The Scarlet Gang of Asakusa By Yasunari Kawabata Essay Example for Free

The Scarlet Gang of Asakusa By Yasunari Kawabata Essay INTRODUCTION Yasunari Kawabata June (1899 –1972) was a Japanese writer whose was awarded the Nobel Prize for Literature in 1968 for his auxiliary, poetic and ingeniously colored style of writing. No Japanese author had received the award prior to Kawabata. Besides fiction he also worked as a reporter for Mainichi Shimbun of Osaka. The war and the fact that all of Kawabata’s relatives passed away while he was young had a profound impact on his life. Kawabata committed suicide in 1972. Many speculations have been made about his reasons, which include poor health, a likely failed love affair, or the distress caused by the suicide of his friend Yukio Mishima in 1970. HISTORY OF ASAKUSA Asakusa was mostly a city for commercial enjoyment, but it also preserved its local vivacity. It was this mixture of barefaced pleasure and intrinsic worth that fascinated the throngs of people who came to visit Asakusa. It was surely this fusion that was most lamented, subsequent to the 1923 earthquake, however Asakusa regained its former glory and up to its final days, was able to hold on to somewhat of its former appeal. LIFE IN ASAKUSA Primarily the plot circles around The Scarlet Gang, which is a gang formed by some young people in Asakusa, many gangs like these existed in Asakusa at the time, the gang’s various endeavors are narrated in first person, the narrator himself is never identified by Kawabata, the accounts of the gang’s various activities are used to describe life in Asakusa, the narrator   himself wanders around Asakusa and relates the gang’s activities, the primary focus in the book is not the gang itself but rather the account of the narrator, who moves from one place to another following the Scarlet Gang, the narrator also implies that the gang is involved in illegal actions but does not specify the kind of illegal activities. Only a few characters appear throughout the book which are actually related to the gang. Kawabata’s main purpose clearly was to give an account of life in Asakusa, which he manages to accomplish in a very rough yet poetic manner mostly due to his choice of first person narrative. With its corporeal and sexual appeal, Asakusa prospered in every way, Tanizaki writes that Asakusa’s   attractions included â€Å"plays, operettas, comedies, movies from the West and Japanese productions, Douglas Fairbanks and Onoe Matsunosuke acrobats balancing on balls, bareback rider Naniwa bushi singers, chanters, the merry-go-round, the Hanayashiki Amusement Park, the Twelve Story Tower, shooting galleries, whores, Japanese restaurants, Chinese restaurants, and Western restaurants, the Rairaiken, won ton mein, oysters over rice, horsemeat, snapping turtles, eels, and the Cafà © Paulista.† (Donald Richie 2005 ) Asakusa was also famous for its Opera, where at first some opera was actually sung. An early show Rigoletto, and â€Å"La donna à © mobile† became a success with the locals, later however, the shows became more diverse. This rough and unsightly but vivacious and energetic Asakusa was soon after ruined. The 1923 Kanto earthquake destroyed it, as it flattened much of Tokyo and Yokohama. Among the more well-known catastrophe was the destruction of the Asakusa’s, Twelve Story tower also known as the Cloud Surpassing Pavilion, a building which had become the symbol of Asakusa. The old neighborhood was also destroyed, the sense of belonging to a society, that had attracted so many people was also in no way completely regained. Since it was a city of enjoyment, an amusement capital, a city with one of the best night life in the world, however, rebuilding began at once. And now, representing the new Asakusa, instead of the Twelve Story Tower there is the Subway Tower building, with its observation platform. Kawabata writes that all the floors are in the Osaka style, except the top ones as they have been turned into restaurants. (Tokyo essentials 2006) COMPARASION WITH OTHER URBAN CENTRES Throughout the end of the nineteenth century and beginning of the twentieth, Asakusa was the most important pleasure hub of Tokyo. From the 1840s to the 1940s, it was comparable to Montmartre in Paris, and Alexanderplatz in Berlin (Donald Richie. 2005) This region of Osaka was recognized for trade rather than its customs, commonly mourned after the earthquake. â€Å"Why, it’s gotten just like Osaka,† complains a character in one Kawabata story. Writing about The Scarlet Gang of Asakusa, Kataoka Yoshikaze, writing in 1939, illustrates the new Asakusa as that, â€Å"Human market, where the pleasure resort of the Edo period, the vestiges of the crude, semi-enlightened curiosity of the Meiji era, and the over-ripeness . . . of the present era of capitalist corruption, are thrown together in a forever disordered state or organized in a manner peculiarly like the place itself. Eroticism and frivolity and speed and comic-strip humor; the bare legs of dancing girls and jazzy revues; kiss-dances, foreign girls, ground-cherries and popular songs; the movie, the circus, the fake, dilapidated aquarium and insectariums. (Donald Richie 2005) In The Scarlet Gang of Asakusa Kawabata quotes Soeda Azenbo’s fine depiction: â€Å"In Asakusa everything is flung out in the raw. Desires dance naked. All races, all classes, all jumbled together forming a bottomless, endless current, flowing day and night, no beginning, no end†.( Donald Richie 2005). Asakusa was kept alive by all these varied attractions, one of the most well-liked attraction was the cinema, a type of activity early linked with Asakusa for the reason that the first Tokyo movie house, â€Å"the Denkikan†, had opened there in 1903. Kawabata relates that by 1930, Asakusa had fourteen cinemas. He also affirms, however, that it had even more theaters. In the summer of 1930, his assessment calculated half a dozen vaudeville, or yose, halls, one kabuki theater, a large number of pawnshops and beggars in the city, around eight hundred were living in Asakusa Park, although Kawabata did not trust this social estimation and retained that there were a lot more. (Donald Richie 2005) CONCLUSION Life in Asakusa in its golden period is described by Kawabata as one big party, where the primary concern for its citizens and its visitors was entertainment, in its golden period Asakusa was considered one of the biggest entertainment center in the world and every visitor affirmed this fact, a life full of entertainment was considered normal in Asakusa Kawabata writes about Asakusa at its prewar stage. The Scarlet Gang of Asakusa captures the area in its golden period, when hundreds of people came to visit the city, the variety of attractions like theatre, cinema, restaurants, geisha houses made the city a commercial entertainment center. According to Kawabata â€Å"Asakusa is like a specimen in the Bug House, something completely different from today’s world like a remote island or some African village† (Kawabata 2005) WORKS CITED Yasunari Kawabata (2005) The Scarlet Gang of Asakusa .1st edition Published by University of California Press Donald Richie (2005) â€Å"Foreword: The Scarlet Gang of Asakusa by Yasunari Kawabata†. Accessed on 12th November 2006 from : http://www.ucpress.edu/books/pages/10224/forward1.pdf Tokyo Essentials (2006) â€Å" Asakusa† Accessed on 12th November 2006 from: Asakusa

