numbers and in political and social influe nee, we may reasonably hope that the time is not far distant whea the Hindus will cease to regard these books as Divine and, as they cannot abandon the ir- radicable belief that God has spoken to man, they will seek elsewhere for a reliable record of the Divine will.

H in d u is m o u t o p R e p a i r .— The writer of the above ex­ tract has also been urging his fellow-countrymen to reform Hinduism and thus to try to revive religion in India and recover it from its present state of collapse. He says “ It seems clear that in the interests of humanity some religion Notes and Extracts. 245 is better than no religion whatever. Again, the progress of English education and culture in India has a disintegrating effect on the ancient religion of the country. The prospect of any other religion taking the place of that which is threatened is dim and distant. In these circumstances, it is natural and honourable for same native patriots to think of a judicious revival or repair of Hin­ duism. For their consideration I would submit the following few points :— (a.) The revived or repaired, or reinvigorated religion should suit the present times. (&.) It should carry with it only the essentials of the Hindu reli- gion. . (c.) The highest moral principles derivable from the shastras should be maintained on the authority of the shastras. (d.) What is superstitious, unreasonable, needless or mischievous, should be judiciously discarded. (e.) The wisdom and the elasticity of the shastras quite admit of these things being done without any vital injury to Hinduism. (/.) In short, a sort of eclectic religion should be evolved out of the shastras, deriving authority and support from the shastras, and thus commending itself to popular belief and respect. (g.) All thoughtful natives should be invited to give their co-operation. (h.) European well-wishers might give their sympathy, and, at least, observe a benevolent neutrality.” It is only too evident that Hinduism is ‘ out of repair.’ The law of the shastras at the present moment is one thing in Conjeveratn, and another in Madras and Mysore. Ia one place men who cross the sea, are welcomed as heroes in another, treated as out-castes. Life is regulated not by caste-law but by coteries of men who judge according to the whim of the hour and the prejudices of their immediate neighbours. ‘ The elasticity of the shastras’ is a fine phrase which if it were only a correct one should become popular. “ Thou shalt not” has not much elasticity how­ ever. “ Elasticity” well applied may transform truth into falsehood or falsehood into truth. We are of opinion that if “ A Native Thinker” will think again, he will doubt his statement. The elasticity of the shastras is the elasticity of a stone wall— no more. If they are elastic in any sense it is because of their contradictions.

P a y i n g t h e w r o n g L a n d l o r d :— An incident occurred recently in Madras which shows how much the times are out of joint and in what confusion men are living. Three respectable and well-to-do Madras gentlemen paid a pious visit to the shrine of a celebrated god. These ortho­ dox and well disposed pilgrims were returning home with 246 Missionary Literature.

the sweet and secret satisfaction that they had done some­ thing meritorious and praiseworthy when to their dismay they discovered that they had been to the wrong temple and worshipped the wrong god ! The fact is these temple services have ceased to be worship and have become tamashas.

MISSIONARY LITERATURE.

