this necessity, and as there appeared to be no other way of supplying it, they engaged earnestly in this great work. Their efforts have been liberally supported by the Christian public in India, in England, and in America. There are now in India several Societies which are engaged in this good work, and they are liberally assisted by similar Societies in Europe and America. Some of the publications of these Societies are tracts, and small books for children, but others contain 400 and 500 pages each, and are in no way inferior in appearance to the publications of similar Societies in Europe and America. The series of the publications issued by some of these Societies now include nearly 100 works of different kinds. Some of these are translations, some are compilations, but more of them are original works, as such are more suited to the state and character of the people than mere translations of any European or American work. These publications are printed and bound in a neat and economical style, and they are circulated through all parts of India. They are carried by colporteurs into villages and neighborhoods, where the voice of the preacher has never been heard, and into many families from which he is excluded. The publications of these Societies now amount to several million copies. For printing the Scriptures, tracts, Christian works, and school-books, there are now in India 25 printing establishments. Some of these have type-making and book-binding departments, and employ more than 100 men. Such printing establishments are essential to the efficiency and economy of missions, and they show the completeness of the means and operations of Missionary Societies for accomplishing the work in which they are engaged.

1

EDUCATION.

Among some heathen nations, as the aborigines of America, the inhabitants of the islands of the Pacific, and a large part of Africa, education in science and literature was unknown before missionaries went to them, as they have no science or literature, not even a written language. If such people are intellectually capable of apprehending the truths of Christianity, and morally capable of experiencing its enlightening and transforming power,

yet the history of missions shows that while they continue in this state, their Christianity will bear little fruit, and cannot be expected long to continue in a pure state. In missionary operations among such tribes and nations, the importance of education has always been admitted by all Protestant denominations. In the most civilized heathen nations, though some persons, according to the standard of education in such countries, may be highly educated, yet the great body of the people have no education, and many more have not enough to read the Scriptures, or any Christian work intelligibly. And further, education as it is conducted in such countries, is so much mixed up with error, superstition, and false philosophy, that the prejudices it produces sometimes appear to put people in a more unfavorable state for appreciating and embracing the Gospel, than if they were entirely uneducated. Such is the state and character of some classes of people in India. In commencing their operations, missionaries have generally seen the propriety and importance of establishing schools. One reason for them is to educate the minds of the people so that they may be more capable of understanding and appreciating the facts and evidences, the doctrines and duties of the Scriptures. Another reason for them is to increase the influence of missionaries with the people by communicating some advantages which they can appreciate, and by showing that Christianity rests upon an intelligent perception of its doctrines, and contains reasons for the performance of all its duties. And another reason for such education is in its procuring means and opening ways of access to the people, and opportunities for preaching to them. One great difficulty which missionaries often experience, is in obtaining access to people in circumstances where Christianity can be made the subject of communication, or consideration, or of conversation. People in their heathen state have no Sabbath when they meet together for worship. While heathen, and attached to their own superstitions, they will not leave their business and occupations, and assemble, to any considerable extent, to hear Christian instruction. Curiosity may induce some to go a few times, but this feeling is soon satisfied, and indifference, if not aversion, succeed. They have holidays enough and too many, but at such times they are generally intent upon keeping their holi

days in their usual manner, which is generally very unfavorable to their hearing Christian instruction. Indeed, heathen holidays and festivals furnish much less favorable means and opportunities among a fixed population for communicating or hearing religious instruction, than is generally supposed. Missionaries also find it difficult to obtain suitable places for holding religious meetings. Their own houses (if they have any) may be inconvenient, or distant, or people may have some prejudice against assembling in them; the people may not have any suitable places for meeting, and be unwilling that their houses should be used in this way. In such circumstances, schools become very important as a medium of communication with different classes of people, with children and parents, and with men and women. And school-houses also become important as places for becoming acquainted with people for social intercourse and religious worship. School-houses become chapels under the control of missionaries. Their use for this purpose is often more important than for education. These reasons for making the education of the common people a part of missionary operations, are stronger in some heathen countries than in others, and I believe they can seldom if ever be adequately and fully appreciated by persons who have not themselves lived among a heathen population, and so had opportunities for becoming acquainted with their state and character.