Coordination Chemistry of Bidentate Ligands Research

Coordination Chemistry of Bidentate Ligands Research Elham Torabi Farkhani Mehrdad Pourayoubi Pavel V. Avdreev Katarina Introduction The coordination chemistry of bidentate ligands has been studied for over thirty years [reference]. The bidentate ligands with phosphoryl and thiophosphoryl groups have been used as effective coordinating agents in the different metal chemistry, in most cases the reports were attributed to bonding between the metal cation and specific Lewis sites on the ligand, itself has number sites with potential to bind metal ions, such as nitrogen, sulfur and oxygen. In order to recent report Hg metal ion is known to have strong affinity for nitrogen and sulfur Lewis sites [reference] which our work here is done bonding between Hg metal atom and sulfur in ligands. A search of the Cambridge Structural Database (CSD) [reference] yielded a data set of 76 purely molecular structures to be used for study of coordination of metal atom with a P(S)[N][O]2 skeleton of ligand. Thus there are a number of reports on molecular structure contain M-S=P fragments with different metal atoms [reference]. An inves tigation of the reports reveals that there isn’t any publication with Hg metal, also we haven’t found any precise study on the effect of all interactions, including coordinating linkages and intermolecular interactions on the structure of Hg(II) complexes with bisthiophosphoryl ligands. Accordingly we have carried out a study on mercury (II) chloride with two different bidentate ligand with general formula (OEt)2P(S)-X-P(S)(OEt)2 where X=1,4-NH-C6H5-NH and piperazine (scheme ). Reaction of two ligand with HgCl2 generated binuclear complex C1 and C2. All compounds were charactrized by IR and NMR (1H, 13C and 31P NMR) spectroscopy and mass analysis. The structure of ligand 1 and two complexes C1 and C2 were determined by X-ray crystallography. Experimental Materials and methods Mercuric chloride (99.5%), O,O†²-diethyl chlorothiophosphate (OCH2CH3)2P(S)Cl (97%), diethylenediamine (97%), 1,4-phenylenediamine (99%) (Aldrich), acetonitrile (99%) and methanol (99%) (Merck) were used as supplied. Acetonitrile was dried with P2O5 and distilled prior to use. The 1H, 13C and 31P NMR spectra were recorded on a Bruker Advance 400 spectrometer at 400, 101 and 162 MHz, respectively. 1H chemical shifts were determined relative to Si (CH3)4. 31P chemical shift was measured relative to 85% H3PO4 as external standard. Mass spectra were performed using a Varian Star 3400 CX mass spectrometer. Infrared (IR) spectra were recorded on KBr disk using a Buck 500 scientific spectrometer. Elemental analysis was performed using a Thermo Finnigan Flash EA 1112 apparatus. X-ray data collection was performed with a Xcalibur, Sapphire3, Gemini diffractometer with graphite monochromator. Synthesis General procedure for the preparation of ligands The ligands were synthesized from the reaction of 2 mmol (OCH2CH3)2P(S)Cl with 1 mmol of the corresponding diamine (diethylenediamine and 1,4-phenylenediamine) in presence of Et3N as HCl scavenger in CH3CN at 0ËÅ ¡ C. After stirring for 24 h, the solvent was evaporated and the residue was washed with distilled water and dried. Chemical structures are shown in scheme 1. Physical and spectroscopic data of the ligands are presented below: 1, 4 [(C2H5O)2P(S)N]2C4H8 (L1): Mp: 105ËÅ ¡ C. Anal. calc. (%) for C12H28N2O4P2S2: C: 36.88; H: 7.17; N: 7.17, S: 16.39, found: C: 37.81; H: 7.16, N: 7.26, S: 15.7. IR data (KBr, cm-1): 2990, 2903, 2864, 1449, 1387, 1339, 1264, 1151, 1098, 1029, 972, 792, 714.1H NMR (400 MHz, DMSO-d6) ÃŽ ´: 1.22 (t,3JH-H= 7.1 Hz, 12H, CH3), 3.12 (m, 8H, C4H8), 7.00 (m, 8H, CH2), 13C NMR (101 MHz, DMSO-d6) ÃŽ ´: 15.57 (d, 3JP-C = 8.08 Hz, 4C, CH3), 44.84 (s, 4C, C4H8), 62.45 (s, 4C, CH2), 31P NMR (162 MHz, DMSO-d6) ÃŽ ´: 73.64. MS (70 eV, EI): m/z (%) = 390 (28), 235 (43), 195 (100), 153 (99), 120 (96), 96 (100), 28 (66). 1, 4 [(C2H5O)2P(S)NH]2C6H4 (L2): Mp: 105ËÅ ¡ C. Anal. calc. (%) for C14H26N2O4P2S2: C: 40.73, H: 6.30, N: 6.78, S: 15.51, found: C: 41.15, H: 6.34, N: 7.01, S: 15.57. IR data (KBr, cm-1): 3268, 2980, 1515, 1479, 1380, 1278, 1218, 1168, 1023, 959, 816, 726, 646. 1H NMR (400 MHz, CD3CN) ÃŽ ´: 1.22 (t,3JH-H= 7.1 Hz, 12H, CH3), 3.12 (m, 8H, C4H8), 7.00 (m, 8H, CH2), 13C NMR (101 MHz, CD3CN) ÃŽ ´: 15.57 (d, 3JP-C = 8.08 Hz, 4C, CH3), 44.84 (s, 4C, C4H8), 62.45 (s, 4C, CH2), 31P NMR (162 MHz, CD3CN) ÃŽ ´: 73.64. MS (70 ev, EI): m/z (%) = 412 (94), 411 (100), 168 (26), 107 (89), 96 (91), 92 (39), 65 (87), 28 (88). General procedure for the preparation of complexes The complexes were prepared by a solutions of 2 eq. HgCl2 in 15 ml of methanol was added drop wise to a solution of 1 eq. the corresponding ligand in 15 ml of methanol. The clear solution was stirred under reflux for 24h. Crystals suitable for X-ray diffraction were obtained from slow evaporation of the solution at room temperature. Physical and spectroscopic data of the complexes are given below:  µ-{1, 4-[(C2H5O)2P(S)N]2C4H8}(HgCl2)2 (C1): Mp: 105ËÅ ¡ C. Anal. calc. (%) for C12H28Cl4Hg2N2O4P2S2: C: 15.41; H: 2.99; N: 2.99, S: 6.84, found: C: 15.67; H: 2.91, N: 2.99, S: 5.74. IR data (KBr, cm-1): 2976, 2895, 1444, 1383, 1344, 1266, 1121, 1037, 967, 804, 772, 702.1H NMR (400 MHz, CD3CN) ÃŽ ´: 1.22 (t,3JH-H= 7.1 Hz, 12H, CH3), 3.12 (m, 8H, C4H8), 7.00 (m, 8H, CH2), 13C NMR (101 MHz, CD3CN) ÃŽ ´: 15.57 (d, 3JP-C = 8.08 Hz, 4C, CH3), 44.84 (s, 4C, C4H8), 62.45 (s, 4C, CH2), 31P NMR (162 MHz, CD3CN) ÃŽ ´: 73.64.  µ-{1, 4 -[(C2H5O)2P(S)NH]2C6H4}(HgCl2)2 (C2): Mp: 105ËÅ ¡ C. Anal. calc. (%) for C14H26Cl4Hg2N2O4P2S2: C: 17.59; H: 2.72; N: 2.93, S: 6.70, found: C: 17.85; H: 2.69, N: 2.93, S: 6.53. IR data (KBr, cm-1): 3211, 2990, 1615, 1512, 1479, 1380, 1274, 1214, 1161, 988, 824, 633. 1H NMR (400 MHz, CD3CN) ÃŽ ´: 1.22 (t,3JH-H= 7.1 Hz, 12H, CH3), 3.12 (m, 8H, C4H8), 7.00 (m, 8H, CH2), 13C NMR (101 MHz, CD3CN) ÃŽ ´: 15.57 (d, 3JP-C = 8.08 Hz, 4C, CH3), 44.84 (s, 4C, C4H8), 62.45 (s, 4C, CH2), 31P NMR (162 MHz, CD3CN) ÃŽ ´: 73.64. Result and discussion IR and NMR spectroscopy Mass spectroscopy The nature of the fragments observed in the mass spectrum often provides as clue to the molecular structure. The fragmentation pathways of ligands 1 and 2 were studied by electron ionization at 70 eV experiment and revealed a molecular ion peak [M]+ at m/z (%) of 390 (28) and 412 (94) for 1 and 2, respectively. The formation of the [M-1] specie from the parent ion of compound 2 was shown to exclusively involve an aromatic hydrogen atom; our results were in good agreement with previously published results. [reference]. The previous paper has been shown that dialkyl alkanephosphonates ROCH2CH2P(O)(OR)2 undergo a McLafferty rearrangement in which a ÃŽ ³ hydrogen from the alkylphosphorous moiety migrates to the phosphoryl group and a molecule of olefin is eliminated from the molecular