T h e H in d u R e l ig io n : A S k e t c h a n d a C o n t r a st . By J. Murray Mitchell, h .a ., l l .d. This pamphlet of 64 pages is the 33rd ki the well-known series of Present Bay Tracts. As its second title indicates it is historical rather than polemic, and popular rather than exhaus­ tive. A strictly chronological treatment tends to simplify much that in more elaborate works is often confused. Before attempt­ ing a description, of the aspect of religion presented in the Vedic hymns the author stipulates that these poems are to be regarded as “ a selection rather than a collection” of the litera­ ture. The importance of this consideration is evident. The Vedic deities are then sketched and the worship rendered to them, described. Dr. Mitchell does not regard the fetishism of the Atharva Veda as a degeneration from the Nature-worship of the Rig Veda It is rather another form of religion as old as the worship of Agni and Varuna and existing alongside of it. The moral character of the Veda is shown to be unsatisfactory on account of its inconsistency and the unworthy attributes ascribed to its deities. The Upanishads form the text of some remarks on philosophy. Concerning these writings Dr. Mitchell says, “ Many of them are unintelligible rhapsodies; others rise almost to sublimity. They frequently contradict each other; the same writer sometimes contradicts himself. One pi’evailing characteristic is all-important; their doctrine is pantheism.” The three schools of thought are named and their leading tenets pointed out, but the Vedanta is the only system that receives particular attention. Amongst the changes that have taken place in modern Hinduism the writer mentions the intro­ duction of a number of new deities, the worship of the Ling a, the position given to the Trvmurti, the doctrine of incarnation and the way of bhakti (devotion). The fourth section of the pamphlet contrasts the teaching of the Bible with that of Hinduism, dwelling specially on the conception of God, the sense of sin, the importance of the atonement and the spiritual change implied in salvation. The effect of Christian ideas on Wesleyan Methodist News. ‘24V modem Hinduism is illustrated, in the latter part of the tract, by a somewhat detailed history of the Brahmo Soma]. The Bombay Christian Almanack for 1886.—We are sorry that this most attractive publication found its way to our table too late for notice last month. Its pictures are equal to any we meet with in similar annuals from England and will doubtless give delight to many little people. Several short articles are well and sensibly written. We instance those on the Revised Bible and Laws of Christ for Common Life. The Calendar is very complete containing columns for the Hindu, Muhammadan, Jewish and Parsi dates and also the exact minute of sunrise, true noon and sunset, in Bombay mean time. There is the usual amount of astronomical, political, educational and postal information, in addition to which we are favoued with complete lists of the Missionary and Religious Societies in the Bombay Presidency and Christian Educational Societies in Bombay. More abbreviated lists of the Calcutta and Madras Religious Societies are also given. There are a few printer’s mistakes, particularly in the spelling of names, which should be avoided next year. On the whole the Almanack is useful and cheap but for convenience of reference we should decidedly prefer an octavo to a quarto form even though we might hare to sacrifice the illustrations.

P ublications r e c e iv e d .—Tamil Lyrics, by the Rev. E. J. Gloria, Wesleyan Mission, Madras ; Two pamphlets by the Rev. R. S. Macdonald, Calcutta, on the recent controversy with regard to the teaching of c Buddha on intercourse between the sexes* and ‘ Buddha's patronising of immorality’ ; ‘ The Christian Common Wealth’ ; Matharpothini a Zenana Magazine published by the London Mission, Xagercoil; and The Second Annual Report of the Black Town Tamil Mission Ragged Schools, for 1885.

WESLEYAN METHODIST NEWS.

N e w s from M a n d a l a y :—We subjoin an extract of a letter received from the Rev. W. B. Simpson, b. a ., chaplain, with the Forces in Mandalay. He wrote this letter two days after his arrival in the capital and so is not able to report much with regard to his work :— “ Though reports are contradictory it would seem that the king is more to be pitied than blamed for this complete and speedy downfall. He was utterly misinformed as to all that took place. For instance, he was told that the battle at Munlah w^s a glonous victory for him and even when ths 248 Wesleyan Methodist News.

