I watch darling papa with a great deal of anxiety. He is better than we could expect, but I can see that his great sorrow tells upon him. I often hear him weeping and praying that God may help him to be submissive and then he comes to us as cheerful; but I can see he has had a hard struggle. I try to be all a daughter can to him. Oh! If I can bring one ray of sunshine into his bleeding heart, I shall be happy! (—Marie Bronson)
‘Garorangoni bang·en napbolna sikgiparang dongaha’ ine Omedni reportko Bronson man·soe Rajasimlaona re·bana chanchioba, “mai ong·gen” ine kena paksa a·akon ga·dapenan gisikode jajaaha. Indiba Omedmang ka·oksia gnang uamangko ramao chadengdule nisooara ka·tongrangan ka·sinatako man·aha. Haida Omedan sipai ong·ani gimin an·tangni manderangko name skisoahakon! Sonibar attamchipak (1867, April 13) sokbae porikka ra·manon sak 26 manderangde napbolna tik ong·manchaaha ine nike Bronson uamangko salgipino napbolattokaha. On·kanggimin sakantian Kristona kang·kare kagiminrangsachim. Isolni jakni kam aro uamangni ku·chilrangchi kenmangija ku·rachakakoba nikaha. Gitelna gama gimiko dakkugijarangko Rajasimlao dakeahon an·tangkon bebera·a komia gita daknikpilaha. Gitelna gamchina dilgiparangko watatengon an·tango chimonggimin tangkarang dongjaoba, “Anga, inghing man·jawa ine jechakna pa·sokjaha,” aro uamangni on·kanganiko nikon aiao inmanpil·aha. Atchigital Garo Kristianrang skulkoba nanga ine aganani gimin Gnigipa Garo Skul’-ko kulie Fokira Mominkon Skigipana seoke japrako ₹10-ko on·na tik ka·jolaha. Rajasimlaona re·bae kam ka·e nikeani ja·mano indake agana:
During my whole missionary life I have never seen anything so wonderful as the work now going on among the Garos. Those two Garo assistants Omed and Ramkhe, have worked quietly and faithfully on amid ridicule, reproach, and even threat of personal violence, and have proved themselves to be reliable, trustworthy and faithful men. —Miles Bronson
Kam matchota tap mongma janggilo gadoe Goalparaona re·angpilengon gitcham dukrangde gimaangaha. ‘Kristian Song’ Rajasimlao maia ong·aha aro mikkangchina maiko dakon namgen uararasa uni gisikon gapaiaha. Mahutni mongmako ta·rakatna sike tikkelengoba, ‘bilsi 25 batpile kam ka·anio, ia a·brirang Isolko mittelna ku·rangko ong·katatgen,’ ine chanchiararasajok. Attam salniango gisiko chanchianiko chu·sokatna sike bakbakan Goalparaona sokna an·tangko draataha. An·tangni ka·gimin bilsirangoniko tosusaa gnang re·angengon ia salgnio ong·gipa obostarangan uko aiao inmanatbeaha. Konta 24 ong·srangkujaon, Rajasimlao A∙chik bebera·giparangni gitalgipa aro skanggipa mondoli ong·chenggipa giljaan Assam gimiko American Baptistrangni dongimin giljarangni dal·a gita apsan ong·na am·pilaha. Kam ka·a gimikoniko niatoba Assam gimiko donggipa Kristian dolrang baksa changgni bate chapatako man·aniara mairongpile ra·biani ong·chongmota.
Assam Mission gimikna mai mancha ong·aha, iani giminde darangba Bronson-na bate u·igipa dongjawa. Ia kattarang Americaona sokangode a·bako watgalna chanchiani, kam ka·giparangko watatanio neng·nikani ba gipin a·brijolrango Nama Kattako gipatanina tangka-paisarangko man·soanioba bilgrijawaha ine ua u·iaha. Bronson gisiktango ka·donganiko done Home Boardoniko maming u·iatani aro bilkoba man·kujaon, Goalparao mission station dake Garorangna kam ka·na tarina miksongsrangaha. Attam ong·oa uno donggipa British officialrang aro Europeni manderangko tom·dakate miksongatangko aganon, uamangni gisikko ding·bru dakataha aro dakchaknaba namniktokaha. Bronsonni re·angpilani somaioba a·brini kosako chibimako niwate rikgipa nok jakkalgija dongkuachim. Bilsi 40 na skang David Scott an·tangan ia nokko rike uno dongangaha. Breani damko sandion ₹800-san ong·aia. Ua tangkachi bremanoba gipin nangarang dongkugen ine ua ripengrangona wenangtaion walna skangan ₹1119 mangko man·taiaha.
Skangode, tangka aro manderangko Assam missionna watatchina Bronsonni mol·molpaoba silroroaniko nikjani giminan jegaltokaiachim. Assam missionara “Watgalgimin A·ba” mingsana kraaijok ineba chanchitokahachim. Indiba Bronsonni ka·dongsoa gitan Rajasimlani gimin knae Americao donggiparang gisiko katchabeaha. Uasan ong·ja—tangka aro manderangkoba watattaina kusi ong·tokaha. April 17 tariko ua Gauhationa re·angon M. B. Danforth aro Stoddardmang jiksesaba uno dongsoako nikeaha. Garorangna ong·a obostako attam romitingo uamangna aganon, gisiko ning·tue nangatako man·an baksa chong·motgipa kam ka·ani bilko nikaha. Wachi ra·gato (1867, October 3) Stoddardmang Goalparaona jitbaon Garo Missionni bimang ong·baaha aro uamangan skanggipa saliramni missionaryrang ong∙achim. Bronson, 1870 bilsimangonin Garorangni a·jaon mission a·bako done kam ka·atsrangna Home Board baksa pil·nipil golpodilaniko dakaha. Bilsisagipao Bronson aro Stoddard sakgni re·bae Garo Hillsni Turako Mission Compound dakna baseaha. Kam baksa dontonggija uni mol·molanichi 1874 bilsini March jao M. C. Mason aro E. G. Phillips Assamona sokbaaha. Uamang sakgnian 1877 bilsionin Turao donge kam ka·chakataha.
