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Reverend Sidney Endle does not require any introduction for the Bodo tribe of Assam, just like Alan Playfair for the Garos or John Henry Hutton for the Naga tribes. In 1863, Endle was sent from England by the Society for the Propagation of Gospel (S.P.G.) mission for ministering the numerous Europeans scattered over an extensive area, and also for pastoral and evangelical works amongst the natives of the hills and plains in Assam. In 1871, the sole responsibility of the Kachari Mission in Darrang district was bestowed upon Endle. His dedication and passion for missionary works led him to fall in love with the Kachari tribe of Darrang. He had extended his valuable service for enlightening the people not with evangelical works alone but also by introducing and expanding general education among them so as to remove the ignorance of the people. Rev. Sidney Endle was the person who had standardized the Bodo language by giving it a writing shape with proper grammatical base. Simultaneously, he earned the credit of making the people aware about their identity by writing the ethnographic monograph of the Bodos The Kachari. Thus the paper will try to justify the claim of contributions rendered by Rev. Sidney Endle towards the Bodo tribe of Assam.

North-East India is a home of different tribal groups inhabiting from pre-historic period. The Bodos are one of the important tribal groups among them in Assam plains inhabited particularly in the northern part of Brahmaputra. The major objectives of the present study are:

1. To find out the importance of Christian missionaries works among the Bodos of Assam

2. To focus and justify the contributions of Rev. Sidney Endle towards the Bodo tribe in Assam.

To understand the origin and role of Christian missionaries, in particular the Anglican missionaries in India, we come across a good number of works like  A Popular History of the Church of England (1908) by William Boyd Carpenter, A History of the Church of England in India (1924) and Our Anglican Church in India 1815-1946 (1946) by Eyer Chatterton, The Theology of Christian Mission (1961) by Gerald H. Anderson, An Introduction to the Indian Church History (1967) by C. B. Firth, Christians and Missionaries in India (2003) by Robert Eric Frykenberg,  An Introduction to the Indian Christian Theology (2005) by Robin H. S. Boyd, History of Christianity in India: Major Themes (2013) by A Jayakumar.

To carry forward the study on Anglican Christian missionaries in Assam as well as North-East India, there are a number of literary works like Missionary Adventures: A Simple History of the S. P. G. (1911) by Georgiana M. Forde, One Hundred Years: A Short Account of the Anglican Church in Assam (1950) by S. B. Taylor, Christianity in North-East India: Historical Perspectives (1983) and Essay on Christianity in North-East India (1994) by Frederick S. Downs, The Anglican Church in North-East India (1845-1970) A Missiological Reflection (2002) and Introduction to the History of the Anglican Church in North-East India (2009) by E. W. Talibuddin , Boro Jatir Itihas, Bhasa-Sanskriti aru Kristan Missionari (2011) by Dina Nath Basumatary, History of Education among the Bodos (2017) by Satyendra K. Sarmah.

Some specific works on Sidney Endle are “Introduction” in The Kachari (1911) by J. D. Anderson, Commemoration of Rev. Sydney Endle (2010) by P. K. Daimary (ed.), “Notes of the Month” (1890) and “Church Work in Assam” by Sydney Endle himself.

This research paper is based on the life and contributions of a Christian missionary. The work is essentially an empirical study founded on historical research method. For the same a good number of primary and secondary sources are consulted and field visit was made. Primary sources are collected from state archives and secondary sources are collected from different libraries and person concerned.

Early Life: Sidney Endle was born on 27^th January, 1841 at Berry Pomeroy in Devonshire of United Kingdom. He belonged to a family where many Endles figured in the ranks of the Catholic clergy of the Western Country. Endle started his education at Totnes Grammar School. His childhood teacher was Rev. James Powney. Since his early age under the guidance of Rev. Powney, Sidney Endle aspired to enter the ministry of the Church of England and serve abroad as a missionary. Chasing his dream, he entered St. Augustine College at Canterbury for training. At that time the S.P.G. Mission was in search of someone who could minister to the Tea Planting Community in Assam of India. Sidney Endle had accepted the proposal and accordingly he was the first Tea Planters Chaplain in Assam. In 1863, Endle was sent from England for ministering the numerous Europeans scattered over an extensive areas as well as for pastoral and evangelical works amongst the natives of the hills and plains. In 1865, Endle was ordained in Calcutta (present Kolkata) by the Bishop of Calcutta and was appointed chaplain of Tezpur.[1]