English steamers were within sight of Mandalay he was told that they were coming as his prisoners. He and all his sub­ jects have had the idea that though they may be defeated the king himself being the sacred head of their religion could not be taken. Even now some of the people refuse to believe it. He was taken in the evening to the ship, in a common bullock cart with the royal umbrella over it to show that the king was inside. One of the officers who saw him said that when he got out of it and found himself surrounded by a regiment of Eng­ lish soldiers with drawn bayonets he shuddered as though his last end had come. Report says he went on all fours before Col. Slade when the day of his departure came, praying and beseeching for a fews days respite. The English have had rather a joke out of a little incident. It was a war boat coming down the river with two Catholic priests on board in chains. They saw the Flotilla steamers but never suspected any thing else save that they were captured, and innocently rowed up to a launch that came out to see what they were about. A s Mr. Roberts our American missionary would say they were mighty sheered and got the chains off in half a clap sure. This morning I went with him to see an European lady. She was perforce a maid of honour to the late queen and knew a number of the princesses. The queen I should explain is a strong minded intriguing woman. She wished to rule alone and took good- care that her excellent husband should see no royal young ladies lest he should fall in love with them and she should have a rival. All of them she kept shut up: some of them in prison who were treated with great cruelty. All these poor creatures exulted at the queen’s overthrow and utterly refused to accompany her. As to the general state of feeling in Mandalay, as far as one can gather, every body is glad that Theebaw and his hated Mungees are gone. They are notfhowever, quite certain as to how the English will treat them. The scenery on the river as we came up was in some places tame, but in most very beautiful, especially as the steamer nears Mandalay,when mountains come in sight,most of them very well wooded, with here and there a gilded or white pagoda peeping out from among the dark green foliage. The number of these pagodas is perfectly astonishing. We must literally have seen thousands of them. Next to building “ Kyoungs” or monas­ teries, it is the greatest work of righteousness they can perform to build a pagoda. The perfomance of good works is the great means by which they reach their goal of bliss, nirvana. It is owing to this that they have no word for “ thank you.” If you nurse any one through cholera he owes you no thanks. You owe him the thanks for giving you the opportunity of performing a work of righteousness. A very conspicuous point of Burmese social life is the yellow garb of the priest. These are more Wesleyan Methodist News. 249 numerous in this part than the Brahmans in India. The streets of Mandalay are quite full of them from 6-30 to 8 in the morn­ ing with their begging bowls. They are usually accompanied with a boy. They stand opposite a door, sanctimoniously fold their hands and look up to heaven. Presently out comes the gude wife who puts a spoonful or two of rice into their bowls. By the rules of their order they are to touch no money. It is to them the unclean thing, but they are not displeased if a charitable soul drops a little in by chance. Like all monkish and celibate orders they have a few good as well as many bad. It may also be said for them that they have given to every Burman boy and girl an education. Every one knows how to read and write. Education is a “ fait accompli” in Burcnea« politics. I must mention one or two things more about my work. While at Thyetmyo I held a service for the Wesleyan soldiers. From Thyetmyo to Mandalay I have been living on steamers. I am still in the ship which brought us up from Pagan. I reported myself immediately to Colonel Bengough, the Adjutant-General of the Forces. He promised to get fall lists of the Wesleyans for me, but the official machine moves slowly. I called to see Major Campbell of the 23rd Madras Infantry; he was very glad to see me and advised me to see Gen. Simpson, the Brigade Major; I saw him and Gen. White, I then went off finally to Col. Baker who arranged for me to hold a service for the “ Hampshire” Wesleyans at 8-30 on Sunday morning in their camp. Scarcely a man of the Liverpool Regiment is at Mandalay; they have been told off in detachments to guard the forts along the river. The Welsh Fusiliers are gone up the river after dacoits for five or six days, so nothing can be done for them till next week. They may then go up to Bhamo. The St. Thomas’ Mount Battery is on an adjoining ship. I shall hold a small voluntary service for them. Next week I hope to settle down. I am bound to be here for Christmas. Let me wish you all a very merry Christmas and a Happy New Tear.”

M a d r a s (English).—Our missionary anniversary at Black Town this year was a great success. Sermons were preached on Sunday the 17th January morning and evening by the Rev. W. Goudie, and on the following Friday evening the missionary meeting was held. The most interesting feature of our meeting this year was that the chair was occupied by the Governor of Madras. The audience was an exceptionally large and repre­ sentative one. The Rev. J. Cooling, b . a ., made a statement of the work being done by our society in Southern India, the Rev. Dr. Miller, C. I. E,, spoke of the noble design of missionary en­ terprise in general, and the Rev. G. M Cobban thrilled every­ 250 Wesleyan Methodist News. body by a remarkably powerful speech in which, he gave a very realistic description of some of the moral aspects of modern Hin­ duism. His Excellency then delivered a graceful address in the com*se of which he repeatedly expressed his delight at being present.

