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and talked together. Towards noon it cleared a little, and we had more

talk with the elders who gathered from different parts. My watch, A Catechist Murdered–The Gospel in the Murderer's musical box, &c., prored very attractive-they took in everything; but Village-A Rough Journey Home.

my sealskin cap they could not make out, and wlien George told then it

was a fishi's skis, they used a short word, and scarcely liked to believe it. Letter from Mr. J. R. Streeter.

Monday was spent pretty much the same way-made the shelter house

good, for rain was still coming down. At night the elders returned. Early FRERE Town, June 14th, 1879. next morning they told the news, how they thought our people were SuaOW I think I must tell you of how I came to get fever. It hili, and the whole party were drunk--some of their young men haviog

is rather a sad story. Some time back one of our catechists been almitted to the right of eldership that day; how they were sorry, ---Samuel Isenberg, of Buni-heard about his relations in and would send a party over to Rabai in three days to see what could the neighbouring Wadigo country, from which he was taken be done ; and they returned Samuel's gun, Bible, and part of his coat, when a boy; but being captured, was released and brought all streaked with blood, saying how, when they found their mistake,

up in India. It was natural he should want to find them, and it was Vizungu's (whitemu's] man, they buried him decently on and just the thing, under God's Providence, we trust, that many will do the spot. Poor Samuel ! I think him the first real martyr for the Gospel in time, and carry the good tidings to their own people. He asked leave on the East African coast. We do not for a moment think he has died to go, and being a good, trustworthy fellow, I provided him with cloth, in vain, and have no doubt good will come--nay, I believe good has &c., gave him a fortnight's holiday, expectinę much from the trip, as it alrendy come. The Washimbi people say they are so glad the Mzungu was just in the direction our Society are wishing to go to help form a came in a friendly way, and not for war; since then they had been chain of stations.

hiding in the jungle, but now they would come to their hoines. The He started from Rabai on Monday, May 19th, with three companions. De Kumas (?) als) wish for Mzungu to come and live with them. The The next day one returned to say they had all been badly treated, and chief was such a nice bappy old fellow, and the second man seemed very poor Samuel killed. It appears they laid travelled all day, and were just interested in what was told him, and beyged for permission to come and nearing a village they thought of resting at for the night at Shemba : sleep the last night in our lut. He could scarcely make out the quiet IIill, when they came across a party of some forty men and women commending oneself to our Father, and I taught him this little prayer, dancing and beating their "ngoma." They hailed them to stop, which “O my God, for Christ's sako, give me Thy Holy Spirit;" and up till they did, and the whole party came running up, and without any provo- eleven o'clock at night he wis talking away with George, when I said cation they began to take their loads and bows and arrows, and while good night, and fell asleep; for I let George have the hurdle stakes, and Samuel was asking the reason, a young drunkard came round him and took to the ground-one soon gets ned to trifles. hit him on the temple with his axe, which fellel him to the ground. After the palaver on Tuesday, as all our food was exhaustel, we started. He then set on to the other man, who strusgled with him and bolted. Still raining in torrents; but as every hour only made the danger worre, All being pursued, they got into the jungle and slept in trees that night, we pressed on. The road was fearful. Descending the first hill the wild beasts roaring around them, for it is a terrible place, and the next roar of waters caught onr ear, and on getting to the bottom, there was a day they got back to Rabai unknown to one another as best they could, roaring river thirty yaris across, and ten to twelve feet deep; a large tree one hit in the back with an axe, another with an arrow-head in his arm. had been thrown across, and we manayed that pretty well, only George

I put the case in the Wali's hands, as the people are nominally under the going in head over ears in trying to get the donkey over. Another Sultan, but he could do nothing. Our people were very excited, and march and we came to another more formidable than the other, and wanted to go and make war, and the Wavika, ainongst whom poor no big tree; fortunately there was a little island in the centre, and we Samuel worked, also wanted it, but that would never have done, and had to set to work. Tom worked like a hero; and we bad some brave I did not want such a powerful tribe roused by the Sualili, or it would desperate runaway fellows who have settled at Rabai with us, and they be good-bye to our ever getting in the country again. Two or three could do anythin. We had down some trees, threw a bridge hall-way, days went by, considering and parleving wish the Wali, but at last I and then across the other half a couple of these trees, and a creeper for a determined on waiting no longer, so I got George and Tom to say they rail, and over we went; one false step would hure been instaat death, would yo on a mission of peace, and we started for Rabai.