ion [reference]. The mass spectra of compound 1 and 2 with the same structure have confirmed previously reported mechanism. The peak related to the C2H4 radical-cation with m/z = 28 are shown for two struct ures. Relative peak height = relative abundance as measured from this ion in the compound 1 and 2 are 66 and 88. For the compound 1, the base peak is appeared at m/z = 153 (P(S)(OEt)2) and in the compound 2, the base peak is appeared at m/z = 411 (M-1) fragment. For 1, the main fragmentation is based cleavage of N-P bond then produced A ion and P(S)(OEt)2 with m/z 153. The ion of A following three pathways: (1): A ion can produce a stabilized ion by loss of ethylene via the McLafferty rearrangement which generate the odd mass ion m/z 181 that it operates for ion m/z 181 capable of electronic shift involving a six-membered cyclic transition state in the molecule skeleton given in scheme 1. This will then stabilize to an even mass ion m/z 180 by elimination of an H radical. (2): in this pathway produce the ion at m/z 147 that formed through a three- membered ring as transition state by loss of two molecule of ethanol. The ion of m/z 147 indicating the relatively low stability of the P-O bond to the molecule of A in comparison with that of the P-N bond. (3). The ion at m/z 84 is formed through two step, the first is cleavage of P-N bond then in second step is formed via a 1,2 hydride shift by loss of a molecule of P(S)(OEt)2 [reference]. The same kind of rearrangement is observed for 2 and the main fragmentation is based cleavage of N-P bond then produced molecule ion with m/z 107. Scheme 1. Fragmentation pathway of compound 1 X ray crystallography Complexes of 1 and 2 were crystallized in the orthorhombic space group Pbca Triclinic with space group P, respectively. Crystal data, data collection and structure refinement details are summarized in Table 1 and selected bond lengths and angles are given in Tables 2 and 3. The asymmetric unit of complexes of 1 and 2 consist of one Hg2+ ion, two Cl and one half crystallographically independent ligand (Fig 1). There are two different types of Hg-Cl bonds that included bridge Hg1-Cl2 bond (2.5904(17) Ã… in 1 and 2.4852 (7) Ã… in 2) connect the molecule into one dimensional chain extended along the c axis and terminal Hg1-Cl1 bond (2.369(2) Ã… in 1 and 2.4295 (9) Ã… in 2) linked to adjacent ones by intermolecular interaction into a chain parallel to b axis in 1 and a axis in 2. (Fig 2). So, the Hg atom adopts an Hg[Cl]3[S] coordination environment in this compound with the highly distorted tetrahedral geometry of the Hg(II) center that can be better described as a seesaw structure which two chloride atoms and Hg atom [ Hg1, Hg1, Cl2] is planar, one chloride and sulfur atoms in the pivot position. The different bond distance from the  µ-chloride atoms performed and refer to asymmetry of the halogen bonds (2.5904 (17), 2.6820 (17) Ã… in 1 an d 2.4852 (7), 2.8273 (8) Ã… in 2) and they are compared to the terminal bond of Hg-Cl slightly extended. Some selected bond angles specify the distorted tetrahedral geometry at the Hg(II) center in complex 1 are as follows: Cl1—Hg1—S1 130.91 (7) °, Cl1—Hg1—Cl2 110.98 (7) °, S1—Hg1—Cl2 104.59 (6) °, Cl1—Hg1—Cl2i 108.29 (8) °, S1—Hg1—Cl2i 105.96 (6) ° , Cl2—Hg1—Cl2i 87.47 (5) °, Hg1—Cl2—Hg1i 92.54 (5) ° and P1—S1—Hg1 98.40 (8) °. In ligand L1, the phosphorus atom has a distorted tetrahedral [N]P(S)[O]2 configuration with the bond angles in the range of 101.77 (18) ° [O2—P1—S1] to 115.80 (19) ° [O1—P1—S1]. The P=S bonds of ligand are in a trans orientation is showing respect to each other and that the sulfur atom is coordinated to the mercury center. As a result of coordination to the mercury center, as expected, the P=S bond length (P (1)–S (1) 1.97 (9) Ã…) is slightly longer than that of the free ligand The crystal structure of the complex 1 generated by the O1†¦S=P interaction along c-axis. As a result of these interactions, One-dimensional chain structure is produced. The presence of Hg-Cl and Hg-S moieties in the complex lead to the formation weaker intermolecular C-H†¦Cl-Hg , C-H†¦S-Hg interactions between the neighboring 1D chain along b-axis that create a two-dimensional array in the crystal lattice. Scheme 2. Schematic presentation of bisthiophosphoryl ligands 1 (right), 2 (left) Fig. 1 Asymmetric unit of complex 1(right) and 2 (left) are shown Fig.2 Representation of one-dimensional chain of complex 1 along the c-axis. Colour keys for the atoms: Hg †¦., P orange, O red, N blue, C light grey, H light blue Fig. 3 The title complex 1, with displacement ellipsoids drawn at the 50% probability level Fig. 4 The title complex 2, with displacement ellipsoids drawn at the 50% probability level Table 1. Crystal data, data collection and refinement for complexes 1 and 2 Table 2 Selected bond lengths (AÃÅ'Ã…  ) and angles ( °) for complex 1 Table 3 Selected bond lengths (AÃÅ'Ã…  ) and angles ( °) for complex 2

Longfellows Unique American Hero in Evangeline :: Longfellow Evangeline Essays

Longfellow's Unique American hero in Evangeline      Ã‚  Ã‚   Abstract: Longfellow's portrayal of the American Adam is set apart in that he does not praise this character as a role model for others. The concept of the American Adam is seen in a different light through the depiction of Basil in the narrative poem Evangeline.    R.W.B. Lewis explores the quest of the writers of the American Renaissance to create a literature that is uniquely American in his 1955 text, The American Adam: Innocence, Tragedy, and Tradition in the Nineteenth Century. This is accomplished through the image of "the authentic American as a figure of heroic innocence and vast potentialities, poised at the start of a new history" (Lewis 1). David S. Reynolds explains that these writers are working under the influence of "classic themes and devices" and producing "truly American texts" (5). Lewis convincingly argues "that the new hero" is "most easily identified with Adam before the Fall" (5). Walt Whitman's Leaves of Grass, Nathaniel Hawthorne's The Scarlet Letter, and the works of several others of the period are tied to the creation of this new Adam, but the contribution of Henry Wadsworth Longfellow is largely neglected. Longfellow's portrayal of the American Adam is set apart in that he does not praise this character as a role model for others. The concept of the American Adam is seen in a different light through the depiction of Basil in the narrative poem Evangeline.    Evangeline is the tale of an Acadian woman's journey to find her lost lover after her people are exiled from their native Nova Scotia. Longfellow describes the state of the Acadians after this exile early in the second part of the poem:       Far asunder, on separate coasts, the Acadians landed;    Scattered were they, like flakes of snow, when the wind from the northeast    Strikes aslant though the fogs that darken the Banks of Newfoundland.    Friendless, homeless, hopeless, they wandered from city to city [. . .].    (38-39)    These lines reveal that the Acadians represent a people forced to start their lives anew in a land that is completely foreign to them.