Dr. Bronson Garo Hillso Songrea “Chingni janggi tangao songrearangoni ia changan chingna gisiko nangatbatsranganiko ong·atgipa ong·achim,” ine Bronson agana. 1868 bilsio Bronson aro Stoddard sakgni jikdrangko Goalparao donbae pringwalni Garo Hillsona re·chakatbaaha. Kontagnimang songrebae Amjongaona sokeon uano walsa waltuaha. Sipai kam ka·e pension cha·gipa budepani noko BEBEni kattako wal-tongsaona kingking jinmana agane on·aha. Uamangko gisiko nangatbatgipara, seng·kujaon bura-buri Kristoo bebera·ani gimin golpoenga aro bi·anirangko dakengakoba knadikaha. Kristian ong·e janggi tanga bak-kandika, indiba bebera·anio rongjria aro rongchingan uamangoni gimajaha—uan Rudramni ma·a-paa ong·achim. Iamangan Kristian ong·chengao dakchakani gri, ripengska aro noksulrangchi galchipa aro watgalako man·giminrangchim. Indiba Rudramni ma·a-paa, ia gisik gri jatskani ka·tongrangko amaha. Mairongpilgipa on·kangani; maina uamangni ka·tongo Jisu dongchongmota. Uamangni gimin, “sre aro kolomchi uarangko talatna man·ja. Ia ong·aniko nikarang mairongpile gisikni bidingo rongjrigipa aro agansokpilja,” ine senokgipa agana.
Ia ga·sunikgipa biapko dongale gureo re·angkuon, Kristian song Rajasimlaona sokeaha. 1867 bilsio nikechengaoni namen dingtangjok. Gana-chinarangba rongtaljok, Kristianni ka·dingsmitan’ mikkangchi sipairang gita Bronsonmangko nisoaha. Salantian salpaksade uni Garo ku·siko tarigimin ki·taprangko namatani aro nipilanirangko dakaha. Kontani konta aro salni salrangna neng·skime am·rikitanirangko dakon, toromni bidingo chanchianirang uamangko bilsubatataha. Salantian maiba gital aro an·sri moatanirang uamangko gisiko nangatbatroroaha. Nipilani aro nirokanirangko dakanio, Garorangni ku·-aganani bewalona ra·e senaba man·aha. Ia kamrang baksana, Omedmang damgipin a·bakoba pe·na nangnike sak gittam on·kanggiparang—Chakin, Posallu aro Ramsingmangko Bronsonna mesoke on·aha. Chakin aro Posalluna japrako ₹8, aro Ramsingna ₹10 ka·e on·na tik ka·jolaha. Pil·sa gitara Omedmang baksa, iamangan ka·gniko tange rakkianggen uamango namen ka·dongaha.
A∙chikrangna Warachaka
A·brini jatrangna kam ka·anirango uni gisik mamingsaloba rongdimeljaha. Pil·sa gitara uni gisiko nanganikoba watgaljaha. Ua, minggittam ki·taprangko seaha—Phrases in English and Garo, 1868; Brief Outline of Grammar and Garo Primer (Roman & Bengali); A Reading Book of Catechism in Garo. Iarangsan ong·ja, gipin American missionaryrangba A∙chikrangna dingtang dingtang ki·taprangko sekuaha. Bronson, Gauhatio aro Nowgongo dongeba A∙chikrangna simsakaniko on·kuaha. Ua British government baksaba melibeani gimin Garo skulna dakchakani, ki·taprangko print ka·atani aro nangarangko breani pilaknan jakgitele mol·molchakaha. Basakoba Home Board aro governmentoniba on·atanirang chu·ongjaon, an·tangni jeponikon bikote korosrangko ka·aha. A∙chikrangna uni an·pachake kam ka·anio warachakani mingsara ian ong·a:
Bronson's letter on Ayerst
1864, October 21 tarikni chittio chang·sataie Rev. Ayerst “a·jri ba gamgija galchipgimin” Garo a·aoni ong·katchina una chitti setaiaha; jeon Bronsonara unode a·jatang ba atchiram gitasa chane kam ka·pilengahachim. Ia changoba Bronson una aganchake seaha: “If you do not feel that you can receive our brother (a German missionary expected) and surrender to him whatever may have been done he will be very much crippled.”
Bronson, Garo Missionko chel·chakna mangrake chadengaha. Kam ka·anioba namen silroroenga ineba ua janapa. Uano A∙chikrangoni sakbri dakchakgipa dongaha, jerangan sak sotbrigittam Kristian bebera·giparangni giljao namen kam ka·engahachim. Uni kulidilgipa skulrangoba me·a-me·chik sak sotsni ong·pilaha aro Rev. I. J. Stoddardan Goalparao donge A∙chikrangni kamko nirokgipaba ong·aha. Bronson ‘American missionaryrang jedakemangba A∙chikrangni missionko ra·sekea ong·ja’ ine raken janapaniko on·aha. Da·alo Garo missionara maiona sokanggenchim, Bronson ua pilakkon nie dongaijaha. Ianoba ua, kakket aro bebeko man·anina miksonge salsekangna dakaoniko dakgrikchake naljokataha.
Miles Bronsonni On·kanganirang Ua, Isolni missionko tange rakkina jotton ka·anio be·gropa gita ong·anirang bang·en dongaha. Salsao, ua Edward Brightna chitti seengon indake janapaha: “I have seen many dark days, but never such as this. It is hard to keep toiling under these circumstances if ever we needed your help, your prayers, your best counsel, your words of consolation and encouragement it is now.” Assam mission pangnan uni ka·tongo ma·gape dongkamaha. Jikgipa Ruthni siani ja·mano, Bronson uni demechik baksa Americaoni re·chakatbae 1870, March 28 tariko Nowgongona soketaiaha. Marie mamingkoba dakchakna amjaoba dukchi maram cha·atako man·gimin pagipana ka·sachake indake seaha:
I watch darling papa with a great deal of anxiety. He is better than we could expect, but I can see that his great sorrow tells upon him. I often hear him weeping and praying that God may help him to be submissive and then he comes to us as cheerful; but I can see he has had a hard struggle. I try to be all a daughter can to him. Oh! If I can bring one ray of sunshine into his bleeding heart, I shall be happy!(Marie Bronson, “The Nowgong Encounter” in Miles Bronson [A Lionheart Among Missionaries], 212).