T bichinopoly .—Two magic lantern entertainments were given in Trichinopoly on November 30th and December, in aid of the Wesleyan Mission Sunday schools prize fund. Views of London, Paris, Italy and India were exhibited. In the Assem­ bly Rooms there was a large audience which included the Rajah of Puducottah and suite. For the entertainment in the Fort the officers of the 30th Regiment M. N. I., kindly lent their band. The exhibition was thoroughly appreciated by a large number of natives. Nearly a hundred rupees were raised. In the four Sunday schools which are vigorously worked by members of the English and Tamil congregations, there are 232 scholars, only 56 of whom are Protestant Christians. On December 22nd, a tea meeting was held in the chapel for members of the Tamil church. A goodly number partook of biscuits, plaintain and coffee. In the evening a public meeting was held when Mr. S. D. Cornelius read a report of the receipt« and expenditure for the year, and addresses were delivered by the Revs. T . F. Nicholson, from Manargudi, and E. J. Gloria and others. The following evening a public meeting was held in English. Mr. S. D. Cornelius, Mr. Nicholson, and the Mr. E. T . Blackburn, recently arrived from England, addressed the meeting. The English and Tamil congregations have raised nearly a thousand rupees this year, aud are carrying out several alterations and improvements in the chapel.

Ootacamund.—A missionary meeting connected with the Wesleyan Mission, Ootacamund was held in the Union Evan­ gelistic Hall on Monday, December 21st, 1885—the second in the year. The chair was taken by the Rev. J. Gillings. The annual report was read by the Native minister the Rev. Jacob Samuel, detailing progress in every particular. The number of church members had increased during the year from 55 to 61. The baptisms had been 18—5 adults and 13 infants. One member had died during the year—Peter, a servant of the Hon’ble C. G. Master. He was baptized a year before his death after due instruction, and his conduct was thoroughly consistent.. He was faithful in witnessing for Christ, forsaking all his relatives who turned their backs on him for Christ’s sake. He died calmly trusting in the atone­ ment of his Saviour and exhorting his fellow patients in the hospital to come to Him. Out-door preaching had been carried on regularly in the market, the bazaar, in the Badaga villages, Wesleyan Methodist News. 251

and other places ; lighted services had been held in the school room and several families as well as the hospital systematically visited. The Anglo-Vernacular school now numbers 140 scholars, an increase of 22. The fees and Government grant had also increased. Better accommodation for the scholars was urgently needed. 70 per cent, of those examined passed. A Native girls’ school for poor children had been opened at a room in the Native minister’s house numbering 20 scholars. The Sunday school numbers 25 boys and 20 girls taught by 4 Christian teachers, The Church funds had been well supported during the year. Interesting and able speeches were delivered in English, Tamil and Kanarese by the Eevs. T. Evans, b . m .s .c.; C. Nallatamby, c.m . s ; J. Lutze, Basel Mission; J Samuel and Mr. W. Lissenburg. A harmonium has been presented to the Native congrega­ tion by the Trustees of the Union Evangelistic Hall.

H a ssa n .—January 13th was a red letter day in our orphan­ age, as on that day His Highness the Maharajah of Mysore accompanied by his Dewan and party paid us a visit. The day had long been looked forward to and the whole place elabo­ rately decorated for the occasion, and appropriate mottoes put up. At 7-30 a . m ., His Highness arrived. As he passed in, his attention was attracted by several ricks of. ragi which we were glad to inform him were the produce of our fields in which the girls had laboured. When he entered, the girls sang a verse of welcome and then Mr. Eees read a report of the orphange aud asked His Highness to accept a cap and a pair of socks, knitted by the orphans, as a memento of his visit. The Dewan then made a speech in which he spoke very highly of the philanthi’opic work of the Wesleyan Mission during the famine, expressed His Highness’ great pleasure at the appearance of the girls and the practical training they are receiving and promised to give early and favourable consi­ deration to the question of the continuance of the Government grant. After this the whole party examined the work done by the girls, specimens of which were placed on the table, and all were exceedingly pleased. Several girls then came forward with garlands, and nosegays, and after the singing of a Kanarese National Anthem composed for the occasion the party pro­ ceeded to the Vernacular girls’ school, where His Highness kindly distributed prizes to the girls, and called upon Mr. Narasima Iyengar to address the children in Kanarese. From his long experience in the Maharani’s school in Mysore, he was able to do this very effectively and the girls listened very attentively. Such visits as these from the Ruler of the province evincing an interest iu our work, are not only a pleasure, but a real stimulus to us in our labours. -252 Tidings of other Churches.

