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RECOLLECTIONS 
 
 OF 
 
 CEYLON, 
 
 AFTER 
 
 A RESIDENCE  OF  NEARLY  THIRTEEN  YEARS; 
 
 WITH  AN  ACCOUNT  OF 
 
 THE  CHURCH  MISSIONARY  SOCIETY’S  OPERATIONS 
 IN  THE  ISLAND: 
 
 AND 
 
 EXTRACTS  FROM  A JOURNAL. 
 
 BY 
 
 THE  REV.  JAMES  SELKIRK, 
 
 CURATE  OF  MIDDLETON  TYAS,  YORKSHIRE. 
 
 “ What  tho’  the  spicy  breezes 
 Blow  soft  o’er  Ceylon’s  isle, 
 
 Tho’  every  prospect  pleases, 
 
 And  only  man  is  vile  ! 
 
 In  vain  with  lavish  kindness 
 The  gifts  of  God  are  strewn  ; 
 
 The  heathen,  in  his  blindness, 
 
 Bows  down  to  wood  and  stone.” 
 
 Bishop  IIkbkr. 
 
 LONDON : 
 
 J.  HATCHARD  AND  SON,  187,  PICCADILLY. 
 
 1844. 
 
LONDON : 
 
 PRINTED  BY  Ga  J.  PALMER,  SAVOY  STREET,  STRAND, 
 
TO 
 
 THE  RIGHT  REVEREND  J.  B.  SUMNER,  D.D., 
 
 LORD  BISHOP  OF  CHESTER, 
 
 THE  FOLLOWING  PAGES, 
 
 CONTAINING 
 
 A PLAIN  ACCOUNT  OF  ONE  OF  THE  MOST  INTERESTING  ISLANDS 
 IN  THE  EASTERN  SEAS J 
 
 DETAILING  THE 
 
 AND 
 
 EFFORTS,  SUCCESS,  AND  PROSPECTS 
 
 OF 
 
 THE  CHURCH  MISSIONARY  SOCIETY, 
 
 (a  society  of  which  his  lordship  is  one  of  the  warmest  supporters,) 
 
 ARE,  BY  PERMISSION, 
 
 RESPECTFULLY  DEDICATED  BY  ONE  WHO  HAS  REASON  TO  SUBSCRIBE  HIMSELF 
 
 HIS  lordship’s 
 
 GRATEFUL  AND  OBEDIENT  SERVANT, 
 
 JAMES  SELKIRK. 
 
 Middleton  Tyas,  Yorkshire , 
 
 December , 1843. 
 
Digitized  by  the  Internet  Archive 
 in  2016  with  funding  from 
 Princeton  Theological  Seminary  Library 
 
 https://archive.org/details/recollectionsofcOOselk 
 
PREFACE. 
 
 I do  not  think  it  necessary  to  say  much  by  way 
 of  preface.  The  following  sheets  give  a plain  and 
 faithful  account  of  the  Island  of  Ceylon  in  its  pre- 
 sent state.  I have  thought  it  beside  my  purpose  to 
 enter  into  any  history  of  the  Island,  as  that  may  be 
 derived  from  Cordiner  and  Davy,  both  of  whose 
 works  have  been  long  before  the  English  public. 
 From  my  extended  acquaintance  with  the  natives, 
 acquired  by  long  residence  among  them,  I was  en- 
 abled to  gain  such  a knowledge  of  the  country  and 
 of  its  varied  population,  as  I thought  would  be  in- 
 teresting to  the  English  in  general ; and,  therefore, 
 from  time  to  time,  since  my  return  to  the  land  of 
 my  birth,  I have  occupied  myself  in  putting  toge- 
 ther the  ensuing  remarks. 
 
 The  former  part  of  them  contains  much  that  will 
 be  instructive  to  general  readers, — the  state  of  the 
 country,  its  products,  and  capabilities.  The  middle 
 portion  will  not  be  unedifying  to  those  who  study 
 human  nature,  and  who  desire  to  see  how  far  man 
 can  advance  in  moral  and  religious  knowledge  with- 
 
VI 
 
 PREFACE. 
 
 out  the  advantages  of  a Divine  revelation.  They 
 will  there  learn  how  very  defective  and  low  is  the 
 standard  of  morality  in  a nation  where  the  worship 
 of  the  true  God  is  unknown  ; and  they  will  be 
 doubly  thankful  for  the  possession  of  that  matchless 
 volume,  which,  in  the  language  of  a philosopher,  a 
 man  of  learning  and  a true  Christian,  “ independent 
 of  its  Divine  origin , contains  more  sublimity,  purer 
 morality,  more  important  history,  and  finer  strains  of 
 eloquence  than  can  be  collected  from  all  other  books, 
 in  whatever  language  they  may  have  been  written. 
 The  latter  portion  of  the  work  details  the  operations 
 of  the  Church  .Missionary  Society  with  sufficient 
 minuteness  to  enable  the  Christian  reader  to  trace 
 from  year  to  year  the  hand  of  God  in  the  improve- 
 ment of  the  Natives ; and  though  there  are  few  of 
 those  striking  facts  which  are  to  be  found  in  the 
 history  of  the  labours  of  Missionaries  in  some  other 
 parts  of  the  world,  there  is,  nevertheless,  sufficient 
 to  cause  him  to  lift  up  his  heart  in  gratitude  to  God, 
 who  among  the  superstitious,  idolatrous,  and  devil- 
 worshipping inhabitants  of  one  of  the  most  lovely 
 islands  in  the  world,  is  raising  up  for  himself  a 
 people  to  praise  him. 
 
 When  family  circumstances  rendered  it  necessary 
 that  I should  leave  the  island  where  I spent  a third 
 part  of  my  life,  happy,  contented,  and  useful  among 
 the  Natives,  I neither  thought  nor  intended  any 
 thing  else,  than,  after  a few  months’  recruiting  in 
 England,  to  return  thither  and  end  my  days  among 
 * Sir  William  Jones. 
 
PREFACE. 
 
 Vll 
 
 a people  who  loved  me,  and  whom  I loved ; but 
 there  being  no  probability  of  such  an  event  now,  I 
 have  felt  the  time  pass  pleasantly  which  I have 
 spent  in  putting  these  sheets  into  a permanent  shape; 
 and  while  I record  my  deep  gratitude  to  God  for 
 having  preserved  me  “ in  perils  among  the  heathen, 
 in  perils  in  the  wilderness,  and  in  perils  in  the  sea,” 
 I have  also  the  opportunity  of  placing  in  the  hands 
 of  many  friends  who  have  often  wished  for  it,  a 
 volume  which,  I trust,  both  in  appearance  and  in  in- 
 terest, will  be  acceptable  to  them. 
 
. 
 
C 0 N T E N '1'  s. 
 
 CHAPTER  I. 
 
 Situation — Names — Temperature — Rivers— Harbours.  Towns  : 
 Colombo — Galle — Trincomalee — J affna  — Kandy — Galkisse — 
 Pantura  — Caltura  — Barbareen  — Bentotte — Amblamgoda — 
 Matura — Dondra — Dondra  Head — Katragama — Battakaloe — 
 Point  Pedro  — Delft  Island  — Aripo  — Manar — Calpentyn — 
 Putlam — Chilaw — Negombo  — Ratnapura  — Nuwara  Eliya — 
 Uwa — Cornegalle — Polonnaruwa — Anuradhapura  Page  1 
 
 CHAPTER  II. 
 
 Ancient  divisions  of  the  Island — Modern  ditto — Circuits  of  the 
 Judges — Supreme  Court — Population  — Government  — Mili- 
 tary— Church — Improvements — Minerals  — Beasts — Reptiles 
 and  Insects — Birds.  Trees — Cocoa-nut — Jack — Bread-fruit — 
 Areka — Coffee — Talpat — Cotton — Banyan — Kittul — Jambo — 
 Kaj  e w — Cu  star  d apple — Rambutan — Pumplemose — Almond — 
 Mango — Plantain  — Pomegranate — Guava — Tamarind — Iron- 
 wood — Bo — Calamander — Ebony — Teak — Satinwood  — Tulip 
 — Eve’s  apple — Murunga — Fig,  orange,  lime — Castor-oil  tree 
 — Shoe  flower — Karambola — Bilimbi — Lovilovi — Beli — Other 
 timber  trees — Tobacco — Cucumber — Cinnamon  . 22 
 
X 
 
 CONTENTS. 
 
 CHAPTER  III. 
 
 Inhabitants  : — Singhalese  — Tamulians — Portuguese —Dutch — 
 Malays — Cadres — Moormen — W edas — Rodiyas  5 6 
 
 CHAPTER  IV. 
 
 History  of  Budha  Gowtama,  the  Budha  of  the  present  Kalpa ; 
 chiefly  taken  from  a Pali  work,  entitled  “ Jinacharita” — Names 
 of  Budha — Doctrines  of  the  Budhist  religion — Nirwana  of  the 
 Budhists — Morality  of  Budhism — Relic  of  Budha — Introduc- 
 tion of  Budhism  into  Ceylon  ...  83 
 
 CHAPTER  V. 
 
 Budhist  priests — Wihara — Offerings  on  occasion  of  Budhist  fes- 
 tivals— Budhist  Geography — Native  languages  and  books — 
 Tamul — Singhalese,  with  specimens  of  translations — Pali — 
 Portuguese  . . . . .106 
 
 CHAPTER  VI. 
 
 Translation  of  Native  Books  : 1,  Prataya  Sataka,  a Col- 
 lection of  Moral  Sentences  ; 2,  History  of  Gola  Upasakaya  ; 
 3,  History  of  two  Devils  and  a young  Child  ; 4,  The  History 
 called  “ Maha  Mandatuwo  ” . . .132 
 
 CHAPTER  VII. 
 
 Account  of  the  commencement,  progress,  and  present  state  of  the 
 Church  Mission  in  Ceylon — First  party  of  Missionaries  sent 
 out — Kandy  station — Calpentyn  and  Baddagama  stations — 
 Nellore  station — Cotta  station  . . . 195 
 
CONTENTS. 
 
 XI 
 
 Section  I. — Kandy  Station,  1818. 
 
 Rev.  S.  Lambrick  goes  to  Kandy  in  1818 — Is  made  Chaplain  to 
 the  English  forces — Opens  a native  school — Is  joined  by  the 
 Rev.  Thomas  Browning  and  Mrs.  B.,  in  1820 — Address  of  the 
 Missionaries  to  Governor  Brownrigg  on  his  leaving  the  island 
 — Governor’s  reply — Divine  service  in  Singhalese  performed  in 
 Kandy — Land  granted  by  government  for  mission  premises — 
 Mr.  B.’s  labours — Native  schools  in  1823 — Ditto  in  1826 — 
 Congregations — Building  of  mission  school  in  1826 — State  of 
 Mission  in  1827 — Catechetical  lecture  on  Wednesday  mornings 
 at  the  school — State  of  the  Mission  in  1830 — Bishop  Turner’s 
 visit  in  1831 — Sunday-school  first  opened  in  1831 — Con- 
 nected account  of  the  schools — Girls’  schools — Mission  in  ge- 
 neral in  1831,  and  following  years — Arrival  of  Rev.  William 
 Oakley  in  1835— Investigation  of  the  Protestants  in  Kandy — 
 Preaching  at  villages — Hospitals — Visit  to  Wiharas — Second 
 investigation  of  Kandy — Departure  of  Mr.  Browning  and  fa- 
 mily for  England,  in  1838 — Death  of  Mr.  B.  at  sea — News  of 
 ditto  in  Kandy — Character  of  ditto — Visit  of  the  Bishop  of 
 Madras  (Spencer)  in  1839 — Mr.  Oakley’s  labours  in  1839 — 
 Persons  at  present  employed  at  the  station— Conclusion  196 
 
 Section  2. — Calpentyn  Station,  1818. 
 
 (Given  up  in  1819)  . . . 227 
 
 Section  3. — Baddagama  Station,  1818. 
 
 Situation  of  Baddagama — Mr.  Mayor  first  visits  it  in  1818 — De- 
 cline of  Budhism — Mission  House  begun  in  1819 — Church 
 begun  in  1819 — Account  of  ditto — Missionaries  take  charge  of 
 the  Government  Schools — Advantages  of  Baddagama  as  a sta- 
 tion—Worship  of  the  devil,  abridged  from  Rev.  B.  Clough’s 
 account — Account  of  ditto  by  Mr.  Ward — Devil  ceremony  over 
 a sick  person — Missionaries  take  the  duty  of  the  church  of 
 Galle — Mr.  Ward’s  visit  to  the  Government  Schools — Mission 
 
Xll 
 
 CONTENTS. 
 
 Schools  in  1822 — Ditto  in  1825  and  6 — Death  of  a youth  — 
 Death  of  Kumaravel  in  1826 — Ill-health  of  both  the  Mission- 
 aries— Arrival  at  Baddagama  of  the  Rev.  George  Conybeare 
 Trimnell  and  family  in  1826 — Messrs.  Mayor  and  Ward  leave 
 Ceylon  for  England  in  1828 — Arrival  of  the  Rev.  George 
 Steers  Faught  and  Mrs.  F. — State  of  the  schools  from  1828 
 to  1839 — Mr.  F.  leaves  the  island  to  return  to  England  in 
 1836 — Mr.  Trimnell  ditto  in  1838 — Rev.  Henry  Powell  and 
 Mrs.  P.  arrive  in  January  1839 — Mr.  P.’s  first  sabbath  at 
 Baddagama—  Account  of  the  schools  by  the  Bishop  of  Madras, 
 in  November  1839 — Girls’  school  at  Baddagama — General 
 state  of  the  Mission  since  1828 — Conversation  with  Budhist 
 priests — Beggars  —Account  of  the  station  at  the  close  of  1838 
 — Mr.  Powell’s  commencement  of  his  labours — Testimony  of 
 the  Modeliar  of  Baddagama  to  the  labours  of  the  Missionaries 
 — State  of  the  Mission  in  1839  . . 228 
 
 Section  4. — Nellore  Station,  1818. 
 
 Situation  of  Nellore — Mr.  Knight  arrives  there  in  1818 — Divine 
 service  in  Tamul  begun  in  1820 — Schools  in  1820 — Mr.  K.  is 
 joined  by  the  Rev.  Joseph  Bailey  and  Mrs.  B.  in  1821 — Print- 
 ing press  set  up  in  1821 — Distribution  of  religious  tracts — 
 Mr.  B.  leaves  Nellore — Mission  premises — Old  Dutch  church 
 granted  by  government — Instruction  of  girls  among  the  Ame- 
 rican Missionaries — Mr.  K.’s  marriage — Arrival  of  Rev.  Wil- 
 liam Adley  and  Mrs.  A.  in  1824 — Baptism  of  several  youths 
 in  1826 — Letters  from  baptized  youths —Schools  in  1827  and 
 following  years — Giving  up  of  girls’  schools — State  of  education 
 in  the  district  in  1838 — The  Nellore  seminary — Religious  state 
 of  ditto — My  first  sermon  at  Nellore  in  1826 — Death  of  Sa- 
 muel, a native  convert,  in  1829 — General  state  of  Mission  in 
 1831 — Mr.  K.’s  account  of  “ Obstacles  to  spread  of  Chris- 
 tianity in  Ceylon” — Number  of  heathen  festivals  in  the  year — 
 Infatuation  of  the  natives  at  the  festivals  in  1831  and  2 — En- 
 couraging account  of  Mission  in  1832 — Means  to  promote  a 
 “ Revival”  in  1832 — General  state  in  1835 — 38 — Persons  em- 
 ployed in  1839.  ....  269 
 
CONTENTS, 
 
 Xlll 
 
 Section  5. — Cotta  Station,  1823. 
 
 Cotta  entered  upon  in  1823 — Mr.  Lambrick’s  first  visit — Builds 
 a house — Establishes  schools — Account  of  the  people — Rev. 
 Joseph  Bailey  and  Mrs.  B.  leave  the  Nellore  Station  for  Cotta 
 in  1823 — Mr.  B.  and  family  return  to  England — Mrs.  B.’s 
 death  in  1825 — Mr.  B.  returns  to  Ceylon  in  1826 — Con- 
 nected account  of  the  schools  till  1839 — Account  of  the  Cotta 
 Christian  Institution  from  its  commencement  in  1827  till  1839 
 — Beneficial  results  of  Ditto — Translation  of  the  Scriptures 
 and  the  Book  of  Common  Prayer  into  Singhalese — Difference 
 between  the  Cotta  version  of  Scriptures  and  that  of  the  Co- 
 lombo Bible  Society — Bishop  Heber’s  visit  to  Ceylon  in  1825 
 — Address  of  the  Missionaries  to  the  Bishop,  and  his  Lord- 
 ship’s reply — Mr.  Bailey  made  Chaplain  of  St.  Paul’s  Church, 
 Colombo,  in  1829 — Returns  to  the  Mission  in  1831 — Bishop 
 Turner’s  visit  to  Cotta  in  1831 — Discouragements — Mr.  B. 
 returns  to  England  in  1833,  and  comes  back  to  Ceylon  in  the 
 following  year — General  affairs  of  the  Mission  in  1833—  Mr. 
 Lambrick  returns  to  England  in  1835 — Government  schools 
 in  1838 — Flourishing  state  of  the  Mission  in  1838 — Bishop 
 Spencer’s  visit  to  Cotta  in  1839 — Missionaries  sent  out  to 
 Ceylon  since  the  establishment  of  the  Mission  in  1818  308 
 
 CHAPTER  VIII. 
 
 Letters  from  Christian  natives  . . . 364 
 
 CHAPTER  IX. 
 
 EXTRACTS  FROM  JOURNAL,  1826 1833. 
 
 Popery  in  Ceylon — Wihara — Ceremony  over  sick  people — Feel- 
 ings of  the  natives  on  the  departure  of  the  Missionaries — 
 Schoolboy — A Roman  Catholic — Wihara — Accident  at  a Bud- 
 hist  Festival — Roman  Catholic  charms — Native  convert — Ro- 
 man Catholic  church  in  Colombo — Mahometan  beggar — Scene 
 
XIV 
 
 CONTENTS. 
 
 at  a Wihara — Death  of  a Wesleyan  Missionary — Ceremony  of 
 “ pulling  of  horns  ” — Native  funeral — Superstitions — Budhist 
 priest — Baptism  of  two  adults — Ignorance  of  a native  Chris- 
 tian— Confirmation  by  Bishop  Turner — Zeal  of  the  Roman 
 Catholics— Poverty  of  natives— Visit  of  a Weda.  . 376 
 
 CHAPTER  X. 
 
 EXTRACTS  FROM  JOURNAL  CONTINUED,  1833 — 1835. 
 
 Budhism  in  Cotta — Blind  man — Feast  over  the  dead — Testimony 
 to  a native  catechist — Divine  service  in  schools — Size  of  the 
 image  of  Budha  in  the  Cotta  temple — Dismissal  and  subse- 
 quent apostasy  of  a schoolmaster — Caste — Bana  Maduwa — 
 Sick  child — Translation  of  the  Scriptures  into  Singhalese  com- 
 pleted— Journey  from  Nuwara  Eliya  to  Kandy — Singhalese 
 superstition — Witchcraft — Visit  to  a devil-temple — Baptism  of 
 two  native  youths — Ceremony  over  sick  persons — Native  doc- 
 tors— Lord’s  Supper  at  annual  meeting  of  Missionaries — Visit 
 of  the  Bishop  of  Calcutta  (Dr,  Wilson) — Good  Friday — Dis- 
 tribution of  Tracts — " Netra  Pincama” — Attendance  on  di- 
 vine service — " Netra  Pincama” — Distribution  of  tracts  at  the 
 festival — End  of  the  festival — Education  of  native  females  412 
 
 CHAPTER  XI. 
 
 EXTRACTS  FROM  JOURNAL  CONTINUED,  1835 1837. 
 
 Journey  to  Adam’s  Peak — Girls’  School  at  Mihirani — Caste  in 
 schools — Easter  Sunday — Kindness  of  the  people — Distribu- 
 tion of  tracts — First  Adigar — Devil  dance  over  a sick  girl — 
 Baddagama — Death  of  a schoolmaster — Small  temple  of  the 
 “ Blessed  Foot” — School  at  Majuana — “ Hade  Demala  Kanda” 
 — Journey  to  “ Hinidum  Kanda,”  or  Haycock  Mountain — 
 Land  leeches — Sermon  for  Church  Missionary  Society  at  Bad- 
 dagama— High  hill  near  Baddagama— Native  wedding  455 
 
CONTENTS. 
 
 XV 
 
 CHAPTER  XII. 
 
 EXTRACTS  FROM  JOURNAL  CONTINUED,  1837- 
 
 Native  females — Astrological  ceremony  over  a sick  woman — Vil- 
 lage preaching — Falling  of  the  girls’  school  at  Baddagama — 
 Remembrance  of  former  Missionaries — “ Ata  Sil” — Mrs. 
 Gibson’s  school  at  Galle — Death  of  the  Talangama  Proponent 
 — Wretchedness  of  the  natives  in  wet  weather — Colombo  aca- 
 demy— Revision  of  the  Translation  of  the  Book  of  Common 
 Prayer  and  of  the  Bible — Examination  of  the  Cotta  Institution 
 youths  before  the  new  governor  of  the  island — First  collection 
 at  Cotta  for  the  Church  Missionary  Society — “ Ceylon  in 
 1837’’ — Extract  from  Tumour’s  “ Mahawanso” — Extract  from 
 Bishop  Heber’s  Journal  . . . . 481 
 
 CHAPTER  XIII. 
 
 EXTRACTS  FROM  JOURNAL  CONTINUED,  1838. 
 
 Fear  of  small-pox — Ceremony  to  drive  away  small-pox — Celebra- 
 tion of  the  queen’s  birthday  by  the  children  of  the  schools  at 
 the  Cotta  station — Prevalence  of  lying  among  the  natives — 
 Baptism  of  native  children  and  adults — Gratitude  of  a native — 
 Baptism  of  an  adult — Government  system  of  baptism  of  na- 
 tives— Willingness  to  send  girls  to  school — Mahometans  in 
 Kandy — Visit  to  Dumbera — Preaching  to  the  Pioneers — Pri- 
 soner in  Kandy  Jail — Second  visit  to  Dumbera — Rodiyas — 
 Execution  of  the  prisoner  in  the  jail — Native  convert — Budhist 
 procession — Rodiyas — Caste  in  Kandy  Jail — Dalada  Maligawa 
 at  Kandy— Examination  of  a school  of  Kandian  children — No 
 forgiveness  of  sin  in  Budhism — News  of  the  Rev.  T.  Brown- 
 ing’s death — A Mahometan  Lebbe — Persecution  of  a native 
 Christian — Departure  of  Mr.  Trimnell  from  Baddagama  for 
 England — Kind  feelings  of  natives  on  my  leaving  Cotta — De- 
 parture for  England  ....  504 
 
 10 
 
+ Church  Ali.ss  ionary  Stations. 
 
 AUunbel 
 
 YcrlaUuoe 
 
 Panting  anune 
 
 f antvlte 
 
 Mardukotta 
 
 IAMBALAGA3 
 
 ASURADHAI'VJRA 
 
 sioPonifjaripo 
 
 ■'oombura 
 
 C O U K T RYMl 
 
 of  the  3P 
 
 yii'odeUu'otCai 
 VEDA  S 
 
 toAXMOX 
 
 Porallxoel 
 
 TAKALO 
 
 chilah 
 
 Bintenne 
 
 Mculawalateru 
 
 Main! e 
 
 'Fort  Mf Dew  all 
 
 XEGOMBO 
 
 luttal/cnve 
 
 >iUu\'aka 
 
 XUWAKA  K U VA 
 
 Padilla 
 
 >BA  TXAPV 
 
 •AmhUmu/odi 
 
 YBalointi.  A? 
 O Lrdcra.  VK 
 
 I legamine 
 'UaycocJt 
 
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 Haichardfc  5on.Ticca.ddly.  Tec1 15th- IS  4C’ . 
 
 . ” . i 'v.., 7 . 
 
RECOLLECTIONS  OF  CEYLON. 
 
 CHAPTER  I. 
 
 Situation — Names — Temperature — Rivers— Harbours.  Towns  : 
 Colombo — Galle — Trincomalee — Jaffna — Kandy — Galkisse — 
 Pantura — Caltura  — Barbareen  — Bento  tte — Amblamgodda — 
 Matura — Dondra — Dondra  Head — Katragama — Battakaloe — 
 Point  Pedro  — Delft  Island  — Aripo — Manar — Calpentyn — 
 Putlam — Cbilaw — Negombo  — Ratnapura  — Nuwara  Eliya — 
 Uwa — Cornegalle — Polonnaruwa — Anuradhapura. 
 
 This  beautiful  island  is  situated  at  the  entrance  of 
 the  Bay  of  Bengal.  It  lies  between  6 deg.  and  10 
 deg.  of  N.  lat.,  and  between  80  deg.  and  82^  deg. 
 E.  long.  Its  extreme  length  is  about  two  hundred 
 and  forty  miles,  and  the  breadth  varies  from  forty 
 to  one  hundred  and  seventy  miles. 
 
 It  is  called  Lanka,  or  Lanka  Dwlpa,  (the  Island  of 
 Lanka,)  by  the  Singhalese,  who  are  the  inhabitants 
 of  the  interior  and  of  the  southern  parts  of  the  island, 
 and  Ilangei  by  the  Tamulians,  who  are  the  inhabi- 
 tants of  the  north.  In  the  native  histories  it  is  called 
 
 B 
 
2 
 
 RIVERS. 
 
 Sinhala  Dwlpa.  It  was  known  to  the  ancient 
 Greeks  and  Romans  under  the  name  of  Taprobane- 
 The  east  shore  is  in  many  places  bold  and  rocky. 
 The  north  and  north-west  are  low  and  flat.  The 
 south  and  south-east  are  much  elevated,  and  have  a 
 very  picturesque  appearance.  The  interior  abounds 
 with  immense  jungles,  lofty  mountains,  extensive, 
 rich,  and  well-watered  plains.  The  annual  range  of 
 the  thermometer  is  from  76°  to  86°  at  Colombo  on 
 the  west  coast ; from  70°  to  87°  at  Galle  on  the 
 south  coast ; from  70°  to  90°  at  Jaffna  on  the  north 
 coast;  and  from  74°  to  91°  at  Trincomalee  on  the 
 east  coast.  At  Kandy,  in  the  centre  of  the  island, 
 it  ranges  from  66°  to  86°.  At  Nuwara  Eliya,  fifty 
 miles  south-east  of  Kandy,  in  the  middle  of  the  day, 
 the  thermometer  seldom  exceeds  73°,  and  in  the 
 nights,  in  December  and  January,  1836-7,  it  was 
 sometimes  as  low  as  28°. 
 
 There  are  four  large  rivers,  (besides  many  se- 
 condary ones,)  all  of  which  take  their  rise  in  the 
 range  of  mountains,  the  centre  of  which  is  Adam's 
 Peak  : 1.  The  Mabawaeli  Ganga,  which  flows  in  an 
 easterly  direction  through  the  beautiful  and  exten- 
 sive valley  of  Kotmala,  passes  by  Paradeniya,  four 
 miles  from  the  town  of  Kandy,  through  the  country 
 of  Bintenne,  and  falls  into  the  sea,  twenty-five 
 miles  south  of  Trincomalee.  2.  The  Kalu  Ganga, 
 which  rises  on  the  south  side  of  Adam’s  Peak,  flows 
 by  Ratnapura,  a military  post  and  fort,  fifty -two 
 miles  south-east  of  Colombo,  and  falls  into  the  sea  at 
 Caltura,  twenty-six  miles  south  of  Colombo.  3.  The 
 
CHIEF  HARBOURS. 
 
 3 
 
 Kalani  Ganga,  which  rises  on  the  west  of  Adam’s 
 Peak,  runs  thirty  miles  north-west,  and  at  Ruwan- 
 wsela,  a military  post  forty  miles  north-east  of  Co- 
 lombo, turns  south-west,  passes  by  the  village  of 
 Kalani,  ten  miles  from  Colombo,  and  enters  the  sea 
 two  miles  north  of  Colombo.  4.  The  Walawa 
 Ganga,  which  rises  on  the  east  side  of  Adam’s  Peak, 
 runs  south-east,  and  enters  the  sea  at  Hambantotte, 
 a military  post  in  the  south-east  of  the  island,  about 
 one  hundred  and  fifty-seven  miles  from  Colombo. 
 
 The  chief  harbours  in  Ceylon  are  the  following  : 
 
 1.  Colombo,  on  the  west  coast,  in  the  form  of  a 
 semicircle,  not  capable  of  containing  ships  of  more 
 than  two  hundred  tons  burden.  Large  ships  anchor 
 in  the  roads,  between  which  and  the  harbour  is  a 
 bar  to  be  passed,  with  less  than  ten  feet  water,  and 
 very  dangerous. 
 
 2.  Trincomalee,  on  the  east  coast;  a harbour  so 
 large  and  commodious,  that  it  has  been  said  the 
 whole  navy  of  England  could  ride  in  it  with  perfect 
 safety.  The  entrance  to  it  is  narrow  and  difficult. 
 On  the  outside  is  a bay,  called  Back  Bay,  where 
 ships  generally  anchor. 
 
 3.  Galle,  on  the  south  coast.  In  the  inner  har- 
 hour,  ships  may  lie  in  security  all  parts  of  the  year, 
 as  the  high  lands  on  all  sides  shelter  it  from  every 
 wind.  The  outer  roads  are  spacious. 
 
 The  chief  towns  of  Ceylon  are  the  following  : Co- 
 lombo, (Kolamba,  in  the  native  language,)  the  Eng- 
 lish capital,  on  the  west  coast,  in  lat.  6°  57'  N.  and 
 long.  80°  E.  The  fort  is  situated  on  a small  projec- 
 
 b 2 
 
4 
 
 COLOMBO. 
 
 tion  of  land,  washed  on  three  sides  by  the  sea. 
 The  ramparts  are  strong.  There  is  a deep  fosse  on 
 the  side  that  is  not  washed  by  the  sea.  Over  this 
 are  two  drawbridges,  one  near  the  south  gate,  lead- 
 ing to  the  Galle  Face,  the  other  on  the  east,  leading 
 to  the  Pettah,  outside  or  native  town.  The  streets, 
 of  which  there  are  four  principal  ones,  and  along 
 each  side  of  which  are  rows  of  fine  old  Suriya,  or 
 tulip  trees,  cut  each  other  at  right  angles.  In  addi- 
 tion to  these  are  several  smaller  ones.  The  resi- 
 dence of  the  governor,  the  Right  Hon.  James  Alex- 
 ander Stuart  Mackenzie,  is  called  the  “ Queen’s 
 House,”  and  is  situated  in  King-street,  and  is  a 
 beautiful  edifice.  The  greatest  part  of  it  was  taken 
 down  and  rebuilt  in  1836-7.  The  lighthouse,  near 
 the  Queen’s  House,  is  ninety-seven  feet  above  the 
 level  of  the  sea,  a light  and  elegant  building,  nearly 
 new.  The  building  used  for  an  English  church  was 
 formerly  the  residence  of  the  Dutch  commandant. 
 The  other  public  buildings  in  the  fort  are,  a library 
 well  stocked  with  books  of  all  kinds,  but  open  only 
 to  the  civil,  military,  and  ecclesiastical  servants  of 
 government,  a general  post-office,  the  government 
 offices,  a hospital,  medical  museum,  and  numerous 
 shops  and  offices,  &c.,  belonging  to  English  and  na- 
 tive merchants.  The  most  conspicuous  building, 
 next  to  the  lighthouse,  to  ships  entering  the  roads, 
 is  the  custom-house,  a large  and  handsome  edifice. 
 The  road  from  the  fort  to  the  custom-house,  formerly 
 narrow  and  difficult,  is  now  much  improved  ; and  a 
 new  gateway  (over  which  is  the  Master  Attendant’s 
 
COLOMBO. 
 
 D 
 
 office)  has  lately  been  erected.  The  crowds  of  per- 
 sons of  every  description  always  near  the  Master 
 Attendant’s  office,  and  waiting  at  the  custom-house, 
 give  a stranger,  on  his  first  landing,  the  idea  that  he 
 has  arrived  at  a country  inhabited  by  persons  of 
 nearly  “ every  nation  under  heaven.”  There  are 
 frequently,  nay  daily,  to  be  seen  there  English, 
 French,  Dutch,  Portuguese,  Singhalese,  Chinese, 
 Parsees,  Bengalees,  Tamulians,  Moormen,  Malays, 
 and  Caffres,  and  each  in  a different  dress. 
 
 A lake  almost  insulates  the  fort.  In  the  centre  of 
 this  lake  is  a tongue  of  land  called  Slave  Island, 
 being  the  place  where  the  Dutch  used  to  keep  their 
 slaves.  It  now  contains  several  good  houses,  one  of 
 which,  the  most  handsome  and  the  most  pleasantly 
 situated,  is  the  residence  of  the  present  Archdeacon 
 of  Colombo,  the  Venerable  J.  M.  S.  Glenie.  A 
 splendid  building  was  erected,  in  1836-7,  in  the 
 Cinnamon  Gardens,  about  a quarter  of  a mile  from 
 Slave  Island,  by  the  officers  of  H.  M.  Ceylon  Rifle 
 Regiment,  for  a mess-house,  near  which  have  since 
 arisen  several  elegant  houses,  the  residences  of  the 
 officers  and  others.  Between  Slave  Island  and  the 
 sea  is  a fine  open  space  of  ground,  called  Galle 
 Face,  of  several  acres  in  extent.  On  this,  a few 
 years  ago,  was  erected  a large  circular  building,  co- 
 vered with  cajans,  (the  leaf  of  the  cocoa-nut  tree 
 dried  and  platted,)  and  intended  chiefly  as  a stand 
 for  the  Colombo  races. 
 
 The  Pettah,  or  outside  town,  is  separated  from  the 
 fort  by  the  fosse  already  mentioned,  and  a project- 
 
6 
 
 POINT  DE  GALLE. 
 
 ing  angle  of  the  lake,  which  in  one  part  leaves  not 
 mere  than  the  breadth  of  the  road  between  it  and 
 the  sea.  It  is  regularly  built,  and  divided  into  nu- 
 merous streets,  which  of  late  years  have  been  em- 
 bellished by  many  shops,  kept  chiefly  by  natives. 
 
 In  the  Pettah  are  situated  the  supreme  court,  the 
 magistrates’  courts,  the  cutchery,  the  Dutch  church, 
 a lofty  building  erected  in  1746,  on  a hill  in  the 
 centre  of  the  Pettah,  a Malabar  or  Tamul  church, 
 called  St.  Thomas’s,  another  church,  called  St. 
 Paul’s,  built  by  government,  in  1816,  for  the  use  of 
 the  Portuguese  Protestants,  and  in  which  also  divine 
 service  is  performed  twice  on  Sundays  by  an  Eng- 
 lish chaplain,  several  churches  and  chapels  belong- 
 ing to  the  Roman  Catholics,  the  largest  of  which  is 
 dedicated  to  St.  Antonio  at  Cotan-China,  about 
 three  miles  from  the  fort,  and  chapels  belonging 
 to  the  Wesleyan  Methodist  and  Baptist  mission- 
 aries. 
 
 The  population  of  Colombo,  consisting  of  Eng- 
 lish, Dutch,  Portuguese,  Singhalese,  Moormen,  Ma- 
 lays, Parsees,  Chinese,  Tamulians,  and  Caffres,  is 
 estimated  at  about  35,000. 
 
 The  next  town  of  importance  on  the  west  coast  is 
 Point  de  Galle,  generally  called  Galle,  (Gal-la  in  the 
 native  language,)  seventy-two  miles  south  of  Co- 
 lombo, in  lat.  6°  1'  N.  and  long.  80°  20'  E.  The 
 fort  is  about  a mile  in  circumference.  The  houses 
 in  general  are  good  and  convenient;  and  though 
 some  of  the  principal  streets  are  narrow  and  hot,  it 
 is  reputed,  upon  the  whole,  one  of  the  most  healthy 
 
TRINCOMALEE. 
 
 7 
 
 and  agreeable  stations  in  the  island.  There  is  a 
 Dutch  church,  in  which  divine  service  is  performed 
 in  Portuguese  by  a government  proponent.  This 
 church  is  also  used  by  the  English  chaplain,  who  has 
 service  twice  on  the  sabbath.  Besides  this,  there  is 
 a chapel  belonging  to  the  Wesleyan  missionaries,  and 
 a Mahometan  mosque. 
 
 The  Pettah,  which  is  separated  from  the  fort  by 
 the  Esplanade,  is  extensive,  and  contains  several 
 good  houses,  occupied  chiefly  by  government  ser- 
 vants. The  streets  of  the  Pettah,  formerly  narrow 
 and  dirty,  have  been  much  improved  of  late  years 
 by  the  zeal  and  activity  of  the  government  agent  of 
 the  southern  province,  (M.  Wilmot,  Esq.,)  a gen- 
 tleman to  whom  the  native  population  are  much 
 indebted,  not  only  for  the  improvement  and  en- 
 largement of  the  bazars,  but  for  the  excellent  public 
 roads  that  lead  through  the  whole  of  the  district. 
 The  Cutchery  stands  nearly  in  the  middle  of  the 
 Pettah,  on  the  north  side  of  the  extensive  bay  which 
 forms  the  inner  harbour.  About  three  miles  from 
 the  fort,  on  a hill  that  overlooks  the  harbour,  is  an 
 excellent  establishment  in  which  orphan  children  of 
 European  soldiers,  as  well  as  native  children  of  both 
 sexes,  are  boarded  and  educated,  and  taught  some 
 useful  trade,  under  the  superintendence  and  ma- 
 nagement of  Mrs.  Gibson,  the  widow  of  a Ceylon 
 merchant,  assisted  by  voluntary  subscriptions. 
 
 Trincomalee  (Tirikunamale)  lies  on  the  north-east 
 coast  of  the  island,  in  lat.  8°  33'  N.,  and  long.  8J° 
 24'  E.  It  is  one  hundred  and  eight  miles  from 
 7 
 
8 
 
 JAFFNA. 
 
 Kandy,  and  one  hundred  and  eighty  from  Colombo. 
 The  fort  occupies  an  extent  of  nearly  three  miles, 
 and  includes  a high  hill  immediately  over  the  sea. 
 It  has  a citadel,  called  Fort  Ostenburg,  erected  on 
 a cliff  that  projects  into  the  sea.  There  are  a few 
 good  houses  within  the  fort,  among  which  may  be 
 mentioned  the  commandant’s.  A large  room  in  the 
 barracks  is  used  as  a church  for  the  military  and 
 Europeans. 
 
 The  Esplanade  separates  the  Pettah  from  the  fort. 
 The  native  houses  in  the  Pettah  are  mean,  lowr  build- 
 ings, and  irregularly  placed.  The  Bazar  is  exten- 
 sive. The  houses  occupied  by  the  English,  and  the 
 more  respectable  Dutch  and  Portuguese  inhabitants, 
 are  spacious  and  airy.  There  are  two  Roman  Catholic 
 chapels,  and  several  mosques  and  temples  belonging 
 to  the  Moormen  and  the  Tamulians.  There  is  also 
 a chapel  belonging  to  the  Wesleyan  missionaries, 
 a neat  building  near  the  Esplanade.  Trincomalee 
 is  generally  considered  the  least  healthy  and  the 
 hottest  place  in  the  island. 
 
 Jaffna,  or  Jaffnapatam,  (Yapanepatnam,)  lies  on 
 the  north  of  the  island,  in  lat.  9°  47'  N.,  and  long. 
 80°  9'  E.,  and  is  two  hundred  and  nineteen  miles 
 distant  from  Colombo.  The  fort  is  built  in  the 
 form  of  a pentagon,  and  contains,  besides  the  bar- 
 racks, a few  good  buildings,  and  a Dutch  church, 
 which  is  made  use  of  by  the  English.  As  there  is 
 no  government  chaplain,  divine  service  has  been 
 regularly,  since  1825,  performed  here  by  one  of  the 
 missionaries  of  the  Church  Missionary  Society,  whose 
 station  is  about  two  miles  off. 
 
KANDY. 
 
 9 
 
 The  Pettah  is  about  half  a mile  to  the  east  of  the 
 fort.  It  contains  many  large  broad  streets,  running 
 parallel  to  each  other,  and  crossed  at  right  angles 
 by  smaller  ones.  The  houses  are  in  general  large 
 and  convenient,  and  like  the  greatest  part  of  the 
 houses  built  by  the  Dutch  in  all  parts  of  the  island, 
 of  one  story,  with  very  wide  verandahs.  In  the 
 Pettah  are  situated  the  Cutchery,  a church  belong- 
 ing to  the  Tamul  Protestant  Christians,  called  St. 
 John’s,  of  which  the  Rev.  Christian  David,  a Tamu- 
 lian,  and  pupil  of  the  late  Rev.  C.  F.  Schwartz,  is 
 minister,  and  a Wesleyan  chapel.  At  the  distance  of 
 about  a mile  and  a half,  is  a large  Hindu  temple, 
 grander  and  more  magnificent  than  any  other  in  the 
 district  of  Jaffna.  It  was  built  about  forty  years 
 ago,  and  is  called  the  Kanda  Swamy  Temple. 
 
 Kandy,  or  Sinhala,  or  Maha  Nuwara,  the  great 
 city,  is  situated  nearly  in  the  centre  of  the  island, 
 in  an  amphitheatre  formed  by  the  surrounding  hills, 
 the  highest  of  which  is  Mattana  Pattana,  (corrupted 
 by  the  English  into  Mutton  Button,)  and  three  thou- 
 sand one  hundred  and  ninety-two  feet  above  the 
 level  of  the  sea.  It  lies  in  lat.  7°  18'  N.,  and  long. 
 80°  50'  E.,  and  is  seventy-two  miles  from  Colombo. 
 In  the  time  of  the  Kandian  kings,  the  town  con- 
 sisted of  one  street,  about  two  miles  long,  and  a few 
 narrow  lanes  branching  out  on  both  sides.  None 
 of  the  houses,  or  huts,  as  they  might  then  more  pro- 
 perly be  called,  were  tiled  or  whitewashed,  except 
 those  of  the  king  and  his  ministers,  and  a few  of  the 
 head  men ; the  rest  being  covered  with  cajans,  or 
 
10 
 
 KANDY. 
 
 shingles,  or  thatch.  Kandy  was  taken  from  the  na- 
 tives by  the  British  in  1815.  The  king,  one  of  the 
 most  cruel  tyrants  that  ever  sat  on  a throne,  was 
 soon  after  taken  prisoner,  and  sent  into  banishment 
 to  Vellore,  on  the  Madras  coast,  where  he  died  in 
 1832.  Since  its  capture  by  the  English,  it  has 
 been  much  improved  : many  new  and  commodious 
 houses  have  been  erected ; new  streets  have  been 
 formed,  and  the  old  ones  widened,  and  all  the  houses 
 in  the  town  are  now  ordered  to  be  tiled.  The 
 pavilion,  the  residence  of  the  governor  for  about 
 half  the  year,  erected  at  the  north  east  of  the  town, 
 by  the  late  governor,  Sir  E.  Barnes,  is  one  of  the 
 handsomest  buildings  in  the  country.  Being  erected 
 on  a rising  ground,  it  commands  a view  of  the 
 whole  town,  as  well  as  an  extensive  prospect  to  the 
 south  and  west.  The  king’s  palace,  and  buildings 
 connected  with  it,  are  now  used  as  government 
 offices.  The  former  hall  of  audience  is  used  as  a 
 court  of  justice  on  the  week  days,  and  as  an  English 
 church  on  Sundays.  The  sessions  of  the  supreme 
 court  are  held  in  it  twice  a year.  There  is  a public 
 library,  erected  on  pillars  built  in  the  lake,  a neat 
 and  commodious  building. 
 
 Kandy  being  the  chief  seat  of  Budhism,  contains 
 numerous  Wiharas,  (temples).  There  are  twelve 
 Wiharas  which  belong  to  the  Budhists,  and  four 
 Dewalas  to  the  Hindus.  The  principal  Wihara  is 
 the  Dalada  Maligawa,  near  the  audience  hall,  and 
 containing,  it  is  said,  “ the  most  sacred  relic  of  Bud- 
 ha’s  canine  tooth,”  incased  in  a golden  Dagoba,  set 
 
VILLAGES. 
 
 11 
 
 round  with  jewels.  The  other  Wiharas  are,  Palli- 
 mala  Wihara,  Gedige  Wihara,  near  which  is  the 
 ancient  royal  cemetery,  Malwatta  Wihara,  Puja- 
 malu  Wihara,  Kalugodella  Wihara,  Kandala  Wi- 
 hara, Katugodella  Wihara,  Rama  Wihara,  Hudu- 
 humpala  Wihara,  Wagolatena  Wihara,  and  Nitta- 
 wela  Wihara.  The  four  Hindu  temples  are, 
 Maha  Dewala,  Nata  Dewala,  belonging  to  the  god 
 Nata ; Katragama  Dewala,  belonging  to  the  god 
 of  Katragama,  and  Pattini  Dewala,  belonging  to  the 
 goddess  Pattini. 
 
 Other  towns  and  villages  of  some  note  and  im- 
 portance are  the  following  : — Galkisse,  seven  miles 
 from  Colombo,  on  the  road  to  Galle.  It  is  well  in- 
 habited, and  contains  a Protestant  church,  erected 
 in  1816,  during  the  time  of  Governor  Brownrigg. 
 A Singhalese  chaplain  supplies  this  church,  and  the 
 church  in  the  neighbouring  populous  village  of  Mo- 
 rotta.  About  half  a mile  on  the  west  of  the  village 
 is  a large  mansion,  called  Mount  Lavinia,  built  in 
 the  time  of  Sir  E.  Barnes,  on  a high  mound,  close 
 to  the  sea.  It  has  been  much  neglected  of  late, 
 being  seldom  inhabited,  and  appearing  to  be  in  a 
 fair  way  to  go  to  ruins. 
 
 Pantura,  (Pana-dura,)  a large  village,  sixteen 
 miles  from  Colombo,  on  the  south,  is  situated  at  the 
 mouth  of  the  Pantura  river,  which  is  a branch  of 
 the  Kalu  Ganga.  It  is  the  first  stage  for  travellers 
 on  the  road  to  Galle.  The  inhabitants  chiefly  sup- 
 port themselves  by  their  trade  in  fish. 
 
 Caltura  (Kalu,  black,  and  tota,  ferry)  is  ten  miles 
 
12 
 
 VILLAGES. 
 
 south  of  Pantura,  at  the  mouth  of  the  Kalu  Ganga. 
 It  is  a neat  and  populous  village,  and  the  seat  of  a 
 magistrate,  and  assistant  government  agent.  Ar- 
 rack, a strong  spirit  distilled  from  toddy,  which  is 
 the  liquid  that  is  taken  from  the  flowers  of  the  cocoa- 
 nut  tree,  is  made  here  in  large  quantities.  It  con- 
 tains a Wesleyan  chapel,  and  a Roman  Catholic 
 church,  and  there  are  several  Wiharas  in  the  neigh- 
 bourhood. There  is  a small  fort  on  a hill  to  the 
 north  of  the  village.  Besides  the  Singhalese,  it  is 
 inhabited  by  the  descendants  of  the  Dutch  and 
 Portuguese,  and  by  Moormen.  Near  this  place  are 
 the  government  botanical  gardens. 
 
 Barbareen  (Beruwala)  is  a large  fishing  village, 
 four  miles  south  of  Caltura,  inhabited  chiefly  by 
 Moormen,  who  carry  on  a large  trade  in  coir-rope 
 and  fish.  There  is  an  air  of  comfort  and  cleanliness 
 in  the  tiled  and  whitewashed  houses  of  this  village 
 seldom  seen  in  Singhalese  villages. 
 
 Bentotte  (Ben-tota)  is  twelve  miles  south  of  Cal- 
 tura, and  is  noted  for  its  oysters.  Its  inhabitants 
 are  Singhalese,  and  though  there  is  a “ government 
 church  of  considerable  size,”  according  to  the  ta- 
 lented native  author  of  the  “ Ceylon  Gazetteer,”  Si- 
 mon Cassie  Chitty,  the  people  are  chiefly  devoted 
 Buddhists.  The  Buddhist  priests  in  this  neighbour- 
 hood are  said  to  be  amongst  the  most  learned  natives 
 in  the  island. 
 
 Amblamgodda  (Ambalama,  a rest  house,  and  goda, 
 a bank,)  is  a populous  village  sixteen  miles  south  of 
 Bentotte.  The  houses  are  mostly  covered  with  tiles. 
 
VILLAGES. 
 
 13 
 
 Being;  situated  near  the  sea-coast,  the  inhabitants  are 
 chiefly  fishermen,  and  carry  on  a thriving  trade  with 
 the  coast  of  Coromandel. 
 
 Matura  (Maha-tota,  the  great  ferry)  is  twenty-six 
 miles  south  of  Galle,  and  one  hundred  south  of 
 Colombo.  It  has  a small  fort.  The  Pettah  consists 
 of  one  long  street,  containing  several  neat  and 
 good  houses,  the  residences  of  respectable  Dutch 
 families.  There  is  a large  Protestant  church  be- 
 longing to  the  Dutch.  It  is  at  present,  and  has 
 been  for  a great  number  of  years,  without  a resident 
 minister.  The  Dutch  minister  of  Colombo  visits  it 
 occasionally.  The  church  is  used  by  the  Wesleyan 
 missionaries. 
 
 Dondra,  near  which  is  Dondra  Head,  the  south 
 extremity  of  the  island,  is  about  two  miles  and  a 
 half  south  of  Matura.  There  are  remains  of  several 
 temples  and  Dagobas  still  to  be  seen,  which  induce 
 the  belief  that  it  was  once  of  much  more  importance 
 than  it  is  at  present,  though  the  inhabitants  of  the 
 place  still  amount  to  nearly  nine  hundred,  chiefly 
 Singhalese. 
 
 Katragama  is  a small  village,  situated  in  a very 
 low  and  unhealthy  country  in  the  south-east  part  of 
 the  island.  It  is  chiefly  noted  for  its  temple  dedi- 
 cated to  Skanda,  the  god  of  war.  This  god  is 
 generally  known  in  the  island  by  the  name  of  Ka- 
 tragam  Dewiyo.  He  is  painted  with  six  heads  and 
 twelve  hands,  riding  on  a peacock.  Pilgrims  from 
 all  parts  of  the  island,  and  of  all  religions,  resort  to 
 this  temple.  A grand  festival  is  held  in  July,  and 
 continues  for  eight  days. 
 
14 
 
 POINT  PEDRO. 
 