S.P.G. Mission at Tezpur: Initially the Tezpur Church Mission Society was established at Tezpur, originating with Captain James T. Gordon I/C of the Darrang district since 1840.[2] Observing the possibility for propagating the gospel amongst different indigenous tribes, Captain Gordon first approached the American Baptist missionaries to take the charge as well as to establish schools in the field. But on failure in their part, he himself took the initiative for a mission station at Tezpur. Accordingly, Captain Gordon employed two German missionaries of the Basel Mission – C. H. Hesselmeyer and G. Dauble for the purpose of evangelizing the people of Bhutan. As the result in Bhutan field was not encouraging, in 1850, the Church Mission Society was entrusted with the responsibility of propagating the gospel and the extension of general education among the people in the Darrang district.[3] But within a short period, the mission faced difficulties in carrying out its task particularly after passing away of Captain Gordon.[4] In 1861, Rev. Robert Bland, chaplain of the Society for the Propagation of Gospel (henceforth S.P.G.) at Guwahati, on behalf of certain English residents, appealed to the S.P.G. Mission to adopt the Church Mission Station of Tezpur. In 1862, the Church Mission Society handed over the Tezpur Mission Station to the S.P.G. Mission.[5] By this time, the Tezpur Church Mission possessed about 50 native Christians, 12 Village Schools and a Normal Class for training of teachers.[6]

Contributions: Sidney Endle was received by Hesselmeyer, the then in-charge of the Kachari Mission at Darrang. At the time of the arrival of Sidney Endle, lack of a resident clergyman had been the main concern as there was none within seventy to eighty kilometres. Endle started his evangelical works as an assistant to Hesselmeyer at the Tezpur station. Endle described his method of work: ‘Mission work is carried on chiefly by direct preaching among the villages throughout the cold weather-i.e., from November to March - My mode of working has been very simple. Taking with me two or three of our twelve Christians, I have gone from village to village, summoned the people together, and done my best to bring home to their hearts and consciences the truths of our holy faith. In every case I was received with great attention, and respectfully listened to...’[7] Many a time his evangelical works were not as smooth as mentioned. But he did not give up and returned again and again until the fulfilment of the mission. Due to his devotion and love many had accepted Christianity in the region.[8]

Endle provided ministration to the Europeans coming out to the tea plantation. He realised that the Church had a responsibility towards the labourers employed by them. Honouring a special request from the Society, Endle also visited and held services at the establishment of the Assam Tea Company at Nazira and afterward visited Dibrugarh. After the death of Rev. C. H. Hesselmeyer in 1871, Endle was bestowed with full charge of the Kachari Mission. Visiting the Bodo villages in the foothills of Bhutan, Endle mentioned, “In every case I found a welcome and ready hearing for the Gospel message; and of this simple people there is much reason to hope the best, so long as they are not corrupted by the influence of a civilization other than Christian.” But the main problem with the Bodos was their ignorance. It was so dense that their minds often failed to grasp the most elementary spiritual truth. In order to overcome this problem of ignorance among the Bodos, Endle continued the practice of Hesselmeyer and opened schools in many of the villages with the help of the Government. He also established schools to train schoolmasters.

Immediately after reaching Darrang as the Chaplain of the tea gardens, Sidney Endle  established a full-fledged Church (Bodo Mondoli) at Bengbari with the help of the manager of the Koramor Tea-Estate. The Bengbari Church was his chief pride.[9] Along with the Church he added a boys’ hostel to the Bengbari mission school. Mr. Endle realized that it was important to preach the gospel among the Bodos in their own language.[10] He observed that the people were not conversant with the Assamese language properly.[11] Accordingly, he studied the Bodo language and within a short period, was able to learn the structure of the language.[12] He then thought of creating a class of preachers among the Bodo, who could preach the Gospel in their language. This, according to him, would help in removing the gross illiteracy. He emphasized in the establishment of more village schools among the Bodos of the district and preferred to give explanations in the Bodo vernacular.[13] Endle was of the opinion that there was an advantage of working among the Bodos by using their language instead of Assamese. Due to Endle’s acquaintance with the Bodo language, both the tea planters and the Govt. officials wanted his assistance in reaching the Bodo people for persuading them to work in tea gardens as labourers and to propagate education among them respectively.

