se various reports were never so full of tokens of abundant blessing in the past and promise for the future, but we must have recruits and we must have them [The following article appeared in the Home and Foreign Mission Record of the Church of Scotland for March. It presents in clear and forcible manner points of such vital concern to the work of all missionary boards in India that we are glad to give it here in full.] SPEAKING generally the attitude of educated Hindu society towards Christianity in the present day may be summed up under the four following heads : 1. Those who advocate a renovated Hinduism. The Hinduism of the past, with its grotesque cosmogony and mythology, its abject worship of innumerable gods and goddesses, its priestcraft and superstition, has gone, but Vedic and Monotheistic Hinduism, say many, is the true religion of the Aryans, and to this we intend to return. Under the guidance of a well-known social reformer of Madras, a society has been formed to enjoy and maintain a brotherhood of all persons professing the Hindu religion; to promote the study and knowledge of Vedic and Shastraic literature and religion; to inculcate and practise toleration towards all other religions; to worship God; to be loyal to the sovereign, and to love Bharata Varsha (India). This movement is probably the next stage in India's religious history on the part of the orthodox Hindus, and may be regarded as the last despairing effort to save an ancient and honored institution. Its members are not necessarily opposed to Christianity. Some, no doubt, resent the intrusion of an alien religion and patriotically defend the ancestral faith, but others are quite friendly towards Christianity and admit that it has done much for the country. In many parts of South India there exists a strong feeling, however, that something ought to be done to restore the past. Letters are written to the papers, schemes ar elaborated for preaching Hinduism, occasionally a lecture is delivered - but no one loves the past so well as to give himself heart and soul to its revival. Spasmodic attempts there doubtless will be here and there, but they are not likely to be either widespread or lasting. We believe there is not sufficient enthusiasm among the Hindus to maintain for any length of time such an organized revival and reconstruction of Hinduism. It may be clung to as an historic possession for some time to come, but the national faith cannot satisfy the deepest spiritual longings of the human heart, and this movement will ultimately lead on to the reception of Christianity as the fulfiller of all ancient faiths and the satisfier of all human aspirations. 2. The second class are those who are more active in their opposition, and who have adopted the policy of the "National Reformer" : "War against all religions." On the one hand there are those who assert that Europe itself presents an arena of contending speculations, and is torn by theological and philosophical antagonisms of the keenest kind; there are, in the first place, the two great conflicting systems of Catholicism and Protestantism; there are the two poles of thought - the Ultramontane Catholic with whom unquestioning belief is the first of duties, and whose one idea is to place the moral and intellectual world in subjection to a single theological authority, and, on the other hand, there is the Physical Philosopher, who banishes theology altogether from the world of knowledge. Between these two extremes the world of thought rages and seethes, and every phase of opinion finds ardent exponents and ready believers. 66 Again there are those who say that the latest conclusions of metaphysical theology and philosophy in Europe bear disheartening likeness to the ultimate ideas reached by the Hindus many centuries ago. "Mansel's Bampton Lecture," says one, seems to me to be impregnated with an odor of Oriental speculation. I could quote passages," he continues, "that might have been taken almost textually from the Vedantists—while the German school of pessimism openly acknowledges the influence of Indian thought; and many eyes are looking back beyond Christ and Muhammad to the figure of Buddha, standing alone in the remote background of religious history." These tendencies produce in many minds an apprehension that the essential sources of religion are drying up, and that the conditions are unfavorable to its further development or even to its prolonged existence. This class seeks eagerly after what is skeptical and anti-Christian in current English magazines, and boasts that they require no other gospel than Secularism, Positivism, and Materialism. The danger is so great that some thoughtful observers believe that the battle of the future will not be so much with Hinduism or with Islam as with Western skepticism modified by Oriental metaphysics. That such a struggle will take place in the near future is not improbable, but the Hindu nature is far too deeply religious for Atheism to take root in the land. The Hindus banished Buddhism because of its atheistic character, and they will never endure a negation of God and faith. When we bear in mind the deep religiousness of the Hindu nation; their instinctive passion for transcendental ideas; their spiritual searches after the Divine Essence; and, what is of greater significance, that all modern revivals of Hinduism have tended towards Biblical Monotheism, — we may be lieve that the present opposition to Christianity proceeds rather from the pride of national inheritance than from any hostility to spiritual truth as such; and that India's best minds will yet surmount their superstitions and prejudices and turn adoringly to the Light of Life. 3. A third party is that represented by the Theistic Church. This party, though neither