Urban Land Use Models :: Papers

Urban Land Use Models Often in geography models are used to try to explain something that we can see in the physical environment. During the 20th century a number of models were developed to try to explain how urban areas grew. Although models show a very general idea of the shape of the city, all of the ones described here have aspects that can be seen in most cities in the developed and developing world. The Burgess Model In 1925, E.W. Burgess presented an urban land use model, which divided cities in a set of concentric circles expanding from the downtown to the suburbs. This representation was built from Burgess's observations of a number of American cities, notably Chicago. According to this model, a large city is divided in concentric zones with a tendency of each inner zone to expand in the other zone. Urban growth is thus a process of expansion and recon version of land uses. For instance on this figure zone II (Factory zone) is expanding towards zone IV (Working class zone), creating a transition zone with recon version of land use. Although the Burgess model is simple and elegant, it has drawn numerous criticisms: * The model is too simple and limited in historical and cultural applications up to the 1950s. It is a product of its time. * The model was developed when American cities were growing very fast in demographic terms and when individual transportation was still uncommon. Expansion thus involved recon version of land uses. This concept cannot be applied in a contemporary (second half to the 20th century) context where highways have enabled urban development to escape the recon version process and settle in the suburbs. * The model was developed for American cities and has limited applicability elsewhere. It has been demonstrated that

Intellectual Property, Copyright, Authorship, and Individuality in Music and Print Culture :: Intellectual Property Copyright Authorship

Intellectual Property, Copyright, Authorship, and Individuality in Music and Print Culture When the alphabet was invented, spoken epics could be converted into an abstract representation - writing. The experience of the spoken epic poem could be transformed into written format. Although books can be read aloud and therefore retain some similarity to the communal nature of the oral tradition, books can also be read silently in solitude, emphasizing the individual reader. Among the many functions that Roger Chartier has attributed to the figure of the author is not only the role of creator to the content, but also to appropriate ownership of that creation to whomever owns the property rights to that content (36). Copyright law protects the specific manifestations of ideas and facts, but not those ideas and facts themselves. When commemoration was no longer used to experience memory, individual authors came to be recognized as readers became less participatory in the process of getting meaning from the work. The author as creator became an individual who gave meanin g to an audience fragmented by the ability of the written word to separate its readers from one another. The author serves as a meeting point for individual readers to receive meaning, whereas in pre-literate times, this meaning would have been constructed by a the entire group in the immediacy of the performance. In terms of property ownership, one parallel in music was the development of an agreed upon system of notes, scales, and representations of musical sounds and timings. This musical alphabet was necessary to write down scores of music, whether the ancient Egyptian's "music of the spheres" or Beethoven's Ninth Symphony. It serves to organize noise into a format that is accepted as the creation of a musician. As Albert Borgmann writes, "The identity and integrity of a piece of music can be underwritten by a score only if there is a complete and authoritative score" (94). This means that a written account of a performed piece is only equal in validity to the performed piece if some amount of authority is granted the former. The composer/author of the piece serves as the source of this authority. However, if there is no score, the identity and integrity of the piece must lie in its performance. In this case, it is the performers of the actual song that constitute it's integrity, an d this has implications that undermine the functions of the author.

Insurance and Payment Expectations

HEALTHCARE PAYMENT EXPECTATIONS Unit 1 Individual Project Tina Nguyen HLTH420 – Healthcare Finance November 7, 2012 Abstract This research paper will explain the payment expectations of government, commercial, and liability insurances, as well as self-pay/cash pay patients. An in depth explanation of how they differ, such as rules, will be made. This report will help readers understand the different types of programs in bill collecting, and account and project financial expectations. Healthcare Payment Expectations Payment expectations are the reimbursement of the services given to patients.There are many alternatives to how healthcare organizations collect their payments or revenues. They can be handled through cash transactions or through various types of insurances, such as government-assisted, commercial, and liability insurances. Some of the health insurances that are government-assisted are Medicare, CHIP, and Medicaid. Government-assisted insurances, such as Medicare an d Medicaid, are provided for low income families and adults over the age of 65 or even those under 65 that has certain disabilities (USA. gov, 2012).Medicaid’s health coverage will vary by states, as they will set their own rules and guidelines. In order to be granted for these government health insurances, an individual must meet certain criteria to be eligible, depending on which program it is catered for (New Horizons Un-Limited Inc. , 2011). Payment expectations of government-assisted health insurances, such as Medicaid, are reimbursed through co-pays, and premiums (â€Å"Medicaid Payment Expectations, â€Å" n. d. ). As mentioned before, payment expectations will vary by state but should not be much different.Co-pays are the rate at how much is to be paid for the services or a prescription a patient will be receiving (â€Å"Medicaid Payment Expectations,† n. d. ). Co-pay rates are rates that are agreed upon by the Medicaid program and type an individual has. Pre miums are out of pocket expenses that need to be paid by the individual to maintain and retain medical benefits (â€Å"Medicaid Payment Expectations,† n. d. ). Premiums are a monthly expense and it also depends on each individual and will vary by state.If premiums are not paid in a timely manner, that can be considered as a non-payment and there may be a possibility that an individual may lose their insurance coverage. If that was to occur, the individual would need to reapply. Commercial health insurances are health insurances that cover medical and health expenses for those that are already insured. For example, since commercial health insurances is for profit and is not offered through a government entity, these health insurances are usually offered through group insurances (â€Å"What Is Commercial Health,† n. . ). In many instances, commercial health insurances will be offered through the individual’s employer. Typically, these insurances will have a monthl y or even a bi-weekly premium that will be deducted from an employee’s paycheck. Depending on how the commercial health insurance is planned, employees will usually see a payment of the entire monthly premium or a percentage of it in their paycheck. Liability insurance is also known as medical malpractice insurance.Liability health insurance helps protect the insurer from lawsuits and mistakes that can or will arise from the workplace. Liability insurance can be purchased through many types of companies, such as insured insurance companies, risk purchasing and risk retention groups, and etc (Texas Department of Insurance, 2012). Payment expectations are that liability insurance information must be provided at the time of registration in order for a claim to be filed.Depending on the responsible party of paying that claim, it can either be the insured or the insurance company; it varies with each plan per individual. Self-pay or cash pay patients are usually those patients tha t does not have medical insurance or those who just prefer not dealing with the hassles of Medicare or insurance reimbursement or claims, will pay an out of pocket expense for the medical services they seek and get. Medical doctors and clinicians view these patients as more compliant and motivated to doctor’s orders (Carter, 2011).Without any insurance help, self-pay patients would usually get a discount percentage due to the high cost of medical services. Self-pay or cash patients will have to pay the full amount or partial before or after the service, and if a balance remains would need to pay in the next couple of months depending on the payment plan. All of these components of payment expectations of different insurances would need to familiarize with by medical business professionals in order for efficient billing, collecting, accounting, and the projection of financial expectations to occur.All health insurances, it doesn’t matter what type of insurance, has to f ollow basic standards of regulations of the service and product, but each state and health facility has its own discretion in how to price their services and also deciding how much a patient is responsible for their balance. There is much that needs to be considered if the payer mix is the basic determinant of the healthcare organization’s financial projections. Payer mix is a medical term of the percentage of revenues that comes into the organizations is from private to government insurances to self-pay patients (Wall, 2010).Unfortunately, revenues from government insurances, such as Medicare and Medicaid, are considered losses to healthcare organizations due to these government insurances pay less to hospitals and healthcare organizations than what they charge patients for services. Through this knowledge, healthcare organizations need to be aware of areas like this in order to compensate for what is lacking. | References Carter, J. (2011, November 7). How Self-Pay Patients Have Made Me a More Effective Clinician. Retrieved from

A Missionary Who Transformed a Nation Essay