T h e l a t e R e v . S. H i l l .—It is with, very deep sorrow that we record the death of the Rev. 8. Hill, principal of Wesley College, Colombo. Mr. Hill had been a missionary in Ceylon six years at the time of his decease, and had given promise of great capacity and power. He died on November 25th, in the 32nd year of his age.

TIDINGS OF OTHER CHFRCHES.

M a n y will hear with sorrow of the death of Mr. John Hodges at Ootacamund, at the ripe age of 84. He was a genial and con­ stant friend, a man of high principle and a thorough Christian. Throughout his life he has been the friend of missionai’ies and Missions ; and has been long and honourably known at Ootaca­ mund as the consistent advocate of Evangelical Christianity. His death will make a sad vacancy in the congregation worship­ ping at the Union Evangelistic Hall. He had been out a few days before his death, and it was hoped that he would recover, but a relapse ensued and he passed away to the better world.

“ T h e many friends of the Rev. B. T . Eddy, in Calcutta, were startled on Tuesday last by a telegram from Bangalore, announc­ ing his sudden death at nine o’clock in the morning of that day. Mr. Eddy came to India early in 1884, and was stationed in Calcutta until the latter part of November 1885. He was at first junior pastor of the Dhurrumtollah Street Church, but on the retirement of the Rev. G. I. Stone, he was placed in charge of the Seamen’s Mission, where he rendered faithful service until liis appointment to the Principalship of the Baldwin Schools at Bangalore. It is not yet two full months since he left Calcutta, and the unexpected news of his death has come with all the force of a severe shock to the many friends to whom he had endeared himself. He was, in the best sense of the word, a good man, one of whom it might be truely said that he was “ an Israelite indeed, in whom there was no guile.” A Christian brother who had seen much of him, said of him,—“ I have known many good men, but have never known one so free from evil of every kind as Brother Eddy.” He was still quite young, but he was ripe for the garner above. His bereaved widow will l’eceive the affectionate sysmpathy of a large circle of friends, and we trust will be remembered in prayer by all our readers.”—Indian Witness.

“ L oud R e a y a t t h e C h r is t ia n C o l l e g e .—Lord Reay, Gov­ ernor of Bombay, accompanied by Major G. M. J. Moore, military secretary to the Governor of Madras, and escorted by six troopers of the Body Guard, visited the Madras Christian College on Friday afternoon. He was received at the entrance of the institution, and accompanied ^through it by the Rev. Dr. Tidings of other Churches. 253 Miller, C.I.E., principal, and Mr. C. Micbie Smith, professor of science. The “ Student’s Home,” erected close by for the benefit of pupils from the mofussil, by Dr. Miller, was next visited; and the resident students received Lord Reay with a short address, to which his Excellency replied by saying that he was much gratified by the welcome accorded to him by all classes of the community, and especially of the younger generation, for it is these that are to mould the future of India. He elected to visit the Christian College not because he was not quite convinced that other institutions were doing good work, but because it is intimately connected with the North of Scotland, with which his Excellency himself had close relations. His visit was further a compliment to his colleague, Mr. Grant Duff, who had long held the eminent position of Lord Hector of the University, of which Dr. Miller was a distinguished graduate”.—Madras Mail.