 Battacaloe  (Matta-kulappa,  the  mud-lake)  is  on  the 
 east  of  the  island,  in  lat.  7°  44'  N.,  and  long.  8 1° 
 52'  E.  It  is  situated  on  an  island  about  a mile  from 
 the  sea.  The  arm  of  the  sea  which  forms  this  island 
 runs  up  about  eighteen  miles  into  the  land,  and  is 
 so  far  navigable  for  dhonies,  small  vessels.  It  has  a 
 small  fort,  and  a few  respectable-looking  houses. 
 There  are  here  one  Protestant  church,  belono-ino-  to 
 the  Dutch,  a chapel  belonging  to  the  Wesleyan  mis- 
 sionaries, two  Roman  Catholic  churches,  and  tem- 
 ples belonging  to  the  Mahometans  and  heathens. 
 This  was  the  first  port  visited  by  the  Dutch,  in 
 1602,  and  in  1633  it  was  taken  by  them  from  the 
 Portuguese. 
 
 Point  Pedro  (the  Portuguese  name  is  Puntas  das 
 Pedras,  Rocky  Point ; the  native  name,  Parettitorre, 
 Cotton  Harbour,)  is  the  north  extremity  of  the  is- 
 land, situated  in  lat.  9°  49'  N.,  and  in  long.  80°  24' 
 E.  It  is  twenty  miles  north-east  of  Jaffna,  is  a large 
 village  containing  nearly  8,000  inhabitants,  and  has 
 a considerable  trade  with  Madras,  and  other  places 
 on  the  coast  of  India.  Besides  heathen  temples,  the 
 Wesleyan  missionaries  and  the  Roman  Catholics  have 
 each  a place  of  worship  here. 
 
 Delft,  a small  island  on  the  north-west  coast, 
 about  eight  miles  long,  and  three  broad,  entirely 
 surrounded  by  a reef  of  coral  rocks.  A small  har- 
 bour has  been  made  on  the  north  side,  by  blasting 
 the  rocks.  It  has  a small  fort.  Till  lately  it  was 
 reserved  by  government  for  the  purpose  of  breeding 
 horses.  The  inhabitants  amount  to  about  3,000. 
 
MANNARAMA. 
 
 15 
 
 Aripo,  a village  on  the  west  coast,  opposite  the 
 island  of  Manar,  is  one  hundred  and  forty  miles 
 north  of  Colombo.  It  has  a small  fort,  which  con- 
 tains two  bastions  and  a few  houses.  The  inha- 
 bitants do  not  exceed  two  hundred,  and  are  chiefly 
 fishermen.  They  profess  the  Roman  Catholic  reli- 
 gion, and  have  a small  church.  Near  it  is  a build- 
 ing, called  the  Doric,  erected  in  the  time  of  the 
 governor,  the  late  Earl  of  Guilford,  then  the  Hon. 
 F.  North,  and  is  the  residence  of  the  governor  when 
 he  attends  the  pearl  fishery,  which  takes  place 
 opposite  the  village  of  Condatchy,  about  four  miles 
 to  the  south.  On  all  other  occasions  it  is  used  as  a 
 rest-house  for  the  accommodation  of  travellers. 
 
 Manar  (Mannarama)  is  the  name  of  an  island 
 eighteen  miles  long,  and  from  two  to  three  broad, 
 on  the  west  coast.  It  is  separated  from  the  main 
 land  by  a gulf  of  the  same  name,  full  of  sand  banks 
 and  shoals,  and  inaccessible  except  for  small  vessels. 
 A reef  of  sunken  rocks,  called  Adam’s  Bridge,  ex- 
 tends from  this  island  to  Rammisseram,  on  the 
 Coromandel  coast.  Manar,  the  chief  town  at  the 
 south-east  extremity  of  the  island,  is  one  hundred 
 and  forty-two  miles  north  of  Colombo.  It  has  a 
 fort,  in  which,  besides  a few  houses,  is  a small  Pro- 
 testant church.  In  the  Pettah  are  a court-house, 
 and  several  chapels  belonging  to  the  Roman  Catho- 
 lics. The  island  contains  twenty-two  villages,  and 
 is  remarkable  as  being  the  first  place  where  the 
 Roman  Catholic  religion  was  introduced  by  Saint 
 Francis  Xavier,  or  one  of  his  colleagues,  in  1543. 
 
16 
 
 TOWNS. 
 
 Calpentyn  (Kalpitya)  is  a town  ninety-three  miles 
 north  of  Colombo,  on  the  west  side  of  the  gulf  of 
 that  name.  There  is  a fort  built  by  the  Dutch,  but 
 all  the  houses  in  it,  except  the  commandant’s,  and 
 some  store-houses,  are  in  ruins.  There  is  iD  the 
 Pettah  an  old  Protestant  church,  which  has  stood 
 for  nearly  two  centuries,  besides  a Roman  Catholic 
 church,  three  Gentu  temples,  and  three  Maho- 
 metan mosques.  The  inhabitants  amount  to  about 
 2,500. 
 
 Putlam  (Puttalama,  called  Portaloon  in  Knox’s 
 History  of  Ceylon)  is  a town  eighty-four  miles  north 
 of  Colombo,  inhabited  chiefly  by  Moormen.  It  has 
 a small  mud-built  fort.  The  Pettah  contains  from 
 three  hundred  and  fifty  to  four  hundred  houses, 
 chiefly  small  and  covered  with  olas.  It  has  one 
 large  handsome  mosque,  besides  several  small  ones, 
 a cutchery,  and  a rest-house.  Weaving  is  carried 
 on  in  the  town,  and  through  the  whole  province  of 
 Putlam,  to  some  extent. 
 
 Chilaw  (Salawa,  or  Halawa)  is  fifty-three  miles 
 north  of  Colombo.  The  fort  is  small,  and  situated 
 in  the  midst  of  the  Pettah,  and  contains  a house  for 
 the  commandant,  a hospital,  and  a powder  magazine. 
 There  are  two  small  churches,  one  belonging;  to  the 
 Protestants,  and  the  other  to  the  Roman  Catholics. 
 
 Negombo  (Mlgamuwa)  is  twenty-three  miles 
 north  of  Colombo.  It  contains  a small  pentagonal 
 fort,  the  buildings  of  which  have  till  lately  been 
 nearly  in  ruins.  The  Pettah  is  very  extensive  and 
 populous,  and  has  the  appearance  of  great  activity 
 
RETNAPURA. 
 
 17 
 
 and  bustle.  The  inhabitants  are  chiefly  fishermen. 
 There  are  two  churches  for  the  Roman  Catholics, 
 one  of  which  is  large,  newly  built,  and  handsome, 
 and  a neat  chapel  belonging  to  the  Wesleyans.  A 
 canal  passes  through  the  centre  of  the  Pettah,  over 
 which  is  a large  wooden  bridge. 
 
 The  places  which  I have  enumerated  are  the  chief 
 towns  and  villages  on  the  coast.  Besides  Kandy, 
 the  capital  of  the  interior,  there  are  a few  more 
 places  worthy  of  note. 
 
 Ratnapura  (the  City  of  Jewels)  is  fifty-two  miles 
 south-east  of  Colombo,  on  the  banks  of  the  Kalu 
 Ganga.  On  the  right  bank  of  the  river  stands  a 
 small  fort,  still  kept  in  good  repair,  and  command- 
 ing a delightful  and  extensive  view  of  the  surround- 
 ing country.  The  Pettah  is  large  and  populous. 
 The  whole  of  the  low  country  around  is  sometimes 
 for  several  weeks  together  overflowed  with  water. 
 Some  of  the  finest  and  most  extensive  and  fertile 
 tracts  of  the  whole  country  lie  in  this  district.  The 
 people  in  general  have  less  appearance  of  poverty 
 lhan  in  most  other  places.  The  first  Adigar  of 
 Kandy,  the  chief  native  headman  in  the  interior, 
 has  his  residence  at  Bolangoda,  thirty  miles  east  of 
 Ratnapura. 
 
 Nuwara  Eliya  (City  of  Light)  is  a new  settlement 
 formed  in  the  mountainous  parts  of  the  interior, 
 fifty  miles  south-east  of  Kandy.  In  the  months  of 
 December,  January,  February,  and  part  of  March, 
 there  is  little  rain,  and  the  air  is  pure  and  healthy, 
 the  thermometer  being  sometimes  at  night  below 
 
 c 
 
18 
 
 UWA. 
 
 the  freezing  point,  and  in  the  day,  in  these  months, 
 seldom  rising  higher  than  sixty-six  or  sixty-eight. 
 All  kinds  of  European  vegetables,  common  in  gar- 
 dens, grow  here,  and  it  is  delightful  to  see  the 
 healthy  and  thriving  appearance  of  peas,  beans, 
 strawberries,  cabbages,  &c.  It  has  been  found  by 
 the  experience  of  ten  or  twelve  years  to  be  an  ex- 
 cellent station  for  invalids.  Companies  of  several 
 of  the  English  regiments  serving  in  Ceylon  are 
 stationed  here ; and  the  men,  their  wives  and  chil- 
 dren, look  as  healthy  and  fresh- coloured  as  in  Eng- 
 land. The  Singhalese  resident  here  are  chiefly  per- 
 sons who  have  gone  from  the  maritime  provinces  for 
 the  purpose  of  trade.  There  are  a court-house,  as 
 it  is  the  station  of  an  assistant  government  agent,  a 
 rest-house,  and,  in  addition  to  the  barracks,  several 
 English  gentlemen’s  residences.  The  plain  of  Nu- 
 wara  Eliya  is  about  four  miles  in  length,  and  varies 
 in  breadth  from  half  a mile  to  a mile  and  a half. 
 Roads  have  been  made  round  the  plain,  and  neat 
 wooden  bridges  in  several  places  have  been  thrown 
 across  a small  river  that  runs  through  the  middle  of 
 it.  For  a few  months  in  the  year  it  is  one  of  the 
 most  delightful  places  in  the  island. 
 
 Uwa  is  a large  province  or  district  in  the  interior, 
 east  of  Kandy.  In  some  parts  of  it  there  are  im- 
 mense forests,  while  in  others  the  country  is  more 
 open  and  free  from  jungle  than  any  other  part  of 
 the  island.  The  people  are  all  Singhalese,  and  are 
 very  industrious.  Large  quantities  of  potatoes  have 
 within  the  last  few  years  been  grown  in  this  district. 
 
CORNEGALLE. 
 
 19 
 
 The  seat  of  the  assistant  government  agent  for  the 
 province  of  Uwa  is  at  Badula , a village  and  fort 
 situated  on  a rising  ground  in  the  midst  of  an  exten- 
 sive valley.  The  whole  country  around  Badula 
 wears  the  appearance  of  desolation.  It  is  one  hun- 
 dred and  thirty- eight  miles  from  Colombo,  and  fifty- 
 eight  from  Kandy. 
 
 Cornegalle,  (Kurunmgala,)  once  the  capital  of  the 
 kings  of  Ceylon,  is  fifty-eight  miles  north-east  of 
 Colombo,  and  thirty  miles  west  of  Kandy.  It  con- 
 sists of  one  broad  street,  crossed  by  several  small 
 ones.  The  houses  are  in  general  mean  in  appear- 
 ance, and  covered  with  cajans.  It  contains  a chapel 
 built  by  the  Wesleyan  missionaries,  in  1821,  but  now 
 nearly  in  ruins,  a Roman  Catholic  chapel,  and  a 
 Mahometan  mosque.  The  scenery  around  is  beau- 
 tiful, and  the  country  fertile. 
 
 Polonnaruwa,  formerly  a city  of  much  importance 
 and  great  magnificence,  and  the  residence  of  Sin- 
 ghalese kings,  is  now  in  ruins.  Its  large  streets  are 
 described  as  having  been  twenty-eight  miles  in 
 length,  and  the  smaller  ones  sixteen.  It  had  a 
 palace  seven  stories  high,  and  two  edifices  of  five 
 stories  each,  for  the  priests  and  devotees  of  Budhism; 
 several  hospitals,  a medical  college,  and  a large 
 Wihara.  In  the  inner  apartment  of  a building 
 called  the  Jaitawanaramaya  is  an  image  of  Budha, 
 fifty  feet  in  height,  and  “ on  the  face  of  a perpendi- 
 cular rock,  three  figures  of  Budha  have  been  formed, 
 one  sitting,  one  standing,  and  one  reclining ; the 
 last  is  upwards  of  forty  feet  long.”  There  are  re- 
 
 c 2 
 
20 
 
 ANURADHAPURA. 
 
 mains  of  other  buildings,  the  Dalada  Maligawa, 
 which  contains  a relic  of  Budha ; the  Ran-kot 
 (golden-turreted)  Dagoba,  one  hundred  and  fifty- 
 nine  feet  high,  and  now  overgrown  with  large  trees 
 and  creeping  plants ; a large  pyramidal  building 
 called  the  Sat-mahal-prasada,  and  a palace  of  one  of 
 the  ancient  kings,  a large  circular  building  of  hewn 
 stone. 
 
 Anuradhapura  is  by  far  the  most  renowned  of  the 
 ancient  cities  in  the  interior.  It  is  fifty-three  miles 
 south-east  of  Aripo,  and  ninety -two  miles  north  of  Kan- 
 dy, and  altogether  in  ruins;  but  the  very  ruins  by  their 
 magnificence  indicate  the  former  greatness  of  the  place. 
 The  Jaitawanaramaya  Dagoba  is  two  hundred  and 
 sixty-nine  feet  high.  The  Abiyagiri  Dagoba  is  two 
 hundred  and  thirty  feet  high.  “ The  most  conspi- 
 cuous of  the  ruins  is  that  of  the  Lowa-maha-paya, 
 which  consists  of  1600  stone  pillars,  forming  nearly 
 a square  of  forty  on  each  side.  The  length  of  these 
 pillars  appears  once  to  have  been  equal,  and  they 
 now  differ  only  by  a few  inches.  They  are  gene- 
 rally eleven  feet  high,  and  those  in  the  centre, 
 corners,  and  gateway,  two  feet  square.  The  rows 
 of  pillars  are  parallel,  and  at  right  angles  to  each 
 other,  but  not  equidistant.  The  distance  between 
 the  rows  varies  from  two  and  a-half  to  three  and  a- 
 half  feet.  Most  of  these  pillars  are  still  standing.” 
 (i Colombo  Journal , No.  92.)  Adjoining  these  pil- 
 lars is  the  Maha  Wihara.  On  the  stones  which  lead 
 through  the  gateway  into  this  temple  are  sculptured 
 with  much  fidelity  and  spirit  representations  of  the 
 
ANURADHAPURA. 
 
 21 
 
 elephant,  the  horse,  the  lion,  and  the  ox.  A few 
 priests  are  still  attached  to  this  temple,  but  they  are 
 wretched  and  poor.  About  a mile  from  this  temple 
 are  six  Dagobas.  The  height  of  the  two  larger  is 
 two  hundred  and  seventy  feet.  They  are  built  of 
 brick.  In  the  month  of  May,  every  year,  an  im- 
 mense concourse  of  people  resort  to  the  place  to 
 perform  puja,  (offerings,)  and  to  distribute  alms  to 
 the  priests  in  honour  of  Budha,  and  his  sacred  tree, 
 the  Bo-tree,  which  still  stands  in  the  place  where  it 
 is  said  that  Budha  used  to  preach  Bana  to  the  as- 
 sembled people. 
 
22- 
 
 CHAPTER  II. 
 
 Ancient  divisions  of  the  Island — Modern  ditto — Circuits  of  the 
 Judges — Supreme  Court — Population  — Government  — Mili- 
 tary— Church — Improvements — Minerals  — Beasts — Reptiles 
 and  Insects — Birds.  Trees— Cocoa-nut — Jack — Bread-fruit 
 Areka — Coffee — Talpat — Cotton — Banyan — Kittul — Jambo — 
 Kajew — Custard  apple — Rambutan — Pumplemose — Almond — 
 Mango — Plantain  — Pomegranate — Guava — Tamarind — Iron- 
 wood — Bo — Calamander — Ebony — Teak — Satinwood  — Tulip 
 — Eve’s  apple — Murunga — Fig,  orange,  lime — Castor-oil  tree 
 — Shoe  flower — Karambola — Bilimbi — Lovilovi — Beli — Other 
 timber  trees — Tobacco — Cucumber — Cinnamon. 
 
 The  ancient  divisions  of  the  island  were  as  fol- 
 lows : — 
 
 1.  The  Pihiti  Rata,  bounded  on  the  west,  north, 
 and  east,  by  the  sea,  on  the  south  by  the  Mahawseli 
 Ganga,  and  the  Dedoro  Oya.  This  is  sometimes 
 called  the  Raja  Rata,  the  King’s  or  Royal  Country, 
 as  the  ancient  capitals  of  Anuradhapura  and  Polon- 
 naruwa  were  situated  in  it. 
 
 2.  The  Ruhuna  Rata,  bounded  on  the  west  and 
 north  by  the  Mahawseli  Ganga  and  Kalu  Ganga,  and 
 
MODERN  DIVISIONS  OF  TIIE  ISLAND- 
 
 23 
 
 on  the  east  and  south  by  the  sea.  The  mountainous 
 part  of  it  was  called  Malaya,  or  Mountain  Country. 
 
 3.  The  Maya  Rata,  bounded  on  the  north  by  the 
 Dedoro  Oya,  on  the  east  by  the  Mahawaeli  Ganga 
 and  the  mountains,  on  the  south  by  the  Kalu  Ganga, 
 and  on  the  west  by  the  sea. 
 
 The  modern  divisions  are  as  follows  : — 
 
 By  a proclamation  of  government,  dated  October 
 1,  1833,  it  is  determined  that  as  regards  the  collec- 
 tion of  revenue,  and  the  authority  to  be  exercised 
 by  the  respective  government  agents,  the  whole 
 island  and  its  dependencies  be  divided  into  five  pro- 
 vinces, denominated  the  northern,  western,  southern, 
 eastern,  and  central  provinces.  Each  of  these 
 provinces  contains  a certain  number  of  korles  and 
 pattoos,  which  nearly  correspond  with  counties  and 
 hundreds. 
 
 In  the  northern  province,  the  chief  town  is  Jaffna. 
 In  the  western  province,  the  chief  town  is  Colombo. 
 In  the  southern  province,  the  chief  town  is  Galle. 
 In  the  eastern  province,  the  chief  town  is  Trinco- 
 malee.  In  the  central  province,  the  chief  town  is 
 Kandy. 
 
 As  regards  the  administration  of  justice  by  the 
 judges  of  the  Supreme  Court  and  the  magistrates, 
 the  island  is  divided  into  three  circuits,  besides  the 
 “ District  of  Colombo,”  which  are  subdivided  as 
 follows  : — 
 
 1.  The  northern  circuit  is  divided  into  eleven 
 “ districts — 
 
24 
 
 CIRCUIT  OF  THE  JUDGES. 
 
 Districts. 
 
 1.  Putlam  and  Chilaw. 
 
 2.  Manor. 
 
 3.  Nuwarakalawiya. 
 
 4-  Jaffiia. 
 
 5.  Walligamo. 
 
 6.  Waddimorachi. 
 
 7.  Tenmoratchi  and  Pa- 
 
 chelapalla. 
 
 8.  Islands. 
 
 9.  Wanny. 
 
 10.  Trincomalee. 
 
 11.  Battacaloe. 
 
 Court  held  at. 
 
 Putlam,  84  miles  N,  and  Chilaw,  53  m.  N.  of  Colombo- 
 
 Manar. 
 
 Anuradhapura. 
 
 Jaffiia. 
 
 Mallagam. 
 
 Point  Pedro. 
 
 Chawagacherry. 
 Kayts  and  Delft. 
 Mullativoe. 
 Trincomalee. 
 Battacaloe. 
 
 140  m.  N.  of  ditto. 
 92  m.  N.  of  Kandy. 
 219  m.  N.  of  Colombo. 
 
 20  m.  N.E.  of  Jaffiia. 
 
 58  m.  S.E.  of  ditto. 
 
 130  m.  S.E.  of  ditto. 
 
 20  m.  S.  of  Trincomalee. 
 
 2.  The  southern  circuit  is  divided  into  five  dis- 
 tricts : — 
 
 Districts. 
 
 1.  Amblamgoda. 
 
 2.  Galle. 
 
 3.  Matura. 
 
 4.  Hambantotte. 
 
 5.  Tangalle. 
 
 Court  held  at. 
 Balapiti  Modera. 
 Galle. 
 
 Matura. 
 
 Hambantotte. 
 
 Tangalle. 
 
 45  m.  S.  of  Colombo. 
 72  m.  S.  of  ditto. 
 
 100  m.  S.  of  ditto. 
 
 122  m.  S.  of  ditto. 
 
 3.  The  eastern  circuit  is  divided  into  eight  dis- 
 tricts  : — 
 
 Districts. 
 
 1.  Seven  Kories. 
 
 2.  Four  Kories. 
 
 3.  Kandy,  2 Courts, 
 
 5.  Madawalatena. 
 
 6.  Matala. 
 
 7.  Nuwara  Eliya. 
 
 8.  Badula. 
 
 Court  held  at. 
 
 Comegalle. 
 
 Kaygalle. 
 
 No.  1,  N.,  No.  1,  S.  Kandy. 
 Madawalatena.  12 
 
 Fort  M'Dowall. 
 
 Nuwara  Eliya.  50 
 
 30  m.  W.  of  Kandy. 
 20  m.  S.  of  ditto. 
 
 N.W.  of  ditto. 
 
 S.E.  of  ditto. 
 
 Badula. 
 
 51  m.  S.E.  of  ditto. 
 
 The  district  of  Colombo  is  divided  as  follows 
 
 Districts. 
 
 1.  Colombo,  2 Courts. 
 
 2.  Negombo. 
 
 Court  held  at. 
 
 No.  1,  N.,  No.  1,  S.  Colombo. 
 
 Negombo.  23  m.  N.  of  Colombo. 
 
SUPREME  COURT. 
 
 25 
 
 3.  Ruwanwaela.  Ruwanwaela.  42  m.  N.E.  of  Colombo. 
 
 4.  Caltura.  Caltura.  26  m.  S.  of  ditto. 
 
 5.  Pantura.  Pantura.  16  m.  S.  of  ditto. 
 
 (This  court  has  lately  been  transferred  to  Caltura.) 
 
 6.  Ratnapura.  Ratnapura.  62  m.  S.E.  of  ditto. 
 
 Three  English  judges  preside  over  the  Supreme 
 Court  of  Colombo.  The  criminal  sessions  are  held 
 four  times  a year,  in  February,  May,  August,  and 
 November.  In  other  places  the  sessions  are  held 
 twice  a year ; in  the  northern  circuit,  in  February 
 and  July  ; in  the  southern,  in  March  and  Septem- 
 ber ; and  in  the  eastern,  in  February  and  August. 
 According  to  the  charter  granted  to  the  island  in 
 1833,  one  of  the  three  judges  must  always  remain 
 in  Colombo.  The  magistrates  of  the  district  courts 
 have  no  power  to  condemn  a person  to  suffer  death, 
 to  be  transported,  to  be  imprisoned  more  than  a 
 year,  to  suffer  more  than  one  hundred  lashes,  or  to 
 be  fined  more  than  ten  pounds.  In  all  cases  there 
 is  a right  of  appeal  from  the  smaller  courts  to  the 
 Supreme  Court,  and  the  governor  has  the  power  to 
 reverse  the  sentence  of  the  Supreme  Court.  In  any 
 case  of  more  than  five  hundred  pounds,  the  parties, 
 by  giving  sureties  to  the  amount  of  three  hundred 
 
 pounds,  can  appeal  to  the  Queen  of  England. 
 
 The  population,  as 
 1835,  is  as  follows  : 
 
 appears  by  the  census  taken 
 
 Western  Province 
 
 501,789 
 
 Southern  do. 
 
 268,410 
 
 Eastern  do. 
 
 54,606 
 
 Northern  do. 
 
 252,619 
 
 Central  do. 
 
 164,411 
 
 Total 
 
 1,241,835 
 
26 
 
 GOVERNMENT. 
 
 The  government  of  Ceylon  is  vested  in  a governor, 
 (with  a salary  of  7,000/.  a year,)  assisted  by  two 
 councils,  the  legislative  and  executive  councils,  the 
 members  of  both  of  which  are,  except  in  three  or 
 four  instances,  servants  of  government. 
 
 The  military  force  of  Ceylon  consists  of  3,500  or 
 4,000  men,  about  two-thirds  of  whom  are  Euro- 
 peans, and  the  rest  Malays,  Caffres,  &c. 
 
 The  highest  ecclesiastical  functionary  is  the  arch- 
 deacon, under  whom  are  five  European  chaplains, 
 and  five  native  chaplains.  Those  natives  who  are 
 employed  by  government  to  keep  the  registers  of 
 births,  baptisms,  and  marriages  of  the  native  Chris- 
 tians, are  called  “ Thomboholders  and  those  who 
 perform  the  marriage  ceremony,  and  by  licence 
 from  government  even  administer  baptism,  are  called 
 “ Proponents.” 
 
 The  improvements  that  have  lately  been  made  in 
 Ceylon  are  very  great.  The  roads  from  Colombo 
 to  Kandy,  seventy-two  miles  into  the  interior,  and 
 from  Colombo  to  Galle,  seventy-two  miles  along  the 
 coast  southwards,  are  nearly  as  good  as  the  roads  in 
 England,  and  mail  coaches  run  daily  to  both  of  these 
 places.  To  other  parts  of  the  island  the  mails  are 
 carried  by  men.  Large  tracts  of  land  in  almost 
 every  part  of  the  country,  and  particularly  in  the 
 southern  and  central  parts  of  the  island,  have  lately 
 been  purchased  of  government  by  English  mer- 
 chants and  others  at  the  rate  of  five  shillings  an  acre. 
 Parts  of  these  have  been  cleared  and  planted  with 
 coffee  or  cinnamon,  or  sugar-cane,  the  produce  of 
 
MINERALS. 
 
 27 
 
 which  has  far  more  than  realized  the  expectations  of 
 the  purchasers  in  most  instances.  Some  also  of  the 
 richer  natives,  seeing  the  success  that  has  attended 
 the  speculations  of  the  European  merchants,  have 
 lately  begun  to  imitate  their  good  example,  and 
 there  is  every  reason  to  believe  that  in  the  course  of 
 a few  years  the  wild  beasts  of  the  jungles  will  be 
 driven  away  from  their  fastnesses  by  the  advances  of 
 civilization,  and  that  tracts  of  jungles  and  mountains, 
 now  altogether  useless,  or  worse  than  useless,  will 
 soon  be  brought  under  cultivation,  and  will  yield 
 their  fruit  in  its  season  for  the  benefit  of  man.  Com- 
 pulsory labour,  which  was  almost  as  great  a hin- 
 drance to  the  improvement  of  the  natives  as  slavery 
 itself — in  fact,  it  was  a temporary  slavery — has 
 several  years  ago  been  abolished ; and  when  the 
 natives  feel  that  their  property  is  safe  under  the 
 administration  of  upright  English  magistrates, 
 judges,  and  governors;  when  from  their  daily  in- 
 creasing intercourse  with  Europeans,  and  especially 
 with  Englishmen,  they  acquire  better  methods  of 
 agriculture  and  a better  insight  into  European  arts, 
 manufactures,  and  trades,  there  can  be  no  doubt  but 
 they  will  increase  in  industry,  respectability,  and  in- 
 dependence. 
 
 Ceylon  abounds  with  minerals  and  precious  stones, 
 iron  ore,  mica,  plumbago,  nitre,  mercury,  salt,  the 
 ruby,  cat’s-eye,  hyacinth,  sapphire,  topaz,  the  ada- 
 mantine spar,  Matura  diamond,  the  tourmaline,  and 
 the  amethyst. 
 
 There  is  a great  variety  of  quadrupeds  in  Ceylon. 
 
28 
 
 REPTILES  AND  INSECTS. 
 
 The  jungles  and  mountains  are  literally  filled  with 
 elephants.  Tamed  ones  are  used  in  common.  Buf- 
 faloes are  as  common  as  cows  in  England.  In  some 
 parts  they  are  wild.  The  breed  of  native  cattle  is 
 small.  Government,  till  lately,  kept  up  an  esta- 
 blishment in  the  island  of  Delft  for  breeding  horses  ; 
 but  this  has  now  been  abolished.  The  horses  used 
 in  Ceylon  are  chiefly  those  brought  from  Arabia, 
 the  coast  of  India,  and  the  Cape  of  Good  Hope,  and 
 some  few  from  England.  Sheep  and  goats  abound 
 chiefly  in  the  north  of  the  island.  Among  wild 
 animals  may  be  reckoned  chetas,  bears,  elk,  deer, 
 hogs,  jackalls,  polecats,  porcupines,  wild  cats,  dif- 
 ferent kinds  of  monkeys,  squirrels,  musk  rats,  and 
 field  rats. 
 
 Among  reptiles  and  insects  may  be  mentioned 
 the  tortoise,  large  and  small  guana,  rock  snake, 
 cobra  capella,  polonga,  rat  snake,  alligator,  lizard, 
 chamelion,  tarantula,  beetles  of  various  kinds,  scor- 
 pion, grasshopper,  musquito,  wasp,  fire-fly,  glow- 
 worm, eye-fly,  black,  white,  and  red  ant,  land  and 
 water  leech,  and  centipede. 
 
 The  plumage  of  the  feathered  tribes  is  very  bril- 
 liant. Among  the  birds  may  be  enumerated  the 
 wild  peacock,  kite,  vulture,  various  kinds  of  owls, 
 heron,  wild  red  or  jungle  cock,  snipe,  kingfisher, 
 crane,  a species  of  the  bird  of  paradise,  (called  in 
 Singhalese,  redi-hora,  cloth-stealer,)  woodpecker, 
 water-hen,  green  parrot,  teal,  miner  or  minah, 
 myriads  of  sparrows,  and  millions  of  crows. 
 
 Trees  ; — The  Cocoa-nut  tree  (pol-gaha)  abounds 
 
COCOA-NUT  TREE. 
 
 29 
 
 in  the  west,  south,  and  east  parts  of  the  island. 
 There  are  comparatively  few  in  the  interior,  and  in 
 the  north.  It  begins  to  bear  when  eight  or  nine 
 years  of  age.  The  nuts  that  are  intended  for  plant- 
 ing are  allowed  to  remain  on  the  tree  longer  than 
 others.  They  are  taken  off  when  thoroughly  ripe, 
 and  after  having  been  put  into  a shed  or  outhouse, 
 till  all  the  moisture  of  the  thick  outside  husk  or  bark 
 is  dried  up,  they  are  hung  in  pairs  over  the  branches 
 of  some  tree  near  the  house,  where  they  remain  till 
 the  young  plants  shoot  up  with  a firm  leaf  through 
 the  eyes  of  the  nut.  Instead  of  hanging  them  up  in 
 trees,  some  persons  put  them  into  their  gardens, 
 three  or  four  hundred  together,  and  half  cover  them 
 with  earth.  In  this  way  the  young  plants  soon  make 
 their  appearance.  When  the  leaf  is  about  three  feet 
 high,  at  which  time  also  there  are  long  straggling 
 roots  hanging  to  them,  holes  are  dug  in  the  ground 
 about  two  feet  deep,  and  one  foot  and  a-half  in  dia- 
 meter, into  which  the  plants  are  put,  about  two 
 yards  apart  from  each  other.  A little  earth  is 
 thrown  in  upon  them,  but  not  so  as  to  cover  the 
 nut.  While  in  this  state,  it  is  necessary  to  have  a 
 good  fence  round  the  plantation,  or  to  put  a strong 
 paling  round  each  tree,  as  they  are  liable  to  be  de- 
 stroyed by  cattle.  They  appear  for  several  years  to 
 advance  but  little  in  height.  During  this  time, 
 however,  their  trunk  is  increasing  in  bulk,  and  from 
 the  fifth  to  the  seventh  year,  or  thereabouts,  they 
 grow  to  a considerable  height.  Soon  after,  a sheath 
 containing  the  blossom  appears  shooting  out  from 
 
30 
 
 COCOA-NUT  TREE. 
 
 the  inner  side  of  the  thick  butt-end  of  the  leaf;  and 
 when  about  a foot  high,  and  two  inches  in  diameter, 
 the  sheath,  if  not  previously  cut  for  the  purpose  of 
 drawing  toddy , bursts,  and  in  a few  days,  the  dif- 
 ferent portions  of  the  flower,  which  consists  of  in- 
 numerable small  seeds,  rather  big-ger  than  a grain 
 of  wheat,  and  triangular  in  shape,  attached  to 
 a long  stalk,  bend  down  very  gracefully  on  all  sides. 
 After  a while,  a great  number  of  these  seeds  fall  off, 
 and  small  nuts,  to  the  number  of  from  twenty  to 
 fifty  on  an  average,  remain  on  one  stalk.  It  often 
 happens  that  many  of  them  fall  off  before  reaching 
 maturity.  From  the  time  that  the  flower  bursts  to 
 the  time  when  the  nuts  are  ready  to  be  gathered, 
 there  elapse  about  six  months.  I have  counted  the 
 number  of  bunches  of  nuts  of  different  sizes  on 
 some  trees  about  twelve  years  old  in  my  own  garden 
 at  Cotta,  and  have  found  on  some  eleven  bunches, 
 and  on  others  twelve,  and  so  on.  On  one  tree  I 
 counted  one  hundred  and  forty-two  nuts  of  sizes 
 varying  from  the  size  of  a plum  to  the  size  of  a man's 
 head.  I have  been  told  that  on  some  trees  there  are 
 between  two  and  three  hundred  nuts  at  one  time. 
 I have  measured  the  leaves  of  some  trees,  and  found 
 them  to  be  twenty-five  feet  long,  and  the  small 
 leaflets  that  hang  down  from  each  side  of  the  thick 
 middle  fibre,  four  feet  long.  As  the  leaves  are  of 
 this  length,  and  very  heavy,  it  is  necessary  that  some 
 provision  should  be  made  for  attaching  them  firmty 
 to  the  trunk.  This  provision  is  made,  and  consists 
 of  a very  strong  net-like  substance,  extending  about 
 
COCOA-NUT  TREE. 
 
 31 
 
 a foot  along  the  base  of  the  leaf,  and  as  the  inner 
 part  of  the  butt  of  the  leaf  is  scooped  out  in  order  to 
 grasp  and  enclose  the  trunk  more  firmly,  this  netting 
 holds  it  tight  round  the  tree,  and  binds  it  fast  till  it 
 has  performed  its  office  of  acting  as  a support  to  the 
 cluster  of  nuts  that  rest  upon  it.  Young  leaves  are 
 always  shooting  out  from  the  top  of  the  tree,  and 
 the  old  ones  having  done  their  duty  of  supporting 
 the  nuts,  are  continually  dropping  off,  so  that,  in 
 this  way  there  are  always  between  twenty  and  thirty 
 leaves  on  each  tree.  The  usual  height  to  which 
 they  grow  is  from  sixty  to  eighty  feet.  They  are 
 generally  very  straight.  Sometimes,  by  the  vio- 
 lence of  the  winds,  they  are  driven  from  their  per- 
 pendicular. There  is  one  in  the  village  of  Cotta 
 which,  about  twenty  feet  from  the  ground,  has 
 taken  two  or  three  turns  like  a corkscrew. 
 
 Nearly  all  the  domestic  wants  of  the  Singhalese 
 can  be  supplied  by  the  cocoa-nut  tree.  He  can 
 build  his  house  entirely  of  it.  The  walls  and 
 doors  are  made  of  cajans,  the  leaves  platted,  the 
 roof  is  covered  with  the  same,  the  beams,  rafters, 
 &c.,  are  made  of  the  trunk.  He  needs  no  nails,  as 
 he  can  use  the  coir  rope  made  from  the  outside 
 husk.  If  he  wants  a spout,  he  hollows  the  trunk 
 split  in  two.  It  also  supplies  him  with  many  of  his 
 household  articles.  He  makes  his  oil  from  the 
 kernel ; the  hard  shell  supplies  him  with  spoons, 
 and  cups,  and  drinking  vessels,  and  lamps,  and 
 water-buckets ; the  refuse  of  the  kernel,  after  the 
 oil  is  expressed,  (called  punak,")  serves  for  food  for 
 
32 
 
 JACK  TREE. 
 
 fowls  and  pigs ; the  milk  from  the  kernel  is  used 
 in  his  food.  In  short,  if  a man  has  a few  cocoa-nut 
 trees  in  his  garden,  he  will  never  starve.  Arrack, 
 a strong  spirit  resembling  whiskey,  is  made  from 
 toddy,  the  juice  of  the  flower,  and  brooms  are  made 
 from  the  ribs  (irita)  of  the  leaflets. 
 
 The  Jack  tree  (kos-gaha)  is  nearly  as  useful  and 
 as  common  as  the  cocoa-nut  tree.  It  grows  to  a 
 large  size,  and  sends  out  large  branches.  Its  leaves 
 are  oblong,  about  three  inches  long  and  an  inch  and 
 a-half  broad,  thick,  bright,  and  smooth.  The  wood, 
 which  is  of  the  colour  of  mahogany,  is  everywhere 
 used  for  making;  household  furniture.  It  is  close- 
 grained,  and  takes  a beautiful  polish.  The  fruit, 
 which  in  shape  and  size  is  not  unlike  a horses  head , 
 grows  immediately  out  of  the  body  of  the  tree.  It 
 has  an  exceedingly  rough  green  outside,  thickly  co- 
 vered with  short  blunted  prickles.  When  cut  open 
 it  is  full  of  kernels,  or  seeds,  about  the  size  of  a 
 small  plum,  each  of  which  is  imbedded  in  yellow 
 pulp,  which,  though  disagreeable  in  smell,  is  by  no 
 means  so  in  taste,  being  full  of  saccharine  matter. 
 It  is  much  eaten  by  the  natives  in  this  state,  as  well 
 as  used  in  curries.  When  the  fruit  is  cut  from  the 
 tree,  a thick  milky  gum  in  large  quantities  drops 
 from  it.  The  kernels  are  often  boiled  and  used  at 
 table  as  vegetables ; the  taste  is  like  that  of  beans. 
 The  general  size  of  the  jack  fruit  is  about  one  foot 
 nine  inches  long,  and  two  feet  six  inches  round. 
 Some  are  much  larger  ; it  is  often  the  case  that  one 
 is  as  much  as  a person  can  carry.  I have  seen  and 
 
BREAD  FRUIT  TREE. 
 
 33 
 
 measured  some  that  were  two  feet  and  a half  long 
 and  three  and  a half  in  girth,  as  they  were  being 
 taken  by  the  women,  who  carry  them  on  their  heads, 
 to  the  bazaars. 
 
 Another  tree  of  the  same  species  is  the  Bread-fruit 
 tree  (del-gaha).  It  grows  as  high  as  the  jack  tree, 
 and  has  very  large  branches,  which,  twice  a year,  in 
 March  and  June,  are  hung  with  round  rough  fruit, 
 about  the  size  of  an  infant’s  head.  The  fruit  is  every- 
 where used,  both  by  natives  and  Europeans,  as  an 
 article  of  food.  When  boiled,  it  resembles  a potato, 
 but  is  more  watery.  It  is  often  cut  into  slices  and 
 fried,  in  which  state  it  is  very  crisp.  The  wood, 
 which  is  white  and  rather  coarse,  is  not  much  used. 
 The  tree  is  not  so  abundant  as  the  jack  tree,  and  is 
 not  so  highly  valued  by  the  natives.  Its  leaves  are 
 large,  and  of  a dark  green.  I have  measured  some, 
 and  found  them  to  be  two  feet  six  inches  long,  and 
 one  foot  and  a half  broad  ; they  have  generally  six 
 large  gashes  on  each  side.  The  fruit  grows  from 
 the  ends  of  small  branches,  and  does  not  rise  imme- 
 diately from  the  trunk,  as  the  jack-fruit. 
 
 There  is  another  tree  of  the  same  species,  called 
 the  Foreign  Bread-fruit  tree  (rata-del-gaha).  Its 
 leaves  are  not  so  large  as  those  of  the  common 
 bread-fruit,  and  are  not  gashed.  The  fruit  is  a 
 thick  pod,  about  six  inches  long,  and  when  split 
 contains  a number  of  white  seeds,  as  big  as  peas ; 
 these  are  eaten  by  the  natives,  when  boiled.  This 
 tree  is  much  used  for  making  canoes,  its  trunk  being 
 
 D 
 
34 
 
 AREKA-NUT  TREE. 
 
 frequently  long,  straight,  and  thick,  and  the  wood 
 light  and  durable. 
 
 The  Areka-nut  tree  (puwak-gaha)  is  a long,  thin, 
 slender  tree,  of  twelve  or  fifteen  inches  in  circum- 
 ference, and  grows  to  the  height  of  the  cocoa-nut 
 tree.  It  is  very  valuable  to  the  natives,  both  on  ac- 
 count of  the  large  quantities  of  nuts  which  it  bears, 
 and  from  the  various  uses  to  which  it  is  applied. 
 The  nuts  grow  in  large  bunches  at  the  top  of  the 
 tree.  Some  bunches  contain  three  or  four  hun- 
 dred nuts.  Of  four  bunches  of  nuts  on  a tree  in 
 my  own  garden,  the  smallest  number  on  a bunch 
 was  two  hundred  and  sixty-two.  Bunches  of  va- 
 rious states  of  forwardness  are  to  be  seen  on  every 
 tree  when  it  has  once  begun  to  bear,  which  it  does 
 at  the  age  of  eight  or  nine  years.  The  nuts  are 
 about  the  size  of  a nutmeg;  and  when  the  thick 
 outside  is  taken  ofif,  they  are  generally  split  into 
 two,  and  spread  on  a mat  in  the  sun  to  dry.  They 
 are  eaten  by  the  natives  with  the  betel  leaf,  and 
 chunam  and  tobacco.  The  wood  does  not  last  long, 
 but  is  very  convenient  for  any  temporary  building, 
 and  is  always  used  on  wedding  and  festival  occa- 
 sions, as  well  as  on  their  religious  feasts,  for  build- 
 ing Maduwas.  It  is  also  split  and  used  for  laths  in 
 building  houses,  and  as  rails  in  making  fences.  At 
 the  base  of  each  leaf,  for  about  a yard,  is  a strong 
 leather-like  substance , by  which  the  leaf,  which  is  of 
 a more  light  and  feathery  texture  than  that  of  the 
 cocoa-nut  tree,  is  attached  to  the  trunk,  and  which 
 
 / 
 
COFFEE  TREE. 
 
 35 
 
 goes  about  half  way  round  it.  When  the  leaf 
 withers  and  falls  off,  this  falls  off  with  it,  and  being 
 cut  off  from  the  leaf,  and  the  outer  cuticle  peeled 
 off,  it  is  doubled  and  used  in  this  way  as  a bag  to 
 carry  food  or  anything  else  in,  either  liquid  or  solid. 
 The  length  of  the  leaves  is  from  four  to  six  feet. 
 The  areka  nuts  form  a considerable  article  of  trade 
 among  the  natives,  and  the  flowers  are  always  car- 
 ried as  offerings  to  the  temples. 
 
 The  Coffee  tree  is  now  one  of  the  most  valuable 
 trees  in  the  country,  and  the  growth  of  it  has  lately 
 become  an  object  of  considerable  importance,  not 
 only  among  the  natives,  but  among  Europeans, 
 many  of  whom  have  large  plantations  of  it  in  the 
 interior.  It  grows  to  about  ten  or  twelve  feet  high, 
 and  is  seldom  thicker  than  nine  or  ten  inches.  It 
 generally  grows  straight,  shooting  out  at  the  dis- 
 tance of  about  a foot,  two  branches  opposite  each 
 other.  The  leaves  are  bright,  soft,  and  pointed, 
 between  six  and  seven  inches  long,  and  two  and  a 
 half  broad.  The  coffee-berry  grows  at  the  root  of 
 the  leaves  in  clusters  of  four  or  six.  The  berry  is 
 at  first  green  ; it  then  becomes  red,  and  when  ripe 
 is  nearly  black.  It  is  surrounded  by  a pulp  of  a 
 sweetish  taste.  As  soon  as  plucked,  the  berries  are 
 spread  on  mats  in  the  sun  to  dry.  When  the  mois- 
 ture is  quite  evaporated,  it  is  pounded  in  a mortar 
 to  take  off  the  rough  outside.  The  berry  is  by  this 
 process  separated  into  two  parts,  flat  on  one  side, 
 and  oval  on  the  other,  and  after  being  well  cleansed 
 and  picked,  it  is  put  in  bags,  each  containing  about 
 
 d 2 
 
36 
 
 TALPAT  TREE. 
 
 sixty  pounds  weight,  and  in  this  state  sent  to  Eng- 
 land. I know  not  a more  beautiful  tree  when  in 
 flower  than  the  coffee  tree.  Its  flowers  are  ex- 
 tremely white  and  delicate,  and  every  branch  is 
 loaded  with  them.  The  seeds  when  planted  are 
 several  months  before  they  shoot.  As  soon  as  the 
 young  plants  are  about  six  or  eight  inches  high, 
 they  are  transplanted  (some,  indeed,  do  not  trans- 
 plant them  till  they  are  two  years  old)  and  put  in 
 rows,  at  about  the  distance  of  four  feet  from  each 
 other.  When  three  or  four  years  old,  they  begin  to 
 bear.  They  flower  twice  a year,  once  at  Christmas, 
 which  flower  is  called  in  Singhalese  “ Boru  Mai,” 
 false  flower,  from  which  there  is  very  little  fruit ; 
 the  other  time  is  in  March.  The  coffee  is  plucked 
 in  August  and  September. 
 
 The  Talpat  tree  (tal-gaha)  grows  very  straight  and 
 lofty,  from  eighty  to  one  hundred  feet,  and  has  a 
 large  tuft  of  immense  leaves  at  the  top.  Knox  says 
 “ it  is  like  a ship’s  mast,”  which  is  very  correct,  as 
 indeed  all  his  descriptions  are.  The  wood  is  sel- 
 dom put  to  any  other  use  than  that  of  being  made 
 into  rafters  for  buildings.  Near  the  root  of  the 
 tree  the  wood  is  black,  very  hard,  and  veined  with 
 yellow,  but  the  inside  is  nothing  more  than  pith, 
 for  the  sake  of  which  it  is  sometimes  cut  down,  as 
 the  natives  make  use  of  it  for  food,  beating  it  in  a 
 mortar  till  it  becomes  like  flour,  when  they  mix  it 
 with  water  for  dough,  and  bake  it.  It  bears  no  fruit 
 till  the  last  year  of  its  life.  When  the  flower,  which 
 is  incased  in  a sheath,  like  that  of  the  cocoa-nut,  is 
 
COTTON  TREE. 
 
 37 
 
 ripe,  the  sheath  bursts  with  a loud  noise,  and  emits 
 a smell  that  is  so  disagreeable  that  the  people  some- 
 times cut  it  down,  not  being  able  to  live  near  it. 
 The  fruit  is  round,  and  about  the  size  of  an  apple- 
 It  contains  two  nuts.  The  most  curious  and  useful 
 part  of  this  tree  are  its  leaves.  These  hang  down 
 from  the  top,  and  are  nearly  circular,  and  very 
 large,  one  of  them  being  sufficient  to  cover  fifteen 
 or  twenty  men.  It  folds  up  in  plaits  like  a fan,  and 
 is  cut  into  triangular  pieces,  which  are  used  every- 
 where as  umbrellas  for  protection  against  the  sun 
 or  rain.  Every  man  of  consequence  among  the 
 natives  has  a talpat  bearer  to  keep  off  the  rain  or 
 sun.  It  is  also  used  instead  of  paper.  All  the  na- 
 tive hooks  are  written  on  it.  It  is  used  in  schools  to 
 teach  children  to  write  upon,  and  as  every  letter  is 
 cut  into  it  by  a sharp-pointed  style,  the  writing  is 
 indelible,  and  continues  legible  as  long  as  the  leaf 
 itself  lasts. 
 
 The  tents  of  the  Kandian  kings  and  others,  in 
 time  of  war,  were  made  of  these  leaves,  and  hence 
 were  called  tal-ge , talpat  houses.  They  used  to 
 carry  with  them  great  quantities  of  these  leaves, 
 already  prepared  and  cut  into  proper  shape,  and 
 thus  the  labour  of  erecting  a tent  was  very  small. 
 They  are  also  used  to  cover  carts,  palankeens,  or 
 anything  that  it  is  necessary  to  keep  from  the  sun 
 or  rain  in  travelling. 
 
 The  Cotton  tree  (pulun-gaha)  has  a very  strange 
 appearance.  It  grows  very  high,  and  at  about  ten 
 feet  from  the  ground,  and  at  intervals  of  nine  or 
 
38 
 
 COTTON  TREE. 
 
 ten  feet  above,  though  the  interval  diminishes  near 
 the  top,  it  puts  forth  three,  sometimes  four,  hori- 
 zontal branches,  each  of  which  is  nearly  as  thick  as 
 the  tree  itself.  It  is  very  rare  to  see  the  leaves  and 
 the  fruit  on  the  tree  at  the  same  time.  The  flow- 
 ers, which  are  small  and  white,  appear  about  Janu- 
 ary, and  as  soon  as  they  drop  off,  large  pods,  about 
 six  inches  long,  and  three  in  circumference,  taper- 
 ing at  each  end,  succeed,  and  when  ripe  burst  and 
 fall  down.  In  each  pod  are,  on  an  average,  six  or 
 seven  small  black  seeds,  of  the  size  of  a pea,  im- 
 bedded in  cotton.  About  the  time  when  the  pods 
 burst  and  fall  down,  the  leaves  begin  to  form. 
 From  the  end  of  a stalk  five  inches  long,  spring 
 seven  small  leaves,  the  centre  one  four  inches  long, 
 and  the  others  on  each  side  gradually  diminishing  in 
 size  till  the  smallest  is  two  inches  long.  The  cotton 
 is  chiefly  used  for  stuffing  pillows,  mattresses,  &c., 
 being  unfit,  from  its  shortness  and  brittleness,  to  be 
 used  in  making  cloth.  This  tree  is  very  common. 
 The  wood  is  unserviceable,  except  for  making 
 fences. 
 
 The  cotton  that  is  used  for  making  cloth,  is  the 
 produce  of  a shrub  about  six  or  seven  feet  high. 
 Its  leaves  are  circular  and  fringed.  A fringe  also 
 surrounds  the  small  pod  which  contains  the  seeds. 
 The  flowers  are  yellow,  and  like  a tulip.  It  begins 
 to  bear  at  the  age  of  two  years,  and  continues  four 
 years,  after  which  it  dies.  The  wood  is  of  no  use. 
 
 The  Banyan  tree  (nuga-gaha)  is  common  through- 
 out India,  as  well  as  in  Ceylon.  The  leaves  are  of 
 
K1TTUL  TREE. 
 