When Englishman William Carey (1761–1834) arrived in India in 1793, it marked a major milestone in the history of Christian missions and in the history of India. Carey established the Serampore Mission—the first modern Protestant mission in the non-English-speaking world—near Calcutta on January 10, 1800.1 From this base, he labored for nearly a quarter century to spread the gospel throughout the land. In the end his triumph was spectacular. Through his unfailing love for the people of India and his relentless campaign against â€Å"the spiritual forces of evil† (Eph. 6:12), India was literally transformed. Asian historian Hugh Tinker summarizes Carey’s impact on India this way: â€Å"And so in Serampore, on the banks of the river Hooghly, the principal elements of modern South Asia—the press, the university, social consciousness—all came to light.† 2 Who was William Carey? He was exactly the kind of man that the Lord seems to delight in using to accomplish great things; in other words, the kind of person that most of us would least expect. He was raised in a small, rural English town where he received almost no formal education. His chief source of income came through his work as a cobbler (a shoemaker). He had an awkward, homely appearance, having lost almost all his hair in childhood. Upon his arrival in India and throughout his years there, he was harassed by British colonists, deserted by his mission-sending agency, and opposed by younger missionary recruits who were sent to help him. Despite these setbacks, he became perhaps the most influential person in the largest outpost of the British Empire.3 Carey didn’t go to India merely to start new churches or set up medical clinics for the poor. He was driven by a more comprehensive vision—a vision for discipling the nation. â€Å"Carey saw India not as a foreign country to be exploited, but as his heavenly Father’s land to be loved and served, a society where truth, not ignorance, needed to rule.†4 He looked outward across the land and asked himself, â€Å"If Jesus were the Lord of India, what would it look like? What would be different?† This question set his agenda and led to his involvement in a remarkable variety of activities aimed at glorifying God and advancing His kingdom. Following are highlights of Carey’s work described in Vishal and Ruth Mangalwadi’s outstanding book The Legacy of William Carey: A Model for the Transformation of a Culture.5 Carey was horrified that India, one of the most fertile countries in the world, had been allowed to become an uncultivated jungle abandoned to wild beasts and serpents. Therefore he carried out a systematic survey of agriculture and campaigned for agriculture reform. He introduced the Linnaean system of plant organizations and published the first science texts in India. He did this because he believed that nature is declared â€Å"good† by its Creator; it is not Maya (illusion) to be shunned, as Hindus believe, but a subject worthy of human study. Carey introduced the idea of savings banks to India to fight the all-pervasive social evil of usury (the lending of money at excessive interest). He believed that God, being righteous, hated this practice which made investment, industry, commerce, and economic development impossible. He was the first to campaign for humane treatment of India’s leprosy victims because he believed that Jesus’ love extends to leprosy patie nts, so they should be cared for. Before then, lepers were often buried or burned alive because of the belief that a violent death purified the body on its way to reincarnation into a new healthy existence. He established the first newspaper ever printed in any Oriental language, because he believed that â€Å"above all forms of truth and faith, Christianity seeks free discussion.† His English-language journal, Friend of India, was the force that gave birth to the social-reform movement in India in the first half of the nineteenth century. He translated the Bible into over 40 different Indian languages. He transformed the Bengali language, previously considered â€Å"fit for only demons and women,† into the foremost literary language of India. He wrote gospel ballads in Bengali to bring the Hindu love of music to the service of his Lord. He began dozens of schools for Indian children of all castes and launched the first college in Asia. He desired to develop the Indian mind and liberate it from darkness and superstition. He was the first man to stand against the ruthless murders and widespread oppression of women. Women in India were being crushed through polygamy, female infanticide, child marriage, widow burning, euthanasia, and forced illiteracy—all sanctioned by religion. Carey opened schools for girls. When widows converted to Christianity, he arranged marriages for them. It was his persistent, 25-year battle against widow burning (known as sati) that finally led to the formal banning of this horrible religious practice. William Carey was a pioneer of the modern Christian missionary movement, a movement that has since reached every corner of the world. Although a man of simple origins, he used his God-given genius and every available means to serve his Creator and illumine the dark corners of India with the light of the truth. William Carey’s ministry in India can be described as wholistic. For something to be wholistic, it must have multiple parts that contribute to a greater whole. What is the â€Å"whole† to which all Christian ministry activities contribute? Through an examination of Christ’s earthly ministry, we see that the â€Å"whole† is glorifying God and advancing His kingdom through the discipling of the nations (Matt. 24:14; 28:18–20). This is God’s â€Å"big agenda†Ã¢â‚¬â€the principal task that he works through His church to accomplish. If this is the whole, then what are the parts? Matthew 4:23, highlights three parts: preaching, teaching, and healing. Because each part is essential to the whole, let’s look at each one more carefully. Preaching includes proclaiming the gospel—God’s gracious invitation for people everywhere to live in His Kingdom, have their sins forgiven, be spiritually reborn, and become children of God through faith in Christ. Proclaiming the gospel is essential to wholistic ministry, for unless lost and broken people are spiritually reborn into a living relationship with God—unless they become â€Å"a new creation† (2 Cor. 5:17)—all efforts to bring hope, healing, and transformation are doomed to fail. People everywhere need their relationship with God restored, yet preaching is only one part of wholistic ministry. Teaching entails instructing people in the foundational truths of Scripture. It is associated with discipleship—helping people to live in obedience to God and His Word in every area of life. In Matthew 28:20 Jesus tells His disciples to â€Å"teach [the nations] to obey everything I have commanded you.† Unless believers are taught to obey Christ’s commands, their growth may be hindered. Colossians 3:16 says, â€Å"Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom.† Healing involves the tangible demonstrations of the present reality of the Kingdom in the midst of our hurting and broken world. When Jesus came, He demonstrated the present reality of God’s Kingdom by healing people. â€Å"The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are rais ed, and the good news is preached to the poor,† was Jesus’ report to His cousin John the Baptist in Matthew 11:4–5. Jesus didn’t just preach the good news; He demonstrated it by healing all forms of brokenness. Unless ministry to people’s physical needs accompanies evangelism and discipleship, our message will be empty, weak, and irrelevant. This is particularly true where physical poverty is rampant. The apostle John admonishes, â€Å"If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children, let us not love with words or tongue but with actions and in truth† (1 John 3:17–18). Here’s a picture of the basic elements of a biblically balanced, wholistic ministry: First, there are multiple parts—preaching, teaching and healing. These parts have distinct functions, yet they are inseparable. All are essential in contributing to the whole, which is glorifying God and advancing His Kingdom. Lastly, each part rests on the solid foundation of the biblical worldview. In other words, each is understood and implemented through the basic presuppositions of Scripture. In summary, preaching, teaching and healing are three indispensable parts of wholistic ministry, whose purpose is to advance God’s kingdom â€Å"on earth as it is in heaven† (Matt. 6:10). Without these parts working together seamlessly, our ministry is less than what Christ intends, and will lack power to transform lives and nations. To comprehend the nature and purpose of wholistic ministry, two concepts must be understood. First is the comprehensive impact of humanity’s spiritual rebellion. Second is that our loving, compassionate God is presently unfolding His plan to redeem and restore all things broken through the Fall. When Adam and Eve turned their backs on God in the Garden of Eden (Gen. 3:1–6), the consequences of their sin were devastating and far-reaching; they affected the very order of the universe. At least four relationships were broken through the Fall. First, Adam and Eve’s intimate relationship with God was broken (Gen. 3:8–9). This was the primary relationship for which they had been created, the most important aspect of their lives. When their relationship with God was broken, their other relationships were damaged too: their relationship with themselves as individuals (Gen. 3:7, 10), with each other as fellow human beings (Gen. 3:7, 12, 16), and with the rest of creation (Gen. 3:17–19). The universe is intricately designed and interwoven. It is wholistic, composed of multiple parts, each of which depends on the proper functioning of the others. All parts are governed by laws established by God. When the primary relationship between God and humanity was severed, every part of the original harmony of God’s creation was affected. The results of this comprehensive brokenness have plagued humanity ever since. War, hatred, violence, environmental degradation, injustice, corruption, idolatry, poverty and fa mine all spring from sin. Thus, when God set out to restore His creation from the all-encompassing effects of man’s rebellion, His redemptive plan could not be small or narrow, focusing on a single area of brokenness. His plan is not limited to saving human souls or teaching or even healing. Rather, it combines all three with the goal of restoring everything, including each of the four broken relationships described above. Colossians 1:19–20 provides a picture of God’s wholistic redemptive plan: For God was pleased to have all his fullness dwell in [Christ], and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. (Emphasis added) God is redeeming all things. Through Christ’s blood our sins are forgiven and our fellowship with God is renewed. And not only that—we also can experience substantial healing within ourselves, with others, and with the environment. The gospel is not only good news for after we die; it is good news here and now! The task of the church is to join God in His big agenda of restoring all things. We are â€Å"Christ’s ambassadors,† called to t he â€Å"ministry of reconciliation† (see 2 Cor. 5:18–20). In the words of Christian apologist Francis Schaeffer, we should be working â€Å"on the basis of the finished work of Christ . . . [for] substantial healing now in every area where there are divisions because of the Fall.