Missionary kam ka·a gimiko, Bronson a·brijolo donggipa jatrangni jakgitele ra·chakaniko nike—mongsongbate A∙chikrangko namen namnikbeachim. Giljao skiani somairangoba indake aganani gnang: “The hill tribes have cheered my heart, but latterly a new people have given me great joy: The Garo tribe.” Indake ong·engon Bronson Nowgongo Assamese Communityni president ong·e Assamese ku·sikrangko tangatpilna kam ka·anio dakchakgipako nangnike 1870, November 1 tariko ramramgijagipa chittiko see Mrs. Frances A. Danforthna watataha. Uni seata kattarang indake ong·achim:
I realize as never before that no Christian home is complete if deprived of either one of its united hands… Both of us have knowledge of the people, their language and a missionary experience that qualifies us for years of the most efficient work of our whole lives in which we can greatly aid each other.“…I am just the same Miles Bronson I used to be when you were here. Virtues few, faults and imperfections many, you know them all—I am only 57 years of age; heart as young as ever…” —Miles Bronson
1871, March 5 tariko Frances Bronsonni namnike seaniko ra·chakaha aro uko grongna January jao ua Goalparaona re·angaha. Uamang 1872, January 19 tariko Rev. Thomas Keithni noko bia ka·aha. Frances Danforthni saani namjabatangani gimin uko Calcuttaona demechik Marie baksa watatpilaha, unoni ua saksan Singaporeona re·ange sanaha. Saa namkaloa re·bapile Burmani Rangoon songo donge ka·engmitingon 1874, February 3 tariko Frances ua biapon siaha. Pil·e, Francesni siani uamang paningsako ning·tue matataha. Bronson chang·sataie gnigipa changna jikgri ong·taion, kattachide uni dukko agannan amjaha. Calcuttao jasa adhamang donge demechik baksa Goalparaona ong·onbataiaha, indiba rasong grie Marieba Goalparaona sokon malaria sae sisrangaha. Jikgri-degri ong·an baksa ka·rimska missionaryrangba dongjamitingo demechikni sianina uni til·tilgipa ku·chilrangchi kamtangko matchotataha aro duk ong·ani songreaniko dake bangbanggipa nokona dongna Gauhationa re·bapilaha.
Be·gimin ka·tongko namatpilna jotton ka·engon, cha·ramo saksan asonge cha·on mikchirang gra ga·akbaiaha. Saksan ong·e bang·a salon cha·kusiaha, sinti-do·pilgime dongaiaha. Dikdiksano kim·kim ong·na rakatako man·taioba ru·utgijan sakgniko gimaataniara una algri ong·taiaha. “Tangpiltaignok” ine chanchiaba grip dake gimaangaha. Nowgongo donge kam ka·anio je kusi-katchaanirang dongachim, uarangba mikjapsanon bon·angaha aro saksanmitingo an·tangko ‘rakkirikna’ amjae grape chakaha. Ka·sagipa aro chong·motgipa ka·donganiko man·gen ine ka·donganiba dongjaon, ua basakoba a·mango ja·sku dipane grapbee indake aganaha: “Sometimes I am discouraged and think I shall go back to Calcutta to die…” Skango uni bilakani, ka·dongani, kim·kim ong·ani aro kingkot dakani gimikan bilgrijolangaha aro sagaloni chi ro·okangaming apsanaiaha. Haida, ia a·selrangchin Bronsonni janggi tanganiara agre bil be·atako man·ahakon!
Gauhati aro Dibrugarh A·barang
Gisikni dukrangni a·sel Bronson be·en an·sengbrejae aditanade Rev. Comfortmang baksa Gauhatio dongaha. Uano donge Isolna gamengon, 1874 bilsio Home Boardba Guwahatikon uni kam ka·ram dakataha. Kamrangko gisiko nange ka·mitingo da·oba 1874, July 16 tariko Burmao missionary ong·echenggipa me·chik Mary D. Mankinko gronge bia ka·taiaha. Uni bimchipe gamani somairango gital gital gisiko nangatbegipa obostarangko chagrongaha. Bilsini bon·achibara songdu nalsachini budepa saksa Bronsonona re·bae aganaha, “Saheb, angni pagipa aro uni pagipaba Kristian ong·aha.” Bronson una aganchake, “Beben, na·aba Kristianan ong·aha,” ine inoa uko gisiko nangbee nie aganchaktaiaha. “Anga Gitelna ka·saa. Sepoy Mutiny ong·engon ‘anga Kristian ine aganode’ Mohammedanrang angko so·otna ka·mikkenataha.”Indiba anga uamangna angni gitokko on·e,“Angni gitokko rasotbo, indiba anga Prabhu (Gitelko) jechake sijawa,”ine aganchakaha. Ia kattarang Bronsonni gisikko ning·tue nangatbeaha.
Isol ia mandeko gital gital a·barangko o·prakna skangonin jakkalbaronga ine an·ching nikbaaha. Apsandaken, uni kam ka·ani bon·achibarao rama gitalko pruchengchina Isol uko okamtaiaha. Ia gital okamaniara cha baganni kulirangni gisepo Kristianni kamko a·bachengchina ong·achim. Adita bilsirangna Gauhatio kam ka·engon, Nama Kattana dakgrikrakgipa matgrik, uni jikgipa Mary Mankin baksa niksogijagipa biapona 1878 bilsini October jao Dibrugarhona jitangtaiaha. Uamang chongipa noko dongchake bon·kamgipa kamrangko uni ka·sara Nokgipana ka·na a·bachengaha. Dibrugarho ja 6 mangna cha bagano kam ka·angengon pilakan namsusu nikbaengahachim, indiba a·bao ru·ute ka·gijan uni be·enni bilgria uko salgrope chadengsrongna man·taijaha. Beben gisiko sikani dongkuachim, indiba bilgrigipa be·enni sanala uko watjaha. Uko rimangpilani ong·on, uni jaksikgiminko ja·ku sanpilnade nangtelgen aro ian mongsonggipa ong·a ine chanchitokahachim, indiba tangka aro manderangara baoniko man·gen—ian uamangni chanchianiko pe·sote galaha.
Assam Missionni kamrangoni mingsa niksenggipara cha baganni kulirangni gisepo kam ka·anian ong·achim. Indiba ia kam, Bronsonna uni bilsini kride namen jrimdugaaha. Ka·gnina ka·oksigipa ong·ani gimin an·senganikode am·jaha aro nanganiba dongjahachim. Indiba biljimbeahani gimin ua ru·utgijan saako man·taie bon·kamao Americaona rimangpilaha. Home Boardni Chairman E. T. Hiscox indake agana, “Rev. Dr. Miles Bronson a·songtango gitchambegipa missionary, Assamo kam ka·ani bilsi sotbrigni gapaha, indiba da·o Dibrooghor (Dibrugarh)-ni cha bagano kam ka·giparangni gisepo ka·taiengon ua namen bilgribeaha. Uni bilsirang aro chu·ongen gamaniko nikanio saoba uni biapo jako ra·skaode namgen ine chingko mikgrakataha, ba ong·jaode bangbang ong·atako man·skagen.” Ua Dibrugarho dongjahaon Home Mission Boardna gimabeani ong·aha. 1879 bilsini Sixty-Fifth Annual Meetingo, Home Board Treasurerni report on·ani gitade, jadok kam ka·anina Bronsonna $600-kosan on·aiachim. School kuligipani nanga korosna $2,441, nokgimikni re·angpilanina koros ka·a gimikara $1,500 ong·aha. Uko da·oni currency rateko hisape Indiani tangka dakatode nokgimikni re·angpilanina ₹1,12,011.75 tangkarangko koros ka·aha ine nikgen.