“ T h e O ld M is sio n C h u r c h in M a n d a l a y .—Built in a cruci­ form shape, with a square tower at its west entrance, it has weathered the storms of revolution wonderfully; in fact, ex­ cepting that all the furniture, windows, shutters, and doors have gone, it is in good condition. O n entering I found that the chancel, with its rails raised four steps from the body of the church, was commodious ; carving work of a very high order all around it, and the windows filled with stained glass,, in a dilapidated-condition. The whole church would give on a rough guess, accomodation for 400. The font, of solid and carved marble, had been wrecked. This font was a present from Her Majesty the Queen, and was sent out from England. The basin and base were still left, but the Burmans had carried away the shaft. I climed up the tower, and found the four spires of carv­ ed teak wood with a cross surmounting each, and looking down discovered that the galvanized iron roof of the church and two outlying buildings were in capital order. »JThe Rev. Dr. Marks was responsible for the building, as the church is in the com­ pound of the late S. P. G. Mission, and these buildings were the Mission school houses. Wandering through them after­ wards I found a desolate-looking black board, with chalk marks still there, and a puoca school desk, where perhaps Theebaw himeelf had sat and received instruction.”—Madras Mail. The Annual Conference of the American M. E. Church in North India has just been held at Lucknow. The Bombay Guardian says:— “ About 50 American missionaries, including the young ladies engaged in zenana and school work, were present. The session was pleasant and harmonious. The Rev. H. Mansell of Bareilly, was elected president; the Rev. B. H. Badley, secretary. As voted last year, the discussions were held in Hindustani; the minutes were 254 Children’s Comer. kept in both English and Hindustani. Not counting the 248 bap­ tized at Ajudhiya 1,016 baptisms were reported as occurring during the year, the largest number yet reported. One native preacher, A. Solomon, had baptized over 100 adults and children At the opening of the Conference the cheering intelligence was given that the Rev. Andrias Babaji, a well-known native preacher, formerly a f>tqir, had just baptized 46 people in a single village. We are glad, to know that our native preachers are proving so suc­ cessful among their countrymen, and hope they may all be filled with zeal and wonderfully blessed during the coming year. The reports were very interesting and full of inspiration. One missionary gave it as his opinion that we as a Mission are on the eve of a great spiritual awakening and revival; another declared that it had already commenced. We hope to hear that many hundreds have been brought into the Kingdom this year.” An American religious paper commenting on the recent grants made for the support and extension of the work of the American M. E Mission in South India remarks:— “ One of the most prominent features of the proceedings of the missionary committee last week was the discussion on the estimates of the India committee that $10,000 should be appropriated for the use of the South India Conference in carrying on work among the heathen population. It will be remembered that this Conference originated on William Taylor’s plan of “self-support.” This involved two features : First, that the large number of Euro­ peans and Eurasians in that country needed evangelical and earnest ministers, and that they could and should support such, when labouring among them. Secondly, that this element of the popu­ lation Christianized up to missionary zeal would be a powerful agency through which to evangelize the surrounding heathen population, an agency at once economical and acquainted with the languages of the country, which by voluntary and unpaid labour might accomplish great and immediate work. It was a grand conception. * * * ______

CHILDREN’ S CORNER.