†6 To do this, we must first believe that such healing can be a reality here and now, in every area, on the basis of the finished work of Christ. This healing will not be perfect or complete on this side of Christ’s return, yet it can be real, evident, and substantial. Preaching, teaching, and substantial healing in every area where brokenness exists as a result of the Fall—in essence, wholistic ministry—is the vision that Christ had and modeled for us on earth. It was the vision that set the agenda for William Carey in India. It is the vision that should set the agenda for our ministry as well. When Jesus sent out His disciples on their first missionary journey, â€Å"He sent them out to preach the kingdom of God and to heal the sickâ⠂¬  (Luke 9:2). Yet today it’s common for Christian ministries to separate the twin ministry components. Some focus exclusively on preaching, evangelism, or church planting, while others focus on meeting the physical needs of the broken or impoverished. Typically these two groups have little interaction. This division is not what Christ intended. By focusing on one to the exclusion of the other, ministries are limited and ineffective in bringing about true, lasting transformation. The Bible provides a model of ministry where preaching, teaching, and healing are, in the words of Dr. Tetsunao Yamamori, â€Å"functionally separate, yet relationally inseparable.†7 Each part is distinct and deserves special attention and focus. Yet the parts must function together. Together they form a wholistic ministry that is both powerful and effective—a ministry able to transform lives and entire nations. The work of William Carey in India gives historical testimony to this fact. According to theologian David Wells, preaching, teaching, and healing must be â€Å"inextricably related to each other, the former being the foundation and the latter being the evidence of the working of the former.† There is a story told about the subject of the following sketch which may be repeated here by way of introduction. It is said that long after he had attained to fame and eminence in India, being Professor of oriental languages in the college of Fort William, honoured with letters and medals from royal hands, and able to write F.L.S., F.G S., F.A.S., and other symbols of distinction after his name, he was dining one day with a select company at the Governor-General’s, when one of the guests, with more than questionable taste, asked an aide-de-camp present, in a whisper loud enough to be heard by the professor, whether Dr. Carey had not once been a shoemaker. â€Å"No, sir,† immediately answered the doctor, â€Å"only a cobbler!† Whether he was proud of it, we cannot say; that he had no need to be ashamed of it, we are sure. He had out-lived the day when Edinburgh reviewers tried to heap contempt on â€Å"consecrated cobblers,† and he had established his right to be enrolled amongst the aristocracy of learning and philanthropy. Some fifty years before this incident took place, a visitor might have seen over a small shop in a Northamptonshire village a sign-board with the following inscription: Second-hand Shoes Bought and Sold.WILLIAM CAREY.| The owner of this humble shop was the son of a poor schoolmaster, who inherited a taste for learning; and though he was consigned to the drudgery of mending boots and shoes, and was even then a sickly, care-worn man, in poverty and distress, with a delicate and unsympathizing wife, he lost no opportunity of acquiring information both in languages and natural history and taught himself drawing and painting. He always worked with lexicons and classics open upon his bench; so that Scott, the commentator, to whom it is said that he owed his earliest religious impressions, used to call that shop â€Å"Mr. Carey’s college.† His tastes — we ought rather to say God’s providence — soon led him to open a village school; and as he belonged to the Baptist community, he combined with the office of schoolmaster that of a preacher in their little chapel at Moulton, with the scanty salary of  £16 a year. Strange to say, it was whilst giving his daily lessons in g eography that the flame of missionary zeal was kindled in his bosom. As he looked upon the vast regions depicted on the map of the world, he began to ponder on the spiritual darkness that brooded over so many of them, and this led him to collect and collate information on the subject, until his whole mind was occupied with the absorbing theme. It so happened that a gathering of Baptist ministers at Northampton invited a subject for discussion, and Carey, who was present, at once proposed â€Å"The duty of Christians to attempt the spread of the Gospel amongst heathen nations.† The proposal fell amongst them like a bombshell, and the young man was almost shouted down by those who thought such a scheme impracticable and wild. Even Andrew Fuller, who eventually became his great supporter, confessed that he found himself ready to exclaim, â€Å"If the Lord would make windows in heaven, might this thing be?† But Carey’s zeal was not to be quenched. He brought forward the topic again and again; he wrote a pamphlet on the subject; and on his removal to a more important post of duty at Leicester, he won over several influential persons to his views. It was at this time (1792) he preached his famous sermon from Isaiah 54:2,3, and summed up its teaching in these two important statements: (1) â€Å"Expect great things from God,† and (2) â€Å"Attempt great things for God.† This led to the formation of the Baptist Missionary Society; and Carey, at the age of thirty-three, proved his sincerity by volunteering to be its first messenger to the heathen. Andrew Fuller had said, â€Å"There is a gold mine in India; but it seems as deep as the centre of the earth; who will venture to explore it?† â€Å"I will go down,† responded William Carey, in words never to be forgotten, â€Å"but remember that you must hold the rope.† The funds of the Society amounted at the time to  £13 2s 6d. But the chief difficulties did not arise out of questions of finance. The East India Company, sharing the jealousy against missionary effort, which, alas! at that time was to be found amongst the chief statesmen of the realm , and amongst prelates of the Established Church as well as amongst Nonconformist ministers, were opposed to all such efforts, and no one could set his foot upon the Company’s territory without a special license. The missionary party and their baggage were on board the Earl of Oxford and the ship was just ready to sail, when an information was laid against the captain for taking a person on board without an order from the Company, and forthwith the passengers and their goods were hastily put on shore, and the vessel weighed anchor for Calcutta, leaving them behind, disappointed and disheartened. They returned to London. Mr. Thomas, who was Carey’s companion and brother missionary, went to a coffee-house, when, to use his own language, â€Å"to the great joy of a bruised heart, the waiter put a card into my hand, whereon were written these life-giving words: ‘A Danish East Indiaman, No. 10, Cannon Street.’ No more tears that night. Our courage revived; we fled to No. 10, Cannon Street, and found it was the office of Smith and Co., agents, and that Mr. Smith was a brother of the captain’s; that this ship had sailed, as he supposed, from Copenhagen; was hourly expecte d in Dover roads; would make no stay there; and the terms were  £100 for each passenger,  £50 for a child, and  £25 for an attendant.† This of course brought up the financial difficulty in a new and aggravated form; but the generosity of the agent and owner of the ship soon overcame it, and within twenty-four hours of their return to London, Mr. Carey and his party embarked for Dover; and on the 13th June, 1793, they found themselves on board the Kron Princessa Maria, where they were treated with the utmost kindness by the captain, who admitted them to his own table, and provided them with special cabins. The delay, singularly enough, removed one of Carey’s chief difficulties and regrets. His wife who was physically feeble, and whose deficiency in respect to moral intrepidity was afterwards painfully accounted for by twelve years of insanity in India, had positively refused to accompany him, and he had consequently made up his mind to go out alone. She was not with him when he and his party were suddenly expelled from the English ship; but she was so wrought upon by all that had occurred, as well as by renewed entreaties, that with her sister and her five children she set sail with him for Calcutta. Difficulties of various kinds surrounded them upon their arrival in India. Poverty, fevers, bereavement, the sad illness of his wife, the jealousy of the Government, all combined to render it necessary that for a while Carey should betake himself to an employment in the Sunderbunds, where he had often to use his gun to supply the wants of his family; and eventually he went to an indigo factory at Mudnabully, where he hoped to earn a livelihood. But he kept the grand project of his life distinctly in view; he set himself to the acquisition of the language, he erected schools, he made missionary tours, he began to translate the New Testament, and above all he worked at his printing press, which was set up in one corner of the factory and was looked upon by the natives as his god. Carey’s feelings at this time with regard to his work will be best expressed in the following passage from a letter to his sisters: â€Å"I know not what to say about the mission. I feel as a farmer does about his crop; sometimes I think the seed is springing, and then I hope; a little time blasts all, and my hopes are gone like a cloud. †¦ I preach every day to the natives, and twice on the Lord’s Day constantly, besides other itinerant labours; and I try to speak of Jesus Christ and Him crucified and of Him alone; but my soul is often dejected to see no fruit.† And then he goes on to speak of that department of his labour in which his greatest achievements were ultimately to be won: â€Å"The work of translation is going on, and I hope the whole New Testament and the five books of Moses may be completed before this reaches you. It is a pleasant work and a rich reward, and I trust, whenever it is published, it will soon prevail, and put down all the Shastras of the Hindus. †¦The translation of the Scriptures I look upon to be one of the greatest desiderata in the world, and it has accordingly occupied a considerable part of my time and attention.