Uni Bon·kamgipa Salrang
Gauhati jahas karamo Assamko watkamangnasio an·tangni ripengrangna aganchotanggipa kattarang da·alona kingkingan katta gri ong·jaha. Ka·pakani mikkang baksa ua indake aganaha: “Anga re·angna sikja, angni ka·tongde da·oba ianon. Kosako donggipa pilakna anga tangna sika aro iano dongen Kristona ka·na sikuenga… Kristoko aganprakbo, Kristo gita janggi tangbo, dal·begipa dai a·songni Kristianrangni jako donga. Bebegipa ong·bo, kakketgipa ong·bo, angni jong-adarang, aro Isol na·simangna pattichina,” ine agana matchoton chadengdulgipa manderangoni uko rimanggipa jahas chikosako balboangaha. Bronson, bilsi 42 Assamo kam ka·ani ja·mano Americaona rimangpilako man·aha.
Uni bon·kamgipa bilsirango, pil·nipil Assamo donggipa ripengrangni gimin chanchisimsimaiaha. Chanchia somaiantion gamgimin a·barangna ka·saaniko aro gipin gital a·barangko tarianikosan nikaiaha. Easton Rapidsni giljani pamongni call ka·atoba, Bronson Assamon dongengmitingo an·tangni saako nina chel·beaoni re·bae re·angpilronga gita chanchimane uko mitelbeaha. Gisik mikasalode, nokni manderang aro ripengrangni duulengako nikode an·tangara Americaosa ine u·ie gisiko sabeaha. Iako chanchiatode a·gilsako uni dongram nokara Assamsa ong·achim. Indiba ua nikatenggipa biapona chang·saba re·bataina man·jaha. Sia uko srapnasiengon, Isolko u·igija andalani jagringrangchi pindapenggipa a·aona re·bapilna sikengkua. Sabatroroengon dugae chanchiani a·sel gisikchi chang·sao ua Nowgongona re·bapile burung joljol wenna taritaiaha. Ua chibima, sagal aro burungrang, mikmalgijagipa matburingrang, okkria cha·asigiparang, saa-ding·anirang, aro kenanirangni jatchio ong·engachim.
Salsao, “sorokrangan sona gita ching·chipchipaigipa songjinmaona napeaha aro uano napeon, ‘ua songjinmani pilak kontarangan kusi ong·e dokaha.’” Ua uni u·igimin ku·rangko indake aganengako knaaha, “Na·a nang·ni Gitelni katchao napebo,” aro ua songjinmao uni ripengrangni pilak kotokrang kusi ong·e inchroaha, “Alleluia, Alleluia.” Ia kakketgipa aro mingsinggipa missionary bilsi sotsnisa ong·on, 1883 bilsini November 9 tariko Michiganni Eastern Rapids songjinmao siaha.
Agandapanirang
“Uni seng·ani, man·gimin mes jakrangko gisiko nangbee nirokani, uni skianirang, aganna changanirang aro mikrakatanirang pilakan mondolio bebera·gipa sakantina aro bebeko u·igijagiparangnaba man·dapani ong·chongmotaha.” (—Rev. Kandura Smith, Gauhati, Nov. 29, 1878)
Je manderangan Bronsonko namedake u·ia, uamang uko “rinok rinok dakgipa, salna changgipa, ka·sagipa ong·a” ine agantoka. Ua manderango ka·dongaha, aro a·brini mikmalgijagipa manderangmangba uo ka·donggakaha. Bronson, Assamese ku·sikko changbegipa aro missionaryrangni atchu gitchamba ong·aha. Uni ku·sikko u·iani bilko u·igipa uni ripengrangni mol·molaha gitan ua an·tangni somaiko sea-jotanina bang·bate jakkalna a·bachengaha. Ia somai chachaon ua an·tangko pangna jolna gisik ra·atgnigipa ki·tap kingsa, Assamese-English Dictionaryko dakna a·bachengaha, jeko ua uni chuttioni re·bapilani ja·mano 1867 bilsio matchotataha aro chapa ka·ataha.
Bronson man·gimin biterangni mikkango re·aha. Uan Assameserangoni Kristian ong·chenggipa Nidhi Levi Farewellko Jaipur 1841 bilsio, 1863 bilsio skanggipa Mikir Kristian ong·chenggipako, February 8 tariko Gauhatio Garo Kristian ong·chenggipa Omed-Ramkeko aro Assam gimikni me·chikrangni gisepo Kristian ong·chenggipako napbolataha. Ua Nowgongni ma·grirangko rakkianiko rikchenggipa, Assamese-English Dictionaryko dakchenggipa, Assamese ku·siko namnambegipa gitrangko segipa, Nowgong Baptist Mondoliko rikchenggipa, aro bon·kamao uni dondikgija mol·molanichisa A∙chikrangna missionni kamko ka·aniko oahani gimin, A∙chikrangna neng·nikgija mol·molchakgipa ine gisik ra·gen. Ua Isolni songnokni ariko a·gilsak pil·sani ku·chotona sikpakangna man·ahaosan mangmang chu·ongnikaiaha. Bon·kamgipa salrangko Americao donge re·atengoba re·bae ga·dapechenggipa a·a aro uno donggipa manderangkode gualnan man·jaha. Ua Assamni manderang baksaba stappile ripeng ong·aha ine uarangko chanchiate aiao inmana! Uni Kandurako Kristoona dilbaani, ja·mano Omed-Ramkeko Kandurani dilneng-do·mikani, jattangna kam ka·echina mamasako uni kusi ong·e watatani, an·tangan Rajasimlaona re·bae Garo Kristian Mondoliko songeani, Goalparao mission a·bako dake donangani aro be·enni bilgrianichi ga·akgropna dakaona kingkingan Assamo kam ka·ani pilakan Bronsonni jak mancha—iako darangba jena man·jawa.
Isol ia mandeko a·bachengaonin dingtang dingtang kamrango jakkalsoaha. Rev. Dr. Miles Bronson gamna nangako gamaha aro neng·takaha. Badita sak manderang uni jakoniko Nama Kattako knae ra·chakaha, uamang pattianiko man·e ukon ja·rikaha. Bebeo bakrimgimin Uni dedrangrangoni jerangan una skang re·angsoaha, uaba uamang baksan kusi ong·enga ine bebera·a. Da·alo, Singpho aro Khamptirang, Assameserang, Nagarang, Mikhirrang, Kacharirang, A·chikrang aro gipin Assamoni ong·gijagipa, cha bagarango kam ka·gipa jatrang, sakantian ia mandeni niksamsoanina dal·en gro nanggiparang ong·chongmota.