for the waters boiled down amidst the boulders worse than any mill-sluice I then got tlie Wanika elders to choose some of their men, and with in food you ever siw, making great waves ten feet higli; no one would load-bearers, &c., we started oil, some twenty-five altogether, up hill and believe it unless they saw it. We all crossed in safety. Then a tramp down dale, such hills and valleys as I never i ramped before--across great through soft earth up over shoes, but on we must go, night was steiling boulders, under creepers, through a fætid, clammy air which made the Down goes a man with his load, and we all laugh; and over goes sweat stream down one. How thankful we all were it did not raiu! Then another, and so on. I sins away, and we all sing in spite of the came long palavers at the village, then the elder led us on to the next rain, and on we go. Presently we come to another river, not so elder-I wish I had time to describe a palaver—but on we went to the bed as the other, only about 15 yards across, and 4 ft. to 10 ft. deep;

big man,” expecting to come to a great kyah or town where he would still it has to be crossed ; very dark, 9 o'clock at nicht, no trees near; be; judge of our astonishment when as it was getting dark we came to what is to be done ? There is no help for it, we must wade it, so tie a the home of the great man of the De Kuma tribe (?), which consisted of rore to the other side, and a couple of our best men hold taut while the two huts. Where were we to rest the night, and all our party ? Here. others cross; 'tis a job to keep footing, for the water runs very strong, Where? In that hut. Yes, he would give up one of his huts to the It took one man under, and we thought he was gone; another sared him, white man who was to be his honoured gniest. I thought I would prefer and only his large straw hat was wildly dashed along. It was a relief to sleeping in the open, so we made a big fire, cooked our goat, laid out a see him brought up. Presently my turn came; I went into a hole up to rug, elders were sent for, then began another palaver. 'Twas a strange my chin, but three or four had hold of me and landed me on the other sight by the firelight, and I was enjoying it much after the fatigues of side, and I did my best to stand on my head and let the water run out of the day, but presently patter, patter, down came the rain, and the chief's my big top-boots, which made them all roar, On we trudged again ; five wives and ten children had to turn into one hut, and we took posses- still raining in torrents, but that did not matter, we couldn't be vetter, sion of the other. Other men hunted about in the jungle,' and found a so made the best of it: presently a friendly light greeted us, and we were little hut which took in half of them. Being near the enemy's country all soon at Rabai. Mr. and Mrs. Binns did everything they possibly could we were afraid to be much separated, so some kept watch all night, and for me. I at once went into a cold bath, pt on a suit of his clothes, hat after a short service we tried to composo ourselves to sleep, a hopeless a good supper, and was soon snug in a blanket. Next morning I was up task as far as I was concerned. Stretched out on four crooked hurdle

to prayers as usual, feeling very thankful. I got wet twice after this, and stakes-oh, my ribs !-with a smoky little fire, hut open at one end, five that's what gave me fever. oily Wavika elders snoozing away at my feet, George and Tom at my side, and Luke and my faithful Mohamed at my head, and One watching over all; but I did not mind, was all the readier for early rising, and my

PERSECUTION AT GREAT VALLEY.--The Rev. A. E. Moule, who cup of tea made in a little saucepan.

arrived in England on July 3rd, earnestly asks our prayers in behalf of The next day was Sunday, so first of all tve had a nice little service the Christians of Great Valley, who are threatened with severe persecuin our hut, with the elders Wanika and De Kuma (?). It was the first

tion. He has received a letter from the Rev. A. Elwin, dated Hangchow, time some had heard the Word of God explained, and it was a treat to June 28th. There had been fresh baptisms, and “clear, courageous see some of them listen. Afterwards we got them to send off four men profession from some inquirers. To four of them Jr. Elwin said, to find out what had become of poor Samuel, and invite the Shimba “ After baptism you will probably be persecuted : what will you do then?” elders over. Then we had service for our men, all the wbile it was Two of them at once bent their heads, drew their hands across their raining tremendously; and it was grievous to see our poor fellows necks, and said, “ We will die for Christ.” Another inquirer, being shivering and plodding in the mire. In fact I had turned out previously, exhorted “not to fear man," replied, “ No, I will not fear man; I will and we had all hands out and put up a little shelter hut, but it was not fear God.” In one place the converts were threatened with expulsion ; much good; however, we made ourselves as happy as we could, and sang in another with the destruction of their houses.