numerous nor united, and its members not all equally devout and reverent, yet stands on the common ground of Theism with Christians, and is one with them in condemning the social evils of the day. It contains a conservative and a progressive party: the one looking to the East and to Hindu sacred books and types of piety; the other to the West and to the truths of Christianity, but all that is best in it has been inspired by Christianity. Although missionaries are much indebted to this class as being the mediators between the religious thought of the East and the West, the interpreters to India of Western Christianity, and the interpreters to Europe of the best religious aspirations of the East, yet there is no doubt that the Brahmist movement has proved a hindrance rather than otherwise in many ways to the reception of Christianity. The paucity of converts from the educated classes of Hindu society in recent years may also be largely traced to this cause. Its utterances are half-Christian, and its promises offer rest without involving the cross which the Christian convert has to take up. Its influence, however, upon the intelligent portion of Hindu society is becoming less and less every year. Ardent young students may join the sect and boast of its excellences, but the heads of families, the leaders of society, distrust it, and those very students when they attain to years of discretion fall away in considerable numbers. The Brahmo Samaj is not a solid phalanx, guided by a well-defined purpose and marching in a compact body. It is rather a movement, a tendency of many restless minds journeying forth out of the Egypt of Hinduism to some better land, they know not whither. While the more sincere and open-hearted will be guided to the Promised Land, others will fall behind and lose their way in the wilderness of doubt and man-made philosophy. Lastly, there is the class of earnest, thoughtful men whom every missionary meets, who are already confessedly Christians at heart. They are far more familiar with the facts of "Christianity" than they are with their own religion. They admire Christ's character and delight in His teaching. Within the visible pale both of Brahmoism and Hinduism there are those who recognize the claims of Christ and His right to their allegiance. There is many a Cornelian Hindu who would embrace Christianity at once if an open profession by baptism were not demanded with it. But so long as the open acceptance of Christ's religion means the sharp severance of family ties, social disgrace, and isolation, so long must we be thankful for this growing number of secret disciples. The heroic in daring is absent from the Hindu. He dares not "be a Daniel." Bring him to a crisis and his courage fails. He sees, but stands still. He knows, but will not do. He needs arousal. He stands shivering on the brink, waiting for the leadership of a more venturesome spirit. But may we not claim these timid silent ones for Christ, and wait patiently and hopefully for the day when the enormous difficulties created by caste and the power of an unenlightened female influence shall have passed away? What is wanted is that a man shall arise among the Hindus themselves fired with the moral fervor and splendid courage of Martin Luther, who shall possess the instinct to comprehend the blind outreachings of the native mind, and the genius to give expression to its common longings. The success of such a leader will be greater than that of any Vishnavite reformer, because he will appeal to a people waiting for a change and because the tolerance of British rule will secure him unrestrained freedom of preaching. The appearance of such a personality is but a question of time, and when he appears, who will deny that his success will be greater than that of Chaitanya and might equal that of Gautama Buddha himself? Letters from the Missions. Marathi Mission. WORK IN THE SCHOOLS. THE Annual Report of this mission fills a printed pamphlet of about 100 pages, and is of unusual interest. It contains an excellent map of the district covered by the Marathi Mission, also the portrait of Dr. Bissell first presented in the Missionary Herald, together with a memorial sketch of this beloved missionary prepared by Dr. Fairbank. We should be glad to give from this report much more than our space will allow, but must content ourselves with presenting some incidents which show the condition of affairs within the mission. Mr. Abbott, of Bombay, speaks of the effect produced by the conversion of a Brahman youth as illustrating the fickleness of the people of the Konkan. "The proposed English school at Tale, for which the people had seemed so anxious, fell through, for the people became alarmed, and decided to have no school rather than run the risk of having any of their children become Christians. The school at Pingalsai was for a time entirely broken up, every boy being taken out of school. The people had the idea that, finding no boys in the school, it will be given up, the schoolhouse sold for a trifle, and they would be free from danger; but they did not properly count on our persistence. The teacher remained at his post, regularly rang his bell and sat at his desk. After waiting for an hour he would go into the village, or a neighboring village, and preach. This he kept up for a month without a break in the determination of the people; but finally kindness conquered, and the children came back one after another, until now the school is fuller than ever." "WE DO NOT WANT YOUR SCHOOL." Mr. Bruce, of Satara, reports some incidents connected with the school at Khumta, a village thirteen miles east of Satara. This school has been open for several years, and was one of the most successful among village schools, and approved by the