In Memory of Rev. Dr. Miles Bronson, D.D.
Miles Bronson
“The morning cometh.”
Memoir of Miles
Bronson's Statue
Miles Bronson
References:
[F.W. Harding & Mody Marak] in Achikni Ripeng: March-April, 1936.
“Miles Bronson’s Family Papers,” in Andover Newton Theological School, Franklin Trask Library, 1981-1.
“Missionary Sketches: A Concise History of the Work of the American Baptist Missionary Union” Third Edition. Boston: Mission Rooms, W.G. Corthell Publisher, 1883.
“Studies in Foreign Mission” in Origin of the American Baptist Missionary Union, No. 12. Boston: ABMU, 1905?
Thangkim Haolai, Miles Bronson: A Lionheart Among Missionaries. EBH Publishers (India): Guwahati, 2013.
The Baptist Missionary Magazine. Vol. XLV, No. 7, July 1865. Published by American Baptist Missionary Union.
The American Missionaries and North-east India (1836-1900AD)-A Documentary Study by H.K. Barpujari. Guwahati: Delhi, Spectrum Publications, 1988.
“Jakchi aro ka·tongchi re·roroe, ua mamingnaba jajrenggijan rang·gitik dakna nanggipa bang·bea kamrangko, marikki sagiparangko sane, nokrangko tarie chapa ka·ani kamrangko niroke, aro an·tangan sinasipile ka·aha.”
Rev. Dr. Miles Bronson, American Baptist missionaryrangoni saksa Assamni Sadhiya aro Jaipurona re·bae kam ka·echenggipa ong·a. Andalao donge sinasienggiparangna do·ga ochenggiparangoni saksa, nikgijao una mai ong·gen uko chanchigija rama mesokdilgipa aro Isolni songnokna ramarangko o·srie a·barangko pruchenggipa ine uni kamrangko nien aganna krabea. Ua, Seng·aniko on·na gisiktango su·dodoatako man·e chu·ongnikgijanichi kakketo Gitelna gamaha. Bronson, a·gilsakni kusi aro katchaanirangkode janggilchi done, Isolni a·bao janggi tanga gimik kamko ka·angaha. Janggi-silchiko Isolni kattachi namedake chiripako man·gimin ong·e, Uni okamanina krakra jatska bigil gipokrang baksa janggi tanganiko dongale Indiani Assamona re·bachengaha. Uni ka·sae daka kamrang chasongnan gimajawaha. Bronsonni ka·saani gimin Assamese chatro saksa indake agana, “Saheb an·tangni mandetangrangna bate Assameserangnan ka·sabata ine anga bebera·a.”
Bronsonni Nokdang Dakani
Miles Bronson 1812 bilsini July 20 tariko New Yorkni Norway songjinmao atchiaha. Ua kamtangko gisiko nange ka·na jotton ka·ronggipa saksachim. Ua, 1836 bilsio, Hamilton Literary aro Theological Institution (Colgate University)-oni graduate ong·aha aro apsan bilsion Baptist Ministryna Reverend ordain ka·ako man·aha. American Baptist Missionary Union 1836, April 29 tariko, Assamo kam ka·china uko seokaha.
Ruth Montague Lucas 1813 bilsini August 13 tariko New Yorkni Madison songjinmao atchiskaaha. Ua Kristian nokdangni demechik ong·e namao janggi tanggiparangoni saksa ong·paa. Ruth, New Yorkni Hamilton Ladies Seminaryo poraiaha. Ruth, Miles Bronsonkon 1836 bilsini September 7 tariko bia ka·aha aro apsan salon uaba Indiao kam ka·china seokako man·aha. Uamang sakgnian bilsi kolatchignimang ong·pile apsan janggi tangengon Gitelna bimchipe gamaha.
Bronson chang gittamna kingking bia ka·aha. Uni skanggipa jikgipa Ruth Montague Lucas, gittamgipa changna Americaona neng·takna re·angmitingo New Yorkni Elmira minggipao 1869 bilsini September 30 tariko siaha. Uni ja·mano Rev. A. F. Danforthni jikgipa segri missionary ka·enggipa Mrs. F. A. Danforthko 1872 bilsimango bia ka·taiaha. Indiba 1874 bilsini February 3 tariko Burmani Rangoono dongengmitingon uaba sitaiaha. Uni ja·mano Rangoono skanggipa missionary ong·chenggipa Ms. Mary D. Rankinko bia ka·taiaha. Uoni re·bapile uamang sakgnian Gauhatio adita bilsirangna apsan kam ka·ange ja·mano Dibrugarhona jitangskaaha. Dr. Bronsonni simano, ua dambe sak 2 dedrangko nirike, uamangko simsakaha aro skie on·anirangko dakaha.
Bronsonni dedrang:
Mary Rebecca (1838-1903), North-west Districtna Missionary Unionni Secretary, Chicago songjinmaoni Rev. C. F. Tolmanni jikgipa ong·skaaha.
Maria Bronson (1841-1874), jean Assamo kam ka·engmitingo marikki sae siaha.
Harriette Bronson
Eliza Bronson (1842-1912) bia ka·jaha.
Lizzie, Fort Madisonni Rev. Gunnko bia ka·aha.
Ann Sophia Bronson (1846-1920), Michiganni Allegan songjinmao donggipa Rev. J. B. Titteringtonko bia ka·aha.
Martha Bronson (1850 bakgitchakmitingon siaha). Mrs. Mary D. Rankin-ni dedrang sakgnini bimungrang–Ruth Bronson (1875 bilsio atchia) aro Laura Bronson (1878 bilsio atchia).