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last year.


by a good catechist named Bashanto Coomar Pal, who is himself an

interesting man, being a descendant of the first Bengali convert to N August 19th, the bundle of letters from our Nyanza | Christianity. His evangelistic work in Calcutta is not a bed of roses.

missionaries anticipated by the telegram mentioned Last year he was struck down, stunned and bleeding, by a heavy stone in our last number reached the Church Missionary thrown by a Mussulman. The following account of John Mark is House. It comprised no less than 220 pages of written by Bashanto Coomar Pal himself :

manuscript. A considerable portion of this is pub- " John Mark was born at Lucknow. His heathen name was Debi lished in the C. M. Intelligencer for the present month. We hope Singh. Adverse circumstances led him to seek work in Jamaica. After in an early number of the GLEANER to print the most interesting eight or nine years' residence there, he made the acquaintance of a God

fearing Sahib, and was baptized about one year before he was struck with passages, and meanwhile we give a brief summary of the contents.

blindness. Then he was sent to hospital, where he remained for four A reference to the letters in the GLEANER of April and May years. Finding that his sight was irrecoverable, he resolved to return to last will remind our readers that Mr. Wilson and Mr. Mackay had his native country. It is now about fifteen years since John Mark has met at Kagei, on the southern coast of Lake Victoria, in August been in Calcutta in the Alms-house. His living there has been a great On the 23rd they set sail for Uganda in the Daisy. blessing to the native inmates of the place. No sooner a lIindu or Ilus

sulman is admitted there than John Mark fastens on liim and preaches to On the 28th they were wrecked at Mkongo in Uzongora, on the

him the Gospel. They are riveted by his earnestness; they listen to west side of the Lake (the place is marked in Stanley's map), him with attention; they believe, and before long one or the other is adand thought the little vessel's voyages were numbered. They mitted into the Church by baptism. The first person that was converted succeeded however in beaching her, and, making a tent with the

through his instrumentality was another blind wan, named Hari Dayál. sails and oars, got under shelter. The barbarous people showed

One day when Hari Dayál was still a Hindu, John Mark addressed him

thus : * Dear Hari, now attend to me for a moment. You have often them no little kindness, and next day provided them with huts. heard the Gospel from me, but have not yet believed. Consider that the They then set to work to repair the Daisy, and after eight weeks' rejection of this Gossel will one day bring much sorrow upon you. hard labour launched her once more on the Victoria Nyanza. These words pierced Hari's heart. He could not sleep that night, and They set sail again on Oct. 24th, were nine days at sea, and three

when it was morning he told John Mark that he would no longer delay,

and that he believed with his whole heart in Christ as his Saviour. days marching from the landing place in Uganda to the capital, Hari's example was infectious, and before the week was over three more and finally, as Mackay says, arrived at homeNov. 6th. came forward and were baptized. IIenceforth John Mark's favourite text

They were received very cordially by VItesa, who handed them was, “Lord, now lettest Thou Thy servant depart in peace according to a huge packet, which had arrived from Dr. Emin Effendi, one of Thy Word: for mine eyes have seen Thy salvation.' Colonel Gordon's officers, containing a hundred copies of English baptism by various Padri Sahibs. Many of these have now gone to Christ

“In this way fifty-two persons were instructed by him and admitted to newspapers, and cuttings from the Intelligencer and Gleaner to

in heaven. May, 1878, from which they learned the glad tidings that “But this is not all. IIe is also a true shepherd to those who have been notwithstanding the grief of the Society at the death of Smith brought into the fold. He teaches them, comforts them, warns them, and and O'Neill, the Committee were resolved, in the strength of when the evening closes in, lie gathers them arourd and sings and prayş

with them. Nor is this all. When a brother falls ill or into any kind God, to prosecute the Mission, and that reinforcements had been

of distress John Mark is the first to help him, by giving him either his sent off via the Nile. A letter from Dr. E. further informed