† Five or six years of patient unrequited toil passed by, and then four additional labourers were sent out by the Society to Carey’s help. Two of them will never be forgotten, and the names of Carey, Marshman, and Ward will ever be inseparably linked in the history of Indian missions. Ward had been a printer; and it was a saying of Carey’s, addressed to him in England, that led him to adopt a missionary’s life: â€Å"We shall want you,† said he, â€Å"in a few years, to print the Bible; you must come after us.† Marshman had been an assistant in a London book-shop, but soon found that his business there was not to his taste, as he wished to know more about the contents of books than about their covers; so he set up a school at Bristol, mastered Greek and Latin, Hebrew and Syriac, and became prosperous in the world; but he gave up all to join Carey in his noble enterprise, and moreover, brought out with him, as a helper in the mission, a young man whom he himself had been the means of converting from infidelity. Marshman’s wife was a cultivated woman, and her boarding school in India brought in a good revenue to the mission treasury. His daughter married Henry Havelock, who made for himself as great a name in the military annals of his country as his illustrious father-in-law had won for himself in the missionary history of the world. The jealous and unchristian policy of the East India Company would not allow the newly arrived missionaries to join their brethren, and they were compelled to seek shelter under a foreign flag. Fortunately for the cause of missions, a settlement had been secured by the Danes at Serampore, some sixteen miles up the river from Calcutta, and it now proved â€Å"a city of refuge† to Englishmen who had been driven from territory which owned the British sway. The governor of the colony, Colonel Bie, was a grand specimen of his race; he had been in early days a pupil of Schwartz, and he rejoiced in knowing that the kings of Denmark had been the first Protestant princes that ever encouraged missions amongst the heathen. He gave the exiled missionaries a generous welcome and again and again gallantly resisted all attempts to deprive them of his protection, declaring that â€Å"if the British Government still refused to sanction their continuance in India, they should have the shield of Denmark thrown over them if they would remain at Serampore.† Carey determined, though it was accompanied with personal loss to himself, to join his brethren at Serampore, and the mission soon was organized in that place, which became, so to speak, â€Å"the cradle of Indian missions.† It possessed many advantages: it was only sixty miles from Nuddea, and was within a hundred of the Mahratta country; here the missionaries could preach the Gospel and work their printing press without fear, and from this place they could pass under Danish passports to any part of India. There was a special providence in their coming to Serampore at the time they did; for in 1801 it passed over to English rule without the firing of a shot. They were soon at work, both in their schools and on their preaching tours. Living on homely fare and working for their bread, they went forth betimes in pairs to preach the word of the living God, now in the streets or in the bazaars, now in the midst of heathen temples, attracting crowds to hear them by the sweet hymns which Carey had composed in the native tongue, and inviting inquirers to the mission-house for further instruction. The first convert was baptized in the same year on the day after Christmas. His name was Krishnu. He had been brought to the mission-house for medical relief, and was so influenced by what he saw and heard, that he resolved to become a Christian. On breaking caste by eating with the missionaries, he was seized by an enraged mob and dragged before the magistrate, but to their dismay he was released from their hands. Carey had the pleasure of performing the ceremony of baptism with his own hands, in presence of the governor and a crowd of natives and Europeans. It was his first recompense after seven years of toil, and it soon led the way to other conversions. Amongst the rest, a high-caste Brahmin divested himself of his sacred thread, joined the Christian ranks, and preached the faith which he once destroyed. Krishnu became an efficient helper and built at his own expense the first place of worship for native Christians in Bengal. Writing about him twelve years after his baptism, Car ey says, â€Å"He is now a steady, zealous, well-informed, and I may add eloquent minister of the Gospel, and preaches on an average twelve or fourteen times every week in Calcutta and its neighborhood.† But we must turn from the other laborers and the general work of the mission to dwell upon the special work for which Carey’s tastes and qualifications so admirably fitted him. We have seen that his heart was set on the translation and printing of the Scriptures and to this from the outset he sedulously devoted himself. On the 17th March, 1800 the first sheet of the Bengali New Testament was ready for the press, and in the next year Carey was able to say, â€Å"I have lived to see the Bible translated into Bengali, and the whole New Testament printed.† But this was far from being the end of Carey’s enterprise. In 1806, the Serampore missionaries contemplated and issued proposals for rendering the Holy Scriptures into fifteen oriental languages, viz., Sanskrit, Bengali, Hindustani, Persian, Mahratta, Guzarathi, Oriya, Kurnata, Telinga, Burman, Assam, Boutan, Thibetan, Malay, and Chinese. Professor Wilson, the Boden Professor of Sanscrit at Oxford, has told us how this proposal was more than accomplished: â€Å"They published,† he says, â€Å"in the course of about five-and-twenty years, translations of portions of the Old and New Testament, more or less considerable, in forty different dialects.† It is not pretended that they were conversant with all these forms of speech, but they employed competent natives, and as they themselves were masters of Sanscrit and several vernacular dialects, they were able to guide and superintend them. In all this work Dr. Carey (for the degree of Doctor of Divinity had been bestowed on him by a learned university) took a leading part. Possessed of at least six different dialects, a thorough master of the Sanscrit, which is the parent of the whole family, and gifted besides with a rare genius for philological investigation, â€Å"he carried the project,† says the professor, â€Å"to as successful an issue as could have been expected from the bounded faculties of man.† And when it is remembered that he began his work at a time when there were no helps or appliances for his studies; when grammars and dictionaries of these dialects were unknown, and had to be constructed by himself; when even manuscripts of them were scarce, and prin ting was utterly unknown to the natives of Bengal, the work which he not only set before him, but accomplished, must be admitted to have been Herculean. Frequently did he weary out three pundits in the day, and to the last hour of his life he never intermitted his labours. The following apology for not engaging more extensively in correspondence will be read with interest, and allowed to be a sufficient one:— â€Å"I translate from Bengali and from Sanscrit into English. Every proof-sheet of the Bengali and Mahratta Scriptures must go three times at least through my hands. A dictionary of the Sanscrit goes once at least through my hands. I have written and printed a second edition of the Bengali grammar and collected materials for a Mahratta dictionary. Besides this, I preach twice a week, frequently thrice, and attend upon my collegiate duties. I do not mention this because I think my work a burden — it is a real pleasure — but to show that my not writing many letters is not because I neglect my brethren, or wish them to cease writing to me.† Carey was by no means a man of brilliant genius, still less was he a man of warm enthusiasm; he had nothing of the sentimental, or speculative, or imaginative in his disposition; but h e was a man of untiring energy and indomitable perseverance. Difficulties seemed only to develop the one and to increase the other. These difficulties arose from various quarters, sometimes from the opposition of the heathen, sometimes from the antagonism of the British Government, sometimes, and more painfully, from the misapprehensions or injudiciousness of the Society at home; but he never was dismayed. On the contrary, he gathered arguments for progress from the opposition that was made to it. â€Å"There is,† he writes â€Å"a very considerable difference in the appearance of the mission, which to me is encouraging. The Brahmins are now most inveterate in their opposition; they oppose the Gospel with the utmost virulence, and the very name of Jesus Christ seems abominable in their ears.† And all this is the more remarkable, when we remember that he was by nature indolent. He says of himself, ‘No man ever living felt inertia to so great a degree as I do.† He was in all respects a man of principle and not of impulse. Kind and gentle, he was yet firm and unwavering. Disliking compliments and commendations for himself, it was not his habit to bestow them upon others. Indeed, he tells us that the only attempt which he ever made to pay a compliment met with such discouragement, that he never had any inclination to renew the attempt. A nephew of the celebrated President Edwards called upon him with a letter of introduction, and Carey congratulated him on his relationship to so great a personage; but the young man dryly replied, â€Å"True, sir, but every tub must stand on its own bottom.