 39 
 
 a dull  green  colour,  and  small.  The  fruit  is  small 
 and  useless;  it  is  red  on  the  outside,  except  on  the 
 part  where  it  is  attached  to  the  branch.  In  this 
 part  there  are  three  small  protuberances  of  a dull 
 brown  tinge.  The  fruit,  when  opened,  consists  of 
 a great  number  of  small  bitter  seeds.  Its  branches 
 are  nearly  horizontal,  and  they  send  forth  great 
 numbers  of  roots,  which,  when  they  reach  the 
 ground,  soon  grow,  and  act  as  supports  to  the 
 branches.  There  are  some  trees  of  this  description 
 in  the  neighbourhood  of  Colombo,  whose  ponderous 
 branches  have  extended  themselves  across  the  high 
 road,  which,  unless  supported  by  these  smooth  co- 
 lumns formed  of  their  own  roots,  would  probably 
 soon  fall.  When  these  roots  descend  from  branches 
 overhanging  a public  road,  it  becomes  necessary, 
 when  they  have  descended  so  low  as  to  be  within 
 reach,  to  twist  several  of  them  together,  and  in  this 
 wa y,  by  tying  them  with  a rope,  to  give  them  a 
 slanting  direction,  till  they  are  sufficiently  long  to 
 reach  the  earth  at  the  other  side  of  the  road.  Thus 
 the  road  actually  passes  through  between  the  roots  of 
 the  tree.  The  wood  is  of  little  service,  being  coarse? 
 and  soon  decaying. 
 
 The  Kittul  tree  (kittul-gaha)  is  in  size  between 
 the  cocoa  and  the  areka.  It  has  round  its  trunk  a 
 number  of  rings,  which  are  marks  left  by  the  fallen 
 leaves.  A little  underneath  the  lowest  leaf  rises  a 
 large  bud,  from  a stalk  of  the  thickness  of  a man’s 
 wrist,  and  a yard  or  more  in  length.  This  contains 
 the  flower.  Before  the  flower  bursts  forth,  the  end 
 
40 
 
 MALAY  APPLE. 
 
 of  the  stalk  is  cut  off,  and  a small  chatty  is  fastened 
 to  it,  to  catch  the  liquor  that  oozes  from  it,  and 
 from  which  jaggory,  a coarse  sugar,  is  made.  On 
 this  account  it  is  frequently  called  the  jaggory  tree. 
 The  flower  from  which  the  juice  has  thus  been 
 taken  produces  no  fruit.  When  the  flower  is  suf- 
 fered to  come  to  maturity,  and  to  burst,  it  hangs 
 down  from  the  stalk  in  long  ringlets  or  strings,  like 
 strings  of  beads,  each  about  five  feet  long.  There 
 are  generally  between  one  hundred  and  fifty  and 
 two  hundred  of  these  strings  together.  The  seeds 
 form  the  principal  part  of  the  food  of  monkeys. 
 The  leaves  are  similar  to  those  of  the  areka.  When 
 the  tree  has  arrived  at  its  proper  height,  the  bunch 
 of  leaves  at  the  top  remains  for  several  years,  in 
 which  time  a large  bud  springs  up  from  the  top  of 
 the  tree,  and  ripens  and  withers ; as  soon  as  it  has 
 fallen,  the  tree  begins  to  wither.  The  pith  of  this 
 tree,  when  dried  and  granulated,  is  well  known  as 
 sago.  When  the  pith  is  taken  out,  the  wood  is  only 
 about  two  inches  thick,  and  is  chiefly  used  for  mak- 
 ing spouts.  It  is  black,  and  exceedingly  hard.  It 
 is  also  split  into  laths  for  buildings. 
 
 The  Jambo,  or  Malay  apple,  is  a handsome  tree  of 
 a conical  shape.  It  grows  to  the  height  of  forty  or 
 fifty  feet.  Its  branches  spread  but  little,  and  are 
 numerous.  Its  leaves  are  about  fifteen  inches  long, 
 and  four  broad,  and  are  pointed  at  both  ends.  Its 
 blossom  is  of  a bright  pink  colour.  The  fruit  is  of 
 the  shape  of  a pear,  and  nearly  like  an  apple  in 
 taste,  though  more  juicy,  and  contains  a large 
 
GAMBOGE  TREE. 
 
 41 
 
 kernel.  In  some  trees  the  fruit  is  red,  in  others  of 
 a clear  delicate  white,  with  a slight  tinge  of  red  on 
 one  side.  The  wood  is  seldom  used. 
 
 The  Kaju  tree  (kaju-gaha)  grows  everywhere,  and 
 is  a large  unshapely  tree.  The  wood  is  useless, 
 being  hardly  fit  for  firewood  when  dried.  It  gene- 
 rally grows  to  a great  height,  and  sends  out  large 
 and  heavy  branches.  The  leaves  are  about  four 
 inches  and  a half  long,  and  three  broad,  having 
 many  thick  fibres.  Its  bark  is  used  for  tanning.  A 
 kind  of  gum  distils  from  it.  It  bears  a double  fruit, 
 a nut  and  an  apple.  The  apple  hangs  at  the  end  of 
 the  nut,  and  is  in  shape  like  a cone  with  the  end  cut 
 off,  about  three  inches  long,  and  an  inch  in  dia- 
 meter at  one  end,  and  an  inch  and  a half  at  the 
 other.  The  nut  is  of  the  shape  of  a kidney  bean, 
 and  an  inch  and  a half  long.  It  is  covered  with  a 
 black  tough  outside,  and  when  split  open,  after 
 having  been  roasted  in  the  ashes,  contains  a kernel, 
 which  has  a taste  like  an  almond.  It  is  very  seldom 
 that  the  same  tree  brings  forth  the  nut  and  the 
 apple  to  perfection.  It  bears  in  March. 
 
 The  Goraka,  or  gamboge  tree,  (goraka-gaha,)  grows 
 to  a great  height,  and  has  a very  stately  appearance, 
 its  small  dark-green  leaves  presenting  a beautiful 
 contrast  to  the  light  green  of  the  other  trees.  The 
 gamboge  is  taken  from  the  tree  by  incisions  made 
 in  the  bark.  When  thus  cut,  a yellow  liquid,  as 
 thick  as  oil,  runs  down,  and  being  exposed  to  the 
 air,  soon  becomes  solid.  The  fruit  is  as  big  as  an 
 apple,  and  deeply  ribbed.  In  some  trees  it  is  yel- 
 
42 
 
 CUSTARD  APPLE. 
 
 low,  in  others  reel.  When  broken  open  there  are 
 two  seeds,  which  to  the  teeth  feel  like  leather,  and 
 are  surrounded  by  a scarlet-coloured  soft  and  frothy 
 pulp,  of  a pleasant  flavour,  but  seldom  eaten,  as  in 
 eating  it  the  teeth  become  covered  with  a substance 
 resembling  bees-wax.  An  excellent  jelly  is  made 
 from  it.  The  outside  of  the  fruit  is  dried  in  the 
 sun,  and  used  by  the  natives  in  their  curries.  The 
 wood  is  of  little  service.  It  is  white  and  coarse. 
 The  fruit  is  ripe  in  July. 
 
 The  Custard  apple  tree  (anona-gaha)  is  a small 
 tree,  which  seldom  grows  above  fifteen  feet  high. 
 The  leaves  are  smooth  and  soft,  and  about  three 
 inches  long,  tapering  at  both  ends.  The  fruit  is 
 nearly  round,  with  a rough  outside,  and  about  the 
 size  of  an  orange.  When  ripe,  it  is  easily  burst. 
 It  is  filled  with  a soft  white  substance  of  a sweet 
 taste,  and  separable  into  small  portions,  each  con- 
 taining a small  black  seed.  It  bears  once  a year. 
 The  fruits  are  ripe  in  July,  and  are  much  sought 
 after. 
 
 The  Rambutan  tree  is  a pretty  shady  tree,  chiefly 
 valuable  on  account  of  its  fruit.  Its  leaves  are  long 
 and  narrow,  and  of  a very  dark  green.  The  fruit 
 is  red,  and  thickly  set  with  pointed  but  soft  prickles, 
 about  half  the  length  of  a pin.  When  this  covering 
 is  taken  off,  the  inside  fruit  has  the  appearance  of 
 a well-ripe  cherry,  and  is  so  slippery  in  the  mouth, 
 that  agreeable  as  the  taste  is,  it  is  not  a little  diffi- 
 cult  to  separate  the  pulp  from  the  kernel.  It  is 
 only  the  pulp  that  is  eaten,  the  kernel  itself  being 
 bitter  and  astringent. 
 
ALMOND  TREE. 
 
 43 
 
 The  Pumplemose  (jambola)  is  a tree  very  much 
 resembling  the  orange  tree.  Its  leaves  are  a little 
 larger,  and  it  grows  to  a greater  height.  The  fruit 
 in  taste  and  appearance  is  like  an  orange,  but  much 
 larger.  It  bears  twice  a year,  in  January  and  Oc- 
 tober. 
 
 The  Almond  tree  (kottamba-gaha)  is  a high  tree 
 with  long  branches,  nearly  horizontal,  and  large 
 smooth  leaves  about  ten  inches  long,  and  seven 
 broad.  The  flowers  are  like  the  catkins,  or  blooms 
 of  the  hazel-nut  tree,  and  appear  in  September. 
 The  fruit,  which  is  oval,  and  about  two  inches  long, 
 is  ready  in  December.  About  the  time  when 
 the  fruit  becomes  ripe,  the  leaves  turn  red,  and 
 fall  off  the  tree  in  the  space  of  a few  days,  and 
 the  young  leaves  in  about  three  weeks  again 
 cover  the  tree.  The  outside  of  the  fruit  is  of  a pur- 
 ple colour,  and  when  this  is  removed,  a stone  a 
 little  larger  than  that  of  a plum  is  found,  which 
 contains  the  kernel,  the  parts  of  which  are  folded 
 over  each  other  like  a rose-bud.  The  wood  is 
 seldom  used.  It  flowers  again  in  April,  but  pro- 
 duces little  fruit  from  these  flowers. 
 
 The  Mango  tree  (amba-gaha)  grows  to  a great 
 size,  sends  out  large  branches,  covered  with  thin 
 leaves  about  nine  inches  long,  and  two  broad,  ter- 
 minating in  a sharp  point.  The  fruit  of  some  trees 
 is  nearly  of  the  size  and  shape  of  a goose’s  egg ; that 
 of  others  is  much  shorter  and  thicker.  When  ripe, 
 some  fruits  are  green,  others  of  a rich  yellow  colour, 
 It  is  reckoned  one  of  the  most  delicious  fruits  in  the 
 
44 
 
 PLANTAIN  TREE. 
 
 island.  It  is  ripe  in  May  and  June.  It  is  often 
 plucked  before  it  is  ripe  and  pickled.  When  the 
 skin  is  stripped  off,  there  is  a pulp  about  three 
 quarters  of  an  inch  thick,  and  in  the  middle  a stone, 
 which  contains  a kernel  in  taste  like  an  almond. 
 There  are  many  varieties  of  the  mango.  The  eat- 
 able part  of  some  is  very  stringy,  and  has  a taste  of 
 turpentine.  Others  contain  little  more  tban  the 
 stone.  The  wood  is  seldom  used. 
 
 The  Plantain  tree  (kehel,  or  kesel-gaha)  is  to  be 
 found  everywhere  throughout  the  island.  Its  trunk 
 is  very  soft  and  watery,  and  as  easily  cut  as  the 
 thick  fibre  of  a cabbage  leaf.  It  grows  to  the  height 
 of  fourteen  or  sixteen  feet,  sends  out  large  leaves, 
 which  at  first  shoot  up  perpendicularly  from  the 
 bottom  of  the  stem,  and  bend  downwards.  The 
 trunk  is  about  nine  inches  in  diameter,  and  tapers 
 gently  towards  the  top,  where  it  puts  forth  a large 
 bunch  or  cob  of  flowers,  in  twenty  or  more  different 
 layers,  between  each  of  which  is  a thin  piece  of  red 
 skin.  When  the  flower  ripens,  these  pieces  of  skin 
 fall  off  for  several  successive  days.  From  the  time 
 the  fruit  begins  to  appear  till  it  is  ripe  are  about 
 six  months.  If  suffered  to  remain  on  the  tree  till 
 ripe,  the  small  seeds,  which  are  very  numerous, 
 would  become  hard.  To  prevent  this  hardness,  the 
 bunches  are  cut  off  before  they  are  ripe,  and  buried 
 in  the  ground  and  smoked,  by  which  the  fruit  is 
 rendered  soft.  Each  plantain  is  covered  with  a 
 thick  soft  skin,  which  is  easily  taken  off,  and  the 
 rest  of  the  fruit  is  not  unlike  a soft  ripe  pear.  The 
 
POMEGRANATE  TREE. 
 
 45 
 
 leaves  are  very  long,  and  have  one  thick  centre 
 fibre,  on  each  side  of  which  the  leaf  is  soft  and 
 pliant.  There  are  many  varieties  of  plantains.  The 
 fruits  of  some  are  red,  of  others  ash-coloured,  yel- 
 low, or  green.  They  are  sometimes  used  as  vege- 
 tables at  table,  when  roasted,  but  the  usual  way  in 
 which  they  are  eaten  is  as  a dessert,  and  without 
 preparation.  The  tree  bears  once,  and  is  then  cut 
 down  and  given  to  the  cattle.  The  young  shoots 
 spring  up  short  and  thick  from  the  roots,  and  are 
 generally  ready  to  flower  at  the  time  that  the  former 
 ones,  laden  with  their  fruit,  are  ready  to  be  cut 
 down,  so  that  in  every  clump  of  plantains  there  are 
 always  to  be  seen  trunks  of  four  or  five  different 
 sizes  and  ages.  The  tree  has  often  a very  ragged 
 appearance,  from  its.  large  pendulous  leaves  being 
 torn  into  slits  by  the  winds,  and  the  old  leaves 
 being  withered,  and  hanging  down  from  the  sides 
 of  the  trunk.  It  is  one  of  the  most  useful  and  pro- 
 fitable trees  in  the  country  to  the  natives.  In  the 
 jungles  are  found  wild  plantains,  which  in  appear- 
 ance resemble  the  garden  plantains,  but  their  fruit 
 is  said  to  be  poisonous.  They  are  eaten  by  the 
 wild  elephants. 
 
 The  Pomegranate  tree  (delun-gaha)  is  like  a 
 thorn-bush,  with  many  long  thin  shoots  springing  up 
 from  the  roots.  The  leaves  are  small  and  delicate, 
 and  have  a slight  tinge  of  red.  The  fruit  is  round, 
 and  of  the  size  of  a large  apple,  and  when  ripe  is 
 partly  red  and  partly  yellow.  The  outer  rind  is 
 hard,  and  if  cut  with  a knife  turns  the  iron  or  steel 
 
16 
 
 TAMARIND  TREE. 
 
 black.  The  inside  is  full  of  small  triangular  seeds, 
 closely  packed  together  in  different  layers,  separated 
 from  each  other  by  a white  thin  substance  like 
 leather.  These  seeds  are  covered  with  a red  pulp, 
 and  taste  like  red  currants. 
 
 The  Guava  tree  (pera-gaha)  fills  every  garden,  as 
 well  as  grows  wild  in  every  jungle.  It  is  from  fif- 
 teen to  twenty  feet  high,  with  a brown  spotted 
 trunk,  crooked  straggling  branches,  and  small  downy 
 leaves.  The  fruit  of  some  of  the  trees  is  red  and 
 round,  of  others  oval  and  white,  and  in  appearance 
 like  an  apple.  It  is  filled  with  hard  seeds,  and 
 tastes  a little  like  the  strawberry.  The  smell  of  the 
 fruit  is  strong  and  disagreeable. 
 
 The  Tamarind  tree  (siyambala-gaha)  grows  to  a 
 great  height,  aud  is  of  vast  extent.  Its  leaves  are 
 very  small.  The  fruit  hangs  down  like  the  pods  of 
 beans,  each  of  which  contains  four  or  five  seeds, 
 surrounded  with  an  agreeably  acid  pulp,  full  of 
 strings,  which  is  sometimes  used  in  medicine.  The 
 wood,  which  'is  white,  hard,  and  close-grained,  is 
 used  for  making  mills,  called  checkos,  for  expressing 
 cocoa-nut  oil,  vast  quantities  of  which  are  made,  and 
 yearly  sent  to  England. 
 
 The  Iron-wood  tree  (na-gaha)  well  deserves  its 
 name,  from  the  great  hardness  and  durability  of  its 
 wood.  It  is  a very  large  tree,  and  grows  in  the 
 jungles  in  the  south-west  part  of  the  island.  The 
 leaves  are  small,  and  but  little  pointed,  and  when 
 young  are  quite  red,  and  give  a most  beautiful  ap- 
 pearance to  the  tree.  The  pillars  by  which  the 
 
BO  TREE. 
 
 47 
 
 roof  of  the  Church  Missionary  Society’s  church  at 
 Baddagama,  near  Galle,  is  supported,  which  are 
 thirty-five  feet  high,  are  made  of  this  wood.  It  is 
 nearly  of  the  colour  of  mahogany,  and  is  often  used 
 in  building  houses  and  bridges,  for  both  of  which 
 purposes  it  is  exceedingly  well  adapted,  being  more 
 able  than  any  other  to  withstand  the  attacks  of  the 
 white  ants,  and  to  bear  the  vicissitudes  of  rain  and 
 heat.  It  is  a sacred  tree  among  the  Budhists,  and 
 is  looked  upon  with  nearly  as  much  veneration  as 
 the  Bo  tree. 
 
 The  Bo  tree  (bo-gaha)  or  “ God  tree,”  as  Knox 
 calls  it,  is  held  in  great  esteem  by  the  natives,  as 
 being  the  tree  under  which  Budha,  when  in  the 
 island,  was  accustomed  to  sit  and  preach  to  the 
 people,  and  against  which  he  leaned  at  his  death. 
 It  is  to  be  found  near  every  wihara,  and  every 
 place  where  it  grows  is  counted  sacred.  Those 
 that  grow  near  the  wiharas  are  generally  enclosed 
 with  stones  to  the  height  of  three  or  four  feet,  the 
 roots  carefully  covered  with  earth,  and  the  space 
 around  swept  clean.  Sometimes  the  natives  carry 
 their  veneration  for  it  so  far,  as  to  erect  an  altar,  or 
 place  a table  under  it,  and  burn  lamps  near  it,  and 
 offer  flowers,  &c.,  to  it  daily,  as  they  do  to  the 
 images  of  Budha  at  their  wiharas.  If  they  find  one 
 of  these  trees  in  the  jungle,  the  place  is  cleared 
 round  it,  and  it  is  protected  with  as  much  care  as 
 those  near  the  temples.  It  is  a work  of  great  merit 
 to  plant  these  trees,  as  he  who  does  so  is  sure  to  go 
 to  heaven  when  he  dies.  It  grows  to  a great 
 
48 
 
 TEAK  TREE. 
 
 height,  and  has  long  spreading  branches.  The  leaf 
 has  a stalk  three  inches  long,  and  is  itself  four 
 inches  long,  and  three  broad  ; is  triangular,  and  has 
 a long  and  sharp  point.  The  leaves  are  always  in 
 motion.  The  fruit  is  small  and  round,  and  about 
 the  size  of  a pea,  full  of  extremely  small  seeds,  and 
 grows  at  the  base  of  each  leaf- stalk  in  clusters  of 
 six  or  seven.  It  is  never  eaten.  The  wood  is  soft 
 and  white,  but  as  it  is  a great  sin  to  cut  it  down,  it 
 is  never  used,  the  people  being  forbidden  by  their 
 religion  to  burn  it,  even  if  they  should  find  it  lying 
 on  the  ground  rotting:.  It  is  often  called  “ bodin- 
 wahanse”  by  the  Singhalese,  the  termination  “ wa- 
 hanse’  being  added  to  the  names  of  things  and 
 persons  for  whom  they  express  great  reverence. 
 
 The  Calamander  tree  (kalu-mgediriya-gaha)  is  a 
 large  tree,  found  chiefly  in  the  district  of  Saffra- 
 gama.  It  grows  to  a great  height,  with  a trunk 
 nearly  black.  The  wood  is  almost  black,  but  beau- 
 tifully ornamented  with  brown  and  white  streaks, 
 and  is  much  used  for  making  ornamental  furniture, 
 workboxes,  &c. 
 
 The  Ebony  (kaluwara-gaha)  of  Ceylon  has  long 
 been  highly  esteemed.  It  is  jet  black,  fine  grained, 
 and  takes  a high  polish,  and  is  much  used  in  making 
 couches,  tables,  chairs,  workboxes,  &c.  The  wood 
 is  extremely  heavy,  and  all  kinds  of  furniture  made 
 of  it  are  very  dear.  It  is  chiefly  found  in  the 
 jungles  in  the  eastern  part  of  the  island. 
 
 The  Teak  tree  (teka-gaha)  is  a large  and  stately 
 tree,  and  of  great  value,  owing  to  its  hardness  and 
 
TREES. 
 
 4.9 
 
 capability  of  resisting  the  attacks  of  all  kinds  of  in- 
 sects. It  has  sometimes  been  called  the  Indian 
 oak,  and  in  India  is  frequently  used  for  building 
 ships.  The  trees  have  often  a ragged  appearance, 
 as  the  soft  parts  of  the  large  green  leaves  are  eaten 
 away  by  insects,  while  the  small  fibres  still  remain 
 untouched.  It  has  a small  dull-white  blossom,  from 
 which  arises  a seed  as  big  as  the  hazel-nut.  A kind 
 of  red  ink  is  made  from  its  leaves. 
 
 The  Satin-wood  tree  (buruta-gaha)  grows  chiefly 
 in  the  eastern  parts  of  the  island.  In  appearance 
 the  trunk  is  like  the  teak,  and  the  leaves  are  as 
 small  as  those  of  the  jack  tree.  The  wood  is  used 
 for  all  kinds  of  ornamental  furniture.  It  is  of  a 
 beautiful  colour,  rather  yellow,  and  takes  a fine 
 polish. 
 
 The  Tulip  tree  (suriya-gaha)  till  lately  abounded, 
 among  other  places,  in  the  fort  of  Colombo,  but  the 
 greater  part  of  these  have  recently  been  cut  down. 
 From  the  thickness  of  its  foliage  it  yielded  an  agree- 
 able shade.  Its  leaves  are  heartshaped,  and  of  mo- 
 derate size.  The  flower  is  yellow,  and  like  the 
 tulip.  The  wood  is  very  hard,  and  brown,  and 
 is  used  in  making  shafts  for  carriages  and  carts. 
 
 Eve’s  apple  tree  (kadura-gaha)  is  a tree  of  the 
 middle  size,  and  is  found  in  great  numbers.  Its 
 leaves  are  nine  inches  long,  and  three  broad,  with 
 about  twenty  strong  fibres  branching  off  on  each 
 side  of  the  centre  one.  Its  fruits  hang  down  in 
 pairs  from  a long  stalk.  Its  appearance  is  very  pe- 
 culiar, being  like  an  apple,  with  about  one  third  cut 
 
 E 
 
50 
 
 TREES. 
 
 or  bitten  out.  It  is  a deadly  poison , and  the  milk 
 that  flows  from  it  is  so  acrid,  that  a drop  falling  on 
 the  hand  raises  a blister.  The  outside  is  of  a bright 
 yellow  colour,  and  the  inside  is  of  a deep  crimson. 
 It  contains  a large  quantity  of  small  black  seeds, 
 like  the  pips  of  an  apple,  embedded  in  a quantity 
 of  scarlet-coloured  pulp.  I have  counted  fifty-eight 
 of  these  seeds  in  one  fruit.  When  ripe,  the  fruit 
 bursts  and  the  seeds  fall  out,  and  the  outside  shrivels 
 up,  and  still  adheres  to  the  stalk  for  a considerable 
 time. 
 
 The  Horseradish  tree  (murunga  gaha)  is  so  called 
 by  Englishmen  from  its  root  having  the  taste  of 
 horseradish,  and  being  used  at  table  in  the  same 
 manner.  It  is  generally  planted  by  the  natives  near 
 their  houses,  and  is  to  them  a profitable  tree.  The 
 fruit,  which  is  contained  in  a long  narrow  pod,  like 
 that  of  the  kidney-bean,  is  used  for  food.  The 
 leaves  are  small.  The  wood  is  of  no  value.  The 
 root  and  bark  are  both  used  in  medicine. 
 
 The  Fig  tree,  (attikka-gaha,)  the  Date  tree,  (indi- 
 gaha,)  the  Orange  tree,  (dodan-gaha,)  the  Lime  tree, 
 (dehi-gaha,)  abound  everywhere,  and  are  similar  to 
 those  in  other  countries.  The  oranges  are  always 
 of  a green  colour  when  ripe.  If  they  are  at  all 
 yellow,  it  is  a sign  that  they  are  eaten  by  worms. 
 
 The  Castor-oil  tree  (endaru-gaha)  is  a shrub  that 
 seldom  grows  more  than  ten  or  twelve  feet  high. 
 The  trunk  is  like  the  stalk  of  a cabbage,  and  equally 
 frangible.  The  fruit  grows  out  from  the  ends  of  the 
 branches,  and  is  rather  larger  than  a pea.  The 
 
TREES. 
 
 51 
 
 outside  is  rough  and  prickly.  When  ripe  it  is 
 nearly  black.  Each  fruit  contains  two  seeds,  covered 
 with  small  black  spots.  These,  when  well  dried,  are 
 pounded  in  a mortar  to  express  the  oil,  which  the 
 natives  use  in  medicine.  The  growth  is  very  rapid, 
 as  it  arrives  at  maturity  in  about  twelve  months, 
 and  having  borne  fruit  once,  it  dies.  The  natives 
 pay  little  regard  to  the  cultivation  of  it,  and  when 
 they  want  a little  oil,  they  pluck  its  seeds  and  make 
 it  at  once,  never  keeping  a supply  of  it  by  them. 
 
 The  Shoe-flower  tree  (wada-gaha)  is  a shrub  that 
 grows  to  the  height  of  nearly  twenty  feet.  It  is 
 chiefly  remarkable  for  the  very  beautiful  bright-red 
 flowers  which  always  abound  upon  it.  It  grows 
 thick  and  bushy.  There  are  some  species  that 
 bear  pale  yellow,  pink,  and  light  blue  flowers. 
 
 The  Karambola  (kamaran-gaha)  grows  to  a 
 great  height,  and  has  small  oblong  leaves.  The 
 fruit  tastes  like  the  gooseberry,  whence  it  has  ob- 
 tained the  name  by  which  it  is  most  commonly 
 known,  of  the  “ country  gooseberry.”  It  has  five 
 ridges,  which  extend  from  one  end  to  the  other,  is 
 oblong,  about  the  size  of  a large  plum,  and  grows 
 immediately  out  of  the  trunk  of  the  tree. 
 
 The  Bilimbi  tree  (belin-gaha)  grows  to  about 
 twenty  feet,  and  has  small  leaves.  The  fruit,  like 
 the  karambola,  springs  immediately  out  of  the  trunk, 
 and  is  seldom  more  than  an  inch  and  a-half  long. 
 The  blossom  is  like  the  “ London  pride.”  It  bears 
 twice  a year,  in  January  and  May. 
 
 The  Lovilovi  tree  grows  to  the  height  of  twenty- 
 
 e 2 
 
52 
 
 TREES. 
 
 five  or  thirty  feet,  and  sends  out  long  delicate 
 branches.  Much  care  is  taken  of  it  by  the  natives. 
 It  produces  a small,  red,  smooth-skinned  fruit,  of 
 the  size  and  taste  of  the  Siberian  apple,  and  full  of 
 small,  hard,  flat  seeds.  Its  leaves  are  small,  smooth, 
 and  glossy.  The  fruit  is  ripe  in  January  and  Fe- 
 bruary. 
 
 The  Beli  tree  (or  stone  apple)  is  very  common  in 
 all  parts  of  the  island.  Its  leaves  are  like  those  of 
 the  sloe  tree,  and  the  wood  is  very  hard  and  white. 
 It  produces  a very  hard,  stony  fruit.  Another 
 species  of  this  tree  is  called  Diwul,  with  leaves  a 
 little  larger  than  the  beli.  The  fruit  of  each  tree 
 is  about  the  size  of  an  apple,  ash-coloured,  and  when 
 broken  has  a disagreeable  smell,  but  a sweet  taste. 
 Both  kinds  are  used  in  medicine. 
 
 The  other  trees  and  shrubs  most  common  in  the 
 island  are  the  following  : — 
 
 Milila,  used  in  building  houses  and  ships  : very 
 durable. 
 
 Hal-milila,  used  in  making  casks  for  arrack,  oil, 
 &c.,  and  for  carriages. 
 
 Godapara  and  Diyapara,  used  for  rafters,  beams, 
 &c.,  and  chiefly  to  be  found  in  the  interior  and 
 western  parts  of  the  island. 
 
 Coticur,  Daruna,  Nsedun,  Walukini,  Muna  mal, 
 are  used  in  building  houses,  carts,  and  in  works 
 where  durable  timber  is  required. 
 
 The  Bambu  clumps  of  green  and  yellow  are  seen 
 everywhere  with  their  feathery  tops. 
 
 The  Oleader  is  cultivated  in  gardens  for  its  beau- 
 tiful flowers. 
 
CINNAMON  TREE. 
 
 53 
 
 The  Kosamba  tree  is  the  bitterest  tree  known. 
 The  natives  have  a saying,  that  “ if  you  plant  a kos- 
 amba tree  in  a mountain  of  sugar,  and  pour  upon  it 
 daily  during  its  existence  oceans  of  sweetened  milk, 
 it  would  not  become  sweet.” 
 
 The  Pine-apple  is  to  be  found  everywhere.  Little 
 attention  is  paid  to  its  cultivation.  The  plentiful- 
 ness of  it  may  be  judged  of  from  the  fact  that  six  or 
 eight  are  frequently  bought  at  the  bazar  for  one 
 fanam  (three-halfpence). 
 
 Tobacco  is  much  cultivated  in  the  northern  parts 
 of  the  island.  Cucumbers,  melons,  and  pumpkins 
 are  in  almost  every  garden  both  of  Europeans  and 
 natives,  and  are  much  used  as  vegetables  at  table. 
 
 The  Cinnamon  (kurundu)  requires  a distinct  notice, 
 and  I have  reserved  it  for  the  last.  The  tree  is  gene- 
 rally small  and  bushy,  though  this  arises  from  its  not 
 being  permitted  to  grow,  as  the  shoots  of  three 
 years’  growth  are  those  that  are  generally  cut  down 
 for  peeling.  I have  seen  some  cinnamon  trees  five 
 feet  in  circumference,  and  thirty  or  thirty-five  feet 
 high.  The  bark  of  the  young  shoots  is  of  a delicate 
 green.  To  make  the  bushes  thrive  the  better,  they 
 are  cleared  of  all  weeds,  &c.,  and  the  earth  is  heaped 
 up  round  their  roots  once  a year.  The  leaves  re- 
 semble those  of  the  laurel,  but  are  chiefly  distin- 
 guished by  three  thick  fibres  running  lengthwise, 
 without  any  others  crossing  them.  The  flower  is 
 white,  and  small,  and  without  smell,  and  blows  in 
 March.  The  fruit,  which  is  like  a small  acorn,  and 
 black,  is  ripe  about  July.  Great  quantities  of  the 
 
54 
 
 CINNAMON  TREE. 
 
 seeds  are  collected  every  year  for  the  purpose  of 
 being  planted.  The  government  cinnamon  gardens 
 are  very  extensive,  reaching  from  Negombo,  twenty- 
 three  miles  north  of  Colombo,  to  Caltura,  twenty-six 
 miles  south  of  it,  and  covering  a surface  of  many 
 thousand  acres.  Since  the  government  monopoly  of 
 the  cinnamon  trade  ceased  in  1833,  several  hun- 
 dreds of  acres  of  the  gardens  have  been  sold  to  mer- 
 chants, natives,  and  others,  and  the  trade  in  cinna- 
 mon in  private  hands  is  now  a most  profitable  and 
 flourishing  one.  There  is  a duty  of  3s.  6d.  a pound 
 on  all  cinnamon  exported  by  the  merchants  from 
 the  island.  The  sum  paid  to  government  on  this 
 account,  in  1836,  was  21,664Z. ; in  1837,  58,494 Z. ; 
 and  in  1838,  49,264Z.  As  long  as  the  monopoly 
 lasted,  which  was  from  the  time  when  the  island 
 came  into  possession  of  the  English,  in  1796,  till 
 1833,  the  whole  of  the  plantations  were  in  the  charge 
 of  government;  one  of  whose  u civil  servants,”  with 
 the  title  of  “ cinnamon  captain,”  had  the  superin- 
 tendence of  them.  Under  him  were  several  native 
 headmen  in  different  districts,  with  the  titles  of 
 Modeliars,  Mohandirams,  Arachies,  and  Kanghans, 
 each  of  whom  had  a separate  portion  under  his 
 charge.  The  cinnamon  was  cut  and  peeled,  and 
 packed  up  in  bales,  and  taken  to  the  government 
 godowns,  (warehouses,)  by  the  Mahabadda  men,  or 
 cinnamon  peelers,  who  were  like  government  slaves, 
 residing  in  huts  of  their  own  construction  in  different 
 parts  of  the  gardens,  and  receiving  no  allowance  in 
 money  for  their  labours,  but  having  a certain  quan- 
 
CINNAMON  TREE. 
 
 55 
 
 tity  of  rice  allowed  daily.  Though  compulsory 
 labour  has  ceased,  the  cinnamon  gardens  that  still 
 remain  in  the  hands  of  government  are  now  as  well 
 taken  care  of  by  the  liberated  natives,  and  are  as 
 productive  under  the  present  as  under  the  former 
 system. 
 
 The  method  of  peeling  cinnamon  is  this  : in  July 
 and  August  the  shoots  of  three  and  four  years  of 
 as;e  are  cut  down  ; the  leaves  and  ends  of  the  stick 
 are  cut  off,  and  the  sticks  are  carried  in  large  bundles 
 into  some  convenient  and  shady  place,  or  some 
 maduwa  (temporary  shed)  erected  for  the  purpose. 
 The  peelers  have  a knife  of  a peculiar  construction, 
 and  having  rubbed  the  stick  with  the  handle  of  the 
 knife  to  make  the  bark  supple,  they  make  an  inci- 
 sion along  the  stick,  and  then  loosen  the  bark  so 
 that  they  can  easily  take  it  off  without  breaking  it. 
 It  now  appears  like  a long  tube.  In  this  state  it  is 
 laid  in  the  sun  to  dry,  and  when  the  moisture  is  ab- 
 sorbed, the  two  edges  fold  in  under  each  other,  and 
 it  is  thus  reduced  to  a much  smaller  bulk  than  when 
 first  peeled  off.  It  is  then  put  up  in  bundles  or 
 bales,  each  containing  a certain  number  of  pounds, 
 and  taken  to  the  godowns.  From  the  leaves,  and 
 roots,  and  refuse  of  the  cinnamon,  oil  is  distilled. 
 The  barked  sticks  are  used  for  firewood. 
 
56 
 
 CHAPTER  III. 
 
 Inhabitants  : — Singhalese  — Tamulians — Portuguese— Dutch — 
 Malays — Caffres — Moormen — W edas — Rodiyas . 
 
 The  principal  inhabitants  of  the  island  are  the 
 Singhalese.  They  inhabit  all  the  interior  of  the 
 island,  as  well  as  the  maritime  parts,  from  Chilaw  on 
 the  west,  round  by  the  south,  and  along  the  east  to 
 the  country  between  Hambantotte  and  Battakalo, 
 and  may  with  the  greatest  propriety  be  considered 
 the  Aborigines.  There  are  many  good  points  in 
 their  character.  They  are  kind,  mild  in  their  man- 
 ners, hospitable,  and  extremely  obliging,  though  it 
 must  be  owned  that  underneath  this  fair  outside 
 there  is  often  a degree  of  selfishness  and  cunning. 
 The  better  educated  amongst  them,  who  have  learnt 
 the  English  language,  and  are  in  the  habit  of  mixing 
 among  English  society,  are  a highly  respectable  and 
 honourable  race  of  persons,  and  many  of  them  have 
 been  entrusted  by  the  English  government  with 
 various  offices  of  great  responsibility,  and,  except  in 
 very  few  instances,  have  always  given  the  greatest 
 satisfaction.  They  are  everywhere  employed  by  the 
 
INHABITANTS. 
 
 57 
 
 government  agents,  and  render  important  services 
 in  their  different  situations  of  interpreters,  mode- 
 liars,  and  others.  In  fact,  I do  not  see  how  affairs 
 could  be  carried  on  in  any  department  of  govern- 
 ment, were  the  English  gentlemen  who  fill  all  the 
 responsible  situations  in  the  island  not  assisted  by 
 these  native  gentlemen. 
 
 Though  the  Singhalese  profess,  as  the  majority  of 
 them  do,  the  doctrines  of  the  Budhist  religion,  in 
 which  no  distinction  of  caste  is  recognized,  yet  they 
 do  observe  caste  with  the  nicest  punctuality.  They 
 are  divided  into  twenty-one  castes,  which  are  named 
 as  follows  : — 
 
 1.  Handuruwo,  orvellala  caste,  husbandmen. 
 
 2.  Karawo,  fishermen. 
 
 3.  Durawo,  or  chando,  not  confined  to  any  parti- 
 cular employment,  but  chiefly  toddy  drawers. 
 
 4.  Badalo,  goldsmiths. 
 
 5.  Achariyo,  blacksmiths. 
 
 6.  Lokuruwo,  braziers. 
 
 7.  Haliyo,  or  mahabadda  people,  cinnamon 
 peelers. 
 
 8.  Radawo,  washermen. 
 
 9.  Panikkiyo,  barbers. 
 
 10.  Badahseliyo,  or  kumbalo,  potters. 
 
 11.  Berawayo,  tomtom  beaters. 
 
 12.  Nsekatiyo,  astrologers. 
 
 13.  Hakkuro,  jaggory-makers. 
 
 14.  Hunno,  lime-burners. 
 
 15.  Pannayo,  grass-cutters. 
 
 16.  Paduwo,  palankeen-bearers. 
 
58 
 
 SINGHALESE. 
 
 17.  Hinnawo,  washers  to  cinnamon-peelers. 
 
 18.  Oliyo,  washers  to  low  caste. 
 
 19.  Gahalayo,  executioners. 
 
 20.  Kinnaro,  mat-weavers. 
 
 21.  Rodiyo,  outcasts. 
 
 Feelings  of  the  most  intolerable  pride,  on  the  one 
 hand,  and  of  the  most  abject  humiliation  on  the 
 other,  are  generated  and  kept  alive  from  age  to  age 
 by  this  system  of  caste,  which  sets  every  mans  heart 
 as  well  as  hand  against  his  brother.  There  is  little 
 domestic  intercourse  between  persons  of  different 
 castes,  and  it  is  considered  a great  disgrace  and  de- 
 gradation for  a man  or  woman  to  marry  a person  of 
 a lower  caste  than  their  own.  There  is  little  in 
 their  outward  appearance  to  distinguish  persons  of 
 one  caste  from  those  of  another.  In  the  maritime 
 parts  persons  of  some  of  the  low  castes  are  not 
 allowed  to  wear  combs  in  their  hair,  or  jackets,  or 
 shoes  and  stockings,  as  those  of  the  high  castes  do. 
 
 In  personal  appearance  the  Singhalese  are  good- 
 looking  : they  have  bright  black  eyes,  long  black 
 hair,  which  persons  of  both  sexes  turn  up  behind 
 and  fasten  in  a knot  which  they  call  a “ cundy.” 
 The  men  wear  above  their  cundies  large  square 
 combs  of  tortoise-shell,  underneath  which  is  a small 
 semicircular  one.  Instead  of  combs  to  fasten  up 
 the  hair,  the  women  have  several  large  pins  about 
 five  inches  long,  which  they  put  through  their  cun- 
 dies so  as  to  cross  each  other  at  right  angles.  These 
 pins  confine  a small  crescent-shaped  comb,  the 
 upper  part  of  which  is,  in  persons  of  respectability, 
 
SINGHALESE. 
 
 59 
 
 overlaid  with  gold  or  silver,  or  richly  embroidered. 
 Young  unmarried  women  are  generally  to  be  distin- 
 guished from  married  women  by  having  a small 
 semicircular  comb  in  their  hair  above  their  cundies. 
 The  insides  of  their  hands  and  the  soles  of  their  feet 
 are  white  ; the  rest  of  the  body  black.  The  people  of 
 the  interior  seldom  shave  their  beards,  while  those 
 on  the  sea-coast  do.  When  a young  man  under- 
 goes the  operation  of  shaving  for  the  first  time,  he 
 always  gives  a feast  to  his  friends. 
 
 The  dress  of  the  Singhalese  is  very  neat,  and  re- 
 markably well  adapted  to  the  country.  The  head- 
 men in  the  low  countries  generally  wear  a comboy, 
 which  is  a piece  of  cloth  of  about  three  yards 
 long,  wrapped  round  the  waist,  and  fastened  by  a 
 broad  band  or  strong  belt.  Their  shirts  reach  only 
 just  within  the  top  of  the  comboy,  where  they  are 
 bound  tight  with  it.  The  dress  for  the  upper  part 
 of  the  body  is  a waistcoat  and  a jacket.  On  great 
 occasions  they  have  a large  broad-lapped  coat,  with 
 a stand-up  collar,  button-holes  down  the  front  from 
 top  to  bottom,  about  two  inches  long,  and  worked 
 with  gold  or  silver  thread,  and  on  the  other  side 
 large  metal,  or  gold  or  silver  buttons,  about  an  inch 
 and  a-halfin  diameter.  To  be  full  dressed,  as  they 
 always  are  when  they  appear  at  government-house 
 on  a levee-day,  they  have  several  gold  rings  set  with 
 different  kinds  of  precious  stones ; a gold  or  silver 
 belt  about  three  inches  broad  hung  over  the  left 
 shoulder,  attached  to  which,  a little  below  the  right 
 breast,  is  an  elegant  gold  or  silver  headed  sword. 
 
 10 
 
60 
 
 SINGHALESE. 
 
 Many  of  them  have  begun,  in  imitation  of  the  Eng- 
 lish, to  wear  shoes  and  stockings.  From  their  con- 
 nexion with  the  English,  their  dress  is  now  under- 
 going a great  change,  and  many  appear  now  half  in 
 the  Singhalese  dress  and  half  in  the  English.  I 
 have  seen  a Singhalese  gentleman  with  shoes  and 
 stockings  and  trowsers,  like  ourselves,  but  over  the 
 trowsers  appears  the  native  comboy.  And  as  their 
 cundy  and  combs  make  it  difficult  to  put  on  a hat, 
 in  order  to  look  like  the  English  about  the  head, 
 they  take  out  their  combs,  tie  the  cundy  lower 
 down  in  the  neck,  and  stick  their  hat  or  cap  on 
 above,  taking  care  to  secure  it  on  their  oily  head  by 
 a leather  band  that  comes  under  the  chin  and  is 
 fastened  on  the  opposite  side.  Many  of  them  also 
 wrear  stocks  or  cravats,  instead  of  their  former  three 
 gold  buttons  in  their  shirt  collar. 
 
 The  dress  of  the  common  people  is  the  comboy, 
 and  a jacket  open  at  the  front,  and  a pair  of  sandals. 
 To  make  themselves  look  a little  smart,  they  tie  a 
 gaudy  coloured  handkerchief  cornerwise  round  the 
 neck,  with  the  corner  hanging  down  on  the  back  ; 
 and  if  they  have  two  handkerchiefs,  they  tie  the 
 second  in  the  same  way  round  the  loins.  Coolies, 
 (labourers,)  when  working,  strip  off  everything  ex- 
 cept their  amude,  which  is  nothing  more  than  a 
 square  piece  of  cloth,  or  a handkerchief,  tied  across 
 the  loins.  Children  of  both  sexes  go  without  the 
 least  particle  of  clothing  till  they  are  five  or  six  years 
 of  age.  They  have  generally  a string  or  a silver 
 chain  tied  round  them. 
 
SINGHALESE. 
 
 61 
 
 The  dress  of  the  women  in  the  lower  class  of  life 
 is  a comboy  and  jacket  which  is  closed  in  front. 
 They  frequently  throw  aside  the  jacket,  or  take  their 
 arms  out  of  the  sleeves,  which  they  throw  carelessly 
 over  their  shoulders.  In  the  interior  the  women  of 
 the  lower  castes,  and  poor  women  of  any  caste, 
 never  wear  jackets  at  all.  The  women  of  the  middle 
 class  wear  underneath  the  jacket  a pair  of  stays, 
 made  of  strong  stiff  cloth  and  much  worked.  This 
 too  is  the  ordinary  dress  of  females  in  the  upper 
 class  of  life,  though  their  stays  are  more  elegantly 
 worked,  and  trimmed  round  the  neck,  and  bottom, 
 and  wrists,  with  lace ; and  upon  the  whole,  is  a very 
 neat  and  becoming  dress.  When  the  Singhalese 
 ladies  appear  in  public,  which  they  seldom  do  ex- 
 cept on  occasions  of  the  governor’s  lady’s  levees^ 
 their  dresses  are  extremely  splendid.  They  then 
 wear  shoes  and  stockings.  The  shoes  are  often 
 made  of  white  satin,  with  high  heels  and  sharp- 
 pointed  toes  turned  up.  Their  comboys  are  then  of 
 various  coloured  silks  or  satins,  put  on  with  great 
 care  and  taste ; their  jackets  are  covered  with  lace, 
 and  their  necks  are  laden  with  a profusion  of  ele- 
 gant necklaces  of  diamonds,  or  pearls,  or  precious 
 stones,  separated  from  each  other  by  gold  beads ; 
 and  their  heads  are  elegantly  adorned  with  gold 
 hair-pins,  the  heads  of  which  are  richly  embossed  or 
 set  with  precious  stones.  I have  dined  at  a Singha- 
 lese gentleman’s  house,  where  his  sister,  a married 
 woman,  the  wife  of  a modeliar,  had  a necklace  and 
 hair-pins  that  cost  several  thousand  rix-dollars. 
 
62 
 
 KANDIANS. 
 
 The  dress  of  the  Kandians  differs  in  some  re- 
 spects from  that  of  the  people  of  the  maritime  pro- 
 vinces. The  men  wear  no  combs ; have  their  hair 
 parted  in  front,  and  tie  their  cundy  farther  down 
 into  their  necks.  Every  petty  headman,  and  all 
 above  that  rank,  wear  hats  of  the  shape  of  a tea- 
 saucer,  made  of  white  calico,  stiffened  and  plaited. 
 Any  one  who  wears  a hat,  and  is  connected  with  a 
 temple,  has  it  made  of  black . The  dress  of  the 
 Kandian  nobility  is  very  peculiar.  Instead  of  a 
 single  comboy,  containing,  as  they  generally  do, 
 three  yards  of  cloth,  they  have  tight  calico  trowsers 
 buttoned  from  the  ankle  to  the  knee,  and  several 
 folds  of  white  cloth,  each  ten  yards  or  more,  wrapped 
 round  them,  and  doubled  many  times  back  and 
 forwards  across  the  stomachs,  so  as  to  make  a very 
 large  protuberance.  They  thus  have  the  appear- 
 ance of  very  fat  men,  and  with  difficulty  waddle 
 along.  Their  jackets  have  very  full  sleeves,  which 
 reach  from  the  shoulder  about  half  way  down  to  the 
 elbow,  and  the  collars  are  very  large  and  reach  down 
 to  the  middle  of  the  back,  being  stiffened  with  rice 
 conjee,  and  neatly  plaited.  This  peculiarity  of 
 dress,  together  with  their  long  grey  beards  neatly 
 combed  and  falling  down  upon  their  breasts,  and 
 their  assumed  gravity,  gives  them  a very  patriarchal 
 appearance. 
 
 The  different  degrees  of  rank  among  the  natives 
 of  the  maritime  provinces  are  as  follow  : — 
 
 1.  The  first,  second,  third,  and  fourth  Maha  Mo- 
 deliers;  2.  Modeliars ; 3.  Mohottals ; 4.  Mohan- 
 dirams;  5.  Arachies;  6.  Vidahns. 
 
DISTINCTIONS  OF  RANK. 
 
 63 
 
 The  distinctions  of  rank  among  the  natives  of  the 
 Kandian  country  are  as  follow  : — 
 
 1.  The  first,  second,  and  third,  Adigars.  These 
 only  are  allowed  to  wear  gold  and  silver  lace  in  their 
 caps  ; 2.  The  Gaja  Nay  aka  Nilame ; 3.  The  Disave  ; 
 4.  The  Mohottal ; 5.  The  Bas-nayaka  Nilame,  the 
 lay  head  of  the  wiharas ; 6.  Lekam  Mahatmaya ; 
 7.  Rate  Mahatmaya;  8.  Korala;  9.  Kanghanama ; 
 10.  Gama  rala.  Of  these,  the  Adigars,  Gaja  Nay  aka 
 Nilame,  Disave,  Rate  Mahatmaya,  and  Korala,  wear 
 white  caps ; the  rest  black  ones.  The  kanghanama 
 and  gama  rala  are  not  allowed  to  wear  any  caps. 
 Great  numbers  of  these  headmen  are  attached  to  the 
 governor,  and  several  to  the  government  agents  in 
 the  different  parts  of  the  country. 
 
 In  Colombo  there  are  nineteen  native  gentlemen 
 who  have  the  honorary  title  of  “ Modeliars  of  the 
 governor’s  gate,”  and  eight  Mohandirams,  called 
 “ Mohandirams  of  the  governor’s  gate.” 
 
 In  the  western  province,  attached  to  the  govern- 
 ment agents,  are  nineteen  Modeliars,  and  seventy- 
 one  Mohandirams,  besides  four  other  headmen. 
 
 In  the  southern  province,  are  one  Bas-nayaka 
 Nilame,  one  Maha  Modeliar,  two  Disaves,  twenty 
 Modeliars,  twenty-eight  Mohandirams,  and  twenty- 
 three  others,  with  various  titles. 
 
 In  the  northern  province,  are  seven  Modeliars, 
 fourteen  Maniagars,  one  hundred  and  forty-six  Odi- 
 gars,  four  (called)  Adigars,  and  twenty-four  others, 
 with  various  titles. 
 
 In  the  eastern  province,  are  six  Modeliars,  one 
 
64 
 
 KANDIANS. 
 
 Mohandiram,  three  Wanniyas,  seven  Odiyars,  and 
 one  head  Moorman. 
 
 In  the  central  province,  are  the  first  and  third 
 Adigars,  two  Modeliars,  fourteen  Rate  Mahatmayas, 
 nineteen  principals  of  wiharas,  who  have  the  title  of 
 Modeliars,  six  Disaves,  and  a few  others,  with  various 
 titles. 
 