food, or his clothes, or something from his poor savings. them that three missionaries were on their way up the river. “ The consequence of all this is that he is loved and respected like a On Nov. 19th Mr. Wilson left Rubaga with 300 Waganda porters

father. Many believe that they cannot preach Christ, because they have no supplied by the king to meet them; and on Jan. 3rd he met

learning or au eloquent tongue, but to be a witness for Christ no worldly

wisdom is required, but the teaching of the Spirit of God, as St. Paul Messrs. Pearson, Litchfield, and Felkin, at a village some way saith in 1 Cor. ii. 4. Our brother Mark, though ignorant of other beyond the frontier of Uganda. lle turned back with them; sciences, is deeply instructed in heavenly learning, and ihat is the reason and the latest letters are dated Feb. 2nd, from Mruli (see map in why he can accomplish such great things. And what does it matter, June GLEANER). They had received letters of welcome from though worldly people despise him ? he is a chosen vessel' in the sight Mtesa, one to each. The one to Mr. Pearson was as follows:-

of God. I have known him now for about fifteen years, and I gratefully

acknowledge that I have learnt much from the example of his faith, his To Charles William Peason

love, his zeal, and the unruflled peace of his mind.

When I had to pass I am glad to hear that you have reach wampina and I am sorry that through the deep waters of aflliction through the death of my wife, le two of your brothers are sick of ferer and I have sent three chiefs 1 prayed with me, and his loving words comforted and supported my soul. Huwambya 2 Munguzi 3 Mjebejo with their men

lle is godfather to one of my children, and he never forgets 10 pray for I am Mtesa King of Uganda

him as well as for all the rest. May God preserve him long to us, January 21th 1879

and hereafter bless him with an exceeding and eterual great reward. The king had also sent fifty canoes across the Lake to Kagei to

Amen. Ainen.” fetch Messrs. Stokes and Copplestone, who (as we already know) reached that place in February. If it has pleased God to spare

WHAT A TAMIL SCHOOL-BOY CAN DO. all their lives, there are now seven missionaries in Uganda, the DIE Rev. D. Gnanamuttu, Pastor of Koviluttu, Tinnevelly, mentions exact number first sent forth ; but only two are of the original

three of his school-boys who have embraced the Gospel and then party. Let our prayer be, “ O Lord, be gracious unto us; we

have brought others to Christ. Here is the case of one, a little have waited for Thee : be Thou their arm every morning, our

fellow of eight years old, named Pitchandy :salvation also in the time of trouble.” (Isa. xxxiii. 2.)

The third school-boy who became a Christian is Pitchandy of Koviluttu, a small boy of about eight years old. He used to attend morning prayers at our church every day, and night prayers frequently. His fondness for

church became gradually great, insomuch that, as soon as he heard the sound A “VERITABLE JEWEL."

of the church bell he would leave off his rice and come away to our church. UCH is the term applied in the last Report of the Calcutta

Afterwards he began to urge his parents to attend our services, and to

leave off work on Sundays, and this he did for a few months. And Church Missionary Association to an old blind man in the because he was their only dear son, they listened to his words with pleasure, Alms-house at Calcutta named John Mark. In that considered his words and deeds very attentively, and were gradually inAlms-house “there lives a little company of Christians

clined to come to our religion, and ever since July they are very earnest who are either blind or maimed or halt, and if you inquire inquirers and regular attendants on the means of grace. And because who was the means of bringing these to the foot of the cross, you will be

this family is connected with the influential heathen headman, a few other pointed to a venerable blind old man, whose very face is an edifying

families, who were ready to join but had not the courage to do so, took

courage by the example of the above family, and put themselves under spectacle, and whose saintly character entitles him to be called a veritable instruction. I consider that God has made this little boy as an instrument jewel among Native Christians.” This little company is visited pastorally for several families embracing our religion at Koviluttu.