† From his childhood he had been in earnest in respect to anything he undertook. He once tried to climb a tree and reach a nest, but failed, and soon came to the ground; yet, though he had to limp home bruised and wounded, the first thing he did when able again to leave the house was to climb that same tree and take that identical nest. This habit of perseverance followed him through life. One evening, just before the missionaries retired to rest, the printing office was discovered to be on fire, and in a short time it was totally destroyed. Buildings, types, paper, proofs, and, worse than all, the Sanscrit and other translations perished in the flames. Ten thousand pounds’ worth of property was destroyed that night, no portion of which was covered by insurance; but under the master mind of Carey the disaster was soon retrieved. A portion of the metal was recovered from the wreck, and as the punches and matrices had been saved, the types were speedily recast. Within two months the printers were again at their work; within two more the sum required to repair the premises had been collected; and within seven the Scriptures had been re-translated into the Sanscrit language. Carey preached on the next Lord’s-day after the conflagration, from the text, â€Å"Be still, and know that I am God,† and set before his hearers two thoughts: (1) God has a sovereign right to dispose of us as He pleases; (2) we ought to acquiesce in all that God does with us and to us. Writing to a friend at this time, he calmly rem arks that â€Å"traveling a road the second time, however painful it may be, is usually done with greater ease and certainty than when we travel it for the first time.† To such a man success was already assured, and by such a man success was well deserved. And it came. When the Government looked round for a suitable man to fill the chair of oriental languages in their college at Fort William, their choice fell, almost as a necessity, upon the greatest scholar in India, and so the persecuted missionary became the honoured Professor of Sanscrit, Bengali, and Mahratta, at one thousand rupees a month. He stipulated, however, that he would accept the office only on the condition that his position as a missionary should be recognized; and he took a noble revenge upon those who had so long opposed his work, by devoting the whole of his newly-acquired salary to its further extension. His new position served to call attention to missionary work; and by degrees a better feeling sprang up towards it both at home and abroad. Carey and his companions were at length able to preach in the bazaars of Calcutta. Fresh labourers had come to India. Corrie, Browne, Mart yn, and Buchanan were stirring the depths of Christian sympathy by their work and by their appeals. Grant, Wilberforce, and Macaulay were rousing the British nation to some faint sense of duty; so that when the charter of the East India Company came to be renewed in 1813, the restrictive regulations were defeated in the House of Commons by a majority of more than two to one. In the very next year the foundations of the Indian Episcopate were laid; and in the following year Dr. Middleton, the first Metropolitan of India (having Ceylon for one archdeaconry, and Australia for another) was visiting the Serampore missionaries, in company with the Governor-General, and expressing his admiration and astonishment at their work. Distinctions crowded fast upon the Northamptonshire cobbler. Learned societies thought themselves honoured by admitting him to membership. He had proved himself a useful citizen as well as a devoted missionary. He had established a botanic garden, and edited â€Å"The Flora Indica;† he had founded an agricultural society, and was elected its president; he suggested a plantation committee for India and was its most active member; he collected a splendid museum of natural history which he bequeathed to his college; he was an early associate of the Asiatic Society, and contributed largely to its researches; he had translated the â€Å"Ramayana,† the most ancient poem in the Sanscrit language, into three volumes; he was a constant writer in the Friend of India; he founded a college of his own, and obtained for it a royal charter from the King of Denmark; and in these and other ways he helped forward the moral and political reforms which have done so much for Hindustan. He was one of the first to memorialize the Government against the horrid infanticides at Sangor, and he lived to see them put down. He was early in the field to denounce the murderous abominations of the Suttee [sat i], and to oppose to them the authority even of the Hindu Vedas, and he had the satisfaction of seeing them abolished by Lord William Bentinck. He protested all along against the pilgrim tax, and the support afforded by the Bengal Government to the worship of juggernaut, and he did not die until he saw the subject taken up by others who carried it to a triumphant issue. What would have been his devout gratitude, had he lived to see the last links of connection between the Government and the idol temples severed in 1840, and Hindu and Mohammedan laws, which inflicted forfeiture of all civil rights on those who became Christians, abrogated by the Lex Loci Act of 1850! What would have been the joy of Carey, of Martyn, or of Corrie, could they have heard the testimony borne to the character and success of missions in India by Sir Richard Temple, the late Governor of Madras, at a public meeting held last year in Birmingham! He said, â€Å"I have governed a hundred and five millions of the inhabitants of India, and I have been concerned with eighty-five millions more in my official capacity. †¦I have thus had acquaintance wi th, or been authentically informed regarding, nearly all the missionaries of all the societies labouring in India within the last forty years. And what is my testimony concerning these men? They are most efficient as pastors of their native flocks, and as evangelists in preaching in cities and villages from one end of India to the other. In the work of converting the heathen to the knowledge and practice of the Christian religion, they show great learning in all that relates to the native religion and to the caste system. †¦They are, too, the active and energetic friends of the natives in all times of danger and emergency.† So far as to the character of the missionaries. Speaking of their success, he said, â€Å"It has sometimes been stated in the public prints, which speak with authority, that their progress has been arrested. Now, is this really the case? Remember that missionary work in India began in the year 1813, or sixty-seven years ago. There are in the present year not less than 350,000 native Christians, besides 150,000 scholars, who, though not all Christians, are receiving Christian instruction; that is, 500,000 people, or half a million, brought under the influence of Christianity. And the annual rate of increase in the number of native Christians has progressed with advancing years. At first it was reckoned by hundreds yearly, then by thousands, and further on by tens of thousands. †¦But it will be asked, what is the character of these Christian converts in India? what practically is their conduct as Christians? Now, I am not about to claim for them any extreme degree of Christian perfection. But speaking of them as a class, I venture to affirm that the Christian religion has exercised a dominant influence over their lives and has made a decided mark on their conduct. They adhere to their faith under social difficulties. Large sacrifices have to be made by them. †¦The number of apostates may almost be counted on the fingers. †¦There is no such thing as decay in religion, nor any retrogression towards heathenism. On the contrary, they exhibit a laudable desire for the self-support and government of their Church. †¦I believe that if hereafter, during any revolution, any attempts were to be made by secular violence to drive the native Christians back from their religion, many of them would attest their faith by martyrdom.† Carey was not the man to wish or to expect that Government should step out of its sphere in order to enforce Christianity upon the natives. â€Å"Do you not think, Dr. Carey,† asked a Governor-General, â€Å"that it would be wrong to force the Hindus to be Christians?† â€Å"My Lord,† was the reply, â€Å"the thing is impossible; we may, indeed, force men to be hypocrites, but no power on earth can force men to become Christians.† Carey, however, was too clear-headed not to see , and too honest not to say, that it was one thing to profess neutrality, and another to sanction idolatry; that it was one thing to abstain from using earthly power to propagate truth, and quite another to thwart rational and scriptural methods of diffusing it. And he was too much of a statesman, as well as too much of a missionary, not to see that in respect to some tenets of the Hindu system it would be impossible for the Government eventually to remain neutral, inasmuch as they subverted the very foundations upon which all government is based. Such was the man who in the sequel won deserved honour even from hostile critics, and earned high encomiums from even prejudiced judges. Well might Lord Wellesley, who was, perhaps, the greatest of Indian statesmen, say concerning him, after listening to the first Sanscrit speech ever delivered in India by an European, and hearing that in it Carey had recognized his noble efforts for the good of India, â€Å"I esteem such a testimony from such a man a greater honour than the applause of courts and parliaments.† Still, amidst all his labours and all his honours, he kept the missionary enterprise distinctly in view, and during the forty years of his residence in India he gave it the foremost p lace. Several opportunities and no small inducements for returning to his native land were presented to him, but he declined them all. â€Å"I account this my own country,† he said, â€Å"and have not the least inclination to leave it;† and he never did. To the last his translations of the Scriptures and his printing press were his chief care and his chief delight. He counted it so sacred a work that he believed that a portion of the Lord’s-day could not be better employed than in correcting his proof-sheets. In his seventy-third year, when weak from illness and old age, and drawing near to death, he writes, â€Å"I am now only able to sit and to lie upon my couch, and now and then to read a proof-sheet of the Scriptures; but I am too weak to walk more than across the house, nor can I stand even a few minutes without support.† His last work was to revise his Bengali Bible, and on completing it he says, â€Å"There is scarcely anything for which I desired to live a little longer so much as for that.† He went back to Serampore to die; and â€Å"he died in the presence of all his brethren.† It must have been a touching sight to see Dr. Wilson, the Metropolitan of India, standing by the death-bed of the dying Baptist, and asking for his blessing. It bore witness to the large-heartedness both of the prelate and of the missionary, and was a scene that did honour alike to the living and to the dying. Carey in his will directed that his funeral should be as plain as possible; that he should be laid in the same grave with his second wife, the accomplished Charlotte Rumohr, who had been a real helper to him in his work; and that on the simple stone which marked his grave there should be placed this inscription, and no more.