Endle stressed on a good system of village schools and was able to establish a circle of village schools at almost each station. The number of schools and students varied greatly from time to time, since there was increasing demand for the tea garden labourers from the community.[14] In 1867-68 there were 15 schools under the S.P.G. Mission at Tezpur. The number of students, on the book record was 293, and the average daily attendance was 197. More than 100 of the students were Hindu and the rest were Bodo, Miri, and Naga. The schools were situated at: Tezpur (Normal School), Bardalata, Barpathar, Bengbari, Beseria, Bihaguri, Damarugaon (Dowamokha), Haleswar, Kalaigaon, Kariapara, Mirigaon, Pithakhowa, Rangsali, Sapai and Udalguri.[15]

For the purpose of training teachers for village schools, a number of promising boys were selected from time to time from the village schools and were admitted to the Normal School at Tezpur. These boys were given scholarships of Rs. 4/- per month for a period of three years. However, if any of those students failed to show their proficiency after the first year of their residence in the station, they were sent back to their villages. These boys studied in both Assamese and Bengali languages. The more promising among them were provided advance lessons in English. If there were vacancies in those schools, the boys were appointed as school teachers. Care was being taken to appoint each boy within the village itself, where he might be successful in attracting other boys to his school.[16]

In 1870-71, the number of schools under S.P.G. Mission increased to 17. Of these 17 schools six were meant for Hindus, one for Miri, eight for Bodo and other cognate tribes, like Phulguria, Moholia, Rabha, Modahi Koch, etc. and two for girl students. The schools under the Kachari Mission were completely aided and the superintendant of the Mission received a monthly grant-in-aid for the support of these schools.[17] Mr. Endle remarked that “There are properly speaking, no mission schools in this district.”[18] In June 1876 the Mission received Rs. 1350/- for nine months as grant-in-aid.[19] Endle single-handedly and efficiently maintained the village schools with full dedication and patience. His style of work impressed the British officials too and they did not interfere in his work. But the problem was that in his absence no one emerged within or outside the community to substitute him in the district. In December 1877 the Sub-divisional Officer of Mangaldai Mr. Driberg reported to the Deputy Commissioner of Darrang. Mr. Driberg had to take charge of the Kachari Mission schools in absence of Mr. Endle. Mr. Driberg mentioned, “Mr. Endle always before he went home, managed to pay his Pundits regularly and doubtless will make equally efficient arrangements now. During his absence the schools fell off terribly both in quality and numbers. I think out of some 12 or 13 he left here, only 4 were open when he returned.”[20]

In 1877, a fund with the name of ‘Darrang Medal Fund’ was constituted to commemorate the occasion of assumption of the Queen with the title of ‘Empress of India’ by granting medals. A subscription of Rs. 500 was raised and the interest of the fund was to be spent annually for the grant of three medals valued at Rs. 10/- each. Out of these awards, one award was to the best Hindu candidate, another one was to the best Muhammadan candidate and the third award was to the most deserving boy in the Rev. Endle’s Kachari schools at the University Entrance Examination.[21] The grant of a medal for the students of Endle’s missionary schools establish the fact that the schools under the Kachari Mission attained certain importance in the district along with the government schools and a few students from those schools attained certain excellence to be selected for the award during Sidney Endle’s tenure. It was a remarkable recognition for the Kachari Mission schools in the district.

As there was no Middle English and High School in the northern part of Mangaldai Sub-division, Endle had established one boys’ hostel at Tezpur Mission Station to accommodate the children coming from remote villages of his Kachari Mission field.[22] In Darrang, the S.P.G. Mission received Rs. 1500/- a year for the support of the Kachari Mission schools. In 1891-92 there were 20 schools under the S.P.G. Mission and in the next year it increased to 25 schools with 289 and 356 numbers of pupils in the roll respectively.[23]

The dedication and efforts of Sidney Endle in the propagation of the gospel and in the spread of education among the people of Kachari Mission area was put to the test.[24] The main problem was because of the vastness of his working field and the poor communication facility. People were scattered over an area of about 140 Km long by 60 Km breath. The number of converts under his supervision was below 500. Considering the extension of the area of service with poor communication system, the labour involved in visiting and gathering the believers for worship was not only fatiguing, but often a trial of faith and patience for him.[25]