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THE MISSIONARY MAP OF SOUTH INDIA AND Map, viz., Marathi in the north-western corner, where a part of the

in , CEYLON.

eastern side as far down as Madras; Canarese south of the Marathi;

Malayalam in Cochin and Travancore; Tamil in the east of the Peninsula
T first we intended to give in this number of the GLEANER from Madras southwards, and in the north of Ceylon; Singhalese in the

a Map of Travancore and Cochin. But the accompanying centre and southern parts of Ceylon.
Map of South India, though it can only show Travancore Of these six languages, Marathi and Singhalese belong to the great
and Cochin on a very small scale, tells us much better “ Aryan ” family, like the languages of North India, and also of Persia
where these kingdoms are. They will be seen (as described and of Europe. The other four are “ Dravidian,” and are totally different

in the article on the first page) at the south-west corner in structure. of India, separated from Tinnevelly by the mountain chain called the Our readers will see how convenient for missionary work the railways Western Ghauts. The

in India now are. One whole length of the two

line reaches to Tinnekingdoms is about the SOUTH INDIA AND CEYLON.

velly town. The juncdistance from London to

tion of the Tinnevelly Exeter or to Sheffield,

and Tuticorin lines is at but their breadth, as V Y D E RA B A D Danagudem


a place called Maniachi; will be seen, is small.

(Nizam's Tavtitory)

and here it was that the Cochin, and the northern


Prince of Wales met the half of Travancore, are

«Rajahmundry Native Christians in the field of the Church Kislapur

December, 1875. Missionary Society, or

Amalapuram about two-thirds of the

Masulipatam whole. The principal

THE stations, Cottayam, Ma

Kurnou velicara, and Allepie,- GOAS

MISSIONARY BOX ; Mundakayam, the hill station of the Arrian

Or, Pennies, Pounds, and Mission,—and Trichur

a Tenth. and Kunnankulam in Cochin, are marked.


OME years ago a The Map shows all the

missionary gave four divisions of the

an address to the Church Missionary So

children in a large Sunciety's South India Mis

day-school. All were MYSORE sions. First there is

delighted. At the close Madras, the



of the meeting a little Then, at the southern

boy, unaccompanied by end of India, is Tinne

parent or friend, went velly, with its principal

up to the platform and stations, Palamcotta,

asked for a missionary


box. He came home viseshapuram, Dohna

flushed with excitement, Bepur yur, Paneivilei, Panni


presented the box, and kulam, Surandei, and

asked mother to give Sivagasi. (Nazareth and

Trachisopette Tavare

him a first penny—then Edyengudi are S.P.G.

father and Sissy. He stations.) Then there

told such a story about

Maduras is Travancore, already

the good missionary, and mentioned. And, in the Fauppa

said he would go too

Stayast north-east, is the field of

some day. the Telugu Mission, the

O Suranta

In the course of a few head-quarters of which


days a gentleman gave are at Masulipatam, with

Jencotal naila

him a penny for holding Trevandrum stations also at Bezwara,


his horse. That was his Ellore, Raghapuram, and

first earned penny. It Dumagudem—the latter

disappeared in the box; a mission to the Koi


and from that hour in tribes.

that humble home the Several other societies


little box has kept its are labouring in South

ground; and at the end India. The Society for

of every quarter the the Propagation of the


pennies are paid in to Gospel has large Mis

the Sunday-school SecRailway.

Pauntan and sions in Tinnevelly, Tan

retary. The total amount jore, Trichinopoly, &c.;

entered on the box at the E

EA The London Missionary

end of March 31st, 1879, Society has a very SEG

was £6 98. 11d. (or 1,559 flourishing Mission in


Scanfods Cag? Ecuab!

Church Missionary Society South Travancore, and

That little boy is now stations at Cuddapah

sixteen years of age. and several other places; the Wesleyans are in Mysore, Madras, &c.; He left school last December, and became junior clerk in a bank. The the Established and Free Scotch Churches in and near Madras; the first payment he received was £10 in gold. It so happened his dear mother Basle Mission on the Malabar coast; the Lutherans of Leipsic, in was ill at the time. When he came home to tea he gently kissed his Madras, Arcot, and Tanjore; the American Board (Presbyterian) in mother, and quietly placed the golden pills in her hand. After a while he Madura; the American Reformed Church in Arcot; the American said, “Mother, give me one sovereign. I want it. Keep the other nine. Baptists in Nellore; the American Lutherans on the Kistna.