 There  is  one  custom  peculiar  to  the  Kandian 
 Adigars,  which  is  worthy  of  being  taken  notice  of, 
 i.e.  the  custom  of  having  a certain  number  of  whip- 
 crackers  whenever  they  appear  in  public.  On  all 
 public  occasions,  when  they  are  carried  on  ele- 
 phants, or  in  palankeens,  or  in  carriages,  in 
 addition  to  the  persons  required  to  attend  upon 
 the  horses,  palankeens,  or  carriages,  the  first 
 Adigar  has  twenty-four  men  bearing  immense  whips, 
 with  a lash  about  three  yards  long,  and  the  handle 
 about  half  a yard.  These  persons,  curiously  dressed, 
 clear  the  way  for  them,  cracking  their  whips  with 
 all  their  might.  Near  the  Adigar  go  two  men  bear- 
 ing talpats,  large  triangular  fans,  made  of  the  talpat 
 leaf,  and  ornamented  with  talc.  On  each  side  of 
 him  is  one  native  headman,  called  the  Madige 
 Nilame,  then  a Korala,  a Lekam  Mahatmaya,  and  two 
 Arachies,  one  bearing  a gold  cane,  and  the  other  a 
 silver  one,  each  holding  it  with  both  his  hands.  The 
 duty  of  these  persons  is  to  keep  silence.  Then  go 
 fifty  or  sixty  men  with  large  spears,  and  in  a pecu- 
 liar dress,  a mat-bearer,  a kettle-drum-bearer,  a 
 torch-bearer,  and  a Kanghanama  bearing  betel. 
 These  are  his  necessary  attendants  on  a festival  oc- 
 
DISTINCTIONS  OF  RANK. 
 
 ()5 
 
 casion,  at  the  wihara,  or  at  a levee.  In  travelling, 
 the  number  of  attendants  is  much  increased. 
 
 The  second  Adigar  is  only  entitled  to  twenty-four 
 spearmen  and  fifteen  whipcrackers.  The  third , to 
 twenty-four  spearmen  and  twelve  whipcrackers. 
 No  other  headmen  are  allowed  the  honour  of  having 
 whipcrackers. 
 
 The  retinue  of  a Desave  is  composed  of  twelve 
 spearmen,  and  seven  others  bearing  fans,  betel,  See, 
 The  Gaja  Nayaka  Nilame  is  attended  like  a De- 
 save, but,  in  addition,  has  a number  of  elephants 
 going  before  him.  The  principal  of  the  Wiharas  is 
 attended  like  a Desave,  and  with  four  Kariyakkaro, 
 two  Arachies,  and  two  Mal-muriyo,  or  flower-distri- 
 butors. 
 
 The  married  women  among  the  Singhalese  in  ge- 
 neral do  all  the  household  work,  and  go  to  the 
 bazars  to  sell  the  produce  of  their  gardens.  They 
 are  also  much  engaged  in  weeding  the  paddy  (rice 
 when  growing)  crops,  cutting  the  kurakkan , and 
 other  “ fine  grains,”  when  ripe,  planting  and  dig- 
 ging up  the  sweet  potato,  &c.  They  carry  all 
 their  goods  for  sale  on  their  heads  in  baskets.  I 
 have  many  a time  seen  a poor  woman  with  a basket- 
 load of  the  produce  of  her  garden  on  her  head,  and 
 carrying  one  little  child  astride  on  her  hip,  sup- 
 ported by  one  of  her  arms  passing  across  its  back, 
 and  with  another  little  child  dragging  her  comboy 
 on  the  other  side.  The  men  never  carry  burdens 
 on  their  heads.  They  have  an  elastic  piece  of  wood, 
 called  a kata,  or  kat-li,  generally  made  of  the  areka 
 
 F 
 
66 
 
 TAMULIANS. 
 
 tree,  about  five  feet  long  and  three  inches  broad, 
 made  very  smooth,  and  a little  tapering  towards 
 each  end,  where  there  is  a notch.  To  each  end 
 they  tie  their  loads  of  paddy,  rice,  & c.,  and  carry  it 
 across  their  shoulders. 
 
 The  Tamulians  inhabit  all  the  eastern  coast,  from 
 Battakalo  northward  to  Jaffna,  and  from  Jaffna 
 southward  along  the  western  coast  to  Putlam.  The 
 general  opinion  respecting  them  is,  that  they  at  first 
 came  over  into  the  island  from  the  opposite  coast  of 
 India.  They  are  a more  enterprising,  active,  and  in- 
 dustrious people  than  the  Singhalese,  and  are  pos- 
 sessed of  equal  selfishness.  They  are  divided  into 
 four  principal  tribes. 
 
 The  first  is  called  Pirama.  The  people  of  this 
 tribe,  besides  being  alone  permitted  to  officiate  as 
 priests,  are  chiefly  engaged  in  agriculture  or  com- 
 merce. They  are  religiously  divided  into  the  three 
 following  sects. 
 
 1.  The  worshippers  of  fire. 
 
 2.  The  worshippers  of  Siva. 
 
 3.  The  worshippers  of  Vishnu. 
 
 Those  of  the  second  tribe  are  called  Katriyas,  and 
 constitute  the  royal  race  of  warriors.  This  tribe, 
 however,  though  recognised  in  their  classification, 
 exists  not  in  Ceylon. 
 
 Those  of  the  third  tribe  are  called  Vaisyas,  and 
 constitute  the  nobility.  They  are  divided  into 
 (1)  Merchants,  commonly  called  Chetties,  the  most 
 honourable,  and  industrious,  and  enterprising  race 
 of  men  on  the  island.  (2)  Husbandmen.  (3)  Herds- 
 
 5 
 
 men. 
 
TAMULIANS. 
 
 67 
 
 Those  of  the  fourth  tribe  are  called  Sutras,  and 
 on  them  devolve  all  the  lower  offices  of  life.  They 
 are  likewise  bound  to  serve  the  three  preceding 
 classes  of  Vaisyas  during  the  public  ceremonies,  and 
 are  incapable  of  raising  themselves  to  any  superior 
 rank.  They  are  divided  into  two  classes,  the  one 
 including  all  kinds  of  domestic  servants,  and  the 
 other  all  kinds  of  town  or  public  servants.  The  do- 
 mestic servants  are  eighteen  in  number. 
 
 1.  Barbers. 
 
 2.  Heralds,  who  announce  wed- 
 
 dings and  deaths. 
 
 3.  Blacksmiths. 
 
 4.  Goldsmiths. 
 
 5.  Brassfounders. 
 
 0.  Carpenters. 
 
 7.  Masons. 
 
 8.  Gamekeepers. 
 
 9.  Tailors. 
 
 The  town  or  public 
 number  : — 
 
 1.  Woollendrapers. 
 
 2 — 9.  Fishers  and  boatmen. 
 
 10.  Huntsmen. 
 
 11.  Painters. 
 
 12.  Basket-makers. 
 
 13.  Woodmen. 
 
 14.  Sifters. 
 
 15.  Scabbard-makers. 
 
 16.  Doctors. 
 
 17.  Stage-players. 
 
 18.  Rope-dancers. 
 
 19.  Snake-dancers. 
 
 10.  Oil-makers. 
 
 1 1 . Betel  sellers. 
 
 12.  Limeburners. 
 
 13.  Watchmen. 
 
 14.  Flower  sellers. 
 
 15.  Burners  of  dead  bodies. 
 
 16.  Potters. 
 
 17.  Chankblowers. 
 
 18.  Washermen. 
 
 servants  are  forty-five  in 
 
 20.  Lyrists. 
 
 21.  Grooms. 
 
 22.  23.  Elephant- keepers. 
 
 24 — 26.  Employed  in  making 
 toddy  and  sugar. 
 
 27.  Arrack-makers. 
 
 28.  Dyers. 
 
 29.  30.  Pond-diggers. 
 
 31.  Salt-makers. 
 
 32 — 36.  Weavers. 
 
 37.  Slaves  to  the  higher  orders. 
 
 38.  Makers  of  dry  measures. 
 
 F 2 
 
68 
 
 TAMULIANS. 
 
 39.  Mat-makers.  44.  Tomtom-beaters,  pariars. 
 
 40.  Palankeen-bearers.  45.  Ploughmen  of  the  lower 
 
 41.  Soothsayers.  orders. 
 
 42.  43.  Shoe  and  sandal-makers. 
 
 The  Tamulians  in  general  are  a stouter  and  more 
 active  race  of  men  than  the  Singhalese.  They  are 
 less  cringing  in  their  manner,  more  independent 
 and  adventurous,  and  more  faithful  servants  and 
 subjects  of  government.  Many  of  the  Chetties  are 
 employed  by  merchants  and  others  in  various  parts 
 of  the  island  as  Konnikkopolies,  that  is,  collectors  of 
 their  bills,  at  a certain  per  centage ; and  in  this 
 way  a great  deal  of  money  from  time  to  time  passes 
 through  their  hands,  and  they  are  very  seldom  found 
 dishonest.  The  native  merchants  are  almost  all  of 
 this  class.  They  deal  largely  in  cloths,  rice,  &c. 
 The  dress  of  the  men  is  a long  piece  of  white  muslin 
 or  calico  tied  round  their  bodies  neatly  and  grace- 
 fully, and  reaching  down  to  the  ankles,  and  a jacket 
 somewhat  like  the  one  worn  by  the  Singhalese. 
 They  wear  turbans,  and  have  large  bunches  of  ear- 
 rings, in  each  ear  four  or  five  rings,  the  smallest 
 about  two  inches  and  the  largest  about  three  inches 
 in  diameter.  These  sometimes  reach  as  low  as  their 
 shoulders,  and  make  the  aperture  in  the  ear  very 
 large.  They  generally  have  a long  muslin  scarf 
 thrown  over  one  shoulder,  and  reaching  to  the 
 ground  behind  and  before.  The  poorer  classes  have 
 fewer  earrings,  and  those  of  smaller  dimensions : 
 and  a great  many  have  none  at  all.  They  also  go 
 without  any  covering  on  the  upper  part  of  their 
 
PORTUGUESE. 
 
 69 
 
 bodies.  Their  hair,  too,  is  carelessly  fastened  up  ; 
 sometimes  the  cundy  is  made  on  the  top  of  the  head, 
 or  on  one  side  above  the  ear ; and  several  have 
 their  heads  shaven,  except  a lock  at  the  crown. 
 
 The  dress  of  the  women  consists  of  a single  piece 
 of  white  cloth  wound  round  the  waist,  and  brought 
 up  across  the  breasts  and  over  the  shoulder,  and 
 tucked  into  the  comboy.  Their  heads  are  without 
 any  covering : their  hair  is  turned  up  and  fastened 
 in  a cundy.  It  is  quite  astonishing  to  see  the  quan- 
 tities of  jewels  worn  by  some  of  the  women.  Be- 
 sides a necklace,  often  very  valuable,  they  have  rings 
 in  the  top  as  well  as  in  the  lower  part  of  their  ears, 
 gold  ornaments  in  one  of  their  nostrils,  bracelets, 
 and  rings  on  their  ankles,  fingers,  and  toes  (for  they 
 are  shoeless).  Like  the  children  of  the  Singhalese, 
 those  of  the  Tamulians  go  naked  till  they  are  five  or 
 six  years  of  age,  having  nothing  more  than  a silver 
 chain,  sometimes  with  a small  bell  hanging  to  it  in 
 front,  or  a small  piece  of  cord  tied  round  their 
 loins. 
 
 The  Portuguese  are  to  be  found  in  every  large 
 town  in  all  parts  of  the  island,  as  well  as  in  many 
 of  the  smaller  ones.  They  abound,  however,  most 
 in  Colombo  and  Jaffna.  In  the  year  1505,  the  son 
 of  the  then  viceroy  of  Goa  took  refuge  in  the  har- 
 bour of  Galle,  while  in  pursuit  of  pirates,  and  being 
 hospitably  received,  entered  into  an  alliance  with 
 the  reigning  sovereign  of  the  island,  Dharma  Pra- 
 krama  Bahu.  The  second  sovereign  from  Dharma 
 Prakrama,  named  Bhuwaneka  Bahu  VII.,  in  1534, 
 
70 
 
 PORTUGUESE. 
 
 being  engaged  in  a war  with  his  brother,  Ma- 
 yadunnai,  despatched  an  ambassador  to  Portugal, 
 and  placed  his  son  under  the  protection  of  the  Por- 
 tuguese, who  was  baptized  in  effigy  at  Lisbon,  in 
 1541,  by  the  name  of  Don  Juan.  On  the  death  of 
 the  king,  he  was  afterwards  raised  to  the  throne  by 
 the  Portuguese.  This  being  displeasing  to  the  peo- 
 ple in  general,  Raja  Singha  I.,  the  son  of  Ma- 
 yadunnai,  opposed  him  with  much  vigour,  and 
 brought  the  Portuguese  into  great  difficulties.  After 
 his  death  they  became  possessed  of  a great  part  of 
 the  maritime  provinces.  A succeeding  king,  named 
 Raja  Singha  II.,  in  1636,  called  in  the  assistance  of 
 the  Dutch  against  the  Portuguese,  and  after  many 
 hard-fought  battles,  Colombo,  the  last  town  in  the 
 island  that  remained  in  the  hands  of  the  Portuguese, 
 was  taken  by  the  Dutch  in  1656.  The  dynasty  of 
 the  Portuguese  in  Ceylon  was  thus  put  an  end  to. 
 From  that  time  all  the  towns  on  the  sea-coast,  with 
 about  thirty  miles  on  an  average  inland,  round  the 
 island,  remained  in  the  hands  of  the  Dutch  till 
 1796,  when  the  British,  under  the  command  of 
 Colonel  Stewart  and  Captain  Hyde  Gardner,  R.  N., 
 took  possession  of  Colombo,  Feb.  16th,  under  the 
 governorship  of  Juan  Gerard  Van  Angelbeck. 
 Those  who  are  now  called  the  Portuguese,  are  the 
 descendants  of  the  Portuguese  just  mentioned,  by 
 native  women  of  all  classes  and  descriptions,  and 
 they  are  the  most  anomalous  people  in  the  island. 
 Pride,  and  poverty,  and  meanness,  and  almost  every 
 bad  quality,  are  their  characteristics.  In  colour 
 
PORTUGUESE. 
 
 71 
 
 they  resemble  neither  the  Singhalese  nor  the  Tamu- 
 lians.  Some  are  of  a duller  black  than  either,  and 
 others  of  a sickly  yellow.  They  keep  up  the  Euro- 
 pean dress  ; wear  shoes  and  stockings,  (if  they  can 
 get  them,)  trowsers,  waistcoat,  jacket,  and  cap  or 
 hat.  There  are  few  good-looking  men  among  them, 
 being  thin  and  ill-made.  The  women , when  young, 
 are  often  pretty,  but  arrived  at  the  age  of  thirty, 
 their  good  looks  vanish,  and  they  frequently  be- 
 come either  very  fat  and  shapeless,  or,  on  the  con- 
 trary, extremely  thin  and  ill-looking.  Without 
 capital  to  embark  in  trade,  or  to  purchase  govern- 
 ment lands,  and  too  proud  to  rent  and  cultivate  an 
 estate,  even  if  they  had  capital  to  purchase  it,  and 
 not  sufficiently  trustworthy  to  be  much  employed 
 by  government,  or  in  any  responsible  situation 
 among  merchants,  they  pass  their  time  in  idleness, 
 and  filth,  and  sin.  Those  who  do  work  are  gene- 
 rally tailors,  shoemakers,  bazar-keepers,  &c.  Learn- 
 ing is  at  a low  ebb  among  them ; and  the  only 
 books  in  their  language,  are  parts  of  the  Bible,  and 
 the  whole  of  the  Book  of  Common  Prayer,  both  of 
 which  have  been  translated  for  them  by  the  mission- 
 aries within  the  last  twenty-five  years.  Roused  by 
 the  good  example  set  them  by  the  Singhalese  and 
 Tamulians,  they  have  of  late  begun  to  pay  some 
 attention  to  the  English  language,  and  one  cannot 
 but  hope  that  as  education  is  now  spreading  rapidly 
 among  all  classes  of  natives  in  the  island,  the  Portu- 
 guese will  also  be  led  to  see  the  evils  of  ignorance 
 and  sloth,  and  embrace  the  very  favourable  oppor- 
 
72 
 
 DUTCH. 
 
 tunities  now  within  their  reach  of  assimilating  them- 
 selves to  that  respectable  European  nation  from 
 whom  they  are  descended,  and  whose  language,  but 
 in  a corrupted  form,  they  speak.  The  greatest  part 
 of  them  profess  the  Roman  Catholic  religion. 
 
 The  Dutch,  who,  together  with  the  Portuguese, 
 are  called  the  “ Burghers,”  form  but  a small  portion 
 of  the  inhabitants  of  Ceylon.  Most  of  them  are 
 descendants  of  officers  and  others  who  belonged  to 
 the  military  and  civil  establishments  of  the  Dutch 
 East  India  Company,  while  in  possession  of  the 
 island.  Though  much  reduced  in  circumstances 
 since  the  island  was  ceded  to  the  English,  they  con- 
 tinue to  keep  up  the  appearance  of  great  respect- 
 ability. In  general  they  partake  of  the  listlessness 
 which  characterizes  the  native  population,  but  they 
 are  in  a great  measure  free  from  those  vices  which 
 are  so  degrading  to  some  of  the  other  classes. 
 Their  own  language  is  not  much  used  among  them, 
 except  it  be  among  the  old  ladies . The  common 
 language  used  in  their  families  is  the  Portuguese. 
 Many  of  them  understand  and  converse  in  English. 
 They  have  filled  situations  of  importance  and  re- 
 spectability under  the  English  government,  to  whom 
 their  services  have  been  of  great  value.  They  are 
 employed  in  the  courts  of  justice,  where  some  act  in 
 the  capacity  of  magistrates,  and  others  as  secreta- 
 ries to  the  courts,  or  clerks  in  government  offices, 
 and  have  been  found  by  the  experience  of  nearly 
 half  a century  to  be  trustworthy.  The  dress  of  the 
 young  people  is  precisely  the  same  as  that  of  the 
 
DUTCH. 
 
 73 
 
 English,  though  perhaps  they  are  more  fond  of 
 gaudiness  and  display  in  their  dress  than  becomes 
 their  station  in  society,  or  can  well  be  borne  by 
 their  incomes.  The  dress  of  an  old  Dutch  lady 
 approaches  to  that  of  English  ladies  in  the  middle 
 of  last  century,  and  high-heeled  shoes  are  still  in 
 vogue  among  them.  In  passing  through  the  streets 
 in  the  middle  of  the  day,  the  face  of  a Dutch  lady 
 is  not  to  be  seen.  In  the  evening  they  make  their 
 appearance,  either  leaning  over  the  half- doors  of 
 their  own  houses,  or  walking  through  the  streets, 
 or  in  the  public  walks,  or  driving  in  their  carriages. 
 Their  evenings  are  often  spent  in  gaiety  and  danc- 
 ing, to  which  they  are  much  attached.  They  do 
 not  mix  much  with  English  society,  but  on  all  pub- 
 lic occasions  they  attend  the  “ Queen’s  House,”  and 
 add  not  a little  to  the  display  at  such  times.  With- 
 in the  last  few  years,  the  hauteur  formerly  shown 
 by  the  English  to  all  except  those  of  their  own  na- 
 tion, has  been  wearing  away,  and  the  intercourse 
 between  them  and  the  Dutch,  which  at  one  time 
 was  formal,  and  only  on  public  occasions,  has  be- 
 come more  frequent,  and  intermarriages  have  taken 
 place  between  them.  Whether  this  will  tend  to 
 draw  the  bonds  of  union  closer  between  the  two  na- 
 tions in  Ceylon,  time  alone  can  show. 
 
 Among  the  soldiers  of  the  native  regiments  in 
 Ceylon,  are  great  numbers  of  Malays  and  Caffres. 
 Some  years  ago,  when  the  possession  of  the  island 
 was  not  so  undisputed  as  it  now  is,  there  were  three 
 native  regiments,  called  the  “ Ceylon  Rifle  Regi- 
 
74 
 
 MALAYS. 
 
 merits.’  The  second  and  third  have  long  since  been 
 disbanded.  The  first  is  still  kept  up.  In  addition 
 to  native  officers,  it  is  also  officered  by  Englishmen. 
 The  Malays,  who  are  brave  and  faithful  soldiers,  are 
 generally  employed  in  the  military  duties  of  the 
 larger  garrisons  of  Colombo,  Galle,  Kandy,  Trinco- 
 malee,  and  Jaffna,  while  the  Caffres  are  chiefly  em- 
 ployed by  government  in  making  roads  in  various 
 parts  in  the  interior  of  the  island. 
 
 The  Malays  are  in  appearance  nearly  of  a copper 
 colour,  and  by  no  means  a handsome  set  of  men. 
 They  are  rather  below  the  middle  size,  have  flat- 
 tened foreheads,  broad  faces,  large  flat  noses,  and 
 sharp,  fierce,  revengeful  eyes.  Such  of  the  Malays 
 as  are  not  employed  in  the  Ceylon  regiment,  are 
 merchants  and  tradesmen.  These  wear  a comboy 
 similar  to  the  Singhalese,  but  frequently  have  very 
 wide  trowsers  underneath  it.  Their  jackets,  which 
 are  made  much  too  large  for  their  bodies,  in  some 
 come  close  up  to  their  neck  ; in  others  they  hang 
 loose.  They  have  very  long  sleeves,  which  extend 
 six  or  eight  inches  over  their  hands.  The  hair  in 
 some  is  long,  and  tied  up  in  a cundy  ; in  others  it 
 is  cut  short,  and  always  shines  with  oil.  They  tie  a 
 gaudy- coloured  handkerchief  apparently  in  a care- 
 less manner  round  their  heads.  They  wear  a creese , 
 or  small  dagger,  made  of  the  best  steel,  with  an 
 ivory  or  wooden  handle,  often  carved.  In  their 
 persons  they  are  very  erect,  and  appear  very  con- 
 sequential in  their  manner  of  walking.  The  women 
 have  the  same  broad  faces  as  the  men,  but  are  not 
 
CAFFRES. 
 
 75 
 
 s°  ugly.  They  have  earrings  and  necklaces,  and 
 wear  a comboy  and  a short  jacket ; and  a kind  of 
 scarf  is  thrown  across  their  breasts  and  over  their 
 shoulders.  They  seldom  wear  any  kind  of  shoes  or 
 sandals.  The  men  are  very  ingenious  workmen, 
 and  are  much  employed  in  rattaning  couches,  chairs, 
 beds,  &c.,  and  in  making  baskets.  They  only 
 marry  persons  of  their  own  nation.  They  all  profess 
 the  Mahometan  religion.  They  came  originally 
 from  Malacca,  and  Sumatra,  and  Java.  The  num- 
 ber in  the  island  who  do  not  belong  to  the  army  is 
 very  small. 
 
 The  Caffres,  who  form  another  portion  of  the 
 Ceylon  rifle  regiment,  were  brought  from  the  Cape 
 of  Good  Hope  by  the  Dutch,  and  additions  were 
 made  to  their  numbers  by  the  English  when  Ceylon 
 first  came  into  our  hands.  They  speak  the  Portu- 
 guese language,  and  are  all,  or  most  of  them,  of  the 
 Roman  Catholic  religion.  Their  personal  appear- 
 ance is  not  attractive : they  have  the  thick  lips, 
 high  cheek-bones,  and  curly  hair,  of  the  natives  of 
 Caflraria.  They  dress  in  jackets  and  trowsers,  but 
 wear  no  hats  or  shoes.  They  seldom  intermarry 
 with  persons  of  other  tribes. 
 
 There  are  great  numbers  of  Moormen,  as  they 
 are  called,  in  every  part  of  the  island,  particularly 
 in  Colombo,  where  they  form  the  principal  part  of 
 the  inhabitants  of  one  of  the  suburbs,  called  Mara- 
 dahn.  They  are  said  by  Bertalocci  to  be  descend- 
 ants of  Arabs,  who  in  the  eleventh  and  twelfth  cen- 
 turies conquered  several  of  the  sea-port  towns  of 
 
76 
 
 MOORMEN. 
 
 India,  and  many  of  the  adjacent  islands.  Having 
 amassed  riches  by  commerce,  they  were  plundered 
 by  the  Moguls  in  their  descents  upon  India,  and 
 at  last  were  obliged  to  flee  to  their  own  country, 
 leaving  behind  them  their  children,  born  of  Indian 
 women.  These  all  embraced  the  religion  of  their 
 ancestors,  who  were  Mahometans  ; and  their  de- 
 scendants, the  present  Moormen  of  Ceylon,  still 
 adhere  to  the  same  faith.  Another  tradition  pre- 
 vailing in  the  country  is,  that  they  came  from  the 
 coast  of  India  to  trade,  and  finding  the  place  suit- 
 able for  them,  they  continued  in  it.  And  another 
 still  is,  that  one  of  the  ancient  kings  of  Ceylon  sent 
 to  a foreign  country  for  a number  of  persons  to  be 
 his  palankeen  bearers,  and  bearers  of  burdens,  but 
 that  as  the  employment  was  beneath  their  dignity, 
 they  requested  permission  to  return  to  their  own 
 country,  and  bring  some  persons  who  would  serve 
 in  that  capacity.  They  went  and  brought  over 
 those  now  called  Chalias  for  that  purpose,  and  they 
 themselves  became  settlers  in  the  country.  In  per- 
 son the  Moormen  are  taller  than  the  Singhalese,  and 
 well  made.  Their  dress  is  in  some  respects  peculiar 
 to  themselves.  Great  numbers  of  them  wear  san- 
 dals of  various  kinds.  Some  of  these  are  nothing 
 more  than  a flat  piece  of  wood  cut  to  the  shape  of  a 
 shoe  sole,  across  the  under  side  of  which  are  nailed 
 two  small  pieces  of  wood,  about  two  inches  thick, 
 the  one  across  near  the  toes,  and  the  other  across 
 the  heel.  A piece  of  iron  is  driven  or  screwed  into 
 it,  so  as  to  come  out  between  the  great  toe  and  the 
 
MOORMEN. 
 
 77 
 
 next,  on  the  top  of  which  is  a small  iron  nut.  This 
 is  all  that  fastens  it  to  their  feet.  It  may  readily  be 
 supposed,  from  their  feet  having  so  slight  a hold  of 
 the  sandal,  that  they  must  walk  very  slow.  They 
 seem  indeed  to  measure  their  steps.  Others  have 
 sandals  fastened  on  their  feet  by  leathern  thongs,  and 
 others  have  shoes  turned  down  at  the  heels,  and 
 with  long,  sharp  pointed  toes  bent  upwards.  The 
 generality,  however,  go  without  shoes.  They  wear 
 comboys,  like  the  Singhalese,  and  seldom  wear 
 jackets,  throwing  a handkerchief  carelessly  across 
 their  shoulders,  or  tying  it  round  their  loins.  They 
 shave  the  hair  under  the  chin,  but  leave  a strip 
 about  half  an  inch  broad  to  encircle  the  face.  The 
 upper  lip  is  not  shaved.  Many  of  the  elderly  men, 
 whose  beard  has  become  grey,  allow  it  to  grow, 
 trimming  it  only  on  the  upper  lip,  and  it  falls  down 
 very  venerably  on  their  breasts.  Working  men, 
 who  have  long  beards,  and  find  them  troublesome, 
 in  order  to  get  them  out  of  the  way  tie  them  in  a 
 knot  at  the  end  of  the  chin.  Their  heads  are  al- 
 ways shaven  close ; hence  they  are  called  in  con- 
 tempt “Bambaro,”  (bald-pates,)  and  they  wear  a small 
 skull-cap  of  various  colours.  These  caps  are  some- 
 times veiy  valuable,  and  are  covered  with  beads. 
 
 Polygamy  is  allowed  among  them,  but  either 
 from  poverty,  or  from  its  being  contrary  to  the  cus- 
 tom of  the  other  inhabitants,  or  from  some  other 
 cause,  they  seldom  have  more  than  one  wife  at  a 
 time. 
 
 The  women  are  seldom  seen  abroad.  Whenever 
 
78 
 
 MOORMEN. 
 
 they  go  to  the  mosques,  no  part  of  their  faces  is 
 seen  but  their  eyes.  They  are  kept  under  great 
 restraint,  and  even  when  they  go  to  the  mosques, 
 they  go  in  companies  of  eight  or  ten.  This  re- 
 straint seems  to  be  imposed  upon  the  females  from 
 their  childhood,  as  little  girls  are  seldom  seen  play- 
 ing in  the  streets  like  the  children  of  the  other  na- 
 tives. Their  dress  is  a jacket  and  comboy.  They 
 have  numerous  rings  on  their  fingers,  arms,  and 
 toes,  and  wear  jewels  and  earrings  in  abundance. 
 
 The  Moormen  are  a very  enterprising  set  of 
 people.  They  go  everywhere  as  travelling  mer- 
 chants, and  deal  in  every  article  that  is  wanted  by 
 any  class  of  inhabitants.  Many  of  them  are  exor- 
 bitant in  their  demands,  and  will  cheat  the  pur- 
 chaser if  they  can,  while  the  honesty  of  others  can- 
 not be  too  much  commended.  Those  who  are  not 
 travelling  merchants,  are  masons,  carpenters,  tailors, 
 &c.,  few  of  them  in  any  part  of  the  island  buying 
 land  or  cultivating  it.  Of  those  who  live  in  towns 
 on  the  sea-coast,  many  are  engaged  in  the  fishing 
 trade,  and  others  are  owners  of  vessels  that  make 
 voyages  to  different  ports  in  the  island,  and  to  Ma- 
 dras, Calcutta,  and  Bombay,  and  other  places  on 
 the  coast  of  India.  They  carry  cocoa-nuts,  areka- 
 nuts,  coir-rope,  & c.,  and  bring  back  great  quanti- 
 ties of  rice. 
 
 They  seldom  mix  with  the  Singhalese  or  other 
 natives.  In  some  instances  they  live  with  native 
 women  of  other  classes  unmarried,  in  which  case 
 they  make  all  their  children  Mahometans.  Learn- 
 
MOORMEN. 
 
 79 
 
 ing  is  but  little  cultivated  among  them,  though  most 
 of  the  men  can  read  a little,  either  Tamul  or  Arabic. 
 The  religious  services  of  their  mosques,  and  the 
 prayers  they  repeat  aloud  in  their  houses  night  and 
 morning — for  they  do  not  “ shut  to  their  doors” 
 when  they  say  their  prayers,  but  shout  them  as  loud 
 as  they  can  “ to  be  heard  of  men” — are  in  Arabic  ; 
 but  this  language  is  little,  if  at  all  understood  by 
 them,  as  their  spoken  language  is  the  Tamul. 
 
 They  are  a people  very  difficult  of  access,  and 
 every  attempt  hitherto  made  to  distribute  Christian 
 tracts  or  the  Christian  Scriptures  among  them  has 
 been  treated  either  with  sccrn  or  neglect,  and  no 
 missionary  society  has  succeeded  in  establishing 
 schools  among  them,  though  there  are  instances 
 of  individuals  among  them  having  sent  their  chil- 
 dren to  a Christian  school,  where  they  have  learnt  to 
 read  the  Bible  in  English.  Their  priests,  like  the 
 Budhist  priests,  are  mendicants ; and  in  the  streets 
 of  Kandy  I have  seen  on  one  side  a company  of  six 
 or  seven  Samaneros,  (candidates  for  the  Budhist 
 priesthood,)  with  their  large  deep  brass  dishes, 
 covered  with  a dirty  cloth,  begging  alms,  and  on 
 the  other  a venerable-looking  old  Mahometan  padre, 
 with  his  long  white  gown,  the  sleeves  of  which 
 reach  about  six  inches  beyond  the  ends  of  his  fin- 
 gers, or  a wide-sleeved  green  silk  dressing-gown, 
 and  trowsers  of  the  same  kind,  as  wide  as  sacks, 
 engaged  in  the  same  manner,  and  each  party  bless- 
 ing those  that  give  to  them,  with  the  assurance  that 
 they  shall  purchase  the  abode  of  the  pious  after 
 death  by  their  almsgiving. 
 
80 
 
 WEDAHS. 
 
 Persons  of  other  religions  are  not  allowed  to 
 enter  their  mosques,  without  being  subject  to  de- 
 gradation ; and  no  man  who  wears  a pair  of  shoes, 
 or  a hat,  is  permitted  to  enter  without  taking  off 
 both.  They  have  no  benches  or  seats  in  their 
 mosques.  Each  mosque  looks  like  a large  empty 
 barn,  and  the  worshippers  perform  their  devotions 
 squatted  on  the  ground,  with  their  feet  drawn  up 
 under  them.  There  is  no  permanent  raised  place 
 or  pulpit  for  the  priests.  Once  a year,  in  the 
 month  of  May,  they  obtain  leave  from  the  English 
 government  to  celebrate  the  feast  of  Hussein  Has- 
 sen,  which  they  keep  up  for  several  days.  On  this 
 occasion  they  walk  in  procession  through  all  the 
 streets  in  the  town,  preceded  by  a band  of  musi- 
 cians, and  persons  in  masks,  fantastically  dressed, 
 and  dancing  all  along  before  them.  Some  of  them, 
 who  are  strict  in  the  observance  of  their  religion, 
 abstain  from  work  on  the  Friday,  on  which  day  the 
 mosques  are  open ; while  others,  and  by  far  the 
 greater  part  of  them,  attend  to  their  employment  as 
 on  other  days. 
 
 In  various  parts  of  Ceylon,  but  especially  in  the 
 interior,  east  of  Kandy,  in  the  country  of  Bintenne, 
 is  found  a tribe  of  natives,  called  Wedahs,  of  whose 
 origin,  customs,  religion,  and  language,  very  little 
 is  known.  Some  of  them  speak  a broken  dialect  of 
 the  Singhalese,  which  would  lead  to  the  supposition 
 either  of  their  having  been  Singhalese,  but  for  some 
 cause  or  other  been  banished  into  the  jungles,  and 
 compelled  to  live  separate  from  the  rest  of  the  inha- 
 
RODIYAS. 
 
 81 
 
 bitants,  or  that  when  the  rest  of  the  people  were  cul- 
 tivating fields  and  sowing  and  planting  for  their 
 support,  and  subject  to  the  control  of  government, 
 they  still,  to  retain  their  liberty,  chose  rather  to 
 retire  into  the  fastnesses  of  the  country,  where  for 
 centuries  they  have  remained  unmolested  either  by 
 the  Portuguese,  the  Dutch,  or  the  English,  into 
 whose  hands  the  country  has  successively  fallen. 
 They  are  said  to  be  fairer  than  the  other  inhabitants 
 of  the  island,  to  be  well  made,  have  long  beards, 
 long  hair  fastened  in  a knot  on  the  crown  of  their 
 heads,  and  to  wear  scarcely  any  covering  on  any 
 part  of  their  bodies.  Some,  indeed,  are  said  to  live 
 entirely  destitute  of  clothing.  They  have  little  in- 
 tercourse with  other  natives.  They  live  chiefly  on 
 the  flesh  of  animals  which  they  take  in  hunting  or 
 kill  with  the  bow  and  arrow,  and  on  the  fruits  of  the 
 trees.  They  build  no  huts,  but  sleep  either  in  the 
 trees,  or  at  the  foot  of  them,  or  in  caves  in  the 
 ground.  It  is  said  that,  when  they  require  knives, 
 cloths,  or  any  article  of  iron,  they  contrive  to  make 
 their  wants  known  by  marking  them  on  the  talpat- 
 leaf,  which  they  deposit  by  night  near  some  village 
 with  a quantity  of  ivory,  wax,  or  honey,  and  that  on 
 the  following  night  they  find  their  wants  supplied. 
 Honey  forms  an  article  of  food  among  them,  and  in 
 some  respects  answers  the  purposes  of  salt,  as  they 
 preserve  their  food  in  it.  Their  dogs  are  described 
 as  being  remarkably  sagacious,  and  are  of  the 
 greatest  value  to  them  in  their  hunting  excursions. 
 
 The  Rodiyas,  or  Outcasts,  another  tribe  of  na- 
 
 G 
 
82 
 
 BODIYAS. 
 
 tives,  inhabit  different  parts  of  the  interior.  They 
 are  looked  upon  by  the  other  natives  as  persons  of 
 so  degraded  a character  that  they  will  have  no  com- 
 munication with  a Rodiya  village.  They  have  a 
 wild  and  rough  appearance,  and  scarcely  wear  any 
 clothing.  The  only  dress  of  either  male  or  female 
 is  a piece  of  cloth  tied  round  their  loins.  They  live 
 partly  by  cultivating  the  lands  that  belong  to  the 
 villages  which  they  inhabit,  and  partly  by  robbery 
 and  plunder.  They  have  no  marriage  rites,  but  live 
 together  promiscuously.  It  is  also  doubtful  whether 
 they  have  any  religious  worship,  as  they  are  so 
 much  despised  by  other  people,  that  no  one  would 
 frequent  a Wihara  or  Dewala  which  the  Rodiyas  go 
 to.  I have  heard  of  a few  in  the  district  of  Matale 
 who  have  been  induced  to  embrace  Christianity, 
 and  have  been  baptized.  Government  have  lately 
 made  attempts  to  civilize  them.  The  number  in 
 the  island  is  not  great. 
 
83 
 
 CHAPTER  IV. 
 
 History  of  Budha  Gowtama,  the  Budha  of  the  present  Kalpa ; 
 chiefly  taken  from  a Pali  work,  entitled  “ Jinacliarita” — Names 
 of  Budha — Doctrines  of  the  Budhist  religion — Nirwana  of  the 
 Budhists — Morality  ofBudhism — Belie  of  Budha — Introduc- 
 tion of  Budhism  into  Ceylon. 
 
 In  the  time  of  Dlpankara  Budha,  which  is  400,000 
 Asankhayas  fan  infinite  number)  of  Kalpas  (the 
 term  from  one  regeneration  of  the  world  to  another) 
 before  the  present,  our  Bodisatwayo  (he  who  expects 
 to  be  Budha)  was  born  of  Braminical  parents,  his 
 fathers  name  being  Sudhewo  Raja,  and  his  mother’s 
 Sumedhayo  Dewi,  in  the  city  of  Amara.  When  he 
 was  grown  up,  being  wearied  with  worldly  cares,  he 
 distributed  his  immense  riches  to  the  poor,  and 
 assumed  the  character  of  a hermit,  and  lived  in  holy 
 meditation  in  the  wilderness.  In  this  character  he 
 saw  Dlpankara  Budha,  from  whom  he  received 
 Nujatawiwarana,  or  sacred  assurance  of  becoming 
 Budha,  which  Dlpankara  Budha  distinctly  foretold, 
 specifying  the  time  of  his  exaltation  to  the  Budha- 
 hood,  the  name  of  the  person  of  whom  he  was  to  be 
 born,  the  place,  & c.  Thus,  the  Bodisatwayo,  having 
 through  a vast  number  of  ages  exercised  the  ten 
 
 g 2 
 
84 
 
 HISTORY  OF 
 
 Paramitas,  or  ten  virtues,  which  are  absolutely  ne- 
 cessary to  be  perfected  by  every  Bodisatwayo  before 
 his  exaltation  to  the  Budhahood,  viz.  1.  Dana  Pa- 
 ramita, charity  or  almsgiving ; 2.  Sila  Paramita, 
 holy  austerities ; 3.  Naisya  Kramaya  Paramita, 
 abandonment  of  the  world  and  worldly  pursuits ; 
 4.  Pragnya  Paramita,  wisdom ; 5.  Wirya  Paramita, 
 exertion ; 6.  Kshanti  Paramita,  patience  or  forbear- 
 ance ; 7.  Satya  Paramita,  truth ; 8.  Adhistaka  Pa- 
 ramita, resoluteness ; 9.  Maitra  Paramita,  mercy  or 
 benevolence ; 10.  Upekpa  Paramita,  the  regarding 
 all,  friends  and  foes,  alike ; — and  beholding  in  suc- 
 cession the  twenty -four*  Budhas,  from  all  of  whom 
 he  received  Nujatawiwarana,  he,  at  last,  took  his 
 abode  in  the  divine  region  of  Tussita,  the  sixth  of 
 the  divine  worlds ; and  after  the  appropriate  age 
 had  passed,  the  Gods  and  Bramas  of  the  ten  Sakwalas 
 (universes)  went  to  his  mansion,  and  begged  his  ap- 
 pearance in  the  present  human  world.  Whereupon 
 the  Great  Man,  viewing  the  five  prospects,  i.e.  the 
 time,  the  continent,  the  tribe,  the  womb,  the  country 
 
 * The  names  of  these  twenty-four  Budhas  are  as  follows  : — 1. 
 Dipankaro  ; 2.  Kondamno ; 3.  Mangalo  ; 4.  Sumano  ; 5.  Re- 
 vato  ; 6.  Sohhito  ; 7.  Anomadassi ; 8.  Paduno ; 9.  Narado  ; 
 10.  Padumuttaro  : 11.  Sumedo ; 12.  Sujato ; 13.  Pivadassi ; 
 14.  Atthadassi  ; 15.  Dhammadassi ; 16.  Siddhato ; 17.  Tisso ; 
 18.  Phusso;  19.  Wipassi ; 20.  Sikki;  21.  Wessabhu ; 22. 
 Kakusando  ; 23.  Kanagamano  ; 24.  Kassapo.  In  the  present 
 Kalpa  are  five  Budhas,  of  whom  three,  viz.  22,  23,  and  24,  of 
 the  above  have  already  appeared.  Gowtama  is  the  Budha  of  the 
 present  system ; and  one,  viz.  Maitra  Budha,  is  yet  to  follow  be- 
 fore the  world  is  again  regenerated. 
 
BUDHA  GOWTAMA. 
 
 85 
 
 in  which  he  should  be  born,  was  conceived  in  the 
 womb  of  Maha  Maya,  the  wife  of  king  Suddhadena, 
 who  reigned  in  the  city  of  Kimbulwatta,  or  Kappila- 
 wartu,  in  the  continent  of  Dambadiwa.  Imme- 
 diately on  his  conception,  thirty-two  wonderful 
 phenomena  were  exhibited,  and  the  four  guardian 
 gods  took  charge  of  the  palace.  After  the  usual 
 period  of  gestation,  the  queen  was  delivered,  and 
 immediately  two  clouds  descended  from  the  sky, 
 and  washed  the  sacred  child  and  the  mother,  and  he 
 was  received  by  Bramas  in  golden  nets,  and  by  gods 
 in  celestial  linen,  and  was  then  placed  in  the  hands 
 of  his  royal  father.  The  holy  babe  then  proceeded 
 seven  steps  towards  the  north,  when  all  the  gods 
 and  Bramas  in  that  quarter  of  the  world,  acknow- 
 ledging his  supremacy,  exclaimed,  “ O great  one  ! 
 there  existed  not  in  these  regions  one  equal  to  thee, 
 or  greater  than  thou.”  Thus  having  surveyed  the 
 four  quarters  of  the  world,  east,  west,  north,  and 
 south,  all  of  which  acknowledged  his  greatness  in 
 the  same  manner,  he  proclaimed  his  own  superiority 
 in  these  words  : u I am  the  chief  of  the  world  ; I am 
 the  most  exalted  in  the  world  ; this  is  my  last  life  : 
 I shall  not  be  born  again.” 
 
 One  day  the  infant  Bodisatwayo  (Budha)  was 
 presented  to  the  Braminical  sage,  Kala,  when  the 
 holy  babe,  instead  of  worshipping  the  sage,  as 
 was  usual,  was  miraculously  placed  on  his  hair. 
 The  royal  father,  who  saw  this  wonderful  thing,  im- 
 mediately fell  down  on  his  knees,  and  worshipped 
 the  son. 
 
86 
 
 HISTORY  OF 
 
 When  the  Bodisatwayo  was  in  his  sixteenth  year, 
 he  married  the  princess  Yasodera,  who  is  said  long 
 to  have  aspired,  by  performing  many  meritorious 
 works,  to  become  the  consort  of  a personage,  who 
 is  destined  to  become  Budha,  and  who  had  inva- 
 riably been  his  faithful  companion  in  almost  all 
 states  of  former  existence.  Thus  he  passed  twenty  - 
 nine  years,  in  all  such  worldly  grandeur  and  enjoy- 
 ment as  human  life  admits.  In  his  excursions  to  his 
 pleasure  gardens,  in  the  royal  chariot,  he  observed 
 on  four  different  occasions  a man  decrepit  with  age, 
 a sick  man,  a dead  corpse,  and  a person  in  the  habit 
 of  a hermit  in  yellow  robes.  These  four  things  were 
 much  on  his  mind,  and  led  him  to  contemplate  the 
 vanity  of  earthly  enjoyments.  On  the  day  when 
 his  consort,  Yasodera,  was  delivered  of  a son,  called 
 Rahula,  he  renounced  Gihige,  i.e.  all  domestic  and 
 worldly  enjoyments,  and  assumed  the  character  of  a 
 hermit.  He  privately,  therefore,  quitting  his  wife 
 and  child  by  night,  and  mounting  his  horse  Kan- 
 thaka,  came  to  the  banks  of  the  river  Amana.  On 
 his  arrival  here,  being  presented  with  the  eight  ne- 
 cessaries, he  became  Bodisatwayo,  or  candidate  for 
 the  Budhahood. 
 
 After  this,  in  the  country  of  Uruwelaya,  he  sub- 
 jected himself  to  severe  mortifications  and  penances 
 for  six  years.  In  the  seventh  year,  in  the  month 
 Wesak,  (May,)  he  proceeded  to  Jaya-maha-Bodi, 
 the  place  where  the  great  Bo-tree  of  victory  is  set, 
 which  is  in  Dambadivva,  and  scattering  eight  hand- 
 fuls of  Kusa  grass,  (a  kind  of  grass  made  use  of  in 
 7 
 
BUDHA  GOWTAMA. 
 
 87 
 
 religious  ceremonies,)  and  instantly,  as  if  dropped 
 from  the  pencil  of  a draftsman,  a crystal  throne, 
 fourteen  cubits  high,  springing  up,  he  sat  down 
 with  his  back  against  the  Bo-tree,  and  his  face  to- 
 wards the  east,  and  arming  himself  with  nervous 
 strength,  he  resolved  that  though  his  flesh  and  skin, 
 fibres  and  bones,  should  wither  and  dry  up,  he 
 would  not  rise  from  that  seat  till  he  became  Budha, 
 lord  of  the  world.  Upon  this  the  chiefs  of  the 
 divine  and  Brama  worlds  appeared  as  the  retinue 
 and  servants  of  this  candidate  for  the  Budhahood. 
 First,  each  of  the  10,000  Indras  of  the  10,000  sys- 
 tems blew  a shell  one  hundred  and  twenty  cubits 
 long.  Panchasikka,  the  god  of  music,  played  on  a 
 wina  (a  musical  instrument  like  a fiddle,  with  one 
 string)  twelve  miles  long.  The  god  Siwayana 
 waved  a chsemara  twelve  miles  long.  The  god 
 Santusita  waved  a fan  made  of  the  gem  palmyra. 
 The  great  Brama,  Sahampati,  held  over  Bodisatwayo 
 an  umbrella,  like  a full  moon,  forty-eight  miles 
 broad. 
 
 Then  Wasawarta  Maraya,  (the  adversary  of  the 
 great  Bodisatwayo,)  having  formed  for  himself  a 
 body  with  1,000  armed  hands  and  arms,  mounted 
 on  an  elephant,  2,400  miles  high,  followed  by  an 
 immense  armed  host,  terrific  to  behold,  sallied  forth 
 to  hinder  Bodisatwayo’s  purpose.  Having  stationed 
 his  troops  so  as  to  prevent  all  escape,  he  proclaims 
 himself  with  a shout  that  reaches  from  the  lowest 
 hell,  through  all  the  heavens,  to  the  highest  Brama 
 world,  “ I am  Wasawarta  Maraya.”  At  this  all  the 
 
88 
 
 HISTORY  OF 
 
 gods  and  Bramas,  panic-struck,  fled,  and  hid  them- 
 selves, and  Bodisatwayo  was  left  alone  with  Maraya 
 and  his  forces.  Then  Maraya  tried  all  his  art  and 
 all  his  force  against  Bodisatwayo.  First  he  raised 
 a mighty  tempestuous  wind.  Then  he  rained  down 
 rain  like  a flood.  After  that  he  rained  still  fiercer 
 flaming  coals  and  hail.  Then  he  rained  in  succes- 
 sion sharp  weapons,  hot  lime,  mud,  and  sand  ; but 
 all  fell  harmless  around  Bodisatwayo. 
 
 Maraya  then  brought  on  thick  darkness,  but  rays 
 from  Bodisatwayo’s  body  made  a light  greater  than 
 a thousand  suns.  He  then  hurled  at  Bodisatwayo 
 the  mighty  circular  weapon  to  cleave  his  head  in 
 two ; but  it  fell  upon  him  like  an  umbrella  made  of 
 flowers.  And  when  the  troops  of  Maraya  struck  at 
 him  with  their  weapons,  the  blows  fell  on  him  as  if 
 given  by  a chaplet  of  flowers.  Maraya,  seeing  that 
 all  his  efforts  were  vain,  went  up  to  Bodisatwayo, 
 and  demanded  the  seat  on  which  he  sat.  Bodisat- 
 wayo, continuing  in  his  profound  Dhana,  undis- 
 mayed and  immoveable,  in  reply  says,  “ What 
 witnesses  have  you  to  prove  that  you  have  done 
 works  of  merit  for  which  you  should  receive  this 
 seat  V Then  Maraya  stretching  forth  his  arms  to- 
 wards his  troops,  they  testified  that  the  seat  was 
 Maraya’s,  and  threatened  to  destroy  Siddhartaya 
 (Bodisatwayo)  in  various  ways  with  their  different 
 weapons.  Then  Maraya  asks  “ Who  is  your  wit- 
 ness ?”  The  great  Bodisatwayo  with  unequalled 
 power  said,  “ I have  no  rational  witness  here  and 
 putting  forth  his  glorious  right  hand  out  of  his  robe, 
 
BUDHA  GOWTAMA. 
 