A ll about B a b ie s.—Y ou must not think that I am going to tell you all that could be told about babies, but rather, that all I have to say will be about these tiny people. And, of course, I am not going to tell you about English babies, because I suppose most of you have little brothers and sisters, and you can see for your­ selves how your kind mother cares for them. But I am sure you never saw such funny things done to babies, as Indian women do to their little ones. No doubt, most English children have an idea that an Indian baby must be very difEerent from themselves, but excepting that they have not fair hair, blue eyes, and white skins, there is little difference. Perhaps there are others who think that they must be ugly, but that too is a mistake. Most of those I have seen are really very nice, as they have soft silky hair, round chubby faces, thin lips, and large bright, black eyes with long lashes. When they are tiny babies their skins are generally fairer than afterwards, and altogether they are Children's Comer. 255 Very bright bonnie little creatures. I should tell you that the fairer the little one’s skin is, the prouder is its mother. But when a baby is bom in a Hindu home, the first question which is asked is not about its complexion but—“ Is it a boy P ” In some royal families of India it is the custom for the nurse when she is asked this question to give an answer which is the opposite of the fact. When the second daughter of the Maharajah of Mysore was born, a mistake occurred through this custom, and great disappointment was felt when it was found that the little stranger was “ only a girl.” However, during the following year a boy-baby really did come, and the disappointment was quite forgotten. Of course at such times, the good news must be told to all the friends of the family, and the fashion is to do this by sending them presents of sugar. The Maharajah, of whom I have told you, was so glad to have a son that he sent cart-loads of sugar through the streets, to be distributed to all who would take it- The first important event in the baby’s life is the preparation of what is called its “ horoscope.” This is a writing made by an as­ trologer, that is, a man who studies the stars. The writing is made on a palm leaf by a sharp instrument, called a style; the leaf is di­ vided into nine spaces, in each of which is the name of some planet or star that will influence the child’s future life. So the character and chief events of its life are foretold. The astrologer must know the ex­ act moment of its birth, in order to make his calculations and to write all this. The Hindus say that this horoscope is a copy of what is already written by the gods on the child’s forehead. One may often hear a poor man say when he is in trouble, “ What can I do F It is my fate, written on my forehead” ! It is strange that even educated natives believe that what the astrologer says will come true; but a Hindu told me the other day that there are very few good astrolo­ gers, and that for a genuine horoscope, one might have to pay as much as twenty or thirty pounds. When the baby is thirteen days old there are bathing ceremonies, the mother and child are washed with oil, and all the other members of the family bathe in water. The first time the little one goes out it must be taken to the temple’ where sacrifices are offered, and mantras (forms of prayer) are repeat­ ed on the baby’s behalf. Another important event is that of naming our wee friend. The father and mother sit side by side, opposite a Brahmin priest, who kindles a fire, and keeps it burning brightly, by constantly pouring upon it clarified butter, called “ ghee”. He then asks the father to name the child, upon which a tray of rice is brought in, and the priest writes the name in the rice with his finger. All these ceremonies however, are only observed by people of the upper classes; you must not suppose that poor folk can spend so much money each time a little baby is sent to them. If they have any ceremonies at all, they are very simple, and inexpensive. Children are often named after Hindu gods, but many of the pret­ tiest names are those of jewels or virtues. All the natives are very fond of their little ones, and I have often seen them at the doors of their houses, playing with their children just as lovingly as your parents play with you. The}' arc very superstitious too, and terribly afraid of the “ evil eye.” Sometimes when passing along the street we have been attracted by some bright little face, and directly the 256 Corrwpandence. mother has seen us looking at her darling, she has either hastened into the house or else covered up the child’s face, to prevent any harm happening from our gaze. This is why many people are still afraid to send their children to the Mission school, but that fear is gradually dying out, and there are some mothers who are wiser, because they themselves have been to school. Will you not pray that all the mothers of India may bring their litfle ones to Jesus, as the mothers of Salem did long years ago P M a t e e .

CORRESPONDENCE. ORTHODOX BAPTISM. S ib ,—The above is the title of an article which appears in the current number of the Indian Baptist and which contains sundry strictures on a paper that appeared in the Harvest Field for December. The article which seems to have made such a profound impression on the Editor of the India/n, Baptist dealt professedly and exclusively with the baptism of adult converts from heathenism, but the reviewer drags the whole subject of infant baptism into the arena of discussion, and finds an occasion for the usual attack on that prac­ tice. He asks a number of questions which have been answered again and again, from the time of the learned Gale until now, and there is no special reason why the subject should be discussed in thepages of a Missionary Magazine. The Editor of the I. B. professes to be greatly astonished that the writer in the HJF. should be simple enough to suppose the great majority ef Protestant Churches and missionaries to believe and teach that baptism is a declaration of good-will on God’s part, as well as a profession of allegiance on man’s part But surely he ought to have been aware of this fact years ago. Or has he lived among his Baptist friends until he has come to imagine that the majority of Protestant Christians belong to that denomination? There are 20,000,000 Methodists in the world who believe that baptism is a declaration of good-will on God’s part. The Church of England, and all the churches connected with her would certainly maintain the same doctrine with no faltering voice. In the following sentence the reviewer pitiably begs the question at issue: “ We have witnessed the right performed but in no case have we noticed the declaration.” St. Paul says “ The Spirit himself beareth witness with our spirit that we are children of God.” Did any one ever notice the bearing of that witness P does the Editor of the I. B. expect to notice it P The phrase “ well-balanced union” is subjected to a searching examination. We only need to point out that the writer of that phrase speaks of the “ well-balanced union” of certain elements making up the orthodox view of the sacrament and not, as the Editor of the I. B . implies, the sacrament itself. It is the critic himself who speaks of an “ Orthodox Sacrament”—though what meaning he attaches to that phrase we are at a loss to imagine. We believe that baptism is a sacrament, as that term is defined in the 25th article of tne Church of England, our reviewer evidently believes nothing of the kind, and we must agree to differ. Yours truly, A, B urnet.