He then went to the Lady Secretary of the Sunday-school, gave that

rememThe Map also includes the Island

of Ceylon. The places occupied by sovereign to the Church Missionary Society as a “thank-offering,". the C.M.S. Missions are marked— Colombo, Cotta, Baddegama, Kandy, bering it is written, “ Honour the Lord with thy substance, and with the Jaffna. The “ Tamil Cooly Mission” and the “Singhalese Itinerant first fruits of all thine increase” (Prov. iii. 9). Mission ” cover a large area in the centre of the island.

If thousands of our Sunday scholars and the children of Christian Six principal languages are spoken within the area covered by the parents would but go and do likewise !

S. M. C.

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college for training both candidates for the ministry and school

masters. It was established in 1859, by means of a fund raised Portrait of Bishop Speechly. (Page 110.)

at Cambridge, as a testimonial to the Rev. J. Y. Nicholson,

Fellow and Tutor of Emmanuel College, who was for some years
UR first picture, on page 110, is a likeness of the Secretary of the University Branch of the Cambridge Church

new Bishop of Travancore and Cochin. The Rev.
John Martindale Speechly was educated at Oundle Missionary Association. Of this Institution, Mr. Speechly, the
School and St. John's College, Cambridge, and college chapel and students appeared in tho GLEANER of

new Bishop, was for several years Principal. A picture of the

September, 1877. at the Church Missionary College for a few months, and was ordained by Archbishop Sumner on March 4th, 1860. He sailed

The two Europeans in the group arc the Rev. W. J. Richards,

the Acting Principal, and Mr. Martin Browne, the Training for India as a C.M.S. missionary on November 20th in that year. For a short time he was stationed at Kunnankulam, in the

Master. Of the remainder, Mr. Richards writes :kingdom of Cochin; but in 1863 he was appointed Principal of

With the exception of the Munshi, a Hindu, all standing in the second

ro' are members of the Divinity Class. the Cambridge Nicholson Institution (sce below), which office ho

Periuring with the senior, the young man with the black velvet cap held until his return to England.

(behind Mr. Browne), is E. V. Johu. He has been one year in charge of Pictures from Trichur. (Page 111.)

a parish as quasi pastor, and has just returned to the Institution for

examination for deacon's orders. This picture was taken on the third The pictures illustrative of Trichur are from photographs day of the examination, and the papers sent down here by the Bishop which the late Rev. W. Smith procured. The Rev. J. H. Bishop, of Madras ocupied lim six hours a day. He is a Matriculate of the to whom we are indebted for them, writes :

Madras Cuiversity, and held the Bishop's second Greek Testament prize The group of Travancore or Cochin musicians of the Mírán caste (a

two years ago. [Mr. John was ordained in March last.] The Munshi division of the Nairs) is a highly characteristic one. It will be noticed

stands next on his left. T. K. Joseph, our present senior student, is, I

am sorry to say, not in the group, being detained in temporary charge of that the kuduma, or topknot is worn in front, not behind, as in Tiune

a parish. Ile will rejoin the C. N. I. in a day or two, as studies have velly. The Bralıman Yogi, or Sanyáse, does not appear much the wor: e

begun. Next to the Munshi is another student of Divinity Class A, for his ascetic practices. He is evidently a Vislınuvite, from the vertical marks on the forehead. The low coste woman weaving a grass mat is

David (fron Triem). He and Josepli and Jolin already mentioned

were old pills of the Rev. J. H. Bishop's and mine in the Cottayam an interesting picture. The very mat she is weaving forms the carpet of the Principal's house in Cottayam Colleze. Several of the Trichur

College, and passed right through the course. David and Joseph are Christians are engaged in industrial pursuits as carpenters or masons.

Matriculates. If these young men prove worthy agents of the Mission, There are no Syrian Christians in Trichur, though there are a large

or the Native Church, readers of the GLEANER in future years will,

D.V., hear of their ordination. number in the adjoining Mission station of Kupnunkulam.