 89 
 
 like  golden  lightning  from  a ruddy  cloud,  and  look- 
 ing at  the  earth,  said,  “ In  fulfilling  my  courses  of 
 merit,  thou,  O Earth,  didst  at  divers  times,  and  in 
 various  places,  murmur  thine  applause.  Why  art 
 thou  silent  at  this  critical  moment  ? Why  art  thou 
 slow  in  proclaiming  my  actions  in  the  course  of  my 
 endeavours  to  become  Budha?”  Upon  this,  the 
 Earth,  rumbling  100,000  times,  began  to  turn  round. 
 Maraya,  thus  defeated,  fled  ashamed,  saying,  “ It  is 
 thou,  O Budha,  who  alone  savest  all  beings  : there- 
 fore afflict  us  not : torment  us  not : slay  us  not : I 
 worship  thy  feet ; I am  thy  slave ; not  knowing  thy 
 power,  I came  with  this  train ; pardon  this  offence.” 
 While  he  was  saying  this,  his  ten  legions  went  away. 
 He  being  left  alone,  his  elephant,  2,400  miles  high, 
 dismounted  Maraya  from  his  back,  and  from  fear 
 bowed  his  head  in  adoration  of  Bodisatwayo,  who 
 was  thus  left  in  possession  of  the  throne  which  he 
 justly  claimed  as  the  prize  of  his  ten  Paramitas, 
 during  the  course  of  400,000  Asankhayas  of  Kalpas, 
 at  the  price  of  his  flesh  and  blood,  which  are  said  to 
 exceed  the  sand  of  the  earth,  and  the  water  of  the 
 four  oceans.  Maraya,  being  thus  conquered,  went 
 away  in  great  grief,  and  all  the  gods  and  Bramas  of 
 all  the  Sakwalas  came  and  ministered  to  the  Bodi- 
 satwayo triumphant,  extolling  his  matchless  compas- 
 sion, in  endeavouring  to  save  the  whole  human  race 
 who  were  revolving  round  the  wheel  of  transmigra- 
 tory  existence,  and  were  subject  to  the  incalculable 
 miseries  attendant  upon  that  state.  Bodisatwayo, 
 then  springing  up  into  the  air,  and  walking  back- 
 
90 
 
 HISTORY  OF 
 
 ward  and  forward  in  it,  caused  streams  of  fire  and 
 water  to  issue  forth  from  every  part  of  his  body, 
 which  prodigy  was  hailed  by  the  acclamations  of 
 gods  and  Bramas. 
 
 Bodisatwayo,  continuing  in  his  holy  aim,  in  the 
 first  watch  of  the  night,  attained  the  power  of  taking 
 a retrospective  glance  of  himself  and  others  through- 
 out a countless  number  of  ages  ; in  the  second 
 watch,  he  attained  the  divine  knowledge  of  seeing  ; 
 and  in  the  third,  discovered  the  nature  of  Sansara, 
 or  transmigratory  existence,  and  the  twelve  princi- 
 ples by  which  human  beings  are  born  and  are  held 
 in  Sansara,  passing  from  one  body  to  another  ; and 
 at  daybreak,  thus  acquired  omniscience  and  com- 
 pletely extinguished  the  principle  of  evil,  and  be- 
 came perfect  Budha.  Immediately  the  earth 
 quaked,  the  heavenly  bodies  shone  with  greater 
 brightness,  the  dumb  began  to  speak,  the  deaf  to 
 hear,  and  the  blind  to  see ; and  many  other  mira- 
 cles, such  as  the  singing  and  rejoicing  of  the  gods 
 and  Bramas  in  the  heavenly  world,  took  place. 
 
 Reflecting  on  his  sacred  endeavours  for  so  long  a 
 period,  and  arriving  at  the  summit  of  his  sublime 
 expectations,  he  is  said  to  have  uttered  the  following 
 song  of  joy  : — “ 0,  I who  have  been  wandering  in 
 Sansara  for  so  long  a period,  endeavoured  to  dis- 
 cover the  builder  of  the  house,  and  was  unsuccess- 
 ful : to-day,  I have  discovered  it,  and  have  cut  up 
 the  foundations  of  it  by  the  sword  of  Budhagny- 
 anaya,  (wisdom  peculiar  to  Budha.)  0,  I have 
 attained  my  object.”  He  passed  seven  weeks  more 
 
BUDHA  GOWTAMA. 
 
 91 
 
 near  Jaya-maha-Bodhi,  still  employed  in  meditation, 
 and  all  the  time  without  food  or  drink. 
 
 Budha  preached  his  first  sermon  at  the  request  of 
 Brama,  in  the  Grove  Issapatanarame,  in  the  city  of 
 Baranes,  (Benares,)  to  a congregation  composed  of  a 
 vast  number  of  gods,  Bramas,  and  men  ; and  it  is 
 related  that  a great  number  of  his  hearers  either 
 directly  attained  the  state  of  Rahat,  or  became  sanc- 
 tified with  various  degrees  of  sanctification.* 
 
 Thus  entering  upon  his  public  ministry,  he  conti- 
 nued to  establish  his  doctrines  during  the  space  of 
 forty-five  years.  He  preached  his  doctrines  in  all 
 parts  of  Dambadiwa.  In  all  his  wanderings  for  this 
 purpose,  he  was  accompanied  by  Sariputta  and 
 Maggalana,  his  head  lay  disciples,  and  a certain 
 number  of  other  Rahat  Theros.  His  preaching  was 
 attended  with  the  greatest  success,  wherever  he 
 went,  and  amongst  many  others,  several  Irshis  or 
 Braminical  philosophers  were  converted  to  his  faith, 
 and  consecrated  to  the  office  of  priests.  During 
 his  life  he  also  converted  all  his  royal  relations,  many 
 of  whom  were  ordained  priests.  Among  others, 
 were  his  Queen  Yasodera  and  Prince  Rahula. 
 
 The  death  (Paranimawa  or  extinction)  of  this 
 luminary  of  the  world,  Gowtama  Budha,  took  place 
 in  the  eighty-fifth  year  of  his  life,  and  the  forty-fifth 
 of  his  public  ministry,  in  the  city  of  Kusinara,  in  a 
 sacred  arbour  formed  by  two  Sal  trees  on  the  full- 
 
 * When  a person  becomes  Rahat , he  has  not  only  extinguished 
 the  principle  of  evil,  but  he  is  endued  with  the  power  of  working 
 miracles,  and  has  divine  knowledge  in  an  inferior  degree  to  that 
 of  Budha.  lie  is  free  from  all  future  transmigratory  existence. 
 
92 
 
 NAMES  OF  BUDHA. 
 
 moon  day  of  the  month  Wesak.  The  funeral  obse- 
 quies over  the  body  and  sacred  relics  of  the  divine 
 teacher,  were  performed  by  the  high  priest  Maha- 
 kassapo,  who  spent  fourteen  days  in  the  pious  work, 
 seven  in  celebrating  the  funeral  obsequies,  and  seven 
 in  the  festival  of  the  relics. 
 
 At  his  death,  Budha  foretold  that  his  religion 
 would  continue  5,000  years,  2,383  of  which  expire 
 in  a.d.  1840;  that  it  would  gradually  gain  ground 
 till  it  became  the  religion  of  the  world,  and  that  it 
 would  then  gradually  decline  till  it  was  wholly  ex- 
 tinguished from  the  face  of  the  earth,  and  be  then 
 renewed  by  his  successor,  Maitra  Budha,  who  is  now 
 supposed  to  be  in  the  divine  state  of  Tussita,  and 
 after  the  appropriate  age,  will  become  Budha. 
 
 The  names  given  to  Budha  in  the  native  books 
 are  as  follows  : — “ Supreme,”  “ Incomparable,” 
 “ Vanquisher  of  the  five  deadly  sins,”  (killing,  lying, 
 adultery,  theft,  drunkenness,)  “ Teacher  of  the 
 three  worlds,”  (of  gods,  men,  and  devils,)  “ the 
 Sanctified,”  “ the  Omniscient,”  “ Immaculate,’ 
 “ World-compassionating  Divine  Teacher,”  “ Bene- 
 factor of  the  World,”  “ Saviour,”  “ Dispeller  of  the 
 darkness  of  Sin,”  “ Comforter  of  the  World,” 
 “ Lord  of  Lanka,”  (Ceylon,)  “ Ruler  of  the  World,” 
 “ Ruler  of  Men,”  “ Incomprehensible,”  “ Divine 
 Teacher,”  “ Lord  of  the  Divine  Sages,”  “ Deity 
 of  felicitous  Advent.” 
 
 The  doctrines  of  the  Budhists  are  briefly  these  : 
 they  do  not  believe  in  one  supreme  self-existent 
 God.  Matter,  in  some  form  or  other,  is  eternal- 
 
DOCTRINES  OF  BUDHISTS. 
 
 93 
 
 The  present  state  of  things  has  arisen  out  of  a 
 former,  and  that  from  one  previous  to  it,  and  so  on. 
 Every  living  being  or  thing, — gods,  men,  devils, 
 beasts,  reptiles,  vegetables, — are  in  their  present 
 state  of  enjoyment  or  suffering  from  the  meritorious 
 or  demeritorious  actions  of  a former  state  of  exist- 
 ence. The  good  or  the  evil  done  by  living  beings 
 in  their  present  birth  or  state  of  existence  will  be 
 rewarded  or  punished  in  a future  state.  The  souls 
 or  living  principle  of  the  good,  on  their  departure 
 from  the  present  body,  enter  into  other  bodies, 
 whose  state  will  be  superior  to  the  present ; and  the 
 souls  of  the  bad,  on  their  departure  out  of  the  pre- 
 sent body,  will  enter  into  others  more  degraded 
 than  those  they  now  inhabit.  Every  evil  suffered 
 in  the  present  life  is  in  consequence  of  some  bad 
 actions  done  in  a former;  and  every  good  enjoyed 
 is  in  consequence  of  some  good  actions  in  a former. 
 But  neither  the  good  nor  the  evil  will  be  eternal,  for 
 the  souls  continue  to  transmigrate  till  purged  of  every 
 particle  of  evil ; when  they  are  admitted  to  the  su- 
 preme blessedness  of  annihilation,  in  which  state 
 Budha  is  at  present.  Eternal  suffering,  or  eternal 
 happiness,  forms  no  part  of  their  belief.  There  is 
 no  superior  to  whom  they  are  accountable,  to  inflict 
 punishment  or  to  bestow  good  ; but  happiness  neces- 
 sarily follows  a course  of  good  actions,  and  misery  a 
 course  of  evil  actions : hence  there  is  no  forgiveness 
 of  sins.  Almsgiving  seems  to  be  omnipotent.  It 
 opens  the  door  of  all  future  good,  and  to  Nirwfma. 
 “ The  sound  of  charitable  deeds  is  heard  through 
 the  three  worlds.” 
 
94 
 
 NIWANA. 
 
 The  Nirwana,  or  annihilation  of  the  Budhists,  as 
 explained  by  one  who  spent  a great  part  of  his 
 life  in  Ceylon, # is  as  follows : — “ Nirwana,”  in  San- 
 scrit, from  “ ni,”  a preposition,  signifying  “ with- 
 out,” and  “ wana,”  “ desire,”  with  the  “ r ” for  eu- 
 phony, between  the  preposition  and  the  noun.  In 
 Singhalese  “ Niwana”  from  “ Niwanawa,”  to  “ ex- 
 tinguish,” as  a flame,  or  to  “ cool,”  as  victuals,  by 
 being  exposed  to  the  air.  The  existence  of  Ni- 
 wana is  compared  to  that  of  the  wind,  the  colour, 
 length,  breadth,  and  height  of  which  cannot  be  as- 
 certained. It  is  impalpable  and  invisible,  but 
 though  it  cannot  be  felt  or  seen,  it  is  known  to  exist 
 by  its  effects.  It  is  within  us ; we  perceive  it  when 
 we  breathe  ; we  feel  it  when  blowing  upon  us ; we 
 see  the  trees  bending  before  it. 
 
 “It  is  like  the  ethereal  expanse,  for  the  production 
 of  which  no  cause  can  be  assigned.  Its  extent, 
 appearance,  or  situation,  is  indescribable  by  any 
 similitude,  and  hence  it  bears  some  resemblance 
 to  the  beings  denominated  “ Arupo,”  without  figure. 
 
 * W.  Tolfrey,  Esq.  The  character  of  this  gentleman  is  thus 
 given  on  a monument  erected  to  his  memory  in  the  church  of  St. 
 Peter  in  the  fort  of  Colombo.  “ In  memory  of  William  Tolfrey, 
 Esq.,  of  H.  M.  civil  service,  who  devoted  his  oriental  learning  to 
 the  propagation  of  the  Gospel,  by  rendering  the  Holy  Scriptures 
 into  the  Singhalese  and  Pali  languages.  He  had  with  intense 
 application  nearly  completed  a translation  of  the  New  Testament, 
 and  the  last  labour  of  his  hands  well  describes  in  the  language  of 
 St.  Paul  his  benignant  character,  and  the  great  object  of  his 
 pious  zeal.  2 Tim.  ii.  24,  25,  26.  He  was  called  from  his  un- 
 finished task,  January  4,  1817,  aged  thirty-nine  years.” 
 
NIWANA. 
 
 95 
 
 “ It  has  the  following  properties.  It  destroys  the 
 heat  of  the  passions,  as  cool  water  destroys  the  heat 
 of  the  body.  It  quenches  the  one  hundred  and 
 eight  species  of  sensual  desire,  the  desire  that  the 
 revolutions  of  existence  should  be  eternal,  and  the 
 desire  that  there  should  be  no  renewal  of  corporeal 
 existence,  in  the  same  manner  as  water  quenches 
 thirst.  As  medicine  is  a succour  to  those  who  are 
 afflicted  by  disease,  so  is  Niwana  a relief  to  those 
 afflicted  by  the  passions.  As  medicine  terminates 
 disease,  so  Niwana  terminates  the  pains  of  transmi- 
 gration. Medicine  has  the  power  of  warding  off 
 mortality,  and  Niwana  possesses  the  same  power. 
 As  the  ocean  is  free  from  all  impurity,  so  is  Niwana 
 free  from  all  the  impurity  of  the  passions.  The  sea 
 is  not  filled  with  all  the  rivers  that  flow  into  it, 
 neither  is  Niwana  to  be  filled  by  any  number  of 
 persons,  however  great.  The  ocean  is  the  residence 
 of  whales  and  other  great  fishes,  so  Niwana  is  the 
 residence  of  Ananda,  Rasyapa,  and  other  celebrated 
 priests.  Food  supports  the  life  of  all  beings,  so 
 Niwana  supports  the  life  of  all  who  attain  to  it,  and 
 destroys  decrepitude  and  death.  Food  increases 
 strength,  so  Niwana  confers  supernatural  strength 
 on  those  who  attain  it.  Food  is  grateful  after  fa- 
 tigue, and  refreshes  the  weary,  so  Niwana  affords 
 relief  to  those  who  are  wearied  by  their  passions. 
 Food  relieves  weakness  occasioned  by  hunger, 
 so  Niwana  removes  the  weakness  occasioned  by 
 sorrow. 
 
 “ The  ethereal  region  is  not  born  nor  produced, 
 
96 
 
 NIWANA. 
 
 neither  has  it  life,  nor  does  it  die,  nor  does  it  perish, 
 nor  is  it  reproduced  : it  is  not  to  be  seized  by 
 thieves ; it  is  the  residence  of  birds  ; it  is  free  and 
 unconfined  ; it  is  eternal  : so  is  Niwana  the  resi- 
 dence of  Budha,  and  other  great  and  glorious  per- 
 sonages, and  has  all  these  properties. 
 
 “ The  wish-conferring  jewel  gives  to  its  possessor 
 whatever  he  desires,  and  yields  abundant  delight ; 
 not  less  is  the  joy  derived  from  Niwana.  Red  san- 
 dal is  rare  ; and  equally  difficult  of  attainment  is 
 Niwana.  Incomparably  fine  is  the  odour  of  red 
 sandal ; so  is  Niwana  of  a fragrance  which  spreads 
 throughout  the  universe.  Red  sandal  is  highly  es- 
 teemed by  the  good ; so  is  Niwana  by  Budha,  and 
 his  glorious  associates. 
 
 “ The  summit  of  Mount  Mera  is  lofty ; so  is  Ni- 
 wana above  the  three  worlds.  The  summit  of 
 Mount  Mera  is  immoveable ; so  is  Niwana  like  it 
 in  stability.  The  ascent  to  that  mountain  is  diffi- 
 cult ; so  is  that  to  Niwana  to  a person  encumbered 
 by  his  passions.  No  sort  of  seed  will  grow  on 
 Mount  Mera;  neither  will  the  passions  grow  on 
 Niwana.  The  pupil  acquires  learning  from  his 
 teacher  ; so  Niwana  is  attained  by  strictly  following 
 the  precepts  of  Budha.  Niwana  is  a state  free  from 
 desires,  la  state  of  protection  and  safety;  of  quiet- 
 ness and  of  happiness  ; of  purity  and  coolness.  He 
 who  has  been  scorched  by  a large  fire,  and  escapes 
 by  a strong  effort  to  a cool  place  at  a distance, 
 rejoices  at  his  deliverance ; so  does  the  devout 
 ascetic,  who  obtains  Niwana,  rejoice  at  his  de- 
 
MORALITY  OF  BUDHISM. 
 
 97 
 
 liverance  from  the  triple  fire  of  lust,  hatred,  and 
 pride. 
 
 “ The  delight  of  the  man  who  obtains  Niwana  is 
 like  that  of  one  who  disengages  himself  with  much 
 toil  and  exertion  from  a dungeon  in  which  he  is 
 surrounded  by  the  dead  bodies  of  snakes,  dogs,  and 
 men,  and  proceeds  to  an  agreeable  spot,  far  removed 
 from  these  disgusting  objects. 
 
 “ He  who  obtains  Niwana,  resembles  a man  who 
 with  great  difficulty  escapes  to  a place  of  safety 
 from  the  midst  of  a multitude  armed  with  swords. 
 Birth,  disease,  and  death,  are  the  swords  of  exists 
 ence.  Like  the  man  who  after  much  struggling  ex- 
 tricates himself  from  a dungeon,  is  he  who,  by  attain- 
 ing Niwana,  extricates  himself  from  the  midst  of  sen- 
 sual enjoyments.” 
 
 The  morality  of  this  religion  may  be  judged  of 
 from  the  following  instances,  and  from  translations 
 of  some  of  the  satakas  or  jatakas  which  will  be  given 
 elsewhere. 
 
 1.  Bodisatw^ayo  on  many  occasions  in  several 
 births  erected  halls  of  charity,  for  the  purpose  of 
 giving  alms.  To  these  halls  whoever  came,  whether 
 urged  by  poverty  or  covetousness,  took  what  he 
 listed,  without  being  questioned  as  to  his  character 
 or  necessity ; and  thus  funds  of  charity  which  might 
 have  nourished  and  relieved  the  real  distresses  of 
 the  poor  and  needy  from  generation  to  generation 
 for  hundreds  of  years,  were  squandered  away  in  a 
 few  days. 
 
 2.  A young  woman,  the  wife  of  a poor  old  man, 
 
 H 
 
98 
 
 MORALITY  OF  BUDHISM. 
 
 in  going  to  fetch  water,  was  abused  by  the  other 
 women  of  the  village  because  of  her  fidelity  to  her 
 husband.  Being  vexed  at  this,  she  refused  to  fetch 
 water  any  more.  The  husband,  to  pacify  her,  for 
 the  future  offered  to  do  this  work  himself.  But  to 
 this  she  would  not  consent,  it  being  contrary  to 
 custom  for  the  husband  to  do  such  offices.  She 
 insisted  upon  his  getting  a male  and  female  slave 
 to  help  her  in  her  domestic  work,  threatening 
 at  the  same  time,  if  he  did  not,  to  go  back  again  to 
 her  parents,  and  get  married  to  a younger  man  and 
 a better.  He  then  pleaded  poverty,  but  she  still 
 persisted,  and  put  him  in  mind  of  King  Wesantara, 
 who  gives  freely  to  every  one  that  asks,  and  urged 
 his  going  to  him  for  the  means  of  gratifying  her 
 wishes.  The  poor  man  pleaded  his  age  and  weak- 
 ness. She  insisted  upon  his  going,  and  he  at  length 
 complied.  After  many  mishaps  and  difficulties, 
 finding  that  King  Wesantara  had  given  away  all  his 
 riches,  and  had  retired  with  his  faithful  wife  and 
 his  two  children  into  the  wilderness  to  practise  the 
 austerities  of  asceticism,  having  become  Bodisat- 
 wayo  ; he  went  to  him,  and  without  preamble  asked 
 for  his  son  and  daughter  as  slaves ; and  his  request 
 Bodisatwayo  immediately  granted,  without  putting 
 a question  to  the  man  himself  on  his  disposition  or 
 his  necessities,  and  gave  up  his  children  to  this 
 stranger,  thus  devoting  them  to  all  the  hardships 
 and  all  the  vices  of  slavery. 
 
 3.  A man  came  to  the  same  Bodisatwayo,  i.  e.  to 
 King  Wesantara,  and  told  him  shortly  that  his  busi- 
 
MORALITY  OF  BUDHISM. 
 
 99 
 
 ness  with  him  was  to  ask  him  for  money  or  riches ; 
 but  as  he  wanted  a woman  to  do  for  him  the  neces- 
 sary works  of  his  house,  he  begged  Bodisatwayo  to 
 give  him  his  wife  to  be  his  slave.  This  he  granted, 
 without  inquiring  who  or  what  the  man  was,  and 
 how  he  meant  to  treat  his  slave.  In  this  case  the 
 god  Indra,  whose  mansion  is  on  the  summit  of 
 Sumera,  and  who  governs  this  world,  and  the  two 
 lowest  of  the  divine  worlds,  viz.  the  Chatur-maha 
 Rajike,  and  Tawatingsa,  and  who  is  much  inferior 
 to  Bodisatwayo,  interposed  to  save  the  honour  of 
 the  unfortunate  princess,  to  which  he  knew  Bo- 
 disatwayo himself  would  pay  no  regard  ; and  assum- 
 ing a mortal  shape,  he  recovered  the  princess,  and 
 claiming  her  from  that  time  as  his  property,  left 
 her  with  Bodisatwayo,  saying  he  had  no  right 
 hereafter  to  give  her  to  any  one.  Thus  the  prin- 
 cess was  saved  from  dishonour ; but  in  this  artifice 
 to  save  her,  Bodisatwayo  had  no  share,  as  he  had 
 actually  given  up  to  slavery  and  dishonour,  to  be  at 
 the  disposal  of  an  entire  stranger,  a faithful  wife, 
 who  had  voluntarily  left  all  the  honours  and  com- 
 forts to  which  she  had  been  accustomed,  and  fol- 
 lowing him  into  a wilderness,  had  submitted  to  do 
 the  meanest  and  most  laborious  offices  for  his  sake. 
 
 The  merit  of  actions  like  these  is  highly  praised 
 by  every  Budhist,  and  on  these  the  Bodisatwayo, 
 the  candidate  for  the  supremacy  of  the  world,  rests 
 his  claims  for  arriving;  at  that  eminence. 
 
 Major  Forbes,  in  his  book  entitled  “ Eleven 
 Years  in  Ceylon,’’  says,  “ The  duties  of  men  in  the 
 
 h 2 
 
100 
 
 RELIC  OF  BUDHA. 
 
 Budhist  religion  may  be  summed  up  thus  : — abstain 
 from  all  sin ; practise  all  virtue  ; repress  thine  heart. 
 How  cold,  feeble,  and  inefficient,  compared  with 
 the  summary  of  Christianity  contained  in  the  words, 
 ‘ Thou  shalt  love  the  Lord  thy  God  with  all  thy 
 mind,  and  all  thy  heart,  and  all  thy  soul,  and  all 
 thy  strength,  and  thou  shalt  love  thy  neighbour  as 
 thyself.’  ” 
 
 In  another  part  of  his  book,  speaking  of  Budhism, 
 he  says,  “ The  promises  or  the  threats  of  Budhism 
 held  out  are  insufficient  to  encourage  to  good,  or  to 
 deter  from  evil  courses,  and  this  is  owing  to  the 
 remote  period  at  which  Niwana  is  to  be  obtained. 
 Transmigration,  the  animation  of  other  bodies,  is 
 too  favourable  to  those  who  delay  repentance,  or 
 the  performance  of  moral  duties.  Whatever  may 
 be  the  cause,  the  effect  is  certain,  that  the  moral 
 system  of  Budhism  has  but  little  influence  over 
 the  mass  of  his  followers.”  “ Budhism  is  utterly 
 impotent  as  a teacher  of  morals.” — Rev.  R.  S. 
 Hardy. 
 
 The  relic  of  Budha,  so  greatly  reverenced  by  his 
 followers,  the  Singhalese,  and  worshipped  by  them 
 with  the  most  intense  devotion,  for  the  sake  of 
 which  they  undertake  long  and  expensive  pilgrim- 
 ages, and  to  which  they  present  the  most  expensive 
 offerings,  is  the  right  jawbone  tooth  of  Budha — the 
 “ Deity  worthily  worshipped  by  the  three  worlds” 
 — a piece  of  discoloured  ivory,  slightly  curved, 
 nearly  two  inches  long,  and  one  inch  in  diameter  at 
 its  base.  In  the  seventeenth  chapter  of  the  Maha 
 
RELIC  OF  BUDHA. 
 
 101 
 
 Wanso,  which  is  entitled  the  “ Arrival  of  the  Re- 
 lics,” it  is  said  that  in  the  reign  of  Dharmasoka,  the 
 king  of  Dambadiwa,  b.  c.  306,  this  relic  was  ob- 
 tained from  the  god  Sakraya,  together  with  a dish 
 full  of  other  relics  from  the  sovereign  Dharmasoka 
 himself.  A large  Dagoba — a word  derived  from 
 “ Dhatu”  and  “ Garba,”  a womb  or  receptacle  for 
 a relic,  a large  high  bell-shaped  building  erected 
 near  the  Wiharas — was  erected,  called  Tupara- 
 maya,  in  which  this  relic  was  deposited.  At  the 
 enshrining  of  this  relic  in  the  Dagoba,  in  the  full 
 moon  of  the  month  Kattika,  a terrible  earthquake 
 took  place,  which  made  the  hair  of  the  spectators  to 
 stand  on  end.  The  jawbone  relic  was  in  the  reign 
 of  Makalan  Detu  Tissa  I.,  a.  d.  253,  removed  from 
 its  former  place  to  Mihintellai,  from  whence  it  was 
 taken  to  Dantapura.  During  the  usurpation  of 
 Magha,  a Malabar,  a.  d.  1219,  this  relic  was  con- 
 cealed in  Kotmale,  from  whence  it  was  removed  to 
 Siriwardhanapura  in  the  Seven  Kories,  a.  d.  1267 ; 
 and  in  1303  it  was  carried  by  Bhuwaneka  Bahu  I. 
 to  Yapahu,  which  he  made  his  capital.  In  the  suc- 
 ceeding reign  it  was  brought  back  in  great  state, 
 and  placed  at  Polonnaruwa,  then  the  capital.  It 
 was  afterwards  removed  to  Kurunsegala,  where  it 
 remained  till  a.  d.  1410,  when  it  was  removed  to 
 Jayawardhanapura,  or  Kotta,  (Cotta,)  first  made  the 
 capital  of  the  Singhalese  empire  this  year.  At  the 
 landing  of  the  Portuguese  in  1505,  it  was  removed 
 from  Cotta  for  safety,  and  placed  in  a temple  in  the 
 district  of  Safiragam,  after  which  it  was  transferred 
 
102 
 
 INTRODUCTION  OF  BUDHISM. 
 
 to  Kandy.  In  1828,  during  the  governorship  of 
 the  late  Sir  Edward  Barnes,  it  was  publicly  ex- 
 hibited by  order  of  government,  and  immense 
 crowds  of  devoted  worshippers  assembled  from 
 every  part  of  the  island,  to  witness  the  exhibition. 
 It  had  not  been  exhibited  for  fifty  years.  It  was 
 on  this  occasion  that  twenty-eight  persons  lost  their 
 lives  by  being  upset  in  a boat  crossing  the  ferry  of 
 the  Mahawseli  Ganga  at  Peradenya,  four  miles  from 
 Kandy,  an  account  of  which  will  be  found  below,  in 
 an  extract  from  my  journal  of  June  11,  1828.  This 
 relic  is  looked  upon  as  the  Palladium  of  Ceylon, 
 and  the  sovereign  power  is  attached  to  its  posses- 
 sors. 
 
 The  introduction  of  Budhism  into  Ceylon  took 
 place  in  the  year  of  Budha  237,  which  is  b.  c.  306. 
 Dharmasaka,  king  of  Dambadiwa,  sent  his  son  and 
 daughter,  and  several  other  principal  persons,  to 
 Anuradhapura.  They  arrived  in  Ceylon  in  the 
 reign  of  Dewini  Piyatissa,  b.  c.  306,  and  preached 
 its  doctrines.  The  king  embraced  it,  and  built  a 
 Dagoba  for  the  relic  just  mentioned,  sixty-eight 
 rock  temples,  and  several  other  Wiharas  and  Da- 
 gobas.  In  the  reign  of  several  succeeding  kings, 
 it  appears  to  have  spread  in  the  island,  and  about 
 the  year  of  Budha  454,  and  b.  c.  89,  many  rock 
 temples  and  Wiharas  were  built  by  Walagam  Bahu 
 I.,  after  his  restoration  to  the  throne,  from  which  he 
 had  been  expelled  by  seven  Malabar  invaders,  who 
 were  afterwards  destroyed.  In  his  reign  the  tenets 
 of  Budhism  were  first  reduced  to  writing,  by  five 
 
INTRODUCTION  OF  BUDHISM. 
 
 103 
 
 hundred  of  the  principal  and  most  learned  priests, 
 about  two  hundred  and  seventeen  years  after  they 
 had  been  orally  promulgated  by  the  profoundly 
 sapient  great  Mahindo.  He  restored  the  religious 
 edifices  which  had  been  destroyed,  and  built  the 
 Abhayagiri  Dagoba  at  Anuradhapura,  one  hundred 
 and  eighty  cubits  high,  and  several  Wiharas.  In 
 the  reign  of  Wanatissa,  a.d.  209,  a great  schism 
 was  created  in  consequence  of  the  priests  of  the 
 Abhayagiri  Wihara,  embracing  the  doctrines  of  one 
 Wituliya.  These  schismatical  books  were  burnt. 
 About  thirty  years  after,  three  hundred  orthodox 
 priests  quitted  the  Abhayagiri  Wihara  in  conse- 
 quence of  this  schism.  King  Maha  Sena,  who  came 
 to  the  throne  a.  d.  275,  and  in  the  year  of  Budha 
 818,  became  a convert  to  these  schismatical  tenets, 
 and  prohibited  alms  being  given  to  the  orthodox 
 priests ; he  ordered  three  hundred  and  sixty-three 
 of  the  Wiharas  to  be  destroyed.  Of  this  cruelty,  on 
 the  change  of  one  of  his  ministers,  he  afterwards 
 repented,  rebuilt  some  of  the  temples  he  had  de- 
 stroyed, and  recalled  the  scattered  priests.  From 
 this  time,  till  a.  d.  545,  and  year  of  Budha  1088, 
 orthodoxy  prevailed,  and  was  much  encouraged  by 
 the  sovereigns,  some  of  whom  were  princes  of  great 
 learning  but  as  soon  as  Ambaherra  Sitakala 
 
 * In  the  reign  of  Kumara  Das,  a.  d.  515,  the  great  Oriental 
 poet,  Kalidas,  visited  Ceylon.  The  king,  who  frequented  the  house 
 of  a courtezan,  much  sought  after  for  her  wit  and  fascination, 
 inscribed  on  the  walls  of  her  room  two  verses,  adding  that  he 
 would  grant  the  prayer  of  any  one,  whatever  that  prayer  might 
 be,  who  completed  the  stanza.  Kalidas,  who  visited  her  soon 
 
104 
 
 INTRODUCTION  OF  BUDHISM. 
 
 ascended  the  throne,  the  schismatical  doctrines 
 again  prevailed.  Another  schism  took  place  about 
 a.  d.  680,  and  year  of  Budha  1223  ; and  in  a.  d. 
 1219,  at  the  command  of  Magha,  a Malabar 
 usurper,  many  religious  edifices  were  broken  open 
 and  plundered,  the  national  edifices  of  the  capital 
 were  demolished,  and  all  literary  records  that  could 
 be  collected  were  destroyed.  Budhism  was  re- 
 stored in  the  reign  of  his  successor,  Wejaya  Bahu, 
 a descendant  of  the  ancient  royal  line,  a.  d.  1240. 
 In  a.  d.  1581,  the  king,  Raja  Singha  I.,  renounced 
 Budhism  and  became  a convert  to  the  Braminical 
 faith,  extirpated  the  priests  of  Budha,  and  destroyed 
 all  the  Budhist  books  he  could  find.  In  the  next 
 reign  Budhism  was  restored,  and  the  Upasampada 
 ordination  was  renewed  by  priests  brought  over 
 from  Arracan.  As  Raja  Singa  II.,  a.  d.  1634,  was 
 engaged  during  his  long  reign  of  fifty  years  in  con- 
 tinued war  with  the  Portuguese,  against  whom  he 
 had  called  in  the  assistance  of  the  Dutch,  religion 
 was  much  neglected,  and  in  the  reign  of  his  two 
 immediate  successors  it  had  fallen  into  such  neglect 
 that  the  Upasampada  order*  was  quite  extinct.  In 
 the  reign  of  Sriwijaya  Raja  Singha,  commencing 
 a.  d.  1739,  a deputation  of  chiefs  was  sent  to  Siam, 
 
 after,  seeing  these  lines,  completed  the  stanza.  To  secure  the  re- 
 gard to  herself,  she  murdered  Kalidas,  and  buried  him  under 
 the  floor  of  her  room.  The  murder  was  detected  and  the  corpse 
 taken  up,  and  buried  with  great  pomp.  The  king  in  his  mental 
 agony  threw  himself  on  the  funeral  pile. 
 
 * The  “ Upasampada”  order  of  priests  is  the  second  in  the 
 Budhist  priesthood.  The  first  or  lowest  is  the  Samanero  order. 
 
INTRODUCTION  OF  BUDHISM. 
 
 105 
 
 to  bring  over  learned  priests  to  restore  Upasampada, 
 and  the  other  neglected  ordinances  of  Budhism. 
 The  vessel  in  which  they  were  was  wrecked  ; one 
 of  the  chiefs  only,  and  two  of  his  followers,  escaped, 
 and  only  one  book  on  religion  was  brought  over. 
 A number  of  Samanero  priests,  and  two  Modeliars, 
 were  then  sent  in  1745,  who  fulfilled  the  object  of 
 their  mission  ; but  when  on  the  point  of  returning 
 to  Ceylon,  news  arrived  of  the  death  of  Raja  Singha, 
 which  determined  the  Siamese  king  not  to  allow  his 
 priests  to  proceed  to  their  destination  till  the  wishes 
 of  the  new  sovereign  of  Ceylon  were  known.  After 
 waiting  some  time,  and  meeting  with  some  disasters 
 at  sea,  they  landed  at  Trincomalee,  with  the  Siamese 
 priests,  in  August,  1753,  when  the  ordinances  of 
 Budhism  were  again  restored  in  their  purity.  The 
 Siamese  priests  remained  in  the  country  six  years, 
 and  then  returned  to  their  own  country.  From 
 that  time  till  the  present,  little  change  has  taken 
 place  with  respect  to  Budhism  in  Ceylon. 
 
106 
 
 CHAPTER  V. 
 
 Budhist  priests — Wihara — Offerings  on  occasion  of  Budhist  fes- 
 tivals— Budhist  Geography — Native  languages  and  books — 
 Tamul — Singhalese,  with  specimens  of  translations — Pah — 
 Portuguese. 
 
 The  number  of  Budhist  priests  in  Ceylon  is  very 
 great,  as  the  Wiharas  are  very  numerous,  and  in 
 each  Wihara  there  are  generally  several  priests. 
 Their  dress  consists  of  a yellow  robe  or  cloth, 
 wrapped  round  their  loins,  and  reaching  down  to 
 their  feet,  and  another  yellow  robe,  several  yards 
 long,  thrown  over  their  left  shoulder,  and  reaching 
 down  to  the  ground  before  and  behind.  They 
 never  wear  stockings  or  shoes,  and  seldom  sandals. 
 Their  heads  and  beards  and  eyebrows  are  kept 
 close  shaven.  Their  heads  are  considered  so  sacred, 
 that  no  barber  is  allowed  to  perform  the  operation 
 of  shaving  them,  but  the  priests  shave  each  other. 
 They  live  by  mendicity,  though  there  are  in  almost 
 all  parts  of  the  island  lands  belonging  to  the  Wi- 
 haras, which  have  in  former  times  been  left  by  the 
 piety  of  individuals,  or  apportioned  to  them  by  the 
 
f 
 
BUDHIST  PRIESTS. 
 
 107 
 
 Singhalese  kings.  These  lands  are,  by  a proclama- 
 tion of  the  English  government  in  1818,  declared 
 to  be  “ free  from  all  taxation  whatever.” 
 
 Every  morning,  as  soon  as  daylight  appears  in  the 
 sky,  the  priests  take  their  dish,  and  covering  it  with 
 a piece  of  white  cloth,  go  about  from  house  to  house 
 through  the  village  where  they  reside,  to  beg  rice. 
 They  are  seldom  sent  empty  away  from  any  house ; 
 however  poor  the  inhabitants  of  the  house  may  be, 
 they  generally  in  the  course  of  the  day  put  aside  a 
 little  rice,  or  fruit,  or  money,  for  the  priest  the  next 
 time  he  comes.  It  is  considered  a great  sin  to 
 apply  any  of  the  rice  thus  consecrated  to  their  own 
 use.  In  towns  it  is  usual  to  see  six  or  seven,  or 
 even  more,  of  the  priests  thus  begging  from  door  to 
 door.  As  soon  as  anything  is  put  into  their  dish, 
 the  giver  stands  with  hands  placed  together,  in  the 
 attitude  of  worship,  and  receives  the  benediction  of 
 the  priest,  which  benediction  is  generally  an  assur- 
 ance to  the  donor  of  some  good  in  a future  state  or 
 birth,  as  a recompence  for  the  highly  meritorious 
 act  that  he  is  now  performing  in  feeding  the  priests. 
 In  the  time  of  Was — which  season  commences  with 
 the  full  moon  in  August,  and  lasts  three  months — 
 the  priests  leave  their  temples,  at  the  invitation  of 
 one  or  more  individuals,  sometimes  of  the  whole  in- 
 habitants of  a village,  and  live  among  the  people  in 
 Pansalas  (priests’  houses)  raised  for  them,  near 
 which  is  always  erected  a temporary  building  called 
 the  Bana  Maduwa.  During  the  time  of  Was,  they 
 employ  themselves  in  teaching  the  children  of  the 
 10 
 
10S 
 
 BUDHIST  PRIESTS. 
 
 villages,  or  other  young  persons  who  may  go  to 
 them  for  instruction.  They  are  altogether  sup- 
 ported by  the  people,  and  live  upon  the  best  of  the 
 land,  as  the  villagers  always  take  good  care  that 
 their  priests  want  nothing.  Festivals  of  several 
 days’  duration  take  place  during  this  period,  and 
 the  Pansalas  and  Maduwas  are  always  crowded  with 
 people.  The  Was  is  a time  of  excitement  among 
 the  people,  as  it  occurs  at  a season  of  the  year  when 
 they  have  not  much  to  do  in  the  fields ; or  even  if 
 they  work  in  the  days,  they  are  at  liberty  in  the 
 evenings  and  nights,  which  they  spend  together 
 wdth  their  wives  and  children  in  the  Bana  Maduwa, 
 listening  to  the  jatakas  read  to  them  by  the  priests, 
 and  they  are  kept  awake,  when  they  begin  to  feel 
 drowsy,  by  the  tomtoms  which  are  always  beaten  on 
 those  occasions. 
 
 Whenever  a priest  goes  from  his  Wihara  on  a 
 journey,  or  when  he  leaves  it  to  keep  Was,  he  is  at- 
 tended by  one  or  more  servants,  who  carry  the 
 Bana-book  carefully  wrapped  up  in  a piece  of  white 
 cloth  on  their  shoulders,  together  with  their  clothes, 
 umbrellas,  or  talpats.  The  priest  has  a small  cir- 
 cular fan  in  his  hand,  wdiich  he  must,  according  to 
 the  precepts  of  his  religion,  hold  before  him  so  near 
 his  face,  that  he  must  not  see  more  than  the  “ length 
 of  a bullock”  of  the  road  on  which  he  is  going. 
 Respect  is  generally  shown  by  the  people  to  the 
 priests  whom  they  meet  on  the  road,  though  there 
 is  far  less  of  this  within  the  last  few  years  than  there 
 was  formerly ; and  some  persons  wrhen  they  stop  to 
 
THE  WIHARA. 
 
 109 
 
 talk  with  the  priests  stand  with  their  hands  together, 
 held  up  close  to  their  mouth,  and  speak  to  them  in 
 a whisper.  A priest  never  bows  to  any  one,  consi- 
 dering himself  superior  to  all  human  beings.  As 
 many  of  them  understand  medicine,  when  a priest 
 visits  the  people  in  their  houses  in  the  capacity  of 
 doctor,  a chair  is  brought  out  for  him  into  the 
 verandah  of  the  house,  or  into  the  midula — an  open 
 space  before  the  house — and  covered  with  a white 
 cloth.  The  priest  sits  in  it,  while  all  the  people 
 stand,*  for  no  one  is  allowed  to  sit  in  the  presence 
 of  a priest ; and  the  nearest  relation  of  the  sick 
 person,  or  some  one  acquainted  with  the  disease, 
 kneels  down  before  him,  or  stands  behind  his  chair, 
 and  whispers  the  complaint  into  his  ear.  They  are 
 not  allowed,  according  to  their  religion,  to  take  any 
 fee  for  medical  attendance  or  advice,  but  many  are 
 not  very  scrupulous  on  this  point.  It  is  but  justice 
 to  say,  that  many  of  them  have  a good  knowledge  of 
 medicine,  as  the  principles  of  that  art  are  laid  down 
 in  their  own  books. 
 
 The  Wihara  generally  consists  of  two  apartments. 
 Around  the  outer  apartment  is  a verandah  sup- 
 ported by  pillars,  and  six  or  eight  feet  wide.  As 
 
 * In  October,  1838,  I was  at  a Wihara  in  the  neighbourhood 
 of  Kandy.  As  soon  as  I had  viewed  it,  I was  invited  by  the 
 priests  to  go  into  the  Pansala.  I did  so.  Some  of  them  sat 
 down  in  the  chairs,  others  on  couches.  They  very  coolly  ordered 
 a servant  to  bring  a mat  and  spread  it  on  the  jloor , and  requested 
 me  to  lie  down  on  it.  I knew  their  motive,  and  of  course  chose 
 rather  to  stand. 
 
110 
 
 THE  WIHARA. 
 
 soon  as  the  door  is  opened  and  light  is  thus  admitted 
 — for  there  are  seldom  any  windows — we  first  see 
 the  walls  ornamented  with  numberless  images  of 
 gods,  devils,  &c.  Red,  yellow,  and  blue,  are  the 
 colours  with  which  these  images  are  painted.  There 
 are  also  on  the  walls  representations  of  scenes  or  his- 
 tories in  their  Bana-books,  done  in  the  same  glaring 
 colours.  There  is  no  light  in  the  inner  apartment 
 except  what  is  admitted  by  a small  door  that  leads 
 into  it  from  the  outer  one,  on  which  account  it  is 
 necessary  for  the  visitor  to  request  a light  from  the 
 priest  if  he  wishes  to  examine  minutely  the  different 
 images  with  Tvhich  it  is  filled.  The  position  of  the 
 image  of  Budha  in  different  temples  is  various.  In 
 the  temple  at  Cotta  the  principal  image  in  the 
 inner  room  is  in  a recumbent  posture,  and  is  twenty- 
 eight  cubits  or  forty-two  feet  long.  In  front  of  it  is 
 a bench  or  long  altar,  on  which  flowers,  &c.,  are 
 offered  every  morning  either  by  the  people  of  the 
 village,  or,  when  they  are  dilatory,  by  the  young 
 Samaneros,  who  are  studying  for  the  priesthood. 
 The  flowers  are  collected  fresh,  and  offered  every 
 morning.  The  smell  arising  from  them  is  very 
 sickly  and  disagreeable  in  a room  so  destitute  of  a 
 draft  of  air.  In  addition  to  the  flowers,  there  are 
 generally  on  the  altar  several  small  images  of  Budha, 
 of  gold,  or  silver,  or  brass,  or  ivory,  in  various  posi- 
 tions. These  are  images  which  have  been  presented 
 to  the  temple  by  different  devotees.  In  one  corner 
 stands  a large  brass  vessel  capable  of  containing 
 many  gallons.  The  oil  brought  by  the  offerers  is 
 
OFFERINGS. 
 
 Ill 
 
 poured  into  this  vessel,  and  is  afterwards  made  use 
 of  by  the  priests  in  their  Pansalas,  and  on  festival 
 occasions. 
 
 Whenever  a number  of  persons  go  to  a temple  to 
 present  offerings,  they  arrange  the  order  of  pro- 
 ceeding before  they  arrive  at  the  door  of  the  com- 
 pound, or  enclosed  ground  on  which  the  temple 
 stands.  If  the  party  consists  of  a family  of  persons, 
 the  wife  walks  first,  followed  by  her  daughters  ac- 
 cording to  seniority,  and  then  the  husband  and  sons 
 in  the  same  order,  while  the  rear  is  brought  up  by 
 the  servants  bearing  talpats,  which  they  bring  to 
 shade  their  master  and  mistress  from  the  rays  of  the 
 sun,  or  from  rain.  Each  individual  holds  his  or  her 
 hands,  with  flowers,  &c.,  as  offerings,  on  the  top  of 
 the  head,  in  the  attitude  of  worship,  and  they  walk 
 with  all  the  gravity  and  decorum  imaginable,  with- 
 out looking  on  one  side  or  the  other;  and  in  this 
 manner  they  proceed  into  the  inner  apartment  of 
 the  temple,  in  which  is  placed  the  image  to  which 
 they  are  to  make  their  offerings.  As  soon  as  they 
 have  laid  the  flowers,  &c.,  on  the  altar,  and  poured 
 the  oil  into  the  brass  vessel,  they  stand  some  time  as 
 if  contemplating  in  silence  the  excellency  of  the 
 being  to  whose  image  they  have  been  offering,  and 
 then  walk  out  of  the  room,  with  their  faces  still 
 turned  towards  the  image , as  it  would  be  an  almost 
 unpardonable  offence,  and  a highly  demeritorious 
 act,  to  turn  their  back  upon  the  image.  Having 
 thus  gone  back  into  the  outer  apartment  of  the 
 temple,  they  arrange  themselves  in  a line,  and  fall 
 
112 
 
 OFFERINGS. 
 
 flat  on  their  faces  before  the  images  painted  on  the 
 walls,  and  in  that  position  repeat  the  following  sen- 
 tences, each  three  times  : — 
 
 1.  I take  as  my  refuge,  Budna. 
 
 2.  I take  as  my  refuge,  his  religion. 
 
 3.  I take  as  my  refuge,  his  priests. 
 
 This  is  done  in  the  Pali  language.  The  words  in 
 the  original  are  these, 
 
 1.  Buddham  Saranam  gach-chami. 
 
 2.  Dhamman  Saranam  gach-chami. 
 
 3.  Sangham  Saranam  gach-chami. 
 
 As  soon  as  the  repetition  of  these  sentences  is 
 ended,  continuing  still  prostrate  on  the  floor,  or 
 having  risen  upon  their  knees,  and  leaning  forward, 
 with  their  clasped  hands  on  the  floor,  and  their  fore- 
 heads on  them,  they  repeat,  at  the  dictation  of  the 
 priests,  these  commands  of  Budha:  — 
 
 1.  I submit  to  the  command  which  says,  “ Thou 
 shalt  not  take  away  life.” 
 
 2.  I submit  to  the  command  which  says,  “ Thou 
 shalt  not  take  things  that  are  not  given  thee.” 
 
 3.  I submit  to  the  command  which  says,  “ Thou 
 shalt  not  have  unlawful  connexion  with  women.” 
 
 4.  I submit  to  the  command  which  says,  “ Thou 
 shalt  not  utter  falsehood.” 
 
 5.  I submit  to  the  command  which  says,  “ Thou 
 shalt  not  drink  toddy  or  any  spirituous  liquors.” 
 
 6.  I submit  to  the  command  which  says,  “ Thou 
 shalt  not  take  food  out  of  time,”  (after  twelve  at 
 noon.) 
 
 7.  I submit  to  the  command  which  says,  “ Thou 
 
BUDHIST  FESTIVALS. 
 
 113 
 
 shalt  not  dance,  or  sing,  or  play  upon  any  musical 
 instrument,  or  see  dramatic  representations.” 
 
 8.  I submit  to  the  command  which  says,  “ Thou 
 shalt  not  adorn  thy  body  with  flowers,  or  anoint  it 
 with  fragrant  ointment.” 
 
 9.  I submit  to  the  command  which  says,  “ Thou 
 shalt  not  sleep  on  high  or  rich  beds.” 
 
 10.  I submit  to  the  command  which  says,  Thou 
 shalt  not  touch  gold,  or  silver,  or  any  other  money.” 
 
 The  first  five  are  called  Pan-Sil,  and  belong  to 
 the  laity  only.  The  first  eight  are  called  Ata-Sil, 
 and  the  whole  Dasa-Sil. 
 
 As  soon  as  they  have  repeated  these  commands, 
 they  rise  up  suddenly  from  the  floor,  and  clap  their 
 hands  over  their  heads,  and  call  out,  “ Sadu,  Sadu, 
 Sadu,”  to  the  extent  of  their  voice,  so  that  the  sound 
 is  heard  far  off.  Some  time  is,  after  this,  spent  in 
 hearing  the  priests  explain  some  of  the  histories, 
 and  in  making  inquiries  about  the  images,  &c.,  with 
 which  they  see  the  temple  filled.  They  then  leave 
 the  temple,  and  go  to  the  Bana  Maduwa,  always 
 built  close  by,  to  listen  to  the  Bana — the  discourses 
 of  Budha — and  in  this  way  they  spend  the  whole 
 night.  The  compound  of  the  temple  is  filled  with 
 lights,  as  there  are  left  in  the  walls  all  round,  at  a 
 short  distance  from  each  other,  small  openings  for 
 the  reception  of  lamps,  which  are  either  half  of  a 
 cocoanut-shell  filled  with  oil,  and  a wick  put  in  it, 
 or  small  earthenware  saucers  made  for  the  purpose. 
 Other  circumstances  connected  with  their  manner 
 
 i 
 
114 
 
 BUDHIST  GEOGRAPHY. 
 
 of  worship  will  be  found  in  “ Extracts  from  my 
 Journal,”  to  be  inserted  hereafter. 
 
 The  following  account  of  the  Budhist  Geography, 
 I have  obtained  from  a native  young  man  connected 
 with  the  Cotta  Christian  Institution,  who  translated 
 it  from  the  native  books. 
 
