his life, dedicate himself, devote his time, energy and talent to a cause, especially that of elevating the race, bettering the conditions of mankind, alleviating its woes, encouraging it to lock up, unless he be "In the Spirit." Thomas Arnold and Froebel, too, must have been "In the Spirit." The work they did so well, their influence in our day is evidence of it. But what of Pestalozzi? Can anyone live a more "living sacrifice" than did he in his devotion to childhood, orphanage and the lowly? Poor as was his scholarship, meager his culture, ill-balanced his character, yet my heart leaps up when I think of "the miracle of love," his sacrifices; the cheer he has sent into miserable souls, the Samaritan offices he performed, the good he has done; ever earnest, sincere, responsive, sympathetic. With him the inner life," the I," with self and child was the end and aim of education. Externals, "the me," concerned him little. He lived and labored "In the Spirit." Only such a life and labor can call forth, even in death, an epitaph such as that which has been justly given him: "Saviour of the poor, preacher of the people, father of the orphan, educator of humanity, man, Christian, citizen: everything for others, nothing for self. Blessed be his name." Better leave such an epitaph on the hearts and in the lives of humanity and be buried "in a valley in the land of Moab, over against Bethpeor," than be ephemerally great and be interred with imposing ceremonies in a conspicuous corner in Westminster.

The school-house, its equipment and environment, the community, cast their influence to inspirit or thwart the teacher's work. All this is paraphernalia (a help, 'tis true) to him who has an inner life, enriched, vast-stored, from whence he draws his daily sustenance. This one gives bread, not stones: ennobles all he looks upon, turns to purer metal all he touches. His goal is spirit, not show. This he plants in others. Get but the goad within thyself if thou wouldst be a man. A year with such a one means life-long blessings to the child.

"As one lamp lights another, nor grows less,
So nobleness enkindleth nobleness."

It twice ennobles. "It blesseth him that gives and him that takes." Happy and influential is he who is conversant with the

one real language, sympathy, the cord that binds man to man-the electric current that unifies, the motor by which we feel. To feel and be moved to feel, how noble! It is our richest endowment, our most God-like heritage. Sympathy, what an uplifting force! How permeating its influence, how buoyant its power! What a tonic to the weak, resuscitator of the faint, a healer of the sick, a mead in distress! He who in his teaching remembers his childhood, his early manhood, who can, at will, renew his youth, and see himself again in infancy, who forgets not the troubles in his long division, those first dark days in his geometry, the hours of toil over his Greek verb, though he may lack high scholarship, expert, professional training, a broad and liberal culture,-important qualifications in the main-has the essential equipment for real success.

The teaching profession needs students of life, of humanity; teachers whose permanent interests lie along the lines of their labors, who live in their work, who are earnest, sincere, noble, responsive, sympathetic,-who are "In the Spirit."

THE EDUCATIONAL PROGRAM OF FOREIGN

FRO

MISSIONS.

JAMES H. ROSS, CAMBRIDGE, MASS.

ROM April 21st of the present month to May 1st the first Ecumenical Missionary Conference to be held in the United States will be in session in New York, an ex-President of the United States, Benjamin Harrison, LL.D., Honorary President. The modern missionary movement dates from 1792, and the closing year of the nineteeth century is deemed the fitting time to review and to plan anew all missionary work. It has had an educational program, and the Conference is to have one, and the twentieth century will carry out a larger one than the nineteenth has done. Miss Mary M. Patrick, Ph.D., Principal of the American Girls' School in Constantinople, and a contributor to EDUCATION, Says, "It is self-evident that higher education will be the strongest Christianizing force in the new century."

Christian, missionary education contemplates the pagan, Papal and Mohammedan worlds as it finds them. The pagan world is conceded to be ignorant; ignorant of God, of the Bible, of the means of grace and the spiritual life, of the life immortal as a revelation of God and of truth. India and China are the two leading pagan countries of the globe, and are typical of the rest of the pagan world. Some Papal lands, like Spain and Austria, are still the subjects of distinct Protestant efforts to evangelize them, inclusive of education as a means to the end.. Education has not attracted the Moslems as it has the Hindus.

But the pagan world is not wholly destitute of a native system of education. We have heard much of Chinese education and of competitive examinations. It is a mistake, however, to infer that the Chinese millions as a whole are educated. There is a percentage of readers everywhere, and the Chinese have a high regard for education and literature. But probably not more than one in ten can read. Native and Christian education in India have been so efficient during this century, and especially since the arrival in Calcutta, in 1829, of the Rev. Alexander Duff, the great missionary of the Church of Scotland, and of the Rev. John Wilson, in Bombay, a missionary of the Edinburgh or Scottish Missionary Society, that the number of readers in India is now estimated at twenty millions, with an annual increase of two millions, and the number of educated Hindus is estimated at two millions. But what are these among so many? Only half a million of the one hundred and twenty-nine millions of women in British India can read and write.