Besides his services towards education and evangelical works, Rev. Sidney Endle rendered a valuable contribution in the field of linguistic and ethnological studies towards the Bodo tribe. He translated a part of the ‘New Testament’ into Bodo language and compiled a handbook on Bodo language.[26] In 1884, he wrote his well-known manual - An Outline Grammar of Kachari (Bårå) Language as Spoken in District Darrang, Assam: With Illustrative Sentences, Notes, Reading on the Bodo dialect form of Darrang district and it was published by the Assam Secretariat Press. From time to time he had also contributed papers on the subject of the Bodo people to the transactions of the Asiatic Society of Bengal. In recognition of his contributions, he was elected an Honorary Fellow of St. Augustine’s College in 1891. Because of his authoritative knowledge on the Bodo tribe, he was allowed to contribute a note on the Bodos in the Census of India Report, 1901.[27] In 1911, he published his illustrious Monograph, The Kachari from London and it was the first of its kind on the Bodo people.[28] Prior to this monograph, there was no written document on the Bodo community. In this monograph he had also incorporated a good numbers of folk-tales of the Bodos and published in both the English and Bodo languages. The introductory note in The Kachari was written by J. D. Anderson, the then collector of Darrang district. Moreover, in the state archives a good numbers of reports submitted by Rev. Endle to the government on Kachari Mission are also available. These reports have a high literary value to know about the then Darrang district. It is pertinent to mention here that he had acquired better command on the Bodo dialect than even many Bodo people themselves and materialized the same for the advancement in his field.[29]  

With the demise of Sidney Endle in 1907, the activities of the Society for the Propagation of the Gospel (S.P.G.) Mission in Darrang suffered a lot. The loss of Rev. Endle was intensified by Kala-Azar that swept across the district, non appointment of any able successor for a long time, the absence of someone with good knowledge on the Bodo language to carry out works in villages[30]and the lack of dedicated missionaries after Endle. These were regarded as the main reasons behind the debacle of S.P.G. Mission in Darrang district.

The official records of the early period did stress on the progress of education under Rev. Endle in the district,[31] but the report for the years 1911-12 onwards indicated gradual deteriorating condition of education in the district with the absence of Rev. Sidney Endle.[32] Notably, though the S.P.G. Mission had lost its ground after Mr. Endle’s death, still the authority that had been established by Rev. Endle had its reflection in 1924 when one Bodo student named James Suni (Mosahari) of Lising-Panimudi village, passed his matriculation and subsequently completed medicine course from Berry White Memorial School of Dibrugarh in 1828 under the patronage of the S. P. G. Mission.[33] Remarkably, James Suni was baptized by Sidney Endle and ordained by the first S.P.G. Bishop of Assam Piken Hum Welse.

To fill the vacuum of required pastoral services that had developed with the death of Rev. Endle, in 1913, Sisu Ram Saikia of Damarugaon along with Alfred of Sopai (Mangaldai) invited the American Baptist Missionaries at Guwahati to adopt the Christian population of the Mangaldai sub-division.[34] The American Baptist missionaries had readily accepted the proposal to adopt the field prepared by the S.P.G. missionaries with due consent from the S.P.G. Mission. Accordingly, Rev. George Richard Kampfer, an American Baptist Missionary was sent to Damarugaon in 1914. A Church was constructed at Borigaon, which was later known as the Borigaon Baptist Mandali. He was in Darrang for two terms, from 1914 to 1917 and from 1920 to1924. Thus, with the death of Rev. Sidney Endle the S.P.G. Mission gradually lost its ground in a very prosperous field of the mission.