 In  the  great  fathomless  abyss  under  the  earth, 
 called  Ajatakasaya,  there  is  situated  a motionless 
 Wind-Earth,  (Wa-Polowa.)  which  is  960,000  yo- 
 duns  (a  yodun  is  sixteen  miles)  thick.  Upon  this  is 
 a Water-Earth,  (Jala-Polowa,)  480,000  yoduns 
 thick.  Upon  this  is  situated  the  Sakwala  Gala,  or 
 Chakra  Wata  Parwataya,  (rock,)  the  appearance  of 
 which  is  like  a wide-mouthed  chatty  * floating  upon 
 water.  Its  circumference  is  3,610,350  yoduns. 
 Its  height  is  160,000  yoduns.  In  the  inside  of  this 
 rock  is  situated  a large  Earthen-Earth  (Pas-Polowa). 
 Its  diameter  is  240,000  yoduns.  In  this  are  situated 
 one  hundred  and  thirty-six  great  hells,  and  the  world 
 called  Naga  Lokaya — the  Cobra  Capel-world,  in 
 which  is  a king  called  Naga  Raja.  There  are  also 
 the  great  ocean  and  a three-pointed  rock,  called 
 Trikuta  Parwataya.  On  the  top  of  it  is  situated 
 another  great  rock,  called  Maha  Mera,  in  the  form 
 of  a large  tomtom,  the  height  of  which  is  168,000 
 yoduns.  On  the  top  of  Maha  Mera  is  situated  the 
 kingdom  of  Sackraya,  the  extent  of  which  is  10,000 
 yoduns.  Under  this  Maha  Mera  is  situated  the 
 
 * A chatty  is  an  earthenware  vessel  used  throughout  Ceylon 
 for  fetching  water.  It  is  carried  by  the  native  women  on  their 
 sides. 
 
BUDHIST  GEOGRAPHY. 
 
 115 
 
 region  of  Asuriya,  the  extent  of  which  is  10,000 
 yoduns.  Around  Maha  Mera  is  situated  the  rock 
 called  Yugandara  Parwataya,  80,000  yoduns  of 
 which  are  under  the  water,  and  80,000  yoduns 
 above.  The  upper  part  of  it  reaches  as  far  as  the 
 heaven  called  Chatur  Maha  Rajika,  which  is  the 
 world  of  stars  visible  from  our  earth.  Around  this 
 Yugandara  are  situated  six  rocks,  called  Isadara, 
 Karawika,  Sudarsana,  Nemindhara,  Winataka,  and 
 Aswakarna,  each  of  which  is  one-half  lower  than  the 
 one  preceding,  i.e.  Isadara  is  40,000  yoduns  above 
 water,  and  40,000  yoduns  under  water ; Karawika 
 is  20,000  yoduns  above  water,  and  20,000  under, 
 and  so  on  to  the  last,  viz.  Aswakarna,  which  is  1,250 
 yoduns  above,  and  1,250  yoduns  under  water. 
 Among  these  rocks  is  a seven-fold  great  ocean, 
 Sldanta  Sagaraya.  In  connexion  with  Maha  Mera 
 are  four  Alindas,  the  breadth  and  thickness  of  each 
 of  which  is  5,000  yoduns,  and  these  Alindas  form 
 the  residence  of  the  three  kind  of  devils,  called 
 Naga,  Garunda,  and  Kumbandha.  These  Alindas, 
 too,  are  governed  by  the  god  Sakraya.  On  the 
 four  sides,  i.e.  on  the  north,  east,  south,  and  west  of 
 Maha  Mera  are  situated  these  four  Alindas.  The 
 east  side  of  Maha  Mera  is  of  silver  colour,  the  south 
 side  is  green,  (Indra  Nil,)  the  west  side  is  red,  and 
 the  north  side  is  gold  colour.  From  the  place  where 
 Trikuta  is  situated  the  earth  rises  gradually  as  far 
 as  the  desert  called  Himala,  forming  four  continents 
 and  2,000  small  islands,  and  then  becomes  lower  as 
 far  as  Sakwala  Gala,  which  forms  the  brim  of  the 
 
 i 2 
 
116 
 
 BUDHIST  GEOGRAPHY. 
 
 Chatty  ; and  near  the  brim  of  Sakwala  Gala  is  si- 
 tuated the  ocean  Sosi,  the  depth  of  which  is  84,000 
 yoduns.*  From  the  rock  called  Aswakarna  to  Sak- 
 wala Gala  is  a distance  of  311,500  yoduns.  On  the 
 tops  of  the  seven  rocks  that  surround  the  seas  are 
 the  residences  of  the  divine  beings  called  Satara 
 Waram  Dewiyo,  and  also  the  tree  called  Kalpa 
 Warksha,')'  and  other  divine  residences.  On  the  out- 
 side of  the  rock  Aswakarna,  at  the  distance  of 
 248,000  yoduns  from  Maha  Mera,  lies  this  Salt  Sea. 
 The  water  of  this  sea  falls  down  into  a hell  called 
 Awlchaya  Maha  Narakaya,  and  there  is  burnt  with 
 the  fire  of  that  hell,  which  makes  the  water  partly 
 salt  and  partly  fresh,  and  therefore  is  called  sea . 
 
 In  the  midst  of  Maha  Dambadiwa,  where  the 
 great  Bo  tree  is  situated,  and  lower  than  all,  is  the 
 Awlchaya  Maha  Narakaya,  of  one  hundred  yoduns 
 in  extent ; and  though  the  mouth  of  this  hell  is 
 closed  by  a door  of  nine  yoduns  thick,  still  the  heat 
 of  the  flames  that  burn  the  inhabitants  of  this  hell  is 
 such  as  to  be  felt  at  the  distance  of  one  hundred 
 yoduns.  At  the  distance  of  19,400  gowsj  from  the 
 midst  of  this  hell  Awichaya  is  situated  the  hell  called 
 Osupat  Narakaya,  meeting  the  great  ocean  of  which 
 
 * The  four  continents  above  mentioned  are — 
 
 1.  Jambodwipa,  (Dambadiwa,)  on  the  south  of  Maha  Mera. 
 
 2.  Uttara  Kuru  Diwayina,  on  the  north  of  ditto. 
 
 3.  Purwa  Widehaya,  on  the  east  of  ditto. 
 
 4.  Apara  Godhana,  on  the  west  of  ditto. 
 
 ■f  A fabulous  tree,  which  grants  everything  wished  for. 
 
 J A gow  is  four  miles. 
 
BUDHIST  GEOGRAPHY. 
 
 117 
 
 the  Salt  Sea  is  a part.  The  doors  of  this  hell  are 
 always  opened  by  the  influence  of  the  Karma — (the 
 merit  or  demerit  of  actions  in  previous  births) — of 
 the  persons  suffering*  in  it.  When  a door  of  it  is 
 opened,  a great  pillar  of  fire  comes  out,  and  burns 
 the  water  of  the  great  ocean  to  the  distance  of  seve- 
 ral thousand  yoduns,  thus  making  a large  gulf  or 
 empty  space.  The  waters  at  the  place  where  the 
 burning  ceases,  return  to  the  door  of  that  hell  with 
 a loud  and  terrible  noise,  ten  thousand  times  louder 
 than  the  sound  of  thunder.  The  water  beyond  the 
 place  where  the  burning  ceases  is  so  violently  agi- 
 tated to  the  distance  of  many  gows,  that  ships  are 
 destroyed,  as  may  be  known  by  the  history  of 
 Suphara  Panditaya.  The  great  fishes  of  this  sea, 
 some  of  which  are  1,000  yoduns,  and  others  five 
 hundred  yoduns  long,  by  their  floundering  agitate 
 this  sea  to  the  distance  of  seven  hundred  yoduns, 
 and  immense  waves  arise,  some  to  the  height  of  sixty 
 yoduns,  some  fifty,  and  some  forty.  By  the  force 
 of  the  winds  these  great  waves  are  brought  down 
 with  great  violence,  the  noise  of  which  is  so  great 
 that  it  makes  the  waves  run  along  the  sea,  and  strike 
 against  Chakra  Wata,  where  they  rise  to  the  height 
 of  ten  yoduns,  and  fall  down ; thence  striking 
 against  the  rock  Aswakarna,  they  rise  to  the  height 
 of  ten  yoduns  or  more,  and  fall  down  with  a great 
 noise.  Then  the  sea  roaring  and  going  round 
 Dambadiwa  and  the  islands  which  are  at  the  distance 
 of  76,500  yoduns,  the  water  runs  through  amongst 
 the  islands  and  Dambadiwa,  and  overflows  them 
 
118 
 
 BUDHIST  GEOGRAPHY. 
 
 both  to  the  extent  of  manj^  hundred  yoduns.  Next 
 to  that  is  situated  a sea,  called  Agni  Mali,  wherein 
 are  creatures  like  men,  with  large  noses  and  large 
 hoofs ; where  the  water  bubbles  up  and  contains 
 gold,  and  its  water  is  like  a fiery  glittering  mountain, 
 and  like  the  rays  of  the  sun.  Next  to  this  is  the  sea 
 Dimali,  whose  water  is  wdiite  as  milk.  Next  is  the 
 sea  Kusa  Mali,  whose  water  is  green  like  the  Kusa 
 grass.  Next  the  sea  Nala  Mali,  whose  waters  are 
 red.  In  this  sea  are  Marakata,  Karjuri,  Wairan,  In- 
 dranila,  Jotiranga,  Ispathika,  Padmaragha,  Muttadi, 
 and  many  other  mines  of  precious  stones. 
 
 On  the  south  of  Maha  Mera  is  Dambadiwa,  to  the 
 extent  of  10,000  yoduns.  In  Dambadiwa,  because 
 of  the  wickedness  of  the  people,  4,000  yoduns  in  ex- 
 tent were  swallowed  up  by  the  sea.  The  rock 
 Himala  takes  up  3,000  yoduns.  The  inhabited 
 parts  of  Dambadiwa  are  only  3,000  yoduns,  and  the 
 Himala  Parwataya,  in  the  midst  of  it,  is  five  hundred 
 yoduns  high,  and  adorned  with  Gandhamadana,  Chi- 
 trakuta,  Kailasa,  and  many  other  rocks,  the  resi- 
 dences of  numberless  gods  and  devils.  Here  are 
 also  Slsiri,  Nlra,  Pujita,  and  other  rivers,  to  the 
 number  of  five  hundred,  and  the  lake  Anotattha, 
 and  six  other  lakes.  The  width  of  Anotattha  is  two 
 hundred  gowTs,  and  its  depth  two  hundred  gows. 
 On  the  four  sides  of  that  lake  are  situated  four  rocks, 
 so  high  as  effectually  to  exclude  the  rays  of  the  sun 
 from  it. 
 
 On  the  four  sides  of  this  same  lake  Anotattha  are 
 four  mouths,  one  like  that  of  a lion,  one  like  that  of 
 
NATIVE  LANGUAGES. 
 
 119 
 
 an  elephant,  one  like  that  of  a horse,  and  one  like 
 that  of  a bullock  ; out  of  which  four  different  rivers 
 proceed,  three  of  which  flow  towards  the  sea,  from 
 the  north,  west,  and  east  sides,  and  empty  them- 
 selves into  it  in  places  uninhabited  by  man.  The 
 river  that  flows  to  the  south,  passing  over  a stony 
 surface  of  sixty  yoduns,  and  striking  against  a rock, 
 is  thrown  up  so  as  to  resemble  a pillar  of  glass,  three 
 gows  in  circumference,  and  to  the  height  of  sixty 
 yoduns.  It  then  strikes  against  the  surface  of  the 
 rock  Tiyaggala  with  great  violence,  making  a pas- 
 sage through  the  rock  fifty  yoduns,  and  again  pass- 
 ing sixty  yoduns  over  a large  surface  of  stone,  and 
 again  entering  another  rock,  it  goes  underground 
 sixty  yoduns,  and  meeting  in  its  course,  Wijjana 
 Parwataya,  becomes  divided  into  five  streams,  like 
 the  fingers  of  the  human  hand,  and  known  by  the 
 names  of  Ganga,  Yamuna,  Sarabhu,  Mahi,  Achira- 
 wati,  ornamenting  the  kingdoms  and  empires  of 
 Dambadiwa,  is  received  into  the  sea. 
 
 The  two  languages  chiefly  spoken  by  the  natives 
 in  Ceylon  are  the  Tamul  and  the  Singhalese.  The 
 Tamul  is  used  by  the  Tamulians,  before  spoken  of, 
 as  the  principal  inhabitants  of  the  north  part  of  the 
 island,  and  by  the  Moormen.  The  Singhalese  is 
 used  by  all  the  inhabitants  of  the  interior,  and  of  the 
 south.  Of  the  Tamul  language  I can  say  but  little, 
 as  I never  made  it  my  study,  the  station  at  which  I 
 was  placed  being  in  the  southern  part  of  the  island, 
 among  the  Singhalese  people.  I may  just  observe, 
 that  it  is  extensively  used  on  both  sides  of  the  Indian 
 
120 
 
 NATIVE  LANGUAGES. 
 
 Peninsula,  and  bears  a great  affinity  in  its  idiom  and 
 construction  to  the  other  languages  of  India,  and  to 
 the  Sanscrit,  which  is  justly  reckoned  the  parent  of 
 all  the  Indian  languages. 
 
 The  number  of  books  written  on  the  Ola  in  the 
 Tamul  language  is  great.  Many  of  them  are  on  the 
 subject  of  religion,  (Braminism,)  and  there  are  seve- 
 ral on  grammar,  astronomy,  chemistry,  medicine, 
 magic,  ethics,  and  many  dramatic  productions. 
 
 The  Holy  Scriptures  were  translated  into  Tamul 
 about  one  hundred  years  ago,  and  several  editions 
 have  been  published  at  Madras,  as  well  as  in  Ceylon. 
 The  Book  of  Common  Prayer,  and  great  numbers 
 of  religious  tracts  and  school  books,  have  been  from 
 time  to  time  printed,  chiefly  at  the  presses  of  the 
 Missionaries,  and  have  been  extensively  circulated. 
 There  are  also  grammars  and  dictionaries  in  English, 
 which  greatly  facilitate  the  acquisition  of  this  (to 
 Europeans)  one  of  the  most  difficult  of  the  eastern 
 languages. 
 
 The  Singhalese  is  the  same  in  idiom  and  con- 
 struction as  the  Tamul,  and,  like  it,  derived,  in  a 
 great  measure,  from  the  Sanscrit.  The  declension 
 of  nouns  and  inflections  of  verbs  is  very  different, 
 and  there  are  some  peculiarities  in  it  which  distin- 
 guish it  from  all  the  others. 
 
 It  contains  seven  short  vowels,  with  their  corre- 
 sponding long  ones,  and  thirty-four  consonants. 
 
 They  stand  in  the  following  order  in  the  Singha- 
 lese alphabet : — 
 
 s 
 
NATIVE  LANGUAGES. 
 
 121 
 
 Vowels. 
 
 a,  a ; 1, 1 ; u,  u ; ilu,  ilu ; iru,  iru  ; e,  e,  ai ; 6,  ow, 
 
 Consonants. 
 
 ka,  kha ; ga,  gha  ; nya. 
 cha,  chha ; ja,  jha;  gnya. 
 ta,  tha  ; da,  dka ; na. 
 
 ’ta,  ’tha , ’da,  ’dha,  ’na. 
 
 pa,  pha;  ba,  bha,  ma. 
 
 ya,  ra,  la,  wa,  sa,  sha,  see,  ha,  ’la. 
 
 In  repeating  these  vowels  or  consonants,  the  word 
 “ yanu”  is  added  to  each;  as  “ a yanu,’’  “ a yanu 
 “ 1 yanu,”  I yanu,”  and  so  on. 
 
 Besides  these,  there  are  the  diphthongs,  ai,  eu,  ow, 
 
 eiu,  se,  ae,  aeiu,  seow,  aeu,  ey. 
 
 There  are  also  twelve  symbols,  substitutes  for 
 vowels  and  diphthongs,  and  for  the  letters  n,  r,  y, 
 and  w,  and  in  some  positions  they  double  the  conso- 
 nants. These  symbols  are  sometimes  written  above 
 the  letters ; sometimes  below,  and  before  and  after 
 the  letters. 
 
 Nouns,  which  are  divided  into  animate  and  inani- 
 mate, are  declined  thus  : — 
 
 Singular. 
 
 Animate  Noun. 
 
 Plural. 
 
 N.  Hora,  thief. 
 
 Ac.  Hora,  thief. 
 
 Gen.  Hora-ge,  of  thief. 
 
 D.  Hora-ta,  to  thief. 
 
 V.  Hora,  thief. 
 
 Ab.  Hoia-gen,  from  thief. 
 
 N.  Horu,  thieves. 
 
 Ac.  Horun,  thieves. 
 
 Gen.  Horun-ge,  of  thieves. 
 
 D.  Horun-ta,  to  thieves. 
 
 V.  Horu,  thieves. 
 
 Ab.  Horun-gen,  from  thieves. 
 
122 
 
 NATIVE  LANGUAGES. 
 
 Inanimate  Noun. 
 
 Singular. 
 
 N.  & Y.  Pota,  book. 
 Ac.  Pota,  book. 
 
 G.  Pote,  of  book. 
 
 D.  Pota-ta,  to  book. 
 Ab.  Poten,  from  book. 
 
 Plural. 
 
 N.  & Y.  Pot,  books. 
 
 Ac.  Pot  or  potwal,  books. 
 G.  Potwala,  of  books. 
 
 D.  Potwalata,  to  books. 
 Ab.  Potwalin,  from  books. 
 
 The  names  of  animate  nouns,  whether  masculine 
 or  feminine,  generally  terminate  with  a long  vowel, 
 a long  a or  I.  Those  of  inanimate  nouns,  with  a 
 short  a.  There  are  only  two  numbers,  singular  and 
 plural.  The  adjectives  never  vary  in  termination, 
 whatever  gender  the  noun  is  to  which  they  are  ap- 
 plied. There  is  a great  number  of  pronouns  for  the 
 second  and  third  persons  singular,  which  are  used 
 by  the  speaker  according  as  he  wishes  to  show  re- 
 spect or  otherwise  to  the  persons  spoken  of  or  to. 
 Of  the  second  person  singular,  there  are  no  less  than 
 thirteen  different  words,  and  one  of  the  most  diffi- 
 cult things  for  a foreigner  to  acquire  is  the  proper 
 use  and  application  of  these  words,  so  as,  on  the 
 one  hand,  not  to  offend,  and  on  the  other,  not  to 
 give  too  much  respect  to  the  person  addressed. 
 The  following  are  the  Singhalese  varieties  for  our 
 second  person  singular — “ Thou.”  1.  To;  2.  Tama; 
 3.Umba ; 4.  Nuba  ; 5.  Oba ; (these  two,  4 and  5,  not 
 much  used  in  conversation,  chiefly  in  native  books); 
 6.  Umbadge  ; 7.  Umbake ; 8.  Tamuse;  9.  Tamun- 
 nsehge ; 10.  Tamunnanse;  11.  Tamunwahanse ; 12. 
 Nubawahanse ; 13.  Obawahanse. 
 
 The  verbs  have  four  voices,  called,  in  the  Rev.  S. 
 Lambrick's  “ Grammar  of  the  Singhalese  Language/’ 
 
NATIVE  LANGUAGES. 
 
 1*23 
 
 the  volitive,  the  involitive,  the  causative,  and  the 
 reciprocal.  There  is  no  passive  voice.  To  express 
 the  passive,  it  is  necessary  either  to  give  a different 
 turn  to  the  sentence,  or  to  call  in  the  use  of  another 
 verb. 
 
 The  Volitive  expresses  an  act  willed  by  an  ani- 
 mated being,  as,  “ He  splits  a tree.” 
 
 The  Involitive  expresses  a natural  or  accidental 
 effect,  as,  “ The  tree  splits”  (of  itself.) 
 
 The  Causative  expresses  the  doing  of  an  act  by 
 the  instrumentality  of  another,  as,  “ He  gets  the 
 tree  split.” 
 
 The  Reciprocal  expresses  an  act  which  takes  effect 
 on  the  agent,  as,  “ He  healed  himself.” 
 
 The  position  of  words  in  a sentence  is  very  dif- 
 ferent from,  indeed  the  very  reverse  of,  the  method 
 adopted  in  all  the  western  languages.  It  may  be 
 seen  from  the  following  specimens  : — 
 
 Genesis  xlv.  3,  4. 
 
 3.  Yosaep 
 
 tamage 
 
 sahodarayanta 
 
 kathakota 
 
 3.  Joseph 
 
 of  himself 
 
 to  brethren 
 
 speaking 
 
 mama 
 
 Yossepya 
 
 mage 
 
 piya 
 
 tawama 
 
 I 
 
 Joseph  (am) 
 
 of  me 
 
 father 
 
 yet 
 
 jiwatwa 
 
 innawadaeyi 
 
 sesuwaya. 
 
 Sahodarayo 
 
 alive 
 
 is 
 
 asked. 
 
 Brethren 
 
 uttara 
 
 denta 
 
 baeruwa 
 
 ohu 
 
 idiriye 
 
 answer 
 
 to  give  being  unable 
 
 him 
 
 before 
 
 kselambi 
 
 sitiyaya. 
 
 troubled 
 
 were. 
 
 4.  Yossepda  sahodarayanta 
 
 ma 
 
 laugata 
 
 4.  Joseph  and  to  brethren 
 
 me 
 
 near  to 
 
124  NATIVE  LANGUAGES. 
 
 ewyayi 
 
 klwaya : 
 
 owunda 
 
 ohu 
 
 langata 
 
 come 
 
 said : 
 
 they  and 
 
 him 
 
 near  to 
 
 giyaya. 
 
 Ewita  ohu 
 
 topi 
 
 Misarayata 
 
 wikkawu 
 
 went. 
 
 Then  he 
 
 ye 
 
 to  Egypt 
 
 having  sold 
 
 topage 
 
 Sahodarawu 
 
 Yossep 
 
 mamayayi 
 
 klwaya. 
 
 of  you 
 
 brother 
 
 Joseph 
 
 I (am) 
 
 said. 
 
 The  English  translation  in  our  Bible  is  this  : — 
 
 “ 3.  And  Joseph  said  to  his  brethren,  I am  Joseph  : doth  my 
 father  yet  live  ? And  his  brethren  could  not  answer  him,  for 
 they  were  troubled  at  his  presence. 
 
 “ 4.  And  Joseph  said  to  his  brethren,  Come  near  to  me,  I 
 pray  you.  And  they  came  near.  And  he  said,  I am  Joseph 
 your  brother,  whom  ye  sold  into  Egypt.” 
 
 I take  another  specimen 
 
 out  of  the  New  Testa- 
 
 ment : — 
 
 1 Cor.  xv. 
 
 1,  2. 
 
 1.  Tawada 
 
 Sahodarayeni 
 
 mama 
 
 topata 
 
 1.  Moreover, 
 
 brethren. 
 
 I 
 
 to  you 
 
 prakasalawu 
 
 topi 
 
 piligattawu 
 
 topi 
 
 having  proclaimed  ye 
 
 having  received. 
 
 ye 
 
 pihita 
 
 sitinnawu 
 
 subharanchi 
 
 topata 
 
 established 
 
 being 
 
 good  news 
 
 to  you 
 
 danwami. 
 
 I make  known. 
 
 2.  Topi 
 
 nisprayojanawa 
 
 no  sedahuwa 
 
 nam. 
 
 2.  Ye 
 
 unprofitably 
 
 not  believed 
 
 if. 
 
 tawada 
 
 mama  topata 
 
 prakasakala  waclianaya 
 
 moreover 
 
 I to  you 
 
 [proclaimed 
 
 word 
 
 topi 
 
 ye 
 
 galawanu 
 
 sihiyata 
 to  mind 
 
 labatl. 
 
 take 
 
 nam 
 
 i^ 
 
 eyin 
 by  it 
 
 topi 
 
 ye 
 
 being  saved 
 
 receive. 
 
NATIVE  LANGUAGES. 
 
 125 
 
 The  English  translation  in  our  Bible  is  this  : — 
 
 “ 1 . Moreover,  brethren,  I declare  unto  you  the  gospel  which 
 I preached  unto  you,  which  also  ye  received,  and  wherein  ye 
 stand  : 
 
 “ 2.  By  which  also  ye  are  saved,  if  ye  keep  in  memory  what  I 
 preached  unto  you,  unless  ye  have  believed  in  vain.” 
 
 In  these  sentences  will  be  perceived  the  manner  in 
 which  the  Singhalese  get  over  what  we  may  consider  a 
 great  defect  in  their  language,  but  which,  to  those 
 who  are  acquainted  with  it,  is  a beauty,  viz.  the 
 want  of  the  pronoun  relative.  This  is  obviated  chiefly 
 by  the  use  of  compound  epithets  and  participles. 
 Thus  in  the  preceding,  1 Cor.  xv.  1,  there  are 
 three  expressions  in  which  the  relative  pronoun 
 “ which”  occurs,  viz.  “ the  gospel  which  I preached;” 
 “ which  ye  received and  wherein  (in  which ) ye 
 stand.”  The  epithets  used  in  the  Singhalese  for  the 
 first  of  these  expressions  are,  “ I-to  you-having 
 -proclaimed  for  the  second , “ you-having-re- 
 
 ceived  ; for  the  third , “ you-being-established  ;”  all 
 agreeing  with  the  word  for  “ gospel,”  which  comes 
 last. 
 
 I also  insert  here  a few  words  in  Singhalese, 
 which  bear  some  affinity  to  the  European  words 
 for  the  same  thing  : from  which  we  may  infer,  as 
 well  as  from  other  considerations,  that  there  was  a 
 time  when  there  was  but  one  language  common  to 
 all  mankind. 
 
126 
 
 NATIVE  LANGUAGES. 
 
 English. 
 
 Latin. 
 
 Greek. 
 
 Singhalese. 
 
 God. 
 
 Deus. 
 
 Theos. 
 
 Dewiyo. 
 
 Day. 
 
 Dies. 
 
 — 
 
 Dawasa. 
 
 Month. 
 
 Mensis. 
 
 Men. 
 
 Masa. 
 
 Serpent. 
 
 Serpens. 
 
 Herpo  (to  creep.) 
 
 Sarpaya. 
 
 Father. 
 
 Pater. 
 
 Pater. 
 
 Pltra. 
 
 Abba. 
 
 Abba. 
 
 Appa. 
 
 Mother. 
 
 Mater. 
 
 Meter. 
 
 MItra. 
 
 Daughter. 
 
 Filia. 
 
 Thugater. 
 
 Dutra. 
 
 King. 
 
 Rex-egis. 
 
 — 
 
 Raja. 
 
 Foot. 
 
 Pes-edis 
 
 Pous-odos. 
 
 Pada. 
 
 To  give. 
 
 Do 
 
 Didomi. 
 
 Denawa. 
 
 Rays  (of  sun). 
 
 Radius. 
 
 — 
 
 Rses. 
 
 Mater 
 
 — 
 
 — 
 
 Mat  ura. 
 
 Bubble. 
 
 Bibulus. 
 
 — 
 
 Bubula. 
 
 Ship. 
 
 Navis. 
 
 Naus. 
 
 Neewa. 
 
 Stand. 
 
 Sto. 
 
 Histemi. 
 
 Sitinawa. 
 
 Young. 
 
 Juvenis. 
 
 — 
 
 Yowwanaya. 
 
 Tooth. 
 
 Dens-ntis. 
 
 Odous-ontos. 
 
 Danta. 
 
 Thou. 
 
 Tu. 
 
 Su,  or  Tu. 
 
 To. 
 
 Receiye. 
 
 — 
 
 Lambano. 
 
 Labanawa. 
 
 Bind. 
 
 Numerals. 
 
 Bandiuawa. 
 
 English. 
 
 Latin. 
 
 Greek. 
 
 Singhalese. 
 
 One. 
 
 Unus. 
 
 Heis-henos. 
 
 Ekai. 
 
 Two. 
 
 Duo. 
 
 Duo. 
 
 Dekai. 
 
 Three. 
 
 Tres. 
 
 Treis. 
 
 Tunai,  ortri. 
 
 Four. 
 
 Quatuor. 
 
 Tessares. 
 
 Hatarai. 
 
 Five. 
 
 Quinque. 
 
 Pente. 
 
 Pahai,  panta. 
 
 Six. 
 
 Sex. 
 
 Hex. 
 
 Hayai,  sayai. 
 
 Seven. 
 
 Septem. 
 
 Hepta. 
 
 Hatai,  satai. 
 
 Eight. 
 
 Octo. 
 
 Okto. 
 
 Atai. 
 
 Nine. 
 
 Novem. 
 
 Ennea. 
 
 Namay-ai,nawayai. 
 
 Ten. 
 
 Decem. 
 
 Deka. 
 
 Dahayai. 
 
NATIVE  LANGUAGES. 
 
 127 
 
 The  Pali  Language  is  said  by  the  Rev.  B.  Clough, 
 of  the  Wesleyan  Mission,  who  has  published  a gram- 
 mar and  vocabulary  in  that  language — the  former  a 
 “ translation  of  a celebrated  work  called  Balawatara,” 
 and  the  latter  a translation  of  “ one  equally  famed, 
 called  Abhidhanappadlpika,” — to  be  the  popular  lan- 
 guage of  the  native  country  of  Budha,  Magadha,  in 
 India.  Its  literature  contains  a considerable  number 
 of  volumes  in  prose  and  verse,  which  form  the  only 
 authentic  depository  of  Budhism,  and  on  that  ac- 
 count it  is  absolutely  necessary  that  every  one  that 
 aspires  to  the  Budhist  priesthood,  should  be  ac- 
 quainted with  it.  It  is  very  little  known  except 
 among  the  priests,  and  few  even  of  them  have  a 
 thorough  knowledge  of  it,  as  the  books  which  exist 
 in  it  have  translations  into  Singhalese.  The  Pali 
 is  derived  immediately  from  the  Sanscrit  by  casting 
 out  aspirated  and  rough  consonants,  as  “ Dharma,” 
 in  Sanscrit,  “ Righteous,”  becomes  “ Damma”  in 
 Pfdi,  and  “ Dama”  in  Elu,  the  language  of  poetry. 
 
 There  is  a considerable  difference  in  the  termina- 
 tion of  nouns  and  verbs  between  the  Singhalese  of 
 the  native  books,  and  the  Singhalese  as  now  spoken  or 
 written  ; and  this  difference,  together  with  the  fre- 
 quent recurrence  of  Sanscrit  and  Pali  words,  has 
 caused  the  book  language  to  be  called  the  “ high 
 Singhalese,”  and  the  other  to  be  called  the  “ low 
 Singhalese.”  And  no  one  is  esteemed  a learned 
 man  among  the  natives  who  is  not  able  to  read 
 and  interpret  into  low  Singhalese  the  books  writ- 
 
128 
 
 NATIVE  LANGUAGES. 
 
 ten  in  the  Sanscrit  and  Pali  languages.  There 
 are  few  books  written  in  the  low  Singhalese. 
 Such,  however,  is  its  importance,  that  the  trans- 
 lations of  the  Holy  Scriptures,  and  of  the  Book 
 of  Common  Prayer,  and  indeed  all  translations 
 used  in  the  schools  of  the  missionaries  and  the 
 government  schools,  are  made  into  it ; and  all 
 government  proclamations  are  made,  all  correspond- 
 ence among  the  native  Singhalese  of  every  class, 
 and  all  intercourse  among  them,  are  carried  on 
 in  it. 
 
 The  native  books  written  on  the  ola  or  talpat  leaf, 
 are  all  in  the  high  Singhalese  or  Pali.  Of  these 
 there  is  a great  variety,  on  almost  every  subject. 
 The  most  important  work  that  has  been  brought  to 
 the  knowledge  of  Europeans,  is  a translation  by  the 
 Hon.  G.  Tumour,  of  the  Ceylon  civil  service,  of 
 the  “ Maha  Wanso,”  the  principal  native  historical 
 record  in  Ceylon,  written  in  Pali  verse.  The  first 
 part  of  it  comprises  the  “ History  of  Ceylon,  from 
 b.  c.  458,  to  a.  d.  301.  It  was  compiled  from  pre- 
 viously existing  annals,  at  Anuradhapura,  between 
 a.  d.  459  and  477,  by  Mahanama,  the  uncle  of 
 King  Dasen  Kelliya.”  It  was  continued  by  Dharma 
 Kirti  at  Dambadinya,  to  the  year  1266 ; from  that 
 year  to  1696  the  author  is  uncertain;  but  from  that 
 time  till  the  conclusion  of  the  history  in  1758,  it 
 was  compiled  by  Tibbotuwewa.  The  whole  is 
 written  in  Pali  verse,  and  extends  to  one  hundred 
 chapters,  containing  9,175  verses. 
 
NATIVE  LANGUAGES. 
 
 129 
 
 Another  most  popular  book  in  Ceylon  is  the  Pan- 
 siya-panas-jataka-pota,  or  book  of  the  five  hundred 
 and  fifty  births  of  Budha.  There  are  also  many 
 other  books  on  medicine,  astrology,  magic,  gram- 
 mar, ethics,  books  of  proverbs,  fables,  &c. 
 
 The  ola,  or  prepared  talpat,  on  which  the  books 
 are  written,  is  cut  into  pieces  about  eighteen  inches 
 long,  and  two  inches  broad.  Some  of  the  books 
 contain  two  or  three  hundred  of  these  leaves. 
 About  three  inches  from  each  end,  a space  of  about 
 an  inch  square  is  left,  and  a hole  is  made  in  the  leaf, 
 through  which  a string  is  passed.  The  two  outsides 
 or  backs  are  two  pieces  of  wood,  so  that  every  book 
 is  literally  in  boards.  The  letters  are  cut  into  the 
 leaf  with  a sharp-pointed  iron  stile,  or  brass  stile 
 with  steel  point ; and  in  order  to  make  the  letters 
 legible,  a preparation  of  charcoal  and  oil  is  smeared 
 over  them,  by  which  they  become  black,  while  the 
 leaf  retains  its  original  colour.  A great  length  of 
 time  is  requisite  to  copy  a book  of  ordinary  magni- 
 tude, though  those  who  are  in  the  habit  of  writing 
 are  able  to  write  with  great  rapidity.  The  leaves 
 are  numbered  with  the  letters  of  the  alphabet. 
 Some  of  their  books  are  very  valuable,  as  the  edges 
 of  the  leaves  and  the  whole  of  the  boards  are  covered 
 with  gold.  A native  writer  or  copyist  is  always 
 known  by  his  having  a very  long  nail  on  the  thumb 
 of  his  left  hand,  in  which  a notch  is  made  for  the 
 stile,  which  is  about  the  thickness  of  a common  pen, 
 to  rest  on  while  writing. 
 
 The  first  words  of  every  native  book  are  an  offer- 
 
 K 
 
130 
 
 NATIVE  LANGUAGES 
 
 ing  of  adoration  to  Budha.  In  the  Maha  Wanso 
 just  mentioned,  the  first  verse  is,  “ Adoration  to 
 him  who  is  the  deified,  the  sanctified,  the  omniscient, 
 supreme  Buddho.”  Another  book,  a translation  of 
 which  I have  in  my  possession,  begins  thus : “ To 
 him  whose  voice  resembles  that  of  Brama ; to  him 
 who  is  the  rock  of  benignities ; to  him  who  is  the 
 vanquisher  of  Raga ; to  Budha,  the  teacher  of  the 
 three  worlds,  I make  my  obeisance.  To  the  vessel  of 
 Dharma,  with  the  expanded  sail  of  wisdom,  fitted 
 out  to  carry  believers  through  the  ocean  of  traas- 
 migratory  existence  to  the  happy  shores  of  Xiwana, 
 I make  my  obeisance.  To  the  fertile  field  of  the 
 fraternity  of  priests,  in  which  myriads  of  human 
 beings  are  allowed  to  sow  the  seeds  of  meritorious 
 actions,  with  sincere  hopes  of  reaping  the  happiness 
 of  Moksha,  I make  my  obeisance.” 
 
 The  Budhist  books  are  always  treated  with  great 
 reverence.  Instead  of  being  called  by  the  word 
 “ pota,”  or  “ postaka,”  a wrord  signifying  a “ book” 
 in  general,  the  bana  books  are  called  “ pot-wahanse,” 
 the  honorific  termination,  “ vahanse,”  “ to  be  re- 
 vered,” being  added  in  the  same  manner  as  it  is 
 usually  added  to  the  name  of  Budha. 
 
 The  Ceylon  Portuguese  differs  from  the  Euro- 
 pean Portuguese,  chiefly  in  its  having  adopted  a 
 number  of  native  Singhalese  and  Tamul  words.  It 
 is  extensively  used  through  the  country,  not  only 
 among  the  descendants  of  the  Portuguese  them- 
 selves, but  among  the  Singhalese  in  the  maritime 
 provinces,  and  the  Dutch,  and  is  the  general  house- 
 
NATIVE  LANGUAGES. 
 
 131 
 
 hold  language.  There  are  no  books  in  it  but  the 
 “ Book  of  Common  Prayer/’  and  some  parts  of  the 
 Bible,  which  have  been  translated  for  them  by  the 
 Missionaries. 
 
132 
 
 CHAPTER  VI. 
 
 Translation  of  native  books. 
 
 1.  Prataya  Sataka,  a collection  of  moral  sen 
 tences. 
 
 Stanza  1. 
 
 Not  to  cherish  hatred  ; to  be  continually  in  a 
 good  and  sound  state  of  mind ; to  be  endued  with 
 good  sense,  and  to  govern  the  passions  ; to  be  kind  ; 
 to  be  forbearing ; to  gain  the  affections  of  all : not 
 to  be  avaricious,  but  liberal ; to  be  bold  and  cou- 
 rageous ; to  be  free  from  the  agitations  of  the  mind  ; 
 to  be  endued  with  so  much  wisdom  as  to  be  capable 
 of  holding  intercourse  with  others ; to  deliver  a 
 speech  suitable  to  the  purpose  and  occasion  ; — these 
 are  the  ten  characteristics  by  which  a good  and 
 honourable  man  is  distinguished. 
 
 Stanza  2. 
 
 A tree  that  yields  no  fruit  is  forsaken  by  birds  ; 
 a forest  consumed  by  fire  is  no  longer  the  resort  of 
 wild  beasts ; a flower  that  yields  no  fragrance  the 
 bee  hates ; the  aquatic  birds  soon  take  their  flight 
 
NATIVE  BOOKS. 
 
 133 
 
 when  they  see  the  waters  of  the  pond  dried  up ; a 
 harlot  meanly  deserts  her  lover  when  he  is  reduced 
 from  affluence  to  poverty ; a cruel  tyrant  is  aban- 
 doned by  his  ministers ; — so  every  man  has  certain 
 connexions,  certain  friendships,  formed  for  his  own 
 ends,  his  own  convenience,  and  his  own  private  ad- 
 vantage. 
 
 Stanza  3. 
 
 A period  of  one  hundred  years  is  limited  to  man  ; 
 half  of  this  is  night ; half  of  that  is  boyhood  and  old 
 age  ; and  the  remainder  is  replete  with  frequent 
 visitations  of  ill-health  and  troubles ; — what  happi- 
 ness, therefore,  remains  for  man,  who  is  like  the 
 rolling  billows  of  the  troubled  ocean  ? 
 
 Stanza  4. 
 
 The  acquisition  of  learning  forms  a great  beauty 
 to  one  not  gifted  with  personal  beauty  ; it  is  a trea- 
 sure inexhaustible ; a friend  making  use  of  various 
 means  for  increasing  wealth ; an  associate  assisting 
 to  render  him  famous,  and  to  procure  his  happi- 
 ness ; — it  is  a treasure  of  treasures ; a kind  and  in- 
 separable relative  in  travelling ; a powerful  guar- 
 dian deity  ; an  object  to  be  venerated  by  kings  ; — 
 whoever,  therefore,  is  destitute  of  learning,  and  un- 
 acquainted with  science,  is  certainly  no  better  than 
 a brute. 
 
 Stanza  5. 
 
 The  favours  conferred  on  these  three  different 
 
134 
 
 TRANSLATION  OF 
 
 persons,  viz.  a man  of  extraordinary  probity,  a man 
 of  common  probity,  and  a vicious  man,  are  like 
 lines  drawn  on  a rock,  the  ground,  and  the  surface 
 of  the  water  : on  the  other  hand,  an  injury  done  to 
 these  three  persons  is  like  the  lines  drawn  on  a 
 rock,  the  ground,  and  the  surface  of  the  water. 
 
 Stanza  6. 
 
 When  the  fruitful  ground  begins  to  be  converted 
 into  a barren  desert ; when  the  virtue  of  medicine 
 is  ineffectual ; when  persons  of  low  extraction  are 
 raised  to  eminence ; when  kings  become  self-inter- 
 ested ; when  the  whole  world  undergoes  changes  ; 
 when  malice  gains  ground  gradually ; when  a man 
 sets  himself  in  opposition  to  his  wife,  relations,  and 
 friends ; and  when  a person  is  obliged  to  call  his 
 father  his  son  ; — when  all  these  changes  begin  to 
 take  place,  know  that  Kaluge*  is  at  hand,  and 
 Dharma  (righteousness,  or  true  religion)  will  be 
 banished  out  of  sight,  and  made  to  dwell  in  dreary 
 deserts. 
 
 Stanza  7. 
 
 His  mouth  is  to  be  accounted  pure  who  employs 
 it  continually  in  the  perusal  of  the  discourses  of 
 Budha ; his  heart  is  to  be  accounted  pure  who  ex- 
 ercises mercy,  and  treasures  up  in  it  pure  and  holy 
 thoughts ; his  hands  are  to  be  accounted  pure  who 
 
 * Kaluge  is  the  fourth  or  iron  age,  the  time  of  vice.  The 
 other  three  ages  are  called  Krita,  Treta,  and  Dwapara,  the  gold, 
 silver,  and  brazen  age. 
 
NATIVE  BOOKS. 
 
 135 
 
 uses  them  in  generous  and  liberal  things  ; and  his 
 feet  are  to  be  accounted  pure  who  directs  them  to 
 take  different  journeys  through  the  world  to  relieve 
 the  oppressed,  and  to  benefit  the  priests. 
 
 Stanza  8. 
 
 Elegance  of  form  is  an  ornament  to  rational 
 beings ; to  their  elegance  of  form  good  temper  is  an 
 ornament ; to  their  good  temper  wisdom  is  an  or- 
 nament ; and  to  their  wisdom  patience  is  an  orna- 
 ment. 
 
 Stanza  9. 
 
 To  reside  in  a country  peopled  by  various  classes 
 of  wicked  men,  and  insalubrious  to  the  constitution ; 
 to  keep  company  with  low  persons,  or  persons  un- 
 becoming our  station  in  life ; to  have  a relish  for 
 nauseous  or  unpalatable  food ; to  obtain  ill-hu 
 moured  wives  ; to  have  sons  that  are  ignorant,  and 
 daughters  that  are  barren  ; — there  are  nothing  else 
 than  the  evils  that  spring  from  the  actions  of  a for- 
 mer existence. 
 
 Stanza  10. 
 
 A kingdom  in  which  every  kind  of  vice  or  ty- 
 ranny prevails  ; a friend  destitute  of  friendly  feel- 
 ings ; a wife  wanting  in  conjugal  affection ; kindred 
 neglectful  of  relative  duties ; and  a haughty  and  im- 
 perious king  reigning  in  a cruel  and  tyrannical 
 manner  ; — these  are  to  be  avoided,  and  every  one 
 should  carefully  endeavour  to  get  rid  of  them  as 
 soon  as  possible. 
 
136 
 
 TRANSLATION  OF 
 
 Stanza  11. 
 
 What  confidence  can  be  placed  in  a friend  who  is 
 always  incredulous  ? What  attachment  can  a man 
 expect  from  his  wife  of  whose  misbehaviour  he  has 
 to  complain  ? What  faithful  associate  can  a bloody 
 inhuman  king  be  ? And  what  happiness  can  one  en- 
 joy in  a kingdom  always  exposed  to  commotion  and 
 turbulence?  No  : there  can  be  nothing  but  de- 
 spair if  things  are  so. 
 
 Stanza  12. 
 
 What  profit  is  to  be  derived  from  the  riches  of 
 the  miser  ? What  avails  the  most  profound  wisdom 
 of  the  wise  man,  if  he  is  continually  surrounded  by 
 enemies  bent  upon  his  destruction  ? What  avails  it 
 when  good  temper,  elegance  of  form,  and  fortitude, 
 are  not  united  to  form  the  character  ? And  what 
 avail  the  strongest  ties  of  friendship,  if  the  friend 
 turns  his  back  wdien  a sudden  danger  impends  ? 
 
 Stanza  13. 
 
 They  who  have  set  their  minds  ardently  on  accu- 
 mulating wealth,  will  be  utterly  forsaken  by  their 
 former  benefactors,  tutors,  and  kindred ; they  who 
 have  applied  their  minds  to  constant  and  intense 
 study  in  the  abstruse  sciences,  are  obliged  to  part 
 with  their  healthful  constitution  and  their  sweet  re- 
 pose by  night ; they  who  are  inflamed  with  ardent 
 passion,  in  order  to  smooth  their  path  and  make  it 
 more  easy,  break  through  the  strongest  restraints  of 
 
NATIVE  BOOKS. 
 
 137 
 
 love,  viz.  fear  (of  being  apprehended)  and  shame  (of 
 being  detected) ; and  they  who  feel  the  pain  of 
 hunger  will  want  no  stimulus  to  their  appetite,  nor 
 be  much  concerned  whether  their  diet  be  suitable 
 to  their  taste  or  not. 
 
 Stanza  14. 
 
 As  when  we  see  a bamboo,  a reed,  a crab,  or  a 
 plantain,  bring  forth  their  respective  fruits,  we  know 
 that  their  end  is  not  remote ; so  when  we  see  a 
 man  in  prosperity  much  elevated  above  the  ordi- 
 nary rank  of  human  greatness,  and  in  the  enjoyment 
 of  happiness,  we  must  conclude  that  his  end  is  fast 
 approaching. 
 
 Stanza  15. 
 
 If  we  be  visited  with  any  calamity  or  misfortune, 
 we  are  not  to  look  upon  it  as  an  evil  proceeding 
 either  from  the  king,  the  ministers,  our  adversaries, 
 our  relations,  or  the  planets ; but  we  ought  to 
 reckon  it  as  resulting  from  fate,  (karma,)  according 
 to  the  good  or  evil  done  in  a former  existence. 
 
 Stanza  16. 
 
 Though  we  may  give  credit  to  the  word  of  a 
 man  who  affirms  that  he  has  discovered  flowers  on  a 
 fip;-tree,  or  that  he  has  discovered  white-coloured 
 crows,  or  even  that  he  has  traced  the  footsteps  of 
 fishes, — yet  we  can  never  by  any  possibility  rely  on 
 the  heart  of  a woman. 
 
138 
 
 TRANSLATION  OF 
 
 Stanza  17. 
 
 As  a ketokee  flower,  though  it  yield  the  sweetest 
 scent,  yet  from  its  inaccessible  situation,  being  sur- 
 rounded with  thorns,  cannot  be  plucked,  nor  its 
 fragrance  enjoyed ; so  a king,  attended  by  a crowd 
 of  wicked  and  perverse  ministers,  will  prove  utterly 
 useless  to  his  people,  from  whom  he  can  derive  no 
 advantage  ; — wherefore  he  may  justly  be  compared 
 to  a flower  surrounded  with  thorns. 
 
 Stanza  18. 
 
 As  sandal-wood,  curd,  betel,  spinning  cotton, 
 sugar-cane,  and  tala,  (a  kind  of  seed,)  unless  they 
 are  bruised,  pressed,  and  squeezed,  prove  utterly 
 useless  and  unfit  for  common  purposes,  and  conse- 
 quently men  can  derive  no  advantage  from  them  ; 
 so  the  fool,  unless  he  be  timely  checked,  will  be 
 altogether  unprofitable,  and  his  life  incorrigible. 
 
 Stanza  19. 
 
 One  element,  fire,  may  be  removed  by  another 
 element,  water ; the  hot  burning  rays  of  the  sun 
 may  be  shaded  by  an  umbrella ; the  ferocious  ele- 
 phant may  be  trained  by  being  beaten ; all  manner 
 of  diseases  may  be  relieved  and  cured  by  medicine ; 
 and  by  the  power  of  magical  charms  the  poison  of 
 serpents  may  be  rendered  harmless ; although  all 
 these  means,  the  invincible  powrer  of  medicine,  and 
 the  irresistible  power  of  magic  were  employed,  they 
 would  be  of  no  avail  to  persuade  a fool. 
 
 7 
 
NATIVE  BOOKS. 
 
 139 
 
 Stanza  20. 
 
 If  a wife  be  habitually  inclined  to  engage  in  quar- 
 rels and  broils  in  the  family  ; if  she  behave  imper- 
 tinently to  her  husband  ; if  she  show  an  attachment 
 to  another  man ; if  she  intermeddle  with  the  quar- 
 rels of  others ; if  she  be  a glutton,  or  continually 
 intrude  into  others’  houses ; although  she  be  mar- 
 ried, and  already  have  children,  she  shall  instantly 
 be  repudiated  from  being  a wife. 
 
 Stanza  21. 
 
 The  lotus,  and  a variety  of  other  beautiful  flowers, 
 are  produced  out  of  mud  ; gold,  and  other  valuable 
 minerals,  are  the  products  of  mere  earth  ; a worth- 
 less shell  contains  the  mother-of-pearl ; a worm,  a 
 detestable  thing,  supplies  us  with  silk  ; the  stomach 
 of  a bullock,  foul  and  useless  as  it  is,  is  said  to  pro- 
 duce bezoar,  (a  kind  of  medicinal  stone) ; dry  fuel 
 supplies  us  with  fire ; the  dreary  wilderness  pro- 
 duces sweet  honey ; the  stag  furnishes  the  most 
 fragrant  musk ; — thus  the  best  and  most  valuable 
 things  in  the  world  are  produced  out  of  the  worst 
 and  most  trifling.  Hence  it  follows,  that  if  a man 
 be  possessed  of  good  fortune,  rank  or  birth  or  family 
 avails  nothing. 
 
 Stanza  22. 
 
 Although  there  is  a similarity  between  the  stars 
 and  the  moon ; between  the  waters  of  a river  and  a 
 well ; between  a lion  and  a fox  ; between  a horse 
 
140 
 
 TRANSLATION  OF 
 
 and  an  ass  ; between  an  elephant  and  a camel ; be- 
 tween the  learned  and  the  unlearned ; between  the 
 virtuous  and  the  vicious  ; between  the  lotus  and  the 
 musk; — although  all  these  different  things  do  in 
 some  measure,  however  small,  resemble  each  other, 
 we  should  nevertheless  estimate  each  according  to 
 its  real  value. 
 
 Stanza  23. 
 
 If  a woman  be  as  skilled  as  Brahaspati  (preceptor 
 of  the  gods)  in  the  management  of  her  family  affairs, 
 and  in  the  arts  of  polite  life;  if  she  be  skilful  and 
 well  acquainted  with  the  tricks  and  artifices  of  de- 
 signing men,  so  as  to  find  them  out ; if  her  love 
 transcends  even  that  of  a mother ; if  her  conjugal 
 affection  be  most  intense; — a woman  of  this  cha- 
 racter will  render  her  family  conspicuous  and  her 
 offspring  illustrious. 
 