On L. V. John's right are two “ Bishop Gell Scholars." They have on Trichur is the largest town in the native kingdom of Cochin, and is a

variegated caj's, which do not look balf so interesting as the graceful growing and important place of trade, being at the head of the system of

turban. lagoons or backwaters which run down the west coast almost as far as

By the way, there is not one white head-dress in the whole

group of natives. This is the photographer's tyranny, who banned them Trevandrum. It is also only twenty miles from the Madras Railway Here, too, is a Brahmin Colleve of some repute. The native nan e of the

as "not coming out well” in a photographi

. The shorter of the two is

K. Itty, a reader of a slave congregation, and, as well as the others of town is Trishivaparúr, or “Country of the Holy Shiva.” It contains a large pagoda dedicated to the worship of Shiva, and is a stronghold of

Divinity B, whom I shall nume (except one), has returned to the InstiBrahminism. The Trichur Mission has during the last two years enjoyed

tution from actual Mission work, to be fitted for more responsible duty. the privilege of the personal supervision of the Rev. R. H. Maddox, who

le is from the Rev. J. Caley's District. The next, P. M. David, is a

nortuern teacher from Trieber, under the Rev. R. H. Maddox. Then on has made Trichur his basis for carrying on vigorous evangelistic work. Mr. Maddox previously laboured with great success for ten years in

the other side are three with vut caps, George Kuryan, a teacher from

Tiruwilla; P. John, his brother-in-law, and a teacher in Tiruwilla District; Mavelicara, succeeding Mr. Joseph Peet, and organising the Native Church in those parts. The Rev. F. and Mrs. Bower, who have lately

and an ex-college boy who wishes to be a Mission agent. returned to Travancore, laboured with great zeal and perseverance for

All these, with one exception, are married, and some have families.

The average age of the whole class is not under twenty-four. All know several years in Trichur.

English. The Divinity Class is a most hopeful feature of the Institution. Mavelicara Church. (Page 111.)

The sitting row are all masters. Mr. Browne is on my right, and the Mavelicara is our second most important station, and, like

Rev. Jacob Chandy on my left. He has just been examined for priest's

orders, the same time as E. V. John for deacon's. Next to Mr. Browne Cottayam, is the centre of a group of Native pastorate districts. is Mr. Korulz. Both he and Mr. Chandy are old Cottayam College boys The work was begun in 1838 by the Rev. J. Pect, who was and Matriculates. Mr. Korula took the Bishop of Madras's Greek probably the first European to reside in this important town of Testament first prize some years ago. Next is Mr. Avirah, third muster 60,000 souls, with crowds of Brahmins fed and clothed at the

in the Institution, where he was once a pupil. The elderly man next to

Mr. Chandy's left is Mr. P. Koshi, bead master in the Model School public expense-a town which had once been the seat of govern

attached to the Institution, for practisiug the students of Classes ment, and is still called by the natives the " Eve of Travancore.”

I., II. and III. in the art of teaching, before they leave the Institution The church was built by Mr. Peet, the cost being cliefly met by for work. The school is very popular, and has a hundred or more a legacy from Hannah More. It was opened May 22nd, 1839.

scholars on the roll. Mr. P. Koshi is a good though a severe trainer, and

his pupils as a rule teach well. Besides the Divinity Class, there are Night Travelling by Bullock Bandy. (Page 114.)

twenty junior students. This graphic picture shows better than any description can

Cottayam Mission Agents. (Page 119.) do what a bullock bandy is, by which much of the travelling in The second group shows the Mission agents at Cottayam, paid South India is accomplished. It also gives an idea of the rough and voluntary. Some are teachers, some " readers,” two are roads in the Travancore hills,

masters in the Cottayam College, one a "depôt writer," and

• Cottayam Press and Cottayam Church. (Page 115.) several “ voluntary prayer-meeting leaders." Concerning these These pictures are explained in the article on page 113.

latter, Mr. Richards writes that prayer-meetings are held in Portrait of the Rev. B. Bailey. (Page 115.)

each house once annually, and the Cottayam congregation has Mr. Bailey's career is also noticed in tlie same article, “ The

five companies with two “prayer-meeting leaders” each. They Church and the Press." He came home in 1850, and afterwards

also collect the church subscriptions. The meetings are partly

social, being followed by coffee, &c. became Rector of Sheinton, Salop, where he died in 1871.

The four men sitting on the ground in the picture are

ti slave Cambridge Nicholson Masters and Students. (Page 119.) Christians" and prayer-meeting leaders. The old man, second The first group

page 119 represents the masters and divinity from Mr. Richards left hand, holding a book, was reader when students in the Cambridge Nicholson Institution. This is a these slaves were first taught and baptized.

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