Christian teachers should always be employed in mission schools if such can be obtained. But it will often be impossible to obtain such till a mission has made considerable progress and has competent teachers among its converts. But shall any mission ever employ heathen teachers in its schools? This question must be considered and decided in view of the character of the supposed teachers and the circumstances of a mission. In the mission schools in India the Scriptures are read, catechisms are taught and other Christian books are used. Missionaries have also opportunities of giving much religious instruction to the teachers, the scholars, and their parents. In such schools no heathen or nominal Christian teacher should be employed, if he is immoral in his conduct, or if he treats religion with levity, or ridicules any of the facts, or doctrines, or duties of Christianity, or actively opposes the teaching and in

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fluence of the missionaries. If Christian teachers cannot be obtained, and there are heathen teachers (I mean teachers who have not yet professed Christianity) of such a character as I have often known, I believe it may be expedient to employ them. Many such teachers have become converts, and then catechists and preachers of the Gospel.

The number of common free schools in all the missions in India and Ceylon at the latest accounts was 1,347, and the number of scholars in them was 47,504. These are all put down in the accounts as schools for boys. But where there are no schools expressly for girls, they are admitted into the schools for boys, that is, in such places the schools are common for both boys and girls, and in many of the schools for native Christians a considérable portion of the scholars are girls.

The general and inveterate prejudices against female education among the Mohammedan and Hindu population in India are well known. For a long time these prejudices were an effectual obstacle against all efforts to introduce female education. But by persevering and repeated efforts some schools expressly for girls were opened in some different missions, and now in nearly all the missions there are such schools. In some places girls and boys attend the same schools, especially where the scholars belong to native Christian families, but it has generally been found to be expedient to have schools expressly for girls. There are now in connection with the different missions 347 free common schools for girls in India, and the scholars in them amount to 11,549, a number which would have appeared incredible, had any one predicted it a few years ago.

In nothing have the native prejudices yielded more to European civilization and example than on the subject of female education. This department of education was commenced by missionaries, and for some years encountered strong prejudice and opposition. But the educated young men were at length able to see the advantages of it in some native girls, who had been educated in the mission schools, and also in the superiority of European females over their countrywomen of corresponding wealth and social position. These young men began to feel a desire that the girls to whom they had been betrothed in their childhood, and also that their sisters should be educated, and

they commenced a few schools for this purpose. English ladies of rank, and gentlemen of high official and social position, encouraged this spirit and enterprise. Donations and subscriptions were freely made, and female schools were commenced in Calcutta, Madras, Bombay, and some other large cities. Commenced under such auspices, these schools were not likely to fail. Encouraged by their betrothed husbands and their brothers, many girls of the most respectable native families began to attend them. The scholars were soon numbered by hundreds and now amount to some thousands. The examinations are public and attended by English gentlemen and ladies of the highest rank. Prizes for improvement and good scholarship are given, and a zeal, interest, and liberality are manifested in the cause that would have appeared quite incredible a few years ago, to those acquainted only with the bigoted and apathetic Hindus as they then were. Some of the aged and more orthodox Hindus still retain their prejudices, and are much concerned at the changes they see taking place, and they sometimes predict the ruin of female virtue, and the disgrace of all respectable families. But the young men of the higher classes are carrying on this cause with prudence, energy, liberality, and success.

The government of India, aware of the changing state of native views and feelings and of the importance of this cause to the well-being of the native population, has recently included female education in their reformed system of education. In a late despatch from the Court of Directors to the governorgeneral of India in council, they say:—

"The importance of female education in India cannot be overrated; and we have observed with pleasure the evidence which is now afforded of an increased desire on the part of many of the natives of India to give a good education to their daughters. By this means a far greater proportion of impulse is imparted to the educational and moral tone of the people than by the education of men. We have already observed that schools for females are included among those to which grants in aid may be given, and we cannot refrain from expressing our cordial sympathy with the efforts which are being made in this direction. Our governor-general in council has declared in a