 Stanza  24. 
 
 A man’s  age,  learning,  wealth,  domestic  wants  and 
 failings,  the  mysterious  power  of  magic  and  physic  ; 
 almsgiving,  aspiring  after  honour,  and  disrespect  of 
 others ; — these  eight  different  things  should  as  far 
 as  possible  be  concealed  from  others’  view  and 
 knowledge,  and  be  kept  within  their  proper  narrow 
 bounds. 
 
 Stanza  25.  (Improper.) 
 
 Stanza  26. 
 
 It  is  impossible  that  a woman  of  a fiery  temper 
 
NATIVE  BOOKS. 
 
 141 
 
 should  sooth  the  mind  of  her  husband,  whose  heart 
 is  like  a vessel  full  of  butter. 
 
 Stanza  27. 
 
 A man’s  mind,  when  distracted  like  a furious  and 
 enraged  elephant,  will  direct  its  course  no  way, 
 but  after  the  acquirement  of  wealth  and  fame ; but 
 provision  should  be  made  beforehand  to  check  the 
 progress  of  that  elephant,  the  mind,  by  means  of  the 
 ankusa  (elephant  hook)  of  discretion. 
 
 Stanza  28. 
 
 Question.  What  means  should  a man  employ  to 
 calm  his  mind  who  has  been  unexpectedly  pre- 
 sented with  the  sight  of  beautiful  flowers,  fruits, 
 and  young  damsels,  that  have  suddenly  vanished  out 
 of  his  sight  ? 
 
 Stanza  29. 
 
 Answer.  Let  him  constantly  bring  his  mind  to 
 recollect  his  father  and  mother,  and  such  women 
 as  preserve  their  chastity,  and  then  let  him  repress 
 the  ardent  feelings  which  harass  him  ; this  will  re- 
 store tranquillity  to  the  mind. 
 
 Stanza  30. 
 
 Whoever  is  irascible,  habitually  disposed  to  use 
 harsh  and  indecent  words,  cherishes  malignant  feel- 
 ings towards  his  kindred,  when  reduced  from  afflu- 
 ence to  poverty,  is  debased  with  all  acts  of  immo- 
 rality, and  addicted  to  uncleanness  ; — he  who  is  of 
 
142 
 
 TRANSLATION  OF 
 
 this  character  shall  be  exposed  to  the  danger  of 
 hell. 
 
 Stanza  31. 
 
 As  destruction  awaits  us,  on  the  one  hand,  by 
 keeping  a close  intimacy  with  kings,  fire,  tutors, 
 and  women ; and,  on  the  other  hand,  we  stand  equally 
 in  danger  of  the  same  by  being  indifferent  to  them ; — 
 the  middle  station  of  life  is  assuredly  best. 
 
 Stanza  32.  (Improper.) 
 
 Stanza  3 
 
 The  depth  of  the  water  may  be  known  by  the 
 length  of  the  flowers  growing  in  it ; in  the  same 
 manner  persons  of  high  family  and  good  birth  may 
 be  known  by  their  courtesy  and  obliging  behaviour ; 
 men  of  science  may  be  known  by  their  and  their 
 pupils’  discourse  ; the  fertility  of  the  earth  by  the 
 seeds  and  herbs  which  it  produces ; — thus  every- 
 thing and  every  person,  of  whatever  quality,  or 
 whatever  profession,  can  easily  be  judged  by  his  in- 
 herent virtues. 
 
 Stanza  34. 
 
 We  should  always  be  on  our  guard,  and  not  en- 
 tirely depend  on  the  word  of  a friend  or  an  enemy, 
 and  not  disclose  all  we  know  indiscriminately  to 
 them  ; for  as  soon  as  a breach  of  friendship  takes 
 place,  we  shall  be  obliged  to  hear  those  secrets 
 which  once  were  confined  to  our  own  breasts  only,  in 
 the  mouths  of  all. 
 
NATIVE  BOOKS. 
 
 143 
 
 Stanza  35. 
 
 As  gold  is  tried  in  these  four  ways,  viz.  by  apply- 
 ing it  to  the  touchstone,  by  cutting  or  penetrating 
 it  with  a tool,  by  softening  it  with  fire,  and  by  flat- 
 tening or  bruising  it ; so  a man  is  brought  to  a 
 genuine  trial  of  his  conduct  by  these  four  things, 
 viz.  rank,  virtue,  good  temper,  and  good  behaviour. 
 
 Stanza  36. 
 
 The  mere  sight  of  a young  woman  causes  a man's 
 heart  to  be  distorted  within  him  ; a little  intimacy 
 deprives  him  of  his  treasures  and  his  stores  ; and  at 
 last,  when  he  has  arrived  so  far  as  to  have  full  ac- 
 quaintance with  her,  he  brings  about  his  own  de- 
 struction ; — women,  therefore,  may  be  called  nothing 
 else  than  a savage  race  of  she-devils. 
 
 Stanza  37. 
 
 However  powerful  or  prosperous  we  may  be  in 
 our  present  condition,  we  should  in  the  midst  of  our 
 comfort  use  our  utmost  exertions  to  keep  ourselves 
 free  from  the  object  of  our  hatred,  however  mean, 
 or  how  much  soever  below  us  in  station  he  may  be  ; 
 for  even  the  elephants,  the  largest  of  animals,  are 
 eaten  and  devoured  by  worms,  flies,  and  other  small 
 insects. 
 
 Stanza  38. 
 
 Some  are  of  opinion  that  there  is  no  water  to  be 
 compared  to  that  of  a river ; no  luminary  to  be  com- 
 
144 
 
 TRANSLATION  OF 
 
 pared  to  the  sun  ; no  kinsman  to  be  compared  to  a 
 father ; no  sweet  indulgence  to  be  compared  to  that 
 of  a wife. 
 
 Stanza  39. 
 
 Others  are  of  opinion  that  nothing  can  equal  the 
 great  mass  of  water  that  the  ocean  contains  ; that 
 there  is  no  greater  luminary  than  the  eye  ; no  nearer 
 relative  than  a mother ; and  no  better  taste  than  that 
 of  good  food. 
 
 Stanza  40. 
 
 While  a third  affirms  that  there  is  no  mass  of 
 water  to  be  compared  to  the  ruling  passions  or  de- 
 sires of  the  mind;  no  greater  luminary  than  the  un- 
 derstanding ; no  relative  to  be  compared  to  a 
 friend ; and  no  sweeter  enjoyment  than  Niwana. 
 (See  p.  94  supra.) 
 
 Stanza  41. 
 
 An  owl  is  blind  by  daylight,  and  a raven  at 
 night;  but  a man  who  cherishes  malice,  envy,  and 
 anger,  is  much  more  blind,  being  as  it  were  deprived 
 of  sight  both  night  and  day,  seeing  nothing,  and  in- 
 sensible to  everything  connected  with  good  and 
 evil. 
 
 Stanza  42. 
 
 Whoever  shall  make  an  improper  use  of  these  six 
 things,  viz.  fire,  water,  wives,  thieves,  serpents,  and 
 kings ; whosoever  shall,  in  the  various  ways  in  which 
 
NATIVE  BOOKS. 
 
 145 
 
 he  may  be  engaged  with  any  of  them,  act  irregularly, 
 and  without  caution,  will  bring  on  his  own  de- 
 struction. 
 
 Stanza  43. 
 
 An  undertaking  managed  with  deliberate  counsel 
 will  bring  things  to  their  proper  issue,  and  contri- 
 bute to  a person’s  own  happiness ; one  undertaken 
 on  entire  dependence  on  his  master’s  own  counsel 
 will  prove  ineffectual ; one  begun  on  the  confidence 
 of  a woman’s  word  will  cause  destruction  ; one  con- 
 ducted by  giving  credit  to  every  one’s  word,  will 
 cause  immediate  death* 
 
 Stanza  44.  (Improper.) 
 
 Stanza  45. 
 
 One  who  is  artful  shall  be  deprived  of  authority, 
 and  influence,  and  shall  be  of  no  weight  in  the 
 state ; an  example  of  this  may  be  seen  in  the  case  of 
 the  tortoise  and  the  lion,  as  the  former  by  his  art 
 and  device  brought  on  the  destruction  of  the  lion.# 
 
 * The  fable  is  this  : A lion  of  great  size  and  dexterity*  in  run- 
 ning used  to  jump  over  a ford  which  was  four  yoduns  (sixty-four 
 miles)  across.  As  he  continued  to  do  this  for  some  time,  a tor- 
 toise came  to  him,  and  bet  a wager  that  before  the  lion  could  leap 
 across,  he,  the  tortoise,  would  swim  under  the  water  to  the  other 
 side.  When  the  lion  agreed,  and  retired  for  a day,  the  tortoise 
 took  advantage  of  this,  and  contrived  that  while  he  and  the  lion 
 were  on  this  side,  and  the  lion  leaped  across,  another  tortoise 
 being  on  the  other  side  should  present  himself,  and  put  this 
 
 Ir 
 
] 46 
 
 TRANSLATION  OF 
 
 Stanza  46. 
 
 As  warmth  is  in  winter  to  one  shuddering  with 
 cold,  so  sweet  and  pleasing  are  these  three  things, 
 viz.  the  society  of  a friend,  the  receiving  of  special 
 favours  from  a king,  and  the  endearments  of  a 
 wife. 
 
 Stanza  47. 
 
 Whoever  is  much  bent  upon  another's  destruc- 
 tion, or  cherishes  evil  designs  against  his  neighbour, 
 he  truly  does  nothing,  and  prepares  to  do  nothing, 
 but  to  pave  the  way  for  his  own  ruin,  which  will 
 unawares  fall  upon  his  own  head,  as  is  evident  from 
 the  case  of  the  Crane  and  the  Crab.* 
 
 question,  “ Why  do  you  come  so  late  ?”  The  tortoise  having 
 acted  thus,  the  lion,  after  a few  vain  attempts,  fell  down  into  the 
 water  and  died. 
 
 * The  fable  is  this : An  evil-designing  crane  frightened  the 
 fishes  of  a pond  with  the  news  of  some  impending  danger,  which 
 would  certainly  fall  upon  them  if  they  continued  any  longer  to 
 live  in  the  pond,  but  which  they  might  escape  if  they  would 
 listen  to  his  admonitions,  viz.  to  leave  the  pond,  and  seek  for 
 another.  As  the  pond  was  unconnected  with  any  other,  they 
 were  unable  to  do  this.  The  crane,  out  of  kindness,  promised 
 that  if  they  would  confide  in  his  word,  he  would  conduct  them  to 
 an  adjoining  pond.  He  would  take  them  one  by  one  in  his  mouth 
 and  carry  them.  All  the  fishes  agreed,  and  the  crane  continued 
 for  a day  or  two  to  swallow  all  he  carried.  A crab,  suspecting 
 the  wickedness  of  the  crane,  asked  the  crane  to  take  him  also. 
 This,  after  some  demur,  he  did.  The  crab,  unlike  the  fish,  took 
 hold  on  the  crane’s  neck,  and  squeezed  him  to  death. 
 
NATIVE  BOOKS. 
 
 1 47 
 
 Stanza  48. 
 
 A king,  though  he  attain  all  the  wealth,  and 
 power,  and  prosperity,  that  a man  can  attain  in  the 
 world,  is  not  satisfied  with  it ; though  all  the  rivers 
 in  the  world,  even  the  Ganges  and  the  Irawaddy, 
 disembogue  themselves  into  the  sea,  yet  the  sea  is 
 not  satisfied  ; though  sages,  orators,  and  such  like 
 persons,  acquire  the  praise  and  applause  of  men,  yet 
 they  are  not  satisfied  with  it ; though  the  eye  has  to 
 view  all  that  it  has  already  witnessed,  yet  is  not  satis- 
 fied, but  has  a desire  to  view  them  again  : this  is  the 
 universal  fate  of  men. 
 
 Stanza  49. 
 
 The  learning  of  one  skilled  in  literature  or  in  any 
 science,  cannot  be  wrested  from  him  even  by  a 
 king ; nor  can  a thief  steal  it : to  a traveller  it 
 affords  no  additional  burden,  and  if  engaged  in 
 teaching,  instead  of  exhausting  what  he  has  acquired, 
 he  improves  and  brings  it  to  greater  perfection. 
 The  acquisition  of  this  incomparable  thing,  far  ex- 
 ceeds all  other  things  in  the  world  put  together. 
 
 Stanza  50. 
 
 The  earth  itself  is  not  a burden  to  Mihikatu,  (the 
 goddess  fabled  to  support  the  earth,)  nor  the  seven 
 attendant  rocks  around  Maha  Mera,  together  with 
 the  seven  great  oceans,  a burden  to  the  earth.  I 
 will  tell  you  who  is  a burden  to  the  earth, — the  man 
 who  is  treacherous  to  his  superior,  and  who,  under 
 
 L 2 
 
148 
 
 TRANSLATION  OF 
 
 pretence  of  friendship,  harbours  evil  designs  against 
 his  friends. 
 
 Stanza  51. 
 
 Whoever  is  very  irascible,  indulges  much  in  the 
 use  of  harsh  and  contemptuous  expressions,  is  dis- 
 posed to  entertain  hatred  against  kinsmen,  when  re- 
 duced to  a low  condition  in  life,  and,  by  doing  so, 
 entitles  himself  to  the  appellation  of  a misanthrope, 
 and  shall  associate  with  such  monsters  of  wick- 
 edness as  commit  whoredom  : — such  persons  ensure 
 for  themselves  a portion  in  that  miserable  place 
 called  hell. 
 
 Stanza  52. 
 
 As  the  frogs  and  other  creatures  that  live  in  lakes 
 and  ponds  which  abound  with  every  kind  of  fragrant 
 flowers,  are  not  affected  in  any  degree  with  the 
 sweet  flavours  which  those  flowers  continually  ex- 
 hale ; so,  wicked  men,  though  they  were  to  live  in  a 
 whole  community  of  men  selected  from  the  best, 
 from  those  whose  principles  and  morals  send 
 forth  a fragrant  savour,  yet  will  not  in  the  least 
 be  influenced  by  their  principles,  nor  reform  their 
 conduct. 
 
 Stanza  53. 
 
 Though  a man  were  to  make  an  immense  heap  of 
 sugar,  and  plant  in  the  midst  of  it  a seed  of  the 
 Kosamba  tree,*  (a  tree,  every  part  of  which  is  ex- 
 * See  page  53. 
 
NATIVE  BOOKS. 
 
 149 
 
 tremely  bitter,)  and  were  to  pour  upon  it  a thousand 
 pots  of  milk,  yet  it  will  never  bear  sweet  fruit : so, 
 though  you  were  to  confer  numberless  favours  on 
 the  wicked,  yet  will  he  never  change  his  wicked 
 disposition,  nor  return  a recompence  for  a good 
 action. 
 
 Stanza  54. 
 
 When  we  approach  a god,  a king,  a tutor,  a harlot, 
 a soothsayer,  and  such  like  persons,  we  should  never 
 appear  with  an  empty  hand,  for  otherwise  our  peti- 
 tions and  prayers  will  not  be  answered,  nor  our 
 wants  supplied. 
 
 Stanza  55. 
 
 A crab  does  not  wish  for  garlands  of  flowers,  nor 
 an  ass  require  delicacies  in  food  ; blind  men  are  not 
 delighted  with  candlelight,  nor  deaf  men  with  music; 
 so  fools  are  inattentive  to  moral  and  religious  con- 
 versation. 
 
 Stanza  56. 
 
 If  a man  were  to  wear  the  sword  of  forbearance, 
 it  is  impossible  that  he  should  meet  with  evil  attacks 
 of  any  kind  from  his  adversaries ; which  may  thus 
 be  shown  : a blaze  of  fire  is  rather  quenched  than 
 nourished  by  the  fuel  being  removed  from  it. 
 
 Stanza  57. 
 
 He  whose  features  are  as  the  petals  of  a beautiful 
 flower,  whose  lips  utter  words  as  sweet  as  sandal- 
 
150 
 
 TRANSLATION  OF 
 
 wood,  but  whose  breast  is  the  reservoir  of  the  bit- 
 terest poison,  ought  to  be  accounted  a wicked 
 man. 
 
 Stanza  58. 
 
 The  sound  of  a tomtom  is  heard  a yodun  (sixteen 
 miles)  ; the  sound  of  thunder,  twelve  yoduns ; but 
 the  sound  of  charitable  deeds  is  heard  through  the 
 three  worlds. 
 
 Stanza  59. 
 
 A sacrifice  of  one’s  self  will  excel  every  other 
 kind  of  sacrifice;  a sacrifice  of  one  thousand  ele- 
 phants or  horses,  hundreds  of  cows  and  buffaloes, 
 and  donations  of  lands,  will  not  avail  as  much. 
 
 Stanza  60. 
 
 As  the  wild  beasts  that  roam  over  the  great  de- 
 serts, being  constantly  alarmed  with  the  apprehen- 
 sion of  danger,  keep  watch  by  night,  in  a sleepless 
 state,  with  their  ears  always  erect ; so  prudent  and 
 intelligent  men,  alarmed  with  the  overwhelming  fears 
 of  transmigratory  existence,  sacrifice  their  repose  to 
 deep  meditation. 
 
 Stanza  61. 
 
 To  shave  the  head  of  a slave;  to  abstain  from 
 food  when  attacked  with  fever ; to  refrain  from  the 
 company  of  a wife  ; to  be  always  in  a state  of  taci- 
 turnity among  friends  ; these  several  acts  are  inflic- 
 tions of  a disgraceful  nature  on  these  several 
 persons. 
 
NATIVE  BOOKS. 
 
 151 
 
 Stanza  62. 
 
 If  a man  afflicted  with  a great  calamity  makes  a 
 profession  of  piety ; if  an  ugly  woman,  entirely  desti- 
 tute of  charms,  from  the  paucity  of  her  attendants, 
 advertises  to  the  public  the  firmness  of  her  chastity  ; 
 if  one  not  endued  with  sufficient  courage  for  the  per- 
 petration of  any  heinous  crime,  descants  upon  his 
 benevolence  ; if  an  illiterate  person,  from  the  silence 
 that  he  habitually  keeps,  arising  from  his  ignorance, 
 ascribes  it  to  his  wisdom ; and  so,  of  any  other 
 thing  : if  a person  not  possessed  of  the  ability  to 
 perform  that  thing,  ascribes  his  non-performance  of 
 it  to  another  cause  ; he  is  nothing  more  than  a 
 hypocrite. 
 
 Stanza  63. 
 
 The  peculiar  mansions  of  Lakshmi  (the  Goddess  of 
 Beauty,  Fortune,  and  Prosperity)  are  the  Bali  forest, 
 the  Kolon  flower,  virgins,  elephants,  light,  magnifi- 
 cently adorned  chariots  and  horses,  white  umbrellas, 
 flags,  fans,  conques,  forests  of  flowers,  palaces  of 
 kings,  gold,  rivers,  rocks,  heroes,  truth,  stately 
 houses,  and  the  residence  of  Vishnu. 
 
 Stanza  64.  (Improper.) 
 
 Stanza  65. 
 
 Cattle  bring  forth  one  at  a birth  ; lionesses  three ; 
 leopards  five  ; however,  the  survivors  of  the  two 
 latter  are  very  few  in  proportion  to  the  former. 
 Hence  it  may  be  inferred  that  however  great  the 
 
152 
 
 TRANSLATION  OF 
 
 number  of  wicked  men  may  be,  the  just  man,  on 
 account  of  his  justice,  shall  prosper,  but  the  unjust 
 man,  on  acount  of  his  crimes,  shall  be  brought  down 
 to  irretrievable  ruin. 
 
 Stanza  66. 
 
 The  forest  abounds  with  trees  of  every  descrip- 
 tion, but  it  has  few  that  emit  a sweet  perfume ; in 
 like  manner  the  world  has  to  complain  of  the  great 
 paucity  of  righteous  men,  and  the  multitude  of 
 wicked  men  it  contains. 
 
 Stanza  67. 
 
 The  hand  of  Brama  is  fitted  for  literature ; the 
 hand  of  a liberal  man  for  giving ; and  the  hand  of 
 a stranger  for  chastisement. 
 
 Stanza  68. 
 
 A fish  loves  the  water;  a commercial  man  his 
 stores  ; and  a man  of  knowledge  his  faith. 
 
 Stanza  69. 
 
 A man  will  never  feel  cloyed  with  habitual  at- 
 tendance upon  these  three  things ; his  faith,  his 
 mirror,  and  his  gold  and  on  these  three  persons ; a 
 prudent  man,  an  equal  friend,  and  a good  wife. 
 
 Stanza  70. 
 
 Though  shower  succeed  shower,  not  one  drop 
 shall  enter  the  mouth  of  the  Ksedatta  (Lapwing). 
 The  Daluk  tree  is  destitute  of  leaves,  and  an  owl 
 
NATIVE  BOOKS. 
 
 153 
 
 suffers  the  loss  of  daylight : on  which  account  it 
 is  not  ours  to  blame  either  the  rain  or  the  earth, 
 or  the  sun  that  emits  the  rays,  but  it  should  always 
 be  ascribed  to  the  consequences  of  merit  or  demerit 
 in  a former  birth  or  state  of  existence. 
 
 Stanza  71. 
 
 Be  upright  to  the  upright ; be  kind  to  the  kind  ; 
 use  deception  to  the  deceitful ; thus  in  every  cir- 
 cumstance do  like  for  like ; as  is  further  explained 
 in  the  story  of  him  who  in  the  place  of  a child  sub- 
 stituted an  ape  to  him  who  on  a former  occasion 
 substituted  a brass  pumpkin  in  the  place  of  a golden 
 one.* 
 
 Stanza  72. 
 
 If  a person  who  has  formerly  had  the  greatest  en- 
 mity against  another,  should,  when  pressed  by  any 
 
 * This  refers  to  the  following  fable  : A certain  person  having 
 accidentally  found  a golden  pumpkin,  thinking  his  own  humble 
 cottage  not  a place  sufficiently  safe  to  put  it  in,  entrusted  it  to 
 the  care  of  a beloved  friend,  to  be  given  back  when  demanded. 
 Some  time  after,  the  owner  demanded  the  pumpkin,  and  his 
 friend,  having  previously  provided  a brass  one,  delivered  it  instead 
 of  the  golden  one,  asserting  that  that  was  the  one  entrusted  to 
 him,  and  that  he  knew  not  when  he  took  it  whether  it  was  a brass 
 one  or  a golden  one.  The  owner,  apparently  satisfied,  went 
 home.  The  deceiver  being  afterwards  in  want,  sought  protection 
 from  his  former  friend,  and  gave  him  in  charge  one  of  his  sons,  to 
 be  returned  when  demanded.  Some  time  after  the  father  de- 
 manded his  son  from  the  man,  who,  substituting  a large  ape,  de- 
 clared that  that  was  the  child  entrusted  to  him. 
 
154 
 
 TRANSLATION  OF 
 
 urgent  necessity,  seek  reconciliation,  be  assured  that 
 it  is  only  a projected  temporary  friendship,  and  that 
 as  soon  as  he  is  freed  from  the  necessity,  he  will 
 show  his  former  hostility. 
 
 Stanza  73. 
 
 The  queen  of  the  reigning  sovereign,  the  wife  of 
 one’s  master,  the  wife  of  one’s  friend,  one’s  own  mo- 
 ther, and  the  mother  of  one's  wife,  are  the  five 
 mothers  whom  every  one  must  acknowledge  to  be 
 his  own. 
 
 Stanza  74. 
 
 One's  own  father,  the  father  of  one’s  wife,  one’s 
 master,  and  one’s  friend,  and  the  reigning  sovereign: 
 these  are  the  five  fathers  whom  every  one  must  ac- 
 knowledge to  be  his  own. 
 
 Stanza  75. 
 
 The  loss  of  a man’s  father  is  as  a thick  darkness 
 that  overwhelms  him ; the  loss  of  a man’s  mother 
 is  as  the  total  deprivation  of  every  delicacy  and 
 luxury  in  the  world ; the  loss  of  a man's  sister  as 
 the  losing  of  his  own  right  arm ; and  the  loss  of  a 
 man’s  wife  is  as  the  losing  of  his  own  child. 
 
 Stanza  76.  (Improper.) 
 
 Stanza  77. 
 
 It  is  unwise  to  play  or  amuse  ourselves  with  ser- 
 pents, elephants,  kings,  drunkards,  dogs,  children, 
 monkeys,  and  fools. 
 
NATIVE  BOOKS. 
 
 ] 55 
 
 Stanza  78. 
 
 It  is  unwise  to  bear  resentment  against,  or  be  at 
 variance  with,  the  person  who  dresses  your  food,  one 
 who  is  possessed  of  wealth,  a poet,  a physician,  a 
 counsellor,  a statesman,  an  expert  man,  a superior,  a 
 fool,  and  a passionate  man. 
 
 Stanza  79. 
 
 It  is  unwise  to  fall  in  love  with  another’s  wife, 
 to  covet  another’s  house,  to  fret  at  another’s 
 prosperity,  and  to  rejoice  at  another’s  degradation. 
 
 Stanza  80. 
 
 In  matrimonial  affairs,  when  a virgin  is  espoused 
 to  a man,  this  is  observable  : the  mother  of  the 
 espoused  virgin  prefers  a rich  man,  the  father  pre- 
 fers a learned  man,  the  relations  a man  of  high  birth, 
 and  the  bride  a handsome  man. 
 
 Stanza  81. 
 
 To  the  sky,  the  sun  is  a gem ; to  the  family,  a 
 child  is  a gem  ; and  to  an  assembly,  a learned  man 
 is  a gem. 
 
 Stanza  82. 
 
 It  is  unwise  to  keep  company  with  mean  and 
 unprincipled  men,  as  may  be  seen  in  the  fable  of  the 
 Fox  that  rode  on  an  Elephant.* 
 
 * The  fable  is  this  : A fox  having  become  acquainted  with  a 
 lion  that  infested  a neighbouring  jungle,  made  himself  his  con- 
 
156 
 
 TRANSLATION  OF 
 
 Stanza  83. 
 
 The  transcendent  beauty  of  Sitapramaswara  (noted 
 for  his  extraordinary  beauty)  brought  about  his  own 
 destruction;  the  haughty  spirit  and  intrepidity  of 
 Rawana  (another  great  hero  in  Singhalese  annals) 
 brought  about  his  own  destruction ; the  wonderful 
 and  daring  exploits  of  Balabadara  (likewise  a great 
 hero  in  Singhalese  annals)  brought  on  his  own  de- 
 struction : wherefore  whatever  exceeds  moderation 
 is  to  be  avoided. 
 
 Stanza  84. 
 
 A king  that  does  not  administer  justice ; a kins- 
 man that  is  devoid  of  relative  affection  ; a wife  that 
 is  cruel ; and  a teacher  that  is  unwilling  to  commu- 
 nicate knowledge,  should  not  be  attended  by  the 
 ignorant  and  unskilful. 
 
 Stanza  85. 
 
 These  seven,  viz.  kings,  madmen,  beggars,  babes, 
 harlots,  fire,  and  death,  attend  to  their  own  interest, 
 and  follow  their  own  courses,  and  are  unconcerned 
 about,  and  untouched  with,  others’  calamities. 
 
 stant  companion.  The  fox,  daily  witnessing  the  valour  and  en- 
 terprises of  the  lion,  thought  himself  as  bold  and  courageous  as 
 he.  Meeting  an  elephant,  he  jumped  upon  his  neck ; upon 
 which  the  elephant  instantly  threw  him  down  on  the  ground  and 
 crushed  him  to  death. 
 
NATIVE  BOOKS. 
 
 157 
 
 Stanza  86. 
 
 All  the  crimes  committed  by  a state  shall  be  im- 
 puted  to  its  reigning  sovereign ; all  the  sins  com- 
 mitted by  a king  shall  be  imputed  to  his  ministers  ; 
 all  the  sins  committed  by  a wife  shall  be  imputed  to 
 her  husband ; and  all  the  sins  committed  by  a pupil, 
 to  his  tutor. 
 
 Stanza  87. 
 
 The  assistance  given  to  a base  and  wicked  man 
 will  be  productive  of  his  own  personal  injury  ; this 
 is  evident  from  the  case  of  the  venomous  serpent 
 which,  though  daily  fed  with  milk,  had  not  lost  its 
 poison. # 
 
 Stanza  88. 
 
 The  associating  with  persons  of  low  caste ; the 
 act  of  using  intoxicating  liquors ; the  habit  of  being 
 loquacious;  are  all  to  be  classed  with  vanity  and 
 uselessness. 
 
 * It  is  said  that  a certain  milkman  who  daily  furnished  the 
 king  with  1000  pots  of  milk  used,  on  his  return  from  the  palace, 
 to  feed  a young  Cobra  Capel  with  milk,  thinking  by  this  means 
 to  destroy  the  venom.  The  Cobra  being  daily  fed,  became  so 
 tame  that  it  would  embrace  the  man.  Days  and  years  passed 
 away  in  this  manner.  One  day  the  milkman  delayed  his  return, 
 and  the  Cobra,  vexed  at  the  neglect,  as  soon  as  the  man  came 
 near,  threw  himself  forward,  and  bit  the  man  and  caused  his 
 death. 
 
158 
 
 TRANSLATION  OF 
 
 Stanza  89. 
 
 The  moon,  the  luminary  of  the  night,  is  the 
 brightest  of  all  the  bodies  that  stud  the  celestial 
 frame,  yet  she  is  discoloured  with  the  eternal  brand 
 of  a hare  on  her  face ; Himala,  indisputably  the 
 largest  and  loftiest  mountain  that  the  earth  sustains, 
 is  covered  with  eternal  verdure,  yet  the  summit  of 
 it,  in  which  her  pride  chiefly  consists,  is  covered 
 with  snow  that  renders  it  inaccessible  and  inconve- 
 nient for  the  abode  of  any  human  being  ; the  forest 
 of  sandal-wood  is  the  most  odoriferous  and  pleasing 
 spot  on  the  earth,  yet  it  is  the  abhorrence  of  all,  be- 
 cause it  is  frequented  by  serpents  of  all  kinds ; the 
 best  and  the  most  beautiful  of  flowers  are  not  with- 
 out thorns ; virgins  of  indescribable  beauty  become 
 hags  of  indescribable  ugliness;  Pandits  (philoso- 
 phers) of  great  talents  and  learning  become  beggars 
 at  last ; hence  we  see  that  in  the  whole  universe 
 there  is  no  object,  no  spot,  no  individual,  that  is 
 without  some  fault : every  individual,  and  every  ob- 
 ject, except  Niwana,  is  chargeable  with  some  fault 
 or  other. 
 
 Stanza  90. 
 
 The  swan  displays  not  the  power  of  its  flight  to 
 crows  or  wasps  ; the  lion  displays  not  the  strength 
 of  its  body  to  cattle ; the  royal  horse  displays  not 
 its  speed  to  cowards  : so  learned  men  do  not  display 
 the  depth  of  their  learning  to  pedants. 
 
 o 
 
NATIVE  BOOKS. 
 
 159 
 
 2.  The  history  of  Gola  Upasakaya. 
 
 There  was  a large  district  in  the  island  of  Lanka, 
 near  Ruhuna,  opposite  the  sea,  called  Golu  Mu- 
 huda.  In  the  same  district  lived  a devotee,  Upa- 
 sakaya, an  observer  of  Budha’s  commands,  who, 
 from  being  a short  man,  was  called  by  the  natives 
 of  that  part  Gola  (short)  Upasakaya.  He  was  a 
 very  religions  man,  and  being  attached  to  the  Bud- 
 hist  religion,  gave  offerings  and  food  to  the  priests 
 with  all  his  heart.  One  day  as  he  was  gathering 
 flowers  near  the  sea-shore  to  offer  to  Budha,  there 
 came  through  the  air  twelve  priests,  from  an  island 
 called  Puwagu,  and  stood  under  a tree  putting  on 
 their  robes.  The  Upasakaya  saw  them,  and  went 
 near  them,  praising  them  with  great  joy,  and  having 
 worshipped  them,  bending  the  five  parts  of  the 
 body,  (the  back,  elbows,  knees,  head,  and  toes,) 
 said,  “ You  may  easily  procure  food  if  you  walk 
 about  begging  through  the  streets.”  Having  said 
 this,  he  went  to  his  house,  and  prepared  some 
 couches  for  them  to  sit  on,  in  a room  decorated  all 
 round  with  flowers  and  lighted  lamps,  and  spread 
 cloths  for  some  distance  on  the  road,  out  of  respect, 
 for  them  to  walk  upon,  and  waited  there  till  they 
 arrived.  On  their  arrival  he  worshipped  them,  and 
 took  the  patra  (begging  dish)  out  of  their  hands, 
 and  made  them  all  sit  down,  and  supplied  them 
 with  all  sorts  of  cakes.  Then  the  wife  of  Gola 
 Upasakaya  approached  them,  and  requested  that 
 they  would  take  food  at  her  house  every  day.  The 
 priests  did  not  consent  to  her  request.  The  Upasa- 
 
160 
 
 TRANSLATION  OF 
 
 kaya  then  said,  “ I will  give  food  to  one  of  you 
 every  day  by  turns  on  which  they  told  him  to 
 give  to  the  chief  of  the  priests.  The  Upasakaya 
 said,  “ I wish  to  give  food  to  the  priests  who  live 
 in  your  pansala.”  As  the  priests  were  silent,  it  was 
 known  that  they  consented  to  it.  From  that  time 
 eight  priests  began  to  come  to  the  house,  one  by 
 one  every  day.  One  day  Gola  Upasakaya  called 
 his  wife,  and  ordered  her  to  give  food  to  the  priests 
 at  the  proper  times,  and  went  away  on  some  busi- 
 ness. When  the  priest  arrived,  the  wife  gave  him 
 the  food,  and  worshipped  him,  bending  the  five 
 parts  of  the  body,  and  standing  on  one  side,  out  of 
 respect  to  him,  inquired  concerning  the  place  of  his 
 residence.  The  next  day  the  Gola  Upasakaya  came 
 home,  and  asked  his  wife  what  was  the  reason  why 
 the  priest  did  not  come  as  usual.  She  told  him 
 what  she  had  said  to  the  priest  the  day  before,  and 
 added,  “ I think  this  is  the  reason  why  he  does  not 
 come.”  Then  Gola  Upasakaya  began  to  abuse  his 
 wife,  and  being  greatly  grieved  and  vexed,  said  to 
 his  wife,  “ On  account  of  you  I cannot  see  the 
 priests,  nor  give  them  food  to  eat.”  And  as  he 
 continued  in  this  grief  some  days,  the  priests  be- 
 came acquainted  with  it,  and  had  compassion  on 
 him,  and  began  to  come  one  by  one  every  day  as 
 before. 
 
 Gola  Upasakaya  resolved  to  go  in  a ship  as  a 
 merchant  to  a foreign  country,  to  procure  some 
 supplies  for  the  priests.  And  he  called  his  wife, 
 and  ordered  her  to  give  food  to  the  priests  as  for- 
 
NATIVE  BOOKS. 
 
 161 
 
 merly,  and  went  on  board  a ship  with  some  mer- 
 chants. The  ship  sailed  safely  for  seven  days,  and 
 when  she  was  in  the  middle  of  the  sea  a dreadful 
 storm  arose,  and  the  ship  was  sunk,  and  the  people 
 that  were  in  it  became  a prey  to  the  great  fishes  of 
 the  sea.  Gola  Upasakaya  first  began  to  swim,  but 
 being  soon  tired  he  sunk  beneath  the  waves.  At 
 the  same  time  the  chief  priest  of  the  island  of 
 Puwagu  was  looking  across  the  sea,  as  he  was  en- 
 dued with  divine  knowledge.  Then  he  saw  that 
 Gola  Upasakaya  was  nearly  drowned,  and  he  called 
 one  of  the  priests  and  told  him  the  danger  in  which 
 Gola  Upasakaya  was,  and  desired  him  to  deliver 
 him  from  that  danger.  The  priest  went  to  him  fly- 
 ing through  the  air,  and  brought  him  to  land,  and 
 put  him  in  a house  in  the  island  of  Puwagu,  where 
 food  was  kept. 
 
 Sakra  Dewandra  frequently  came  to  hear  the 
 preaching  of  the  priests.  One  day  he  came  from 
 Towtisa  Bhuwane,  (a  heaven  so  called,)  to  the  place 
 where  the  priests  were  living,  attended  with  a train 
 of  dancers  and  tomtom  beaters,  and  after  having 
 worshipped  them,  he  began  to  speak  very  kindly  to 
 them.  While  he  was  coming  with  his  heavenly 
 host,  adorned  with  all  sorts  of  splendid  apparel,  and 
 enlightening  the  whole  sky  with  the  brightness 
 of  his  body,  he  was  affrighted,  and  went  into  a room 
 and  locked  the  door.  After  Sakra  Dewandra  had 
 arrived,  the  priests  asked  him  if  he  had  ever  seen 
 Gola  Upasakaya.  He  said,  “ Yes,  I have  seen  him  ; 
 he  is  now  present : if  you  wish  to  see  him  I can 
 
 M 
 
m2 
 
 TRANSLATION  OF 
 
 bring  him  to  you.”  He  then  sent  a man  to  bring 
 him.  Sakra  Dewandra  saluted  him,  and  told  him 
 that  the  fame  of  his  charity  to  the  priests  was  spread 
 throughout  all  the  heavens,  and  he  exhorted  all 
 around  him  to  give  alms  to  the  priests,  and  so  to 
 behave  that  others  might  approve  his  conduct ; and 
 after  doing  so,  to  come  to  the  place  where  he  lives. 
 After  having  given  this  advice  to  Gola  Upasakaya, 
 Sakra  Dewandra  asked  him  why  he  came  thither. 
 The  priest  said,  “ While  they  were  going  in  a ship 
 they  were  in  great  danger,  and  Gola  Upasakaya 
 began  to  sink  under  the  water,  and  I went  and 
 brought  him  hither.”  Then  Sakra  Dewandra  called 
 Wismakarma,  and  ordered  him  to  prepare  his  ship 
 as  before,  and  to  fill  it  with  gold  and  silver,  and  to 
 bring  it  to  Gola  Upasakaya’s  house.  Wismarkarma 
 brought  the  ship  out  of  the  water  by  his  mighty 
 power,  and  filled  it  with  gold  and  silver,  and  sent 
 back  Gola  Upasakaya  the  same  day,  and  went  to 
 his  heaven.  After  this  he  went  to  his  own  house, 
 filled  with  gold  and  silver,  and  after  having  done 
 many  meritorious  acts,  he  went  to  heaven,  and  many 
 other  persons  who  had  done  such  like  meritorious 
 acts,  went  there  at  the  same  time.  Thus  we  see 
 that  giving  alms  to  the  priests  is  the  ladder  to  hea- 
 ven ; it  is  the  road  to  heaven ; and  therefore,  0 
 worldly  creatures,  frequently  do  deeds  of  charity, 
 and  endeavour  to  go  to  heaven  to  enjoy  heavenly 
 happiness. 
 
 3.  The  History  of  two  Devils  and  a young  Child. 
 
NATIVE  BOOKS. 
 
 153 
 
 After  our  great  Budha  Gowtama  had  attained 
 Niwana,  there  lived  a heathen,  a follower  of  Brama, 
 and  a Budhist  devotee,  each  having  a son,  in  the 
 same  street  of  the  city  Raja  Gaha  Nuwara,  in  Dam- 
 badiwa ; and  their  two  sons  were  bred  up  and 
 played  together  in  the  same  street  from  their  youth. 
 In  process  of  time,  as  they  were  playing  at  dice, 
 the  son  of  the  Budhist  used  to  say,  as  he  cast  the 
 dice,  the  words,  “ Namo  Bud-dhaya/’  (let  Budha 
 be  worshipped,)  and  so  gained  the  prize  every  day. 
 The  son  of  the  heathen,  whose  saying  in  casting  the 
 dice  was  “ Namo  Bramaya,”  (let  Brama  be  wor- 
 shipped,) lost  every  day.  At  length  the  son  of  the 
 Braminical  heathen,  seeing  that  his  companion  al- 
 ways won,  asked  him  thus  : “ Friend,  how  is  it  that 
 you  gain  and  I lose  every  day  ? What  is  your 
 saying  when  you  cast  the  dice  ? Is  there  any  charm 
 that  you  know  and  make  use  of  ?”  The  son  of  the 
 Budhist  said  in  answer,  “ There  is  no  charm  that 
 I know,  but  I throw  the  dice  saying  this  only, 
 “ Namo  Bud-dhaya.”  From  that  time  the  son  of 
 the  heathen,  hearing  the  reply  of  his  fellow,  cast  the 
 dice  saying,  “ Namo  Bud-dhaya.”  Ever  after  their 
 gains  were  equal. 
 
 Some  time  afterwards,  the  son  of  the  heathen  went 
 with  his  father  to  gather  firewood  in  the  jungle,  and 
 having  filled  their  waggon,  they  were  returning  to 
 the  city.  As  they  were  at  the  city  gate,  they  let 
 loose  the  oxen  to  the  grass,  but  they  (the  oxen) 
 went  to^  the  city  with  the  other  cattle.  Then  the 
 father,  commanding  his  son  to  stay  by  the  waggons, 
 
 m 2 
 
164 
 
 TRANSLATION  OF 
 
 went  after  the  lost  oxen,  seeking  them  everywhere. 
 When  he  came  to  the  city,  as  it  was  evening,  the  gates 
 were  shut,  and  his  son  having  no  place  else,  lay 
 down  to  sleep  under  the  waggon,  which  was  on  the 
 outside  of  the  city  filled  with  firewood. 
 
 As  the  boy  was  sleeping,  two  devils,  the  one  a 
 Budhist,  and  the  other  a heathen,  saw  the  boy 
 sleeping,  as  they  were  rambling  about  in  search  of 
 prey.  The  heathen  devil  said,  “ Let  me  devour  the 
 child.”  The  other  objected,  saying,  “ He  is  de- 
 voted to  Budha  by  saying  the  words  “ Namo  Bud- 
 dhaya.”  The  heathen  devil,  saying  that  he  would 
 gnaw  the  child  as  a root,  caught  hold  of  his  legs 
 and  drew  him  out,  though  the  Budhist  forbad  him 
 thrice.  Then  the  child,  as  he  was  before  accus- 
 tomed to  do,  said  in  an  instant,  “ Namo  Bud- 
 dhaya.”  As  soon  as  the  devil  heard  it,  he  was 
 greatly  afraid,  so  that  the  hair  of  his  body  stood  on 
 end,  and  he  took  his  hands  off  the  body  of  the  child, 
 as  if  he  had  caught  a serpent,  thinking  it  a pearl. 
 
 Oh ! the  supernatural  power  of  Budha  is  amaz- 
 ing ! A person  not  offering  his  life  as  a gift,  but 
 by  merely  saying  “ Namo  Bud-dhaya,”  shall  have 
 no  fear  or  horror ; he  who  takes  refuge  in  Budha  till 
 his  life’s  end  shall  fear  nothing. 
 
 As  the  voice  of  the  peacock  causes  dread  to  the 
 serpent,  so  the  word  “ Budha”  is  a fear  to  devils 
 and  demons ; for  as  soon  as  the  word  “ Budha”  has 
 reached  their  ears,  they  flee  through  fear.  As  the 
 poison  of  serpents  is  destroyed  by  the  power  of 
 charms,  and  as  wax  melts  before  the  fire,  so  devils 
 
NATIVE  BOOKS. 
 
 165 
 
 and  demons  flee  from  those  who  have  taken  refuge 
 in  Budha.  Such  is  the  influence  of  this  one  word 
 Budha,  a word  of  two  letters  (in  Singhalese).  It  is 
 indeed  a fortified,  lofty,  and  strong  tower  of  defence 
 to  them  that  believe ; a palace  of  gold ; a cave  of 
 glass  kept  by  a noble  lion  ; a cave  of  gold  ; a great 
 ship  to  carry  them  through  the  ocean  of  transmi- 
 gratory  existence ; a glorious  lamp  to  the  mighty 
 darkness  of  Sansara  (transmigration) ; an  island  of 
 safety  to  those  who  are  sinking  in  Sansara;  it  is  a 
 golden  crown  upon  the  head  of  believers  ; a pair  of 
 spectacles  for  the  eyes ; a pair  of  earrings  for  the 
 ears ; a golden  chain  for  the  neck ; a string  of 
 pearls ; a sword  for  defence  ; golden  rings  for  the 
 fingers ; a sword  to  destroy  the  enemy ; a banner 
 to  those  who  believe  ; frontlets  between  the  eyes ; a 
 staff  to  destroy  the  adversary ; a coat  of  mail  to  de- 
 fend the  body  ; a mighty  wind  to  drive  away  the 
 dust  of  sorrow. 
 
 Therefore  those  wise  persons  who  take  refuge  in 
 this  gracious  word  “ Budha,”  the  name  of  that  om- 
 niscient one  who  is  the  eye  to  guide  the  world, 
 shall  be  great  in  the  world  to  come.  So  this  son 
 of  the  heathen,  who  had  no  fear  of  Budha,  was  de- 
 livered from  the  heathen  devil  by  saying  “ Namo 
 Bud-dhaya.”  The  power  and  influence  of  our 
 Budha  are  inconceivable. 
 
 Then  the  Budhist  devil,  seeing  that  the  heathen 
 was  disappointed  in  his  evil  designs  by  the  influ- 
 ence of  Budha,  and  that  he  could  not  have  the  boy 
 for  a prey,  who  was  under  the  waggon,  said  thus  ; 
 
166 
 
 TRANSLATION  OF 
 
 “ Friend,  it  is  my  duty,  being  a friend  of  yours,  to 
 show  you  what  to  do.  You  are  guilty  of  a great 
 crime  in  breaking  the  commands  of  the  great  Budha 
 Tilloguru,  (teacher  of  the  three  worlds,)  and  the 
 chief  ruler  of  the  three  worlds,  and  you  deserve  to 
 be  punished  ; for  even  the  kings  of  the  earth,  when 
 their  subjects  offend  them,  cause  them  to  be 
 punished  by  amputating  their  limbs,  by  impaling 
 them  on  stakes,  or  sawing  their  bodies  asunder,  or 
 by  imprisonment  or  fines.” 
 
 These  words  were  fearful  to  the  devil,  as  the 
 noise  of  flies  that  settle  on  the  dead  bodies  in  the 
 field  of  battle  is  fearful  to  the  warrior  who  has  lost  a 
 battle  ; and  he  asked  his  friend  what  was  to  be  done. 
 Then  the  Budhist  devil  commanded  him  to  bring  some 
 food,  telling  him  that  the  boy  had  been  without  food 
 since  the  morning.  Then  the  devil  commanded  his 
 companion  to  wait  by  the  boy  till  he  came  with  food, 
 and  went  into  the  king’s  palace  in  an  invisible  man- 
 ner,  and  got  the  golden  dish  that  was  upon  the  table 
 of  his  majesty,  and  filled  it  with  sweetmeats,  and 
 came  to  the  place  where  the  boy  was,  in  the  form  of 
 his  father,  and  commanded  him  to  eat. 
 
 After  that,  the  devil  wrote  on  the  dish  everything 
 that  had  happened,  viz.  that  as  they,  the  two  devils, 
 were  walking  about  seeking  for  a prey,  and  had 
 come  to  the  place  where  the  boy  was  sleeping,  one 
 of  them,  the  heathen,  thinking  to  devour  him,  caught 
 him  by  the  legs,  and  was  disappointed  by  the  influ- 
 ence of  the  words  “ Namo  Bud-dhaya,”  which  pro- 
 ceeded out  of  the  mouth  of  the  boy  ; and  being  in 
 
NATIVE  BOOKS. 
 
 167 
 
 great  fear  of  punishment  for  his  misconduct,  brought 
 the  dish  with  the  dainties,  hoping  for  pardon  for 
 doing  this  act  of  kindness  to  the  boy,  who  was 
 hungry ; and  the  devil  thought  that  the  writing 
 could  not  be  seen  by  any  one  but  the  king,  so  they 
 went  away.  In  the  morning,  when  the  breakfast 
 was  to  be  prepared  for  the  king,  the  king’s  attend- 
 ants not  finding  the  dish,  went  about  seeking  it, 
 and  when  they  found  it  with  the  boy  near  the  wag- 
 gon, they  carried  him  and  his  father  with  the  dish 
 to  the  king.  As  soon  as  the  king  read  the  writing 
 which  was  on  the  dish,  he  was  much  pleased  with 
 the  boy,  and  thought  that  if  such  a devil,  who 
 knows  nothing  of  the  power  of  Budha,  a devil  so 
 fierce  and  cruel,  would  do  so  great  a kindness  even 
 to  a boy,  when  the  name  of  Budha  is  mentioned,  it 
 is  therefore  my  duty,  who  am  a believer,  and  know 
 the  depths  of  the  power  of  Budha,  to  show  him 
 favour  to  the  utmost ; and  accordingly  the  king 
 conferred  on  him  the  same  day  rank,  and  power, 
 and  wealth,  and  made  him  one  of  the  nobles  of  his 
 kingdom. 
 
 Such  is  the  influence  of  Budha,  that  even  those 
 who  meditate  on  his  power  in  dreams,  shall  have  no 
 fear  or  dread.  Therefore  take  refuge  in  Budha,  the 
 omniscient  one,  who  is  the  giver  of  all  gc od  things 
 and  meditate  on  his  goodness,  which  is  diffused  in 
 the  three  worlds,  and  thus  try  to  be  free  from  all 
 dangers  in  this  world,  and  to  enjoy  heavenly  glory 
 in  the  world  to  come. 
 
168 
 
 TRANSLATION  OF 
 
 4.  The  History  called  “ Maha  Mandatuwo.” 
 
 In  the  time  of  Budha  Padumuttaro,  which  is  a 
 period  of  more  than  a laksha  (a  lak,  or  100,000)  of 
 kalpas  from  the  present,  a queen  called  Patmawatti 
 was  born  of  noble  rank,  enjoying  every  requisite 
 privilege,  in  the  city  of  Hanswatte  (Rangoon  in 
 the  Burman  empire,  where  Budhism  is  the  estab- 
 lished religion).  Being  advanced  in  years,  she  at- 
 tended a Wihara  with  her  neighbours  to  hear  Bana, 
 and  there  seeing  that  the  above-mentioned  Budha 
 was  raising  a priestess  to  a high  pitch  of  glory  from 
 among  her  companions,  who  had  the  power  of  fly- 
 ing through  the  air,  she  wished  too  that  she  might 
 have  the  same  power.  With  the  intention  of  ful- 
 filling her  wish,  she  went  and  ministered  to  Budha 
 and  his  attendants,  bestowing  on  them  great  dona- 
 tions of  religious  charity  for  the  space  of  seven 
 days ; and  thus  she  passed  her  whole  life  in  doing 
 meritorious  acts.  Afterwards,  while  she  was  in 
 Sansara,  enjoying  divine  happiness  and  human  pros- 
 perity, she  was  born  again  in  this  world,  as  the 
 daughter  of  King  Kihi,  about  the  time  in  which 
 Kasha  was  the  Budha  of  this  world. 
 