Assamo Ga·dapechenga
1836 bilsio Bronsonko watatani miksonganian Assamni salaram bon·chotgipa Sadhiyao kulisogipa a·bao Nathan Brown aro Cutter sahebmangko dakchakechina ong·achim. Uamang arijoljolo donggipa Singpho aro Khampti jatrangna aganprake, Chin a·songona janggilchiniko nappilna man·gen ine ka·dongachim; maina ua a·songni mikkangchipakko uni pilak jahas karamrangko songgipinni manderangna napaniko China a·song raken kangchangsrangaha. Iani a·selan 1837 bilsio Bronson aro Cuttermang Calcuttaoni songduko ringrango ja gittamna kingking chodobana nangaha. Bronsonni missionary kamo a·bachengon uni ning·o donggipa silchi namama namja uko nianian ong·achim. Calcuttaoni chibimako songrebaengon English sipai saksa, “Kenbegnigipa somai-kario indake chibimako songrena jotton ka·jaode namgen,” ine Bronsonna agane niaha. Bronson sipaiko sing·pilskae inaha, “Nang·ko nang·ni dilgipa (Captain) Sadhiyani sipai kotokko dakchakechina ge·etgenchimoba na·ara jajagenchimma?” “Ong·ja, Sir,” ine sipai rang·san aganchakaha. “Indide, Sir,” ine Bronson aganchake, “…jensalo chingni salgini Captain chingni sokbagnina ka·donge Sadhiyao sengsoenggipa chongipa ko·tokko dakchakechina ge·etako man·ahaon, chinga ru·utatkuna ka·dongjaha.” Mongsongde, je kario dakna chanchisoachim, ua somairangara mikka-balwa rakmittingchim. Indiba uamang jajagijan siani a·kaweni jatchio songreaniko dontonggija re·mikkangbaaha.
Obostarangko Chagrongchenga
Bronson aro Thomasmang Calcuttaoni Goalparaona tom·tome sokbaaha. Mikka-balwa rakkari a·bachengaha. Kengnirang uamangni re·mikkangao bobil gita dongsoe songregniko dim·pengsoaha. Salsani ja·mano salsa mikkarang jimbeaha, balwa balpekani aro chi ta·rakanian uamangni bilgrigipa ringrangko salpilaha. Boetani choani ba gol·okchi choani ong·na amgijani ong·aha. Choenggipa ringko chi rikam joljol budu kae salnaba dikbegipa buringrangko rama dakpretna draatako man·aha. Neng·nika aro ka·donggija ong·e ringko chogiparang watgalnasipilaha. Ra·bitbagipa cha·anirangba srang-brang bon·changaha. Sadhiyaonade mile 100 mang dongkuengon Bronson buringni feverko man·e sabeaha, pil·sa gita jangginaba kenchakani ong·aha. Nie dongaioara maming dingtanganiko ra·bajawa ine nike Thomas chongipa ring ge·sao uni dukko man·beenggipa ripengrangko dakchakna skang re·soaha.
Early schooling was a day that started from Watrepara, their home, was one of great excitement. The parents had many misgivings, but the lads were highly elated because of their great adventure. After the years, Omed and Ramke decided to take Christianity as their religion and took baptism on Sunday, February 8, 1863, at Sukheswar Ghat, Gauhati. Time and again, both uncle and nephew approached to send them back to their people by writing an application for their discharge. At the outset, Colonel R. Campbell responded with expressions of interest in the undertaking. So seven of them—Omed, his wife, and three children and Ramke and Suban took a boat down the river and arrived at Goalpara on May 10, 1864.1
Their first endeavor was to gain the goodwill of their relatives—Reban, the first cousin, and Fokira, the second brother of Ramke, who was at Goalpara at that time. On explaining the object of their mission, Reban would have nothing to say to them; but Fokira was friendly and willing to help. So, it arranged that Ramke should open a school at Damra and Omed tour among the villages on the heights above. Then while a schoolhouse was building, they all went up to the hills. In a few days, Ramke returned to Damra, taking his youngest brother and two other boys with him as a nucleus for his school. So, in 1864 the first regular school started at Damra, where Ramke and Fokira look after it.
Six months have passed away since they first went up to Watrepara. They stayed there as long as they could, but at last, they have driven away. They turned their steps sorrowfully away and came down to the foot of the pass. Have they abandoned their purpose? Not at all! On the contrary, this spot had chosen skillfully to further their plan of campaign. Omed can hear them coming, and if he pleases, join them as they go by or wait and watch for their return. He has calculated well. All these must explain, and Omed loves nothing better than telling and commenting on his trust.2
Years go by since 1864 as they came down; it took more than three years to win his own people’s souls to Christ. Despised much hated and reckless situations people took into wrong ways, they ceased their wicked things. Later on, they made a fresh request to Dr. Bronson to Rajasimla and a letter signed by eight Garos representing different villages. With much gladness in his life, Dr. Bronson came down from Nowgong and arrived in the evening at Rajasimla on April 12, 1867. On the next day, he gave baptism to twenty-seven, of whom thirteen were women. Then, Dr. Bronson opened a school at Rajasimla on that occasion and appointed Fokira as a teacher. He soon had a class of seventeen young Garo men, a type of thirteen small boys and Garo girls. “But do you want your girls taught?” he was asked. “Yes, the girls as well as the boys,” Fokira replied. Here was the foundation which led the missionaries to say, “Other schools will follow, and we will soon have plenty of good Christian Garo teachers who will preach while we teach.”3
In the later year 1868, Ramke had 30 students, both young and old; Fokira (Ramke’s brother), who was in charge of Rajasimla School, had another student body of 13, including three girls.4 Since then, with the inspirational employees of the first educational fields, many schools were set up. Now, these institutions are extending, disciplining, and yielding as one of the role models of the Church. The schools are:
Rajasimla Junior Basic School (1872)
Rajasimla Govt. Middle English School (1914)
Adventist Medium English School (1954)
Konchil Apal Govt. Primary School (1958)
Rongdal Atimbo Govt. Primary School (1965)
Omed Memorial Higher Secondary School (1969)
Thangkan Memorial English School (1998)
Wari Govt. Primary School (1998)
Upper Rajasimla Govt. Primary School (1998)
Konchikol Apal Upgraded Upper Primary School (2001)
One fascinating wonder was happened to Dr. Stoddard and his wife at Goalpara. A Garo boy—Rudram and his mother had come to the station on foot in a single day from their village, a distance of twenty-five miles or more. She was a tall, strong, noble-looking woman. “This is my only son and child,” she said to Mrs. Stoddard. “I bring him to you that he may learn wisdom. We Garos know nothing, not even God, only devils.” Then, when asked to remain a few days, she replied: “By no means, my husband is lame and cannot wait on himself much. No one in our village now will even cook rice for him, for we have ceased to worship demons and worship Christ, and we receive great abuse from our neighbors and friends.” Then, at dawn, she was up and away.6
Early Literary Works
The attention was given to plans for educational work, and the Government sanctioned a grant of two hundred and fifty rupees to prepare and print Garo books. Also, a monthly contribution of fifty rupees was given to the school, now called “the normal class” at Damra, and fifty-two rupees for village schools. In reducing the Garo language to writing, the missionaries were free to choose between Bengali, already familiar to the Christian leaders as it used by both the Bengalis and the Assamese, and the Roman character, which would introduce them to the English vocabulary.7 In the early days of 1868, Dr. Bronson came again to Goalpara and stayed at Goalpara for a month, where he prepared a book entitled “Garo Primer.” Later on, with the help of William Carey of Assam (a linguist), again he prepared two books entitled, “A Reading Book” having of some sixty pages and “The First Catechism.”8
It was, therefore, a daily process for students in those schools to study and learn about Christian principles and the way to Christ. The education program in Garo Hills was a Government-cum-Missionary project. When a Garo teacher was sent to open a new village school, he was usually a convert, full of zeal and enthusiasm for propagating the Gospel. Through these mission schools, the Government knew that the Garos could bring under Government administration without blood-shed. As a result of introducing mission schools, there was an immense benefit for the neighboring Hindu villages. Another factor that made an unparalleled contribution towards Church growth during this period was the Garo leadership because the Garos, by nature, were brave and sturdy. During the early period, the leadership of the Church came from men who had served in the police and had become Christian missionaries, volunteered themselves, and sacrificed their lives to pass the Good News for the unreached people.9 Since then, the earlier educational status became one of the factors that led to the advancement of the Church.