people. Mr. Bruce says: "The number of pupils was not large, but some of the boys had made very good progress in their studies. There was one boy who seemed specially promising, and he expressed a desire to come to our Station school at Satara, and continue his studies here. He came to me in September, and after examination I told him that if his father was willing I would receive him at the beginning of the school year in November. When the time came the boy did not appear, and I learned that his father, after having once given his consent, was influenced by the other people, who were greatly excited over the matter, and he would not allow his son to come. The boy pressed his case, but was unable to gain permission. Seeing his importunity, the people became very much alarmed, fearing that all their boys were in danger of becoming Christians. They therefore decided to withdraw al their children from the school, which consequently came to a sudden close. The people sent me the following letter, which will explain itself: To the kind Padre Saheb, resident at Satara, all the Mahars of Khumta send very great salam. You have had a school here up to this time. and we are thankful to you for it. But from this time we think we do not want your school. The reason is this, that you teach your religion and our boys are becoming Christians. Therefore we cannot send them to your school any more. Besides, the times are bitter, and we have difficulty in obtaining the wherewith to eat and drink, and we must put our boys to work. If it is your desire to continue the school, then with hands clasped we entreat you to tell your teacher not to teach the things of religion. Signed by all the Mahars of Khumta, this 28th day of November, 1891.' "As we have no desire to keep up a school on the above conditions, the school at Khumta has not been reëstablished. 66 The boy referred to above remained at his home for some weeks, pleading with his father to allow him to come to school. Through fear of his neighbors his father would not consent. When he found that further waiting would not avail anything, he watched his opportunity and ran away, going to the Christians at Rahimatpur, some ten miles distant. From there he came to Satara in the night, and, declaring his purpose to become a Christian, he claimed our protection. The same day two of his friends came for him. I allowed them every opportunity to talk with the boy, and to persuade him to return home with them if they could, but I told them that I could not allow them to use any violence upon him. He firmly declared that he would be a Christian and that he would not go with them. The next day (Christmas day) twelve men came for the boy. I seated them upon the floor in my study and then brought the boy before them. They used every form of argument and threat, but the boy, whose name is Bhau, remained stedfast to the end. All the men came to our Christmas gathering and stayed through it all. After this meeting one of the men told Bhau that the earring he was wearing was not his but his father's. Bhau immediately took off the earring and gave it up. His own father then told him that the clothes he wore were not his, and he stripped himself of turban and tunic and threw them at his father's feet. This made the father ashamed of himself, and he insisted that Bhau should take back his clothes. "Four days later, at 9.30 o'clock in the morning, two men suddenly appeared at the door of the schoolroom, which is situated in our compound. One of them entered, and seizing Bhau by the arm dragged him outside, and the two men tried to get him outside the compound before help could arrive. The alarm was quickly given, the teachers and older boys ran to the rescue, and providentially I was myself near at hand, so that they were foiled in their attempt. One of these men was the brother of Bhau, and he clasped his arms around Bhau's body and declared that he would never let go his hold. Reasoning was of no avail, persuasion was useless, and so the police were called in to remove the intruder. Statements had to be written out which caused delay, but after the necessary formalities had been attended to, the chief officer of the police ordered the brother to release the boy. He refused to do so, and then the policemen themselves quickly loosed his hold and let go the boy, who ran like a deer to the shelter of the bungalow, after having been for three hours in the tight grasp of his brother. Bhau has had several later interviews with his friends, and various threats have been uttered, but after a month all is quiet, and the boy is steadily pursuing his studies in the school, in the expectation of being baptized before very long." A CHRISTIAN LEPER. "In our previous reports I have several times mentioned Raghoba the leper, who lives in a village near Medha. It is eleven years since he and two other persons from his village were received into the church, and owing to death and removals he is the only Christian remaining there. He has become very much weakened by his terrible disease, and is able to walk only a few rods at a time. He lives alone in a little hut not more than six feet square, situated some distance from his neighbors. His poor body is in a fearfully diseased and loathsome condition, but he is one of the brightest Christians that I ever met. His face fairly shines with the love of Christ. He possesses a remarkably contented spirit, and I will venture to say that, notwithstanding his physical condition, he is the happiest man in all the Vena Valley. Raghoba cannot read, he never learned letters, and yet I have often wondered at his apprehension of spiritual truth. His communion is with the spiritual world, Christ is his teacher, and the Holy Spirit is his enlightener; hence he has proved a |