From the above discussion it is clear that the emergence of Christian Missionaries among the Bodos, particularly the S.P.G. Mission at Darrang was a remarkable development in the modern history of the Bodos of Assam. While a sizeable number of Bodos residing in the duar regions of Bhutan and Arunachal hills were unable to occupy any significant political importance in the course of history, it was the activities of the Christian Missionaries that brought the people into limelight. To fulfil the requirements of the government, both the missionaries and the government had agreed to work complementary to each other. But the notable point is that outside the purview of complementary services, the missionaries had extended remarkable contributions towards the Bodo community in the form of education, language, history and a way of life. It was missionary services that had ultimately prepared the Bodo tribe as a focused group among so many tribal groups of Assam plains. The contributions of Rev. Sidney Endle towards the Bodo tribe were so deep that it was echoed both in the pre and post independent developments among the Bodos of Assam. In one hand, his literary and educational contributions had provided the Bodo language and education a strong foundation and on the other, the strong wave of Christianity had given birth to a counter wing among the Bodos in the form of “Brahma Dharma” under the leadership of Kalicharan Brahma. That counter group was the hub for producing think-tank among the Bodos leading to the development of Bodo language, literature and political awareness. Sidney Endle had directly and indirectly established the foundation of the roadmap for the development of Bodo tribe from a very obscure position to a focused group. Thus, as long as the Bodo tribe will survive they will remain indebted to Rev. Sidney Endle for his noteworthy contributions and selfless services to the tribe.

1. Bengal Educational Proceedings, 22-27, July 1869, Director of Public Instruction, Bengal.

2. Bengal Educational Proceedings, August 1870.

3. Bengal Educational Proceedings, 14-21, October 1871, Director of Public Instruction, Bengal.

4. Census Report of India, 1901, Vol. I, Assam.

5. Darrang- Trust Fund Creation of the –Prize or Medal Fund, E/83 E, 13-18, 15-18, Assam Secretariat Proceedings, Education Department, Edu.-A, Feb. 1917, No. 671T, 8^th Dec. 1916.

6. Endle Sydney,“Notes of the Month” in Mission Field, July 1, 1890.

7. Home  (B) Edu. July 1876, 16-18, Kachari Schools in the Darrang District, No. 744.

8. Home (B) Edu. July 1876, 16-18, Kachari Schools in the Darrang District, letter from the Superintendant of Kachari School, Darrang to Inspector of Schools, Assam, 1^st June, 1876.

9. Home Edu., June 1879, Mission Schools in the Province; letter from Officiating Inspector of Schools, Assam to the Secretary to the Chief Commissioner of Assam, 26^th May 1879.

10. Home (B) Edu. October 1881, 24-25, No. 1635.

11. Report on the Administration of the Province of Assam 1892-93, Chapter VII.

12. Report of the progress of Education in Eastern Bengal and Assam for the year 1907-08 to 1911-12, Edu. File. 8-R-16 nos. 1-3, May 1914.

13. Anderson, J. D.(2007) “Introduction” to The Kachari, Bina Library, Guwahati, pp. XI-XII.

14. Barpujari, H. K.(1963) Assam in the Days of Company,1826-1858, Lawyer’s Book Stall, Guwahati, p. 52.

15. Basumatary, Binoy K. (2005) “The reasons of ‘Lack of Progress’ in educational and economic field within Bengbari area”, in Sonali Rengani, souvenir, Bengbari High School Golden Jubilee, 10 - 11 Feb.

16. Bhobora, Pratul K.(2000) “Darrang Jilar Bodo Kachari Sakalar Majot Christian Dharmar Agamon” in Hathorkhi IPIL, Souvenir, Jisu Krist Jayanti, Sacret Heart Church, Udalguri, p. 56.

17. Chatterton, Eyre (1924) A History of the Church of England in India, The Macmillan Co., New York.

18. Downs, F. S., Mighty Works of God: A brief History of the Council of Baptist Church n North-East India(1836-1950), Christian Literature Centre, Panbazar, Guwahati, 1971, pp. 112-13.

19. Mosahary, R. N. (1986) “Origin and Growth of Christianity among the Boros of Assam,” in NEIHA Proceedings.

20. Pascoe, C. F., Two Hundred Years of the SPG 1701-1900, London: Society’s Office.

21. Robinson, Charles Henry (1915) History of Christian Mission, Edinburgh. T&T. Clark, 38, George Street.

22. Talibuddin, Earnest W. (2002) The Anglican Church in North-East India (1845-1970) A Missiological Reflection, ISPCK, Delhi.