One of the Primary teachers said, “Education is the main character for the cognitive process of changing the society and the Church without education no one could spring up and modernize the living conditions of humankind.” Thus, through this educational prospect, the lives of the people in the villages changed, and their lives impacted and prominently enlightened the next generations today.10
Slanting N. Sangma, a retired Headmaster of Rajasimla Junior Basic School, once commented, “All the developments and social changes would not be possible if there were no educational system at Rajasimla.” “Today, our children have an opportunity to take an admission in the schools and mold themselves to be the leaders for tomorrow,” he added. Thus, these schools are effectively attending to the upcoming generations, enabling them to be capable enough to become future leaders for the community life of the Church and society.11
General View
The early schools and literary works have been discussed extensively. From the start, there were a lot of outcomes, which produced the sources of life in a new front and developed into the most abundantly planted green trees. In that generation, people from near and far sought to understand the true purpose of education. Their success was a result of their zeal and enthusiasm for learning. Therefore, the Garos could not forget those beloved individuals such as David Scott, Francis Jenkins, Dr. Bronson, Dr. Stoddard, and his wife, as well as many “others” whose labor helped the Garos become wise and enlightened. The Garos left their savage habits in the mountain ranges as a result of their efforts to improve their well-being, and they now serve as blessing showers.
In the 1800s, the American Baptist Mission Society started working in North East India. They most likely set up mission stations in the Nowgong and Goalpara areas of Assam. But even though people worked hard for years, not much progress was made. While Omed and Ramke did many great things, one of the most impressive is how they brought Christianity to the Garo people of the Garo Hills. E.G. Phillips says that the names of these first two followers, Omed W Momin and Ramke W Momin, must be included in any history book that talks about how Christianity came to the Garo people. On April 14, 1867, Dr. Miles Bronson opened the First Church on Garo Soil, where Omed W Momin worked hard and constantly. It was in Rajasimla that Momin was made the first ordained pastor of the church.
The Garos Before Christianity
The Garos, along with the bulk of hill tribes in the Northeast, have seen substantial turmoil in the last two to three centuries, notably after the establishment of colonial governance in the region. William Carey observed that the speech of the Garos may sometimes be characterized by a dissonant sound like the collision of metal with stone. The Garos were averse to being governed by individuals from other tribes due to their dissimilar physical attributes. In addition, they were unwilling to impose taxes on zamindars residing in the plain regions. On many cases, when the tax collectors demanded payment, they were unable to remain silent and instead resorted to killing the individuals, decapitating them, and seizing control of their settlements. In 1852, Lord Dalhousie made the following statement:
“…But these furious people those who do not obey, not useful at all, even not heeded completely will bring a great tragic and dreadful doom. Though we may send strong soldiers to control them, our work and struggle will go in vain. Even though we try to control North-East hillsides, it becomes useless… therefore; I myself suggest that we should completely remove them from any angle. Until and unless we caught and tortured these crazy killers will continue and will dominant over all…”12
Keeping these suggestions in mind, it became highly satisfactory since the British government decided to accept this and subsequently chose to arrange the Garos’ major strike in protest of the previously mentioned problems, even though this strike significantly harmed their day-to-day existence. They were promised not to behave in such vile ways against the government, and they were persuaded to stop their negative habits and actions.
Earliest attempt at converting the Garos to Christianity Professor Lindrid D. Shira said about David Scott: “The Garo people could not forget David Scott, who was a British Commissioner to the whole North-Eastern Frontier of India for which he contributed a lot of good things. Though he could not do much to Garos in terms of the Christian religion, with much struggle he invited some of the American missionaries to work with their full commitment.”13
David Scott first encountered the Garos in 1816 when he was sent to handle problems on the Garo frontiers. He dealt with this ferocious tribe with the utmost diplomacy, and he soon won their obstinate hearts. He was certain that only the spiritual power of the Christian faith channeled through the medium of missionary schools, could ever bring the Garos lasting peace and benefit. He also held the opinion that a missionary was more important to tame this warlike tribe than a captain or a civilian, and he made an effort to convert the Garos to Christianity using this clear-cut belief as his guiding principle. David Scott put a lot of effort into securing missionary personnel to start schools among the Garos in order to achieve this. It’s clear from his letter to Mr. M. B. Baily, a Secretary to the government that he was willing to donate some of his own money to this cause:
“I am satisfied that nothing permanently good can be obtained by other means. I would greatly prefer two or more Moravian missionaries who, along with religion would teach the useful arts. If the Government would insure them subsistence only, I would be willing to take on myself the expense.”14
The American Mission Board decided to find the two missionaries with this crucial consideration in mind after receiving this brief appeal to the Secretary of the Government. However, due to the listed missionaries’ inability to perform as the Board had anticipated, these things did not, in some ways, turn out as planned. While in Assam, Commissioner and Agent to the Governor-General of Bengal, Captain (later General) Francis Jenkins, who shared his interest in and viewpoints regarding the Garos, founded a school in Goalpara district in 1847. His goal was to educate young Garo people in order to send them back to civilize their own people, much like David Scott.