Moreover, the educational missionary program provides for something more than technical, governmental, mental, physical, industrial, ornamental education. From first to last, in all departments and efforts, it aims to Christianize the people; to evangelize them. Hence it is and must be independent. It admits of no union of church and state anywhere, although occasional grants in aid and prizes and rewards are accepted from foreign governments. This has been done in our own country down to recent years, but it is only a temporary expedient anywhere, and it ought not to be more than that.

The educational missionary program accepts the whole field of education as its own, from the kindergarten to the university and the schools for specialists. It differs from ordinary education only in making education a means to an end, and the end personal religion, rather than in making it an end in itself. It trains missionaries at home for missionary work before sending them abroad, not merely in schools, colleges and universities, but in missionary institutes and training schools, and in special lines of medical training. Abroad, it ranges over the

whole population, men, women and children; and it graduates all for missionary work among their own kinsmen and nation

alities.

The first work of a missionary is translation. He does not find what he wants. He must create it. The Bible must be translated, and the hymn book and the primer and a literature. This is a work that has been done extensively because done universally. The Bible as the one book for all lands and peoples has been translated. The entire number of tongues in which the Scriptures now speak is four hundred. The British and Foreign Bible Society, London; American Bible Society, New York; and the National Bible Society, Scotland, named in the order of their origin, have been the great agencies for the translation and circulation of the Bible. The British and Foreign Bible Society is par excellence "the" Bible Society, and its total issues since its formation in 1804 have been 155,500,000. The total issues of the American Bible Society since its organization in 1816 have been sixty-six millions. The National Bible Society for Scotland maintains 281 colporteurs among the heathen. The primary missionary societies, therefore, are the Bible Societies. The written volume, silent yet vocal, makes its own way in the world, often goes wholly or in part in advance of the missionary, and prepares the way before him. The Rev. John Ross of Moukden, in Manchuria, met a few Korean youths nearly thirty years ago, and acquired a knowledge of their language so that he translated the whole of the New Testament into Korean. He sent the book into the country, with large numbers of Chinese Bibles. When the first missionaries entered the country they found in Northern Korea considerable communities that were acquainted with Christianity, professed Protestantism, and were waiting for some one to come and teach them.

All missionary societies, secondarily, are educational societies. They make preaching primary and education secondary. They admit the precedence and accept the co-operation of the Bible Societies. They differ as to the relative importance and usefulness of education compared to evangelization and as an aid to evangelization. But the tendency has been an ever-increasing one to regard education in some form and to varied degrees as indispensable.

Eugene Stock, editorial secretary of the Church Missionary Society, London, one of the delegates to the coming Conference representing the Church of England, says: "Of evangelistic methods one of the most important is education. There can not be a greater mistake than to distinguish, as is so often done, between Educational Missions and Evangelistic Missions."

In India, Missionary education is generally understood to mean high schools and colleges in which English is taught, and also used as a vehicle of instruction, and specially in which students are prepared for the examinations of the Calcutta, Allahabad, Lahore, Bombay and Madras Universities. Most of the various missionary societies at work in India have established good schools and colleges on a Christian basis as a means of bringing boys and youths of the middle and upper classes under Christian teaching and influence.

The need and value of education under missionary auspices and for missionary ends are so apparent, that from the first, missionary educational societies have been organized whose mission has been to specialize this department of work. The British Society for Promoting Christian Knowledge was organized in 1699, and hence it has just passed its bi-centennial. Its yearly circulation of Bibles and Prayer-books, or portions of them, in seventy-five different languages exceeds half a million. Grants of money are also made to Church of England missions for the production of books in vernacular languages abroad.

The British Society for Promoting Female Education in the East was formed in 1834. The year of Queen Victoria's accession, 1837, witnessed the formation of the Scottish Ladies' Association for the Advancement of Female Education in India. After the Disruption in 1843 this association became two: the Church of Scotland's Women's Association for Foreign Missions, which has now 36 missionaries, of whom 5 are medical and 185 native helpers working in India, China and Central Africa; and the Free Church of Scotland Ladies' Society for Female Education in India and South Africa, with 55 missionaries, including 5 medical and 423 native workers.

What we have said and left unsaid must suffice, because of the necessary limits to a magazine article, concerning the educational program of missionary history of to-day. The program of the forthcoming Ecumenical Missionary Conference is a library of missionary plans, inclusive of educational plans. Professional educators, like the United States Commissioner of Education, are to contribute professional knowledge to the whole work. Englishmen, Scotchmen, Welshmen and foreign missionaries whose chief work has been educational are to be present in large numbers. This combination, as between the professional and the missionary educator, is ideal. Each needs the other. Both will complete the true educational missionary work. We should not do justice to the theme, however, if we did not cite some specific and noteworthy instances of educational missionary work.

The work carried on at Foochow, China, by the Church Mis