But he found himself sorely handicapped for this work. The urgency for opening up the dispensary had allowed him no time for careful study of the language. After two years of constant practical use of Siamese he was afraid to undertake public address, for fear his blunders would bring ridicule upon his purpose. When he terminated his medical work entirely at the end of four and-a-half years he was inclined to reproach himself for his defective pronunciation and faulty diction, a shortcoming which he never wholly remedied because the tongue had acquired its tricks through lack of early discipline. During these years the Gospel fervour in his heart consumed him with a fury because he could not give vent to his passion for evangelising. In the arguments with himself concerning the relinquishment of medical practise, he always came back to the imperative need for time to gain facility in the language. So, as soon as Dr. Lane took over the work of the dispensary, Dr. House gave himself to a diligent course of study under the tutorship of Kru Gnu. The three missions maintained jointly a Tract House in the bazaar. Upon arrival of Drs. Bradley and Lane, Dr. House was sufficiently relieved from the stress of medical work so that he promptly took his turn at the tract house. “Today I commenced going over to the tract house in the bazaar to distribute books. It will be long before I shall feel at ease in this necessarily hurried, confused mode of trying to do good, but I trust to be enabled to go through with it. The crowd not particularly unruly, but Satan put it into the heart of one of them to attempt to impose upon the newcomer again and again; now as a Siamese, now as a Chinese, now with and now without a hat,—to see how many books he could get from me. This is disheartening.” An example of another kind of trial in this street work, Dr. House relates concerning Dr. Bradley: “A Siamese nobleman told Dr. B. that he had watched him these many years, had seen him imposed upon every way by the Siamese, yet he did not get angry; ‘there must be something in your religion different from ours.’” The distribution of books in the bazaar had a manifold value. It not only put the printed word in the hands of those who did not come to the mission compound, but it also served to advertise the mission, resulting in daily calls of a score or more seeking additional books. The free distribution of tracts in the bazaar had the advantage of opening the way at once for a public explanation of the contents of the tracts; and as these conversations were carried on in the hearing of a large circle, the propagation of the word was multiplied beyond the readers.