Birthplace and Early Days of Omed and Ramke
Omed W. Momin was born in 1832 in the quaint hamlet of Watrepara.15 Omed was a born leader who was impulsive and forceful from a young age. Despite having been born in the wild, he became interested in reading and writing after going to a nearby market and finding a government interpreter who spoke fluent Bengali.16 Omed was always devoted to his nephew Ramke because he was the older of the two and because he was Ramke’s uncle. He made it a point to impart whatever wisdom or talent he had gained to Ramke. After living there with his uncle Omed for five or six years, Ramke W. Momin was born in 1838. Ramke, a boy of 11 or 12 years old, was for a time prevented by his stepfather, who preferred his assistance with the jhum cultivation to his education. When he was younger, he had a strong belief in demons and worked diligently to defeat them, frequently trapping wild birds to sacrifice to them.17 Ramke was deeply religious and did his best to uphold his native faith even before he accepted Christ as his Savior.18
Education of Omed and Ramke
In an effort to exert some influence and control over the tribe, the government established a school for Garo boys in Goalpara in 1847. Despite their lack of understanding of how providence was guiding them.19 The news that the government wanted Garo boys for a school at Goalpara and would feed, clothe, educate, and produce great men for them was announced one day in 1847 by beating the drums at the Rangjuli market. The rumors reached Omed and Ramke’s neighborhood in the nearby hills as well.20 Omed and Ramke signed up for formal schooling at Goalpara along with a group of young Garos. After some time, it was decided that it would be wise to broaden their perspectives by sending them on a government-funded steamer to Gauhati. The Garo boys were very drawn to a regiment of Sepoy that was stationed there. Omed was asked to participate at first, but he declined. Jongrin and Ronja were initially enlisted. Ramke returned to school to finish his studies at Goalpara, but Omed was compelled and was forced to join the police at Gauhati before he could finish his education.21
Conversion and baptism of Ramke and Omed
The period of active planning for the establishment of the Church in the Garo Hills was between 1847 and 1867. Even though they did everything they could during this time to make the best of things, neither of them was happy with Garo’s doctrine of rebirth after death. Omed and Ramke were resentful of this doctrine since they were young and started looking for other religions that would assure them of eternal happiness.22 Omed was tasked in 1857 as a sepoy with guarding a mission house in Gauhati that would be temporarily occupied by a British officer. He was such a thoroughly honest and sincere sepoy while guarding the bungalow under British discipline that he even resisted the urge to take some old tracks that were scattered on the floor. He hastily picked up one of them and tucked it under his shirt one day after the sweeper had swept some of them outside. Omed read the tract that night incessantly out of curiosity and in Bengali under the title “Apattinashak“ (“Apati Nashak” means ‘The Destroyer of Objections.’ It explained the Christian faith and disposed of different objections to its acceptance). He finally located what he had been looking for for a while.23 However, he didn’t share this idea with anyone until he happened to run into Samuel Loveday, a Bengali Christian who was working as a contractor in Gauhati. In 1859, Loveday persuaded Omed to visit the pastor and attend church services. He also persisted in his conversations with Kandura Smith, but Omed refrained from seeking baptism because, like many hill-men, he found it difficult to give up drinking rice beer.24
Ramke, on the other hand, started studying the Hindu Sastras (bibles) after enrolling at the Goalpara School and sought advice from the Sadhus seated beneath the tall trees there. Ramke spent about 8 or 9 years as a practicing Hindu after being persuaded by the sadhus’ explanation of the Sastras. He began and ended the day by saying “Ram,” respecting the Brahmins, and generously giving them alms from his meager allowance as instructed by Sadhu. A Christian tract called Apatti Nashak was distributed at Goalpara by a group of traveling Baptist missionaries led by Rev. In the winter of 1856, Ruprecht Bion and Ram Jivan traveled from Dacca. He was once more overcome with utter hopelessness and despair after reading this tract. His appointment as a teacher at the Rangjuli Primary School, where he spent about eleven months, distracted him, though. On the advice of a Brahmin, he returned to Goalpara after that and continued his studies there for a while. Omed recently expressed his growing interest in Jesus Christ in a letter to Ramke. Ramke was overjoyed and made his way to Gauhati as soon as the school let out for the summer. There, he enrolled in the Normal School and studied for a year.25 Omed told him there about his brief encounter with the enigmatic tract. In actuality, the nephew and uncle shared a common interest in spirituality and frequently discussed how they felt about spirituality. They were both seekers of the eternal truth. A lively debate about which religion—Hinduism, Islam, or Christianity—they should follow soon broke out between them. The older of the two, Omed, expressed the following opinion:
The animistic belief of our Garo people is indeed detestable. Hindus practice the caste system. If we become Hindus, we will have to stay away from our relatives. Besides, even Ramayana does not teach anything about the salvation of the soul. In the Koran of the Muslims, indeed there is a promise of God to make the followers of Islam a great nation; but not much importance is given to the soul of human beings. Therefore, after examining what is written in the booklet (tract) and after weighing all the pros and cons, it seemed to me that Christianity is the best and the truest of all religions.26
Omed and Ramke were examined by Kandura Smith, who after being persuaded of their sincerity, promised to recommend their baptism to Dr. Miles Bronson when he next traveled to Gauhati. In the end, the baptism was performed for the first time on February 8, 1863, at Sukheswar Ghat in Gauhati. Few people present at the ceremony on the riverbank that day could have foreseen the contribution that the first two Garo Christians would soon make to the cause of Christ.27 Formerly barbaric Garos sat down at the Lord’s table that afternoon for the first time, partaking of the symbols of His broken body and shedding blood in holy fellowship with Him and those who had pointed them to Him as the Lamb of God who took away the sins of the world.28
Sukheswar Ghat 1863
The Arrival of Christianity in the Garo Hills
They wanted to bring Christianity to their fellow Garos in the wild hills29 because they had been proven to be extraordinary Garo soul-winners after accepting it as their new religion. Stayed true to this belief, Omed and Ramke to find a missionary who could share the gospel with the Garos, asked Dr. Miles Bronson. Though his nephew agreed to go with him, neither Ramke’s wife Suban30 nor Omed’s wife Epiri31 gave their consent to be baptized or accept Christ as their Savior. Omed was, however, given the chance to receive specialized training at Nowgong, but he turned it down, citing his advanced age as justification.32 Because they were both completely untrained and inexperienced with the major evangelistic thrust in the wilderness, Dr. Miles Bronson and Kandura Smith disapproved of this idea. In order to be supported by the Christian community there, they persuaded the new converts to stay in Gauhati for a while longer, but they were adamant. However, Dr. Miles Bronson granted their request and agreed to pay them a meager salary before entrusting them with the task of evangelizing the Garo Hills. As a result, they both left their respective positions in March, and on May 10, 1864, they left Gauhati with their wives and children. They were then kept under the direct supervision of Captain Morton, the Deputy Commissioner of Goalpara.33 From Goalpara, they traveled to Damra, where they spent the night and conducted open preaching at the weekly market,34 which is how Omed and Ramke in order to reach their own people, became the first missionaries.