23. Talibuddin, Earnest W. (2009) Introduction to the History of the Anglican Church in North-East India, ISPCK, Delhi.

1. J. D. Anderson, “Introduction” to The Kachari, Bina Library, Guwahati, 2007, pp. XI-XII; Earnest W. Talibuddin, Introduction to the History of the Anglican Church in North-East India, ISPCK, Delhi, 2009, p. 58.
2. Charles Henry Robinson, History of Christian Mission, Edinburgh. T&T. Clark, 38, George Street, 1915, p. 117; Earnest W. Talibuddin, Introduction to the History of the Anglican Church in North-East India, ISPCK, Delhi, 2009, p. 51.
3. Pratul K. Bhobora, “Darrang Jilar Bodo Kachari Sakalar Majot Christian Dharmar Agamon” in Hathorkhi IPIL, Souvenir, Jisu Krist Jayanti, Sacret Heart Church, Udalguri, 2000, p. 56.
4. F. S. Downs, Mighty Works of God: A brief History of the Council of Baptist Church n North-East India(1836-1950), Christian Literature Centre, Panbazar, Guwahati, 1971, pp. 112-13.
5. Ernest W. Talibuddin, The Anglican Church in North-East India (1845-1970) A Missiological Reflection, ISPCK, Delhi, 2002, p. 20.
6. Talibuddin, op. cit., p. 52.
7. Ibid. p. 59.
8. Ibid, p, 73.
9. Ibid, pp. XIII-IV.
10. H. K. Barpujari, Assam in the Days of Company,1826-1858, Lawyer’s Book Stall, Guwahati, 1963, p. 52.
11. E. W. Talibuddin, op. cit., p. 95.
12. C. F. Pascoe, Two Hundred Years of the SPG 1701-1900, London: Socity’s Office, p. 610, also see in ibid., p. 97.
13. Home Edu., June 1879, Mission Schools in the Province; letter from Officiating Inspector of Schools, Assam to the Secretary to the Chief Commissioner of Assam, 26th May 1879.
14. E. W. Talibuddin, op. cit., pp. 68-70.
15. Bengal Educational Proceedings, 22-27, July 1869, Director of Public Instruction, Bengal, p. 15.
16. Bengal Educational Proceedings, 14-21, October 1871, Director of Public Instruction, Bengal, pp. 27-29.
17. Home (B) Edu. October 1881, 24-25, No. 1635.
18. Home Edu. June 1879, op. cit., p. 11.
19. Home (B) Edu. July 1876, 16-18, Kachari Schools in the Darrang District, letter from the Superintendant of Kachari School, Darrang to Inspector of Schools, Assam, 1st June, 1876.
20. Home (B) Edu. July 1876, 16-18, Kachari Schools in the Darrang District, No. 744.
21. Darrang- Trust Fund Creation of the –Prize or Medal Fund, E/83 E, 13-18, 15-18, Assam Secretariat Proceedings, Education Department, Edu.-A, Feb. 1917, No. 671T, 8th Dec. 1916.
22. P. K. Daimary, “Rev. Sydney Endle His Love for the Boros” in Commemoration of Rev. Sydney Endle, The 38th Annual Conference of the Bodo Christian Board & Youth Fellowship, 15th-17th Jan. 2010, pp. 8-9; Talibuddin, op. cit., p. 52.
23. Report on the Administration of the Province of Assam 1892-93, Chapter VII, pp. 215-16.
24. E. W. Talibuddin, op. cit., p. 65.
25. Sydney Endle, “Notes of the Month” in Mission Field, July 1, 1890; also see in E. W. Talibuddin, op. cit., p. 66.
26. P. K. Daimary, op. cit., p. 9.
27. Census Report of India, 1901, Vol. I, Assam.
28. R. N. Mosahary, “Origin and Growth of Christianity among the Boros of Assam,” in NEIHA Proceedings, 1986, pp. 173-74.
29. E. W. Talibuddin, op. cit., p. 68.
30. Eyre Chatterton, A History of the Church of England in India, The Macmillan Co., New York, 1924, p. 332.
31. Bengal Educational Proceedings, August 1870, p. 8.
32. Report of the progress of Education in Eastern Bengal and Assam for the year 1907-08 to 1911-12, Edu. File. 8-R-16 nos. 1-3, May 1914, p. 122.
33. Binoy K. Basumatary, “The reasons of ‘Lack of Progress’ in educational and economic field within Bengbari area”, in Sonali Rengani, souvenir, Bengbari High School Golden Jubilee, 10 - 11 Feb. 2005, p. 73.
34. Pratul K. Bhobora, op. cit., p. 58.