 At  this  time,  which  was  the  second  time  of  her 
 existence  in  transmigration,  she  lived  20,000  years 
 in  a solitary  manner,  and  had  no  husband.  She 
 erected  a Wihara  for  the  priests,  and  having  done 
 many  meritorious  actions,  she  was  translated  from 
 this  world  to  the  divine  beings ; and  there  having 
 enjoyed  divine  happiness,  she  was  born  the  third 
 time  in  a city  called  Aretta,  as  the  daughter  of  a 
 
NATIVE  BOOKS. 
 
 169 
 
 nobleman  called  Trittiwachi,  and  was  there  known 
 by  the  name  of  Ominadenti.  She  soon  became  the 
 beloved  wife  of  Ahipari,  the  commander  of  the 
 armies  of  that  country,  and  enjoyed  all  human  hap- 
 piness. Having  died,  she  was  born  again  in  the 
 city  of  Baranes  (Benares)  as  a handmaid  of  Dhana 
 Sitano,  on  account  of  a wicked  act  she  had  done  in 
 a former  birth.  This  man  was  the  possessor  of  a 
 great  number  of  cultivated  fields,  and  when  the 
 time  of  harvest  approached,  he  called  the  maid,  and 
 sent  her  into  the  fields  to  take  care  of  them.  She 
 being  in  the  fields,  drove  the  birds  away,  and  sat  in 
 a hut  near  the  field,  made  for  the  purpose  of  watch- 
 ing the  wild  beasts  that  destroy  the  crops. 
 
 Then  the  maid  plucked  a certain  number  of  ears 
 of  corn,  and  having  fried  five  hundred  of  them,  went 
 into  the  lake  that  was  there,  and  as  she  was  washing 
 her  face  she  saw  a Nelun  flower,  (lotus,)  and  having 
 plucked  it  she  returned  to  the  field,  and  there  she 
 spent  her  time  in  singing  songs.  At  this  time  one 
 of  the  Budhas  that  resided  in  the  rock,  called  Gan- 
 dimadini,  looked  down  on  earth,  saying,  “ On  whom 
 shall  I have  mercy  V and  by  his  divine  knowledge 
 perceived  that  this  maid  had  faith  enough,  and  that 
 she  was  rich  enough  to  bestow  on  him  a gift ; and 
 knowing  the  greatness  of  the  reward  that  she  was 
 to  have  in  a future  state  on  account  of  those  gifts, 
 he  put  on  the  apparel  of  a priest,  (a  yellow  robe,) 
 and  with  the  dish  in  his  hand  he  descended  from 
 the  sky,  and  stood  in  a certain  place  where  he  could 
 meet  the  maid.  Meanwhile  the  maid,  seeing  him, 
 
170 
 
 TRANSLATION  OF 
 
 and  coming  out  of  the  hut  with  a pure  mind,  pre- 
 sented to  him  the  grains  that  she  had  prepared,  and 
 covering  his  feet  with  the  flower  she  had,  wor- 
 shipped him,  bending  the  five  parts  of  her  body  to 
 the  ground.  After  she  had  given  them  she  uttered 
 this  wish : “ 0 my  lord,  may  I be  the  most  beau- 
 tiful and  the  most  pleasing  one  among  all  those  who 
 are  in  this  world  ; and  may  the  appearance  of  my 
 body  be  like  gold,  and  at  all  times,  my  lord,  may 
 the  smell  of  my  body  be  as  the  smell  of  sandal- 
 wood, and  let  the  sweet  smell  of  the  Maha  Nel  (blue 
 lotus)  proceed  out  of  my  mouth  ; and  all  these  I 
 ask  and  hope  to  receive  through  the  merits  of  hav- 
 ing bestowed  on  my  lord  the  gift  of  the  fried 
 grains.”  Again  she  said,  “ 0 my  lord,  on  account 
 of  having  bestowed  this  flower,  I beg  that  wherever 
 I may  set  my  feet,  from  the  print  of  those  feet 
 there  may  spring  up  beautiful  flowers ; and  that 
 whenever  I shall  be  born  again  I may  be  the  chief 
 queen  of  a noble  earthly  sovereign,  and  that  we 
 may  have  five  hundred  children  born,  according  to 
 the  number  of  the  grains  offered  to  my  lord  ; and 
 may  these  children  be  full  of  beauty  and  wisdom, 
 and  children  of  religious  virtue.”  And  she  said, 
 moreover,  “ I commend  them  to  your  care,  0 my 
 lord,  that  being  brought  up  in  your  religion,  they 
 may  at  length  obtain  Niwana ; and  that  I too,  hav- 
 ing enjoyed  happiness  in  this  earthly  existence, 
 may  at  last,  through  the  meritorious  work  which  I 
 did,  attain  the  same  Niwana,  O my  lord !” 
 
 Then  Budha,  having  given  his  consent  to  her  re- 
 
NATIVE  BOOKS. 
 
 171 
 
 quests,  blessed  her  and  said,  “ Maid  ! it  shall  be 
 according  to  thy  request,  and  as  thou  hast  wished.’’ 
 Having  then  advised  her  on  other  things,  he  left 
 her  and  the  place.  The  maid  conceiving  in  her 
 heart  that  the  person  to  whom  she  had  offered  it 
 had  no  need  of  it,  and  that  if  she  had  it,  she  might 
 use  it  as  an  ornament  to  herself,  said,  “ What  ad- 
 vantage can  Budha  derive  from  that  flower  ? Let 
 me  go  and  take  it  from  him,  and  deck  myself  with 
 it;”  and  with  this  intention  she  ran  after  Budha, 
 and  returned  back  to  her  own  place.  Immediately 
 the  maid  began  to  consider  that  if  Budha  had  no 
 need  of  it,  he  would  not  have  taken  it  in  the  dish, 
 but  would  have  thrown  it  away  ; and  he  put  it  in 
 the  dish  because  he  had  some  need  of  it,  and  there- 
 fore, said  she,  “ in  that  which  1 have  done  I have 
 acted  foolishly ; now,  therefore,  let  me  go  back  and 
 offer  him  the  flower.”  Saying  this  to  herself,  she 
 went  back  and  offered  him  the  flower,  and  had  her 
 folly  forgiven  her.  As  soon  as  Budha  had  gone  a 
 little  way  from  the  place,  there  met  him  about  five 
 hundred  children,  who  were  herdsmen.  They  came 
 to  him  and  asked  him,  saying,  “ Hast  thou  received 
 food,  lord?’  His  reply  was,  “ Yes,  my  children, 
 the  maid  that  is  by  the  field,  bestowed  on  me  the 
 gift  of  some  fried  grains,  and  I have  finished  them.” 
 The  boys  hearing  this,  said  to  Budha,  “ Lord,  what 
 had  the  maid  wished,  and  what  had  she  expected  by 
 giving  such  a gift  ?”  He  began  to  declare  to  them 
 all  that  the  maid  had  said,  and  what  she  had  done, 
 repeating  them  one  by  one.  After  he  had  made  an 
 
172 
 
 TRANSLATION  OF 
 
 end  of  speaking,  the  boys  offered  him  milk  and 
 honey,  and  worshipped  him,  saying,  “ 0 my  Lord, 
 may  we,  through  the  influence  of  having  given  this 
 gift,  in  the  next  birth  be  born  of  that  maid,  and 
 being  advanced  to  the  age  of  seven,  become  Bud- 
 bas  as  well  as  you,  my  lord  f He  read  to  them 
 Anumani  Bana,  and  as  he  was  gazing  here  and 
 there,  he  ascended  to  the  sky,  as  Gerunda  Rajaya, 
 in  the  presence  of  the  boys  who  were  near  him,  and 
 in  the  twinkling  of  an  eye,  having  reached  the 
 Gandimadini  rock,  he  took  the  flower  (Nelun)  in  his 
 hand,  and  placed  it  as  a cushion  on  the  stone, 
 which  was  the  place  that  a Budha  arrives  at  first  in 
 his  journey.  Here  with  the  other  Budhas  he  ate 
 the  milk,  the  honey,  and  the  fried  grains  which  he 
 took  with  him. 
 
 In  process  of  time  the  maid  having  died,  was 
 born  in  the  divine  world  on  account  of  the  gift 
 which  she  had  made.  After  the  day  of  her  birth, 
 flowers  sprang  up  from  the  places  where  she  used 
 to  tread,  and  many  other  wonders  also  happened. 
 Thus  she  surpassed  the  goddesses  then  living,  both 
 in  the  beauty  of  her  body  and  the  pomp  with  which 
 she  was  always  attended  : her  residence  was  also  in 
 the  splendid  palace  of  the  gods.  Thus,  for  a long 
 period  of  time,  she  enjoyed  divine  happiness,  and 
 having  passed  that  life,  was  born  again  in  a flower 
 in  a large  lake  adjoining  the  Himala  mountains, 
 which  was  adorned  with  the  five  species  of  flowers. 
 This  lake  was  embellished  with  all  these  beautiful 
 flowers,  viz.  Sapo,  Dunaki,  Pana,  Kobatelli,  Palloli, 
 
NATIVE  BOOKS. 
 
 173 
 
 Asalti,  Tallimutuwalli,  Amba,  Dombi,  Klni,  Kolon,  Ba- 
 kini,  and  others  ; and  these  birds,  parrots,  peacocks, 
 red-cocks,  curlews,  swans,  and  Bramin  kites,  were 
 singing  and  emulously  flying  from  branch  to  branch. 
 And  the  various  species  of  bees,  wasps,  flies,  and 
 such  like,  enticed  by  the  fragrancy  of  the  flowers, 
 were  buzzing  together,  which  added  to  the  shrill 
 sound  that  the  water-fowls  made,  and  afforded  de- 
 lightful harmony.  The  lake  presented  a more 
 happy  scene,  for,  lo  1 the  goddesses  and  their  sons 
 were  dancing  with  all  kinds  of  musical  instru- 
 ments in  their  hands,  sitting  on  the  creepers 
 that  hung  down  on  the  two  sides  of  the  lake,  from 
 the  tops  of  the  trees  to  the  bottom.  And  the  har- 
 monious sound  of  the  musical  instruments  of  the 
 goddesses,  produced  over  the  whole  lake  the  greatest 
 
 j°y- 
 
 In  the  course  of  these  things,  our  great  Bosatano 
 (Budha)  was  born  in  a Braminical  family  of  high 
 birth,  and  there  having  experienced  the  corruptions 
 and  depravity  of  worldly  creatures,  renounced  from 
 that  time  domestic  life,  and  became  an  ascetic.  In 
 this  mode  of  life  he  abode  in  a Pansala  in  a rock 
 bordering  on  this  lake,  and  was  there  exercising 
 Dhyana  (profound  meditation,  which  lays  open  all 
 future  as  well  as  present  things  to  the  mind).  One 
 day,  having  gone  to  this  lake  to  wash  his  face,  he 
 saw  the  said  flower,  that  it  was  larger  than  the  rest, 
 and  while  the  other  flowers  fade  away  after  they 
 have  blossomed,  this  remained  budding  from  day  to 
 day.  Thinking  what  this  was,  he  went  down  to  the 
 
374 
 
 TRANSLATION  OF 
 
 lake  to  fetch  this  flower.  Immediately  the  flower 
 began  to  bud  and  to  move,  as  if  it  were  glad  at 
 having  seen  Bosatano.  Seeing  the  maid  lying  in 
 the  flower,  as  an  image  of  gold,  he  regards  her  with 
 paternal  love,  and  returned  with  the  flower  to  the 
 Pansala,  where  he  placed  it  in  a cot.  There  she 
 sucked  the  milk  that  came  out  of  the  thumb  of  her 
 right-hand,  through  the  virtue  of  her  meritorious 
 works.  Whenever  the  flower  in  which  she  was  laid 
 was  faded,  Bosatano  was  supplied  with  another  of 
 the  same  kind,  in  which  he  caused  the  maid  to  lie 
 again.  Thus  she  grew  more  and  more  beautiful,  for 
 even  flowers  sprung  up  from  the  places  where  she 
 used  to  tread  on  the  ground. 
 
 In  the  meantime,  when  the  maid  had  arrived  at 
 the  age  of  sixteen,  the  seat  of  Sakraya  became  warm 
 by  virtue  of  her  meritorious  works.  He  then  looked 
 down  on  the  earth  to  see  what  coused  this  new 
 thing,  and  having  learnt  it,  he  came  down  imme- 
 diately to  Bosatano,  and  having  worshipped  him, 
 bending  down  the  five  parts  of  his  body,  stood  near 
 him.  Then  the  Bodhisatwayo,  (Budha,)  having 
 conversed  with  him,  introduced  him  to  his  daughter, 
 and  relating  to  him  how  he  had  taken  her  out  of  the 
 flower,  solicited  him  to  call  her  by  a name  which  he 
 should  deem  proper.  Having  named  her  Patma- 
 watti,  he  constructed  in  the  meantime  a palace  very 
 beautifully  wrought  with  gold,  and  gems,  and 
 perches  of  gold,  for  her  residence  ; and  that  she 
 might  dwell  more  securely,  he  appointed  her  guards. 
 Thus  securing  her  from  all  dangers  to  which  she 
 
 5 
 
NATIVE  BOOKS. 
 
 175 
 
 might  be  exposed,  he  departed  to  the  Divine 
 World. 
 
 Thus  as  a goddess  free  from  anxiety  and  trouble, 
 and  satisfied  with  divine  food  and  drink,  as  she  was 
 singing  one  day  in  her  palace,  a hunter  of  the  city 
 of  Baranes,  wandering  in  the  desert,  enticed  by  the 
 unusual  sound  of  the  maid's  singing,  as  it  were  the 
 sound  of  a nightingale,  came  near  this  golden  palace. 
 About  this  time  the  maid  coming  out  of  the  golden 
 palace  stood  before  him  as  lightning  of  gold  in  the 
 lower  sky.  The  hunter,  seeing  the  maid  thus  stand- 
 ing before  him,  turned  back  a little  way,  and  seeing 
 a Pansala,  thought  within  himself  thus  : “ As  the 
 women  of  this  world  do  not  possess  such  a number 
 of  harmonious  sounds,  nor  so  great  a variety  of 
 colour,  this  maid  whom  I have  seen  must  be  a god- 
 dess, come  from  the  world  of  gods  to  minister  to 
 the  ascetic  living  in  this  Pansala.”  Thus  thinking, 
 he  remained  there  by  the  way  in  which  the  great 
 Bosatano  would  come,  waiting  his  arrival.  After 
 a while  the  great  Bosatano  went  home,  and  while 
 carrying  the  herbs  plucked  from  the  woods,  the 
 maid  saw  him,  and  came  out  of  the  palace,  and 
 having  taken  off  his  load  of  herbs,  laid  it  down  be- 
 side him.  And  while  the  Bosatano  was  refreshing 
 himself  from  the  fatigue  that  he  had  endured,  having 
 performed  all  that  was  necessary,  she  stood  beside 
 him.  The  hunter  perceiving  that  she  was  the 
 
 daughter  of  this  ascetic,  went  into  the  Pansala,  and 
 stood  near  him.  Upon  this  the  Bodisatwayo 
 having  given  him  daily  herbs  to  eat  and  water  to 
 
176 
 
 TRANSLATION  OF 
 
 drink,  inquired,  “ Wilt  thou  abide  here  in  this 
 place,  or  wilt  thou  depart  hence?”  The  hunter  re^ 
 plied,  “ My  lord,  what  have  I to  do  here  ? I will 
 return  to  the  abode  of  men,  from  which  I came 
 and  then  bowing  down,  he  departed,  taking  leave 
 of  Bosatano,  and  passing  by  he  lopped  off  the 
 branches  of  trees,  and  took  notice  of  the  vast  trees 
 lying  on  each  side  of  the  way.  Thus  he  returned  to 
 the  city  of  Baranes,  where  he  presented  himself  be- 
 fore the  king.  When  he  saw  him,  he  said,  “ Who 
 art  thou  ?”  The  man  answered,  “ My  lord,  I am  a 
 hunter,  and  am  come  to  deliver  you  a piece  of  in- 
 telligence : for  while  I was  wandering  through  the 
 wilderness,  I saw  the  daughter  of  an  ascetic  living 
 in  a Pansala,  by  a certain  rock.  She  is,  my  lord, 
 glittering  with  beauty,  delightful  and  enchanting. 
 She  resides  as  a goddess,  in  a certain  golden  palace. 
 Upon  this  earth  I have  not  seen  a more  beautiful 
 person  than  she  is ; therefore  I am  come  to  make 
 you  acquainted  with  this  woman.”  The  king  being 
 astonished  at  these  words,  presented  to  him  about 
 16,000  of  his  queens,  which  were  in  the  palace,  well 
 clad  in  various  kinds  of  attire,  and  asked  him  which 
 of  these  women  the  maid  was  like.  The  hunter  re- 
 plied, “'What  says  the  great  king  ? Be  not  angry, 
 and  I will  speak  in  a parable  (by  comparison). 
 These  women  are  before  my  eyes  as  a row  of 
 wooden  images  set  before  a golden  one ; they  are  as 
 fire-flies  before  the  sun  ; they  are  as  a row  of  old 
 shrivelled  monkeys  before  a goddess ; yea,  the 
 figures  all  of  these  women  are  not  worth  one  of 
 
NATIVE  BOOKS. 
 
 177 
 
 her  hairs.  I own  myself,  0 king,  incapable  of  con- 
 ceiving or  expressing  her  beauty  fully.  I shall  give 
 but  a slight  sketch  of  it.  Let  the  king  give  ear  to 
 what  I am  going  to  say : 0 Maha  Raja,  the  two 
 soles  of  her  feet  are  red  like  the  two  petals  of  the 
 Nelun-flower ; her  body  is  like  a polished  image  of 
 gold  ; her  two  legs  are  beautiful  as  the  neck  of  a 
 golden  peacock  ; her  hips  are  broad  ; her  waist  is 
 small ; the  palms  of  her  hands  are  red  ; her  face  is 
 like  that  of  the  full-moon ; her  nose  is  prominent 
 like  the  flower  of  the  Tula ; her  round  fingers  are 
 like  the  petals  of  the  Liana  gala ; her  breasts  are 
 beautiful  like  the  young  ones  of  a golden  goose ; 
 her  arms  are  soft  and  pliant;  her  nails  are  like 
 copper,  and  bent  upwards ; the  hairs  of  her  body 
 are  thin,  and  black  as  ink ; her  eyes  are  oval,  and 
 far  surpassing  the  petals  of  the  blue  Nelun  ; she  has 
 rows  of  smooth  and  well-set  teeth,  white  as  the  Jes- 
 samine-flower; her  ears  are  like  two  swings;  her 
 upper  back  is  broad,  and  like  a log  of  gold  ; her  lips 
 are  red  as  Kamwsel ; her  eyebrows  are  blue,  like 
 the  Rambiriwsel ; her  lower  back  is  round  as  a 
 golden  cup  ; and  her  hair  hangs  down  curled  at  the 
 end.  What  does  it  profit  thee,  0 king,  that  I should 
 say  many  things  ? The  maid  of  whom  I speak  is 
 shining  as  the  sun,  whose  rays  are  displayed  on 
 every  side.  Resides,  of  what  use  to  thee,  0 king,  is 
 thy  life,  or  all  the  glories  of  thy  kingdom,  unless 
 thou  shalt  enjoy  the  delightful  society  of  that  hand- 
 some woman  ?” 
 
 The  king,  being  ravished  with  pleasure  at  these 
 
178 
 
 TRANSLATION  OF 
 
 words,  desirous  of  seeing  her  that  very  day,  ordered 
 his  people,  saying,  “ O my  people  ! you  who  are 
 well  skilled  in  archery,  who  would  disdain  to  retreat 
 in  battle,  set  out  with  me,  every  one  of  you,  armed 
 with  all  kinds  of  weapons  in  your  hands.  O my 
 people,  who  are  of  the  race  of  the  giants,  who  are 
 well  accustomed  to  the  use  of  swords,  even  able  to 
 cleave  an  elephant  in  two,  set  out  with  me  as  war- 
 like snakes,  with  gem-studded  coats  of  mail,  wield- 
 ing your  swords.  O my  people,  who  would  not  re- 
 treat before  the  enemy,  but  advance  forward,  and 
 vanquish  him  utterly,  set  out  with  me  as  Asuraba- 
 tigo  with  divers  kinds  of  sharpened  arrows,  and  with 
 your  faces  able  to  look  at  the  ten  quarters,*  (or 
 sides,)  let  all  that  are  in  my  seraglio,  all  princes,  all 
 tradesmen,  all  husbandmen,  and  all  Bramins,  be 
 each  equipped  with  his  peculiar  habiliments,  and 
 set  out  near  to  me  on  both  sides.  And  besides  the 
 persons  now  mentioned,  let  the  army  of  my  elephants, 
 the  army  of  my  horses,  the  army  of  my  chariots, 
 and  of  my  footmen, — let  all  these  four  bands  of  my 
 army  pass  before  me,  each  one  clad  in  his  own  vest- 
 ments. And  let  all  kinds  of  musicians  with  their 
 instruments  pass  before  me,  each  one  playing  on  his 
 instrument,  making  in  concert  a terrific  noise,  such 
 as  will  be  heard  at  the  end  of  the  world.” 
 
 Thus  the  king,  with  all  the  people  that  were 
 assembled  at  his  command,  having  made  the  hunter 
 go  in  front,  departed  from  the  city,  glittering  with 
 the  gifts  of  the  king,  and  entered  the  wilderness. 
 
 * Viz.  E.,  W.,  N.,  S.,  N.E.,  N.W.,  S.E.,  S.W.,  above,  below. 
 
NATIVE  BOOKS.  179 
 
 Having  delayed  some  time  at  a distant  part,  the 
 Bosatano  came  to  a knowledge  of  it,  and  by  his 
 power  of  passing  through  the  air,  coming  through 
 the  midst  of  the  Himala  mountains,  which  are  3,000 
 yoduns  (48,000  miles)  in  length,  came  down,  and 
 having  adorned  the  place  as  the  Divine  Nadun 
 Garden,  stood  by  a tree  adjoining  the  Pansala. 
 The  god  Indra,  knowing  this,  came  dow7n  in  the 
 twinkling  of  an  eye,  attended  with  his  gods,  and  by 
 means  of  his  power,  caused  the  flags  to  be  hoisted 
 up,  and  decorated  the  place  with  triumphal  arches 
 of  gold  and  silver,  gems  and  pearls,  fire  and  incense, 
 and  with  festoons  of  gold  and  silver,  like  the  city  of 
 a god.  Some  of  the  demons  that  dwelt  in  the  wil- 
 derness came  down  and  began  to  play  on  the  five 
 kinds  of  instruments.  And  others  began  to  offer 
 sacrifices  of  fire  and  incense,  while  the  rest  were  em- 
 ployed in  singing  songs,  in  clapping  their  hands, 
 and  in  walking  to  and  fro,  with  their  swords  and 
 shields.  When  all  the  deities  thus  began  to  cele- 
 brate a festival  through  the  merits  to  which  this 
 maid  had  attained  on  account  of  the  good  deeds 
 which  she  had  done  in  her  former  births,  the  king, 
 wondering  at  these  things  which  were  presented  be- 
 fore his  eye,  came  to  the  borders  of  the  rock  where 
 Bosatano  resides,  and  leaving  there  his  host,  and 
 girding  on  his  royal  sword,  went  with  the  hunter 
 and  a few  others  to  the  Pansala,  where,  having  done 
 homage  to  Bosatano,  he  stood  beside  him.  When 
 the  great  Bosatano  began  to  converse  with  him,  he 
 asked  the  king,  saying,  “ O,  sir  ! whence  art  thou  ? 
 
 n 2 
 
180 
 
 TRANSLATION  OF 
 
 who  are  thy  parents?  and  what  made  thee  to  come 
 down  to  this  wilderness  ?”  This  he  demanded  of  the 
 king  as  if  it  had  been  hidden  from  him,  though  he 
 had  previous  knowledge  of  it.  The  king  replied, 
 cc  My  lord,  I am  Bramadanta,  the  king  of  Baranes  ; 
 my  father  also  is  Bramadanta ; and  the  fame  of  your 
 daughter  has  made  me  come  to  this  place.”  Then 
 the  great  Bosatano,  having  told  the  king  plainly  the 
 greatly  wicked  and  vicious  conduct  of  women,  in 
 order  to  prevent  this,  and  to  stop  at  once  the  cen- 
 sures and  blame  which  would  hereafter  be  cast 
 upon  her,  advised  the  king  thus : “ 0,  Maha  Raja, 
 as  thou  knowest  that  the  maid  is  as  yet  only  in  her 
 childhood,  I command  thee  to  live  with  great  purity 
 of  heart ; and  as  the  heart  of  man  is  in  a moment 
 troubled,  how  shall  my  daughter  live  among  so 
 great  a number  of  persons  ?”  The  king  answered, 
 “ O my  lord,  I shall  give  the  preference  to  this 
 maid  above  all  the  rest  of  my  queens.”  Then  the 
 great  Bosatano,  having  called  out  Patmawatti,  spoke 
 thus  : “ My  daughter  (‘  son  in  original)  Patmawatti, 
 as  thou  art  now  of  a proper  age,  and  as  this  great 
 wilderness  does  not  afford  thee  a proper  abode,  it  is 
 unfortunate  that  thou  shouldst  live  here.  Thou 
 seest  the  king  of  Baranes,  who  is  come  in  hopes  of 
 thee,  utterly  regardless  of  the  distance  he  had  to 
 come : wherefore  go,  my  daughter,  with  him.” 
 She  then,  promising  to  go  with  the  king,  bowed 
 down  to  Bosatano,  and  stood  by  him  weeping ; on 
 which  account  the  great  Bdsatano,  having  made 
 them  stand  on  a high  heap  of  gold,  crowned  them, 
 
NATIVE  BOOKS. 
 
 181 
 
 and  immediately  made  ready  a chariot  well  deco- 
 rated, and  thus  they  departed  with  great  pomp. 
 
 Then  there  went  before  the  king  all  kinds  of 
 people  with  fans  of  gold  and  fans  of  silver,  and  with 
 everything  by  which  the  procession  is  ornamented. 
 The  goddesses,  also,  and  ladies  with  shrines  of  gold 
 and  shrines  of  silver,  took  their  journey  triumphantly. 
 And  hundreds  of  people,  who  were  dressed  in  various 
 ways,  were  running  together  as  the  waves  of  the 
 milky  ocean,  with  their  umbrellas  of  ivory.  Like- 
 wise hundreds  of  women,  who  were  clad  in  various 
 kinds  of  apparel,  with  lamps  in  their  hands,  like  a 
 long-continued  fence,  presented  themselves  before 
 them,  and  some  officers  of  state,  running  into  the 
 roads  before  them,  cleared  the  roads,  rooting  up 
 every  thorn,  and  every  weed,*  and  levelling  all  such 
 places  as  had  the  appearance  of  a hollow  or  a rising 
 ground.  After  this,  they  strewed  on  each  side  of 
 the  road  white  sand,  and  having  placed  pots  filled 
 with  liquids  of  sweet  scent  on  each  side,  they  de- 
 parted. The  king,  attended  with  a great  host, 
 having  come  to  the  road  thus  decorated,  and  passed 
 the  distant  part,  approached  the  gates  of  the  city, 
 where  the  citizens,  raising  their  flags,  and  placing 
 in  every  corner  of  the  streets  pots  filled  with  flowers, 
 went  to  meet  the  king,  having  embellished  the  city 
 with  triumphal  arches  of  Plantain  trees.  The  king 
 and  Patmawatti,  attended  with  a numerous  host,  en- 
 tered the  city  as  Indra  ascends  up  to  heaven,  with 
 the  demi-goddess  Virgin  Sugata,  attended  with  the 
 host  of  gods,  after  they  have  left  the  Nadun  garden. 
 
 * See  the  same  custom  in  the  Bible,  Isa.  xl.  3,  4. 
 
182 
 
 TRANSLATION  OF 
 
 Then  Patmawatti,  in  order  to  display  the  virtues  of 
 her  merits  to  the  crowd  that  surrounded  her,  came 
 out  of  the  chariot  and  walked,  and  wherever  she  left 
 the  print  of  her  foot,  there  it  was  seen  that  flowers 
 sprung  up.  Then  the  whole  city  of  Baranes  was 
 filled  with  the  fragrancy  of  the  lilies  which  proceeded 
 out  of  her  mouth,  and  with  the  sweet  perfume  of 
 sandal  which  issued  from  her  body,  insomuch  that 
 the  people  began  to  cry  out  “ Sadu,  Sadu,”  “ merits 
 must  be  done.”  The  maid,  thus  displaying  the 
 virtue  of  her  merits  to  the  multitudes  that  crowded 
 round  her,  entered  the  palace  as  a goddess  enters 
 the  chamber  of  her  divine  palace.  Here  the  king 
 conferred  on  her  the  superintendence  over  16,000 
 of  his  queens,  making  her  the  chief  queen  ; and 
 from  that  time  he  paid  no  attention  to  his  former 
 queens,  no,  not  so  much  as  to  look  at  them  with  a 
 smiling  countenance,  but  took  every  means  of 
 pleasing  and  delighting  Patmawatti  his  beloved 
 queen  ; and  thus  they  lived  together  in  great  mutual 
 affection. 
 
 Upon  this  his  former  queens  entered  into  a com- 
 bination against  Patmawatti,  to  loosen  the  knot  of 
 affection  by  which  they  were  bound  ; and  on  a cer- 
 tain day,  presenting  themselves  before  the  king,  they 
 said,  “ O Maha  Raja,  Patmawatti  is  not  a human 
 being,  for  was  it  ever  known,  or  hast  thou  ever 
 heard,  that  flowers  spring  up  in  the  places  where  a 
 person  leaves  the  print  of  his  foot  ? Truly,  she  is  a 
 she-demon.  Wherefore  we  desire  thee,  O king,  to 
 expel  her  out  of  the  city,  lest  destruction  come  upon 
 
NATIVE  BOOKS. 
 
 383 
 
 us  and  thee,  0 king.”  The  king  returned  no  an- 
 swer, but  set  his  affection  on  her  more  and  more, 
 and  thus  they  lived  together  in  amity.  Now  there  was 
 created  in  her  mind  an  ardent  desire  to  bestow  alms 
 to  the  amount  of  a laksha  (100,000)  at  once  : so  the 
 king  went  and  called  all  the  mendicants  in  the 
 country,  the  blind,  the  deaf,  and  others,  and  be- 
 stowed great  alms  on  them.  As  the  king  was  much 
 attached  to  Patmawatti,  and  united  in  affection  to 
 her,  the  rest  of  the  queens  formed  a party,  and 
 tried  all  they  could  to  cause  the  king  to  banish  her, 
 and  made  many  misrepresentations  of  her  conduct 
 to  make  the  king  angry  with  her.  While  they 
 were  thinking  upon  these  things,  one  of  the  neigh- 
 bouring provinces  belonging  to  the  king  was  in- 
 vaded by  a foreign  army.  The  king,  not  knowing 
 the  treacherous  designs  of  the  other  queens,  gave 
 Patmawatti  charge  of  them,  she  being  pregnant  at 
 this  time,  and  he  went  against  the  enemy  with  his 
 army.  Patmawatti  was  ready  to  be  delivered,  and 
 in  the  evening  of  a certain  day,  as  she  was  in  her 
 pangs,  the  other  queens  assembled  together,  and 
 sent  for  a poor  old  woman  ; and  when  she  came, 
 each  having  bribed  her  with  presents,  telling  her 
 beforehand  to  conceal  the  child,  and  give  it  to  them 
 afterwards  ; and,  instead  of  the  child,  she  should  be- 
 spatter a log  of  wood,  and  place  it  as  the  child  she 
 had  brought  forth.  Having  thus  appointed  her  to 
 be  midwife,  they  stood  around  the  bed.  In  that 
 very  moment  Patmawatti  was  delivered  of  a child  as 
 a drop  of  water  falls  from  a vessel.  The  first  that  was 
 
184 
 
 TRANSLATION  OF 
 
 born  was  Prince  Mahapaduma;  the  other  four  hun- 
 dred and  ninety* nine  were  discovered  afterwards. 
 
 The  old  woman,  after  she  had  concealed  the  five 
 hundred  children  which  the  queen  had  brought 
 forth,  distributed  them  to  the  five  hundred  queens  as 
 she  had  promised,  and  having  bespattered  a log  of 
 wood,  put  this  question  to  the  queen,  “ Mother, 
 what  is  this  that  thou  hast  brought  forth  ?”  Patma- 
 watti,  not  knowing  what  was  going  on,  began  to  be 
 anxious  and  depressed  in  her  mind,  at  the  contem- 
 plation of  her  former  state,  and  the  thought  of  what 
 error  and  sin  she  had  committed.  The  five  hun- 
 dred children,  thus  deprived  of  their  mother,  were 
 taken  out  of  her  presence,  each  queen  having  hid 
 her  child  under  her  garment,  and  preserved  it  in  a 
 shrine  or  case,  and  though  these  young  princes 
 were  left  in  so  deplorable  a state  in  their  infancy, 
 through  the  virtue  of  their  meritorious  deeds, 
 they  sucked  the  milk  that  issued  from  their  own 
 fingers.  In  the  meantime,  the  god  Indra’s  seat  be- 
 came warm,  and  he,  having  come  to  a knowledge  of 
 this  circumstance,  came  thither,  and  assuming  an  in- 
 visible form,  wrote  the  following  words  on  each  of 
 the  shrines : “ This  is  one  of  the  five  hundred 
 children  which  Patmawatti  bore  to  the  king  of 
 Baranes,  whose  five  hundred  queens,  being  jealous 
 of  Patmawatti,  have  concealed  the  children  in  these 
 shrines.  I am  Indra.  Let  the  king  be  acquainted 
 with  these  things.”  After  he  had  written  this 
 inscription,  he  felt  a deep  wish  that  none  but  the 
 king  might  read  what  he  had  written,  and  departed* 
 
NATIVE  BOOKS. 
 
 185 
 
 The  king  of  Baranes,  after  defeating  the  enemy, 
 returned  to  Baranes,  and  entering  his  palace,  called 
 Patmawatti  to  him,  and  said,  “ My  queen,  what  is 
 the  child  ?”  Patmawatti  hid  her  face,  and  returned 
 no  answer.  The  rest  of  the  queens  came  pressing 
 forward  and  made  obeisance  to  the  king,  and  they 
 spoke  to  the  king,  and  produced  the  log  of  wood, 
 and  said  to  the  king,  “ 0 Maha  Raja,  here  is  the 
 son  whom  thy  beloved  queen  has  brought  thee  : take 
 him  in  thy  arms,  and  fondle  the  little  darling.” 
 And  thus  with  frolic  and  levity,  they  made  the  king 
 blush,  and  hindered  the  king  from  discovering  his 
 love  to  them.  And  they  further  said,  “ O Maha 
 Raja,  have  we  not  given  thee  a true  likeness  of  this 
 woman,  as  we  were  aware  of  all  these  things? 
 Wherefore  we  declare  to  thee,  O king,  that  she  is 
 really  a she-demon,  and  not  a human  being,  and  we 
 earnestly  beg  that  thou  wilt  expel  her  from  this 
 great  city.”  The  presentation  of  the  log  of  wood, 
 which  they  pretended  was  the  child  which  Patma- 
 watti had  brought  forth,  having  affected  the  king’s 
 heart  not  a little,  as  well  as  the  manner  in  which 
 they  spoke  to  him,  he  expelled  her  out  of  the 
 country. 
 
 In  this  her  desperate  condition,  she  was  deprived 
 of  her  extraordinary  powers,  on  account  of  the  sin 
 she  had  done  in  a former  birth,  in  venturing  to 
 pursue  after  Budha,  to  receive  back  her  flower, 
 which  she  had  at  first  willingly  offered  : for  from 
 this  time  her  supernatural  power  to  produce  flowers 
 wherever  she  placed  her  feet  ceased,  and  the  colour 
 
186 
 
 TRANSLATION  OF 
 
 of  her  body  was  changed.  Thus,  as  she  was  passing 
 through  the  street  in  a doleful  and  miserable 
 manner,  an  old  woman  coming  in  sight  of  her,  felt 
 compassion  for  her,  accosted  her  familiarly,  and  re- 
 ceived her  kindly  to  her  house,  as  if  she  had  been 
 one  of  her  own  daughters.  She  gave  her  food,  and 
 assigned  her  a separate  dwelling. 
 
 After  these  things,  the  five  hundred  queens  went 
 to  the  king,  and  said  to  him,  “ 0 Maha  Raja,  we 
 will  bring  to  your  notice  a thing  which  we  have 
 done  in  your  absence.  When  your  majesty,  being 
 reduced  to  great  straits,  was  obliged  to  pursue  the 
 enemy,  it  was  deemed  expedient  for  us  that  thy  five 
 hundred  queens  should  enter  into  a solemn  vow 
 with  the  Ganga  Dewiyo,  that  if  it  should  please  him 
 to  make  thy  way  prosperous,  in  vanquishing  the 
 enemy,  we  would  go  to  his  frontiers,  and  bathe  in 
 the  river  as  a victim  offered  to  the  god  ; wherefore 
 we  intreat  thee  to  permit  us  to  accomplish  this 
 vow.”  The  king,  pleased  at  these  words,  made 
 ready  his  men,  and  accompanied  his  queens  to  the 
 place  they  had  directed  him,  and  previous  to  their 
 bathing  he  gave  orders  that  the  place  of  bathing 
 should  be  well  prepared  and  beautified  ; and  that 
 the  upper  and  lower  parts  of  it  should  be  enclosed 
 with  nets,  after  which  they  were  to  begin  to  bathe. 
 And  the  five  hundred  queens  came  with  their  heads 
 covered,  and  having  the  five  hundred  shrines  con- 
 cealed under  their  garments,  thus  going  into  the 
 water,  with  that  apparel  which  they  had  on  before, 
 put  the  five  hundred  shrines  into  the  river,  where 
 
NATIVE  BOOKS. 
 
 187 
 
 the  stream  carried  them  to  the  fishers’  nets,  in  which 
 they  became  enclosed.  The  king,  having  bathed, 
 was  waiting  on  the  land,  and  the  fishers  having  dis- 
 covered the  shrines  fastened  in  their  nets,  brought 
 them  to  the  king,  and  said,  “ O king,  we  are  alto- 
 gether ignorant  of  this  thing,  and  cannot  give 
 thee  any  information  about  it.”  The  king  opened 
 the  shrines,  and  first  discovered  that  in  which  the 
 Prince  Mahapaduma  was  laid,  on  which  he  found  an 
 inscription  written ; and  having  read  it,  he  disco- 
 vered the  rest,  one  after  one,  on  each  of  which  he 
 found  the  same  inscription,  and  a babe  lying  in  it. 
 When  the  king  saw  these  five  hundred  babes  lying, 
 each  in  its  shrine,  as  it  were  five  hundred  images  of 
 gold,  in  great  ecstasy  he  gave  orders  that  the  road 
 from  the  side  of  the  river  as  far  as  the  palace  should 
 be  adorned  and  beautified  in  a very  elegant  manner, 
 and  that  the  wThole  city  should  be  adorned  as  it  were 
 a city  of  the  gods  : and  he  took  the  children,  and 
 went  home  and  delivered  them  in  charge  to  one  of 
 his  courtiers,  and  ordered  him  to  take  care  of  them, 
 and  nourish  them  as  his  own  sons.  And  mention- 
 ing the  folly  he  had  done  in  hearkening  to  the 
 words  of  others,  he  commanded  the  courtier  by  some 
 means  or  other  to  find  out  Patmawatti. 
 
 As  the  courtier  was  ordered  by  the  king  to  find 
 out  Patmawatti,  and  as  he  did  not  know  the  place 
 where  she  was,  he  was  ignorant  how  to  act,  and  at 
 last  proposed  that  he  should  make  proclamation, 
 offering  a reward  to  any  one  who  should  give  in- 
 formation of  her.  Accordingly  he  arrayed  his  royal 
 
188 
 
 TRANSLATION  OF 
 
 elephant,  and  had  a thousand  pieces  of  gold  wrapped 
 in  a cloth,  and,  passing  through  the  city,  he  pro- 
 claimed, “ O ye  people,  whoever  of  you  will  bring 
 to  our  notice  any  intelligence  respecting  Patma- 
 watti,  we  hereby  promise  that  we  will  readily  de- 
 liver into  his  hands  the  thousand  pieces  of  gold 
 which  you  now  see  with  your  eyes  upon  this  royal 
 elephant.”  At  the  same  time  the  tomtom  beaters  * 
 went  everywhere  with  similar  proclamations.  Pat- 
 mawatti  was  at  first  disconcerted  with  this  new  act ; 
 but,  after  understanding  the  meaning  of  it,  ran 
 quickly  to  the  old  woman  who  gave  her  daily  food, 
 and  said,  “ My  mother,  I pray  thee  run  yonder  and 
 bring  back  those  thousand  pieces  of  gold.”  She 
 said,  “ What  word  shall  I carry  with  me  that  I shall 
 presume  to  lay  hands  upon  it  ? I dare  not — I dare 
 not  proceed  one  step  towards  it.”  She  encouraged 
 her  to  go,  saying,  “ Fear  not,  but  go  with  these 
 words  and  say,  £ I will  show  you  the  person  whom 
 you  are  seeking.’”  When  she  pressed  her  to  go, 
 she  went  to  the  men,  and  came  back  with  the  re- 
 ward, and  the  king's  men  also  accompanied  her  to 
 her  dwelling,  where  the  courtier  seeing  Patmawatti, 
 they  recognized  each  other,  and  he  immediately 
 spread  a white  awning  over  the  house,  and  enclosed 
 the  place  with  curtains,  after  which  they  caused 
 Patmawatti  to  wash  and  clean  her  head.  He  put 
 on  her,  with  much  pomp,  splendid  robes,  and, 
 placing  guards,  he  went  to  the  king  and  informed 
 
 * This  is  the  way  in  which  proclamations  are  now  published 
 in  Ceylon. 
 
NATIVE  BOOKS. 
 
 189 
 
 him  of  all  these  things.  On  this  information  being 
 received,  the  king  fitted  out  a Siwa-ge,  and  sent  it 
 to  Patmawatti  to  convey  her  thence  ; and  on  her 
 non-compliance,  the  king,  ascertaining  that  she  ra- 
 ther chose  to  meet  him  alone  in  a walk,  gave  orders 
 that  the  road  from  the  king’s  palace  to  the  residence 
 of  Patmawatti  should  be  well  cleared,  that  a white 
 coloured  awning  should  be  spread  over  it,  orna- 
 mented with  gold  and  silver  stars,  and  fastened  on 
 large  pillars  fixed  on  each  side  of  the  road,  and  that 
 the  ground  should  be  covered  with  beautiful  car- 
 pets. After  this  he  sent  a great  number  of  marriage 
 attendants,  with  jewels  and  dresses  of  immense 
 value.  Then  Patmawatti,  having  washed  her  head 
 with  Itur,  and  being  decked  with  splendid  attire  of 
 various  kinds,  which  make  a woman  beautiful,  de- 
 parted thence  with  her  face  directed  towards  the  king’s 
 palace  ; and  while  she  was  going,  behold,  the  flowers 
 began  to  spring  up  out  of  her  footsteps,  even  penetrat- 
 ing the  carpets  that  were  spread  on  the  ground  ; and 
 immediately  she  displayed  the  virtue  of  her  merits 
 to  the  surrounding  multitudes,  and  being  attended 
 with  a pompous  train,  arrived  at  the  king’s  palace, 
 where,  causing  all  the  carpets  to  be  set  apart  for  the 
 use  of  the  woman  who  had  to  guard  her,  she  went 
 directly  to  her  former  chamber  in  the  palace,  and 
 appeared  before  the  king.  As  soon  as  he  saw  her 
 he  embraced  her  with  his  two  hands,  and  kissed  her 
 with  inconceivable  affection,  and  seated  her  on  an 
 equal  seat. 
 
 Immediately  the  five  hundred  princes  ran  thither 
 
190 
 
 TRANSLATION  OF 
 
 to  their  mother,  and  in  that  instant  milk  began  to 
 
 7 o 
 
 gush  out  of  her  breasts  in  divers  directions  into  the 
 mouth  of  each  child.  And  the  king  being  trails- 
 ported  with  excessive  joy  for  the  opportunity  af- 
 forded him  of  seeing  a mother  with  five  hundred 
 goodly  children  by  her  side,  and  being  enraged  with 
 his  five  hundred  queens,  who  had  for  a time  deprived 
 him  of  this  pleasing  sight,  commanded  them  to  be 
 brought  before  him,  and  delivered  them  to  Patma- 
 watti  for  perpetual  slavery.  Upon  this  she  said, 
 “ O king,  if  it  seem  to  thee  proper,  I beseech  thee 
 let  it  be  proclaimed  throughout  all  the  country  that 
 the  five  hundred  queens  of  the  king  have  been  de- 
 livered to  me  for  perpetual  slavery.”  And  when 
 the  king  had  done  so,  she  again  requested  that  ano- 
 ther proclamation  should  be  published,  reversing 
 the  former.  The  king,  complying  also  with  this  her 
 request,  published  a second  proclamation,  setting 
 forth  that  the  five  hundred  queens  who  were  deli- 
 vered into  perpetual  slavery  to  Patmawatti,  as  a 
 punishment  for  their  misconduct,  should  be  re- 
 leased from  their  punishment  by  her  clemency ; and 
 thus  it  was  published  throughout  the  whole  city. 
 Having  release dt  hem  from  their  slavery,  she  re- 
 instated them  in  their  respective  places,  and  com- 
 mitted to  them  the  guardianship  of  her  children,  re- 
 serving for  herself  the  charge  of  Prince  Padumutta 
 only. 
 
 Now  these  five  hundred  princes,  like  divine  chil- 
 dren, growing  in  years,  advanced  to  the  seventh 
 year  of  their  age  ; and  on  a certain  day  they  took 
 
NATIVE  BOOKS. 
 
 191 
 
 an  airing  in  the  garden  with  the  king  their  father, 
 being  gorgeously  apparelled,  where  they  spent  their 
 hours  in  nothing  else  than  in  surveying  the  variety 
 of  objects  that  were  presented  to  their  view,  and 
 taking  delight  in  them  as  the  gods  are  accustomed 
 to  do  to  their  children  in  the  Nadun  garden. 
 
 As  they  were  walking  about  they  came  to  the 
 royal  pond  in  which  they  bathed.  When  they  saw 
 how  the  flowers  of  the  pond  first  bloom,  and  after- 
 wards how  they  are  changed  into  open,  gaping 
 flowers  with  fine  petals,  and  after  that  how  they  pro- 
 ceed from  a brighter  to  a duller  colour,  and  then 
 fade  entirely  away,  they  said  within  themselves, 
 “ As  these  inanimate  things,  which  are  not  subject 
 to  transmigration,  decay,  how  much  more  shall  man, 
 who  is  in  the  power  of  transmigration,  be  reduced 
 to  the  last  state  of  decrepitude !”  And  while  they 
 indulged  in  these  thoughts  these  five  hundred 
 princes  at  once  were  made  Budhas,  and  were  taken 
 out  of  sight.  Now  as  these  Budhas  had  taken  their 
 position  cross-legged  on  the  summit  of  the  flowers, 
 altogether  presenting  the  appearance  of  a number  of 
 images  placed  in  a row,  and  as  yet  they  had  not  re- 
 nounced their  laical  condition,  the  king’s  attendant, 
 not  ascertaining  that  they  were  advanced  to  the  dig- 
 nity of  Budhas,  spoke  to  them  thus,  “ O my 
 princes,  the  day  is  declining,  and  the  night  ad- 
 vances : go  home,  therefore,  I pray  you,  and  delay 
 not.”  In  reply,  they  said,  “We  are  no  more  princes 
 of  the  king,  but  Budhas.”  He  answered,  “ 0 my 
 lords  and  my  children,  how  is  it  that  you  are  so 
 
192 
 
 TRANSLATION  OF 
 
 presumptuous  as  to  take  upon  yourselves  to  say, 
 £ We  are  no  more  princes,  but  Budhas,*  seeing  that 
 you  sit  so  sumptuously  clothed,  and  in  every  re- 
 spect the  reverse  of  what  you  ought  to  be?  you 
 possess  not  the  qualities  of  Budha  ; Budhas  are  not 
 like  you  : they  are  bald-headed,  they  have  no  beards, 
 they  are  furnished  with  three  suits  of  apparel,  (si- 
 wura,)  and  a dish,  (patra,)  and  they  lead  a tranquil 
 life  ; therefore,  I pray  you,  do  not  compare  your- 
 selves with  such  exalted  creatures,  who  have  attained 
 that  high  station  by  no  other  means  than  by  having 
 thoroughly  performed  the  ten  Paramitas  (see  p. 
 84)  for  the  space  of  two  millions  of  asankayas  of 
 kalpas.” 
 
 The  princes,  moved  by  these  words,  said  to  the 
 man,  “ Behold,  thou  shalt  see  now  what  a change 
 will  take  place  in  these  things  with  which  thou 
 findest  fault.”  And  so  saying,  they  lifted  up  their 
 right  arms,  and  with  their  hands  stroked  their  heads, 
 and  immediately  the  hair  of  their  heads,  which  be- 
 fore was  long,  became  even,  and  two  inches  length 
 of  hair  alone  was  left  on  their  heads,  while,  in  the 
 mean  time,  they  were  transformed  from  laymen  into 
 the  order  of  priests,  and  being  supplied  with  Aswapa- 
 rikshakara,  (the  eight  requisites  for  a Budhist  priest, 
 viz.,  three  robes,  a dish  forrice,  a belt  or  girdle  for  the 
 loins,  a razor,  a needle,  and  a water-strainer,)  stood  on 
 the  banks  of  the  lake,  being  like  a company  of 
 priests  sixty  years  old.  Then  the  king  their  father, 
 seeing  the  great  miracle,  ran  in  great  haste  to  them, 
 his  countenance  being  all  suffused  with  tears  of  joy, 
 
NATIVE  BOOKS. 
 
 193 
 
 and  with  folded  hands  prostrating  himself  to  the 
 ground,  departed.  All  the  king’s  host,  rushing  thi- 
 ther like  a forest  of  Sal  trees  cut  up  by  the  roots, 
 prostrated  themselves  to  the  ground  and  departed. 
 And  when  news  came  to  the  ears  of  Patmawatti, 
 their  mother,  she,  in  the  twinkling  of  an  eye,  came 
 thither,  and  presenting  herself,  to  the  wonder  of  the 
 bystanders,  as  a garden  of  red  flowers  on  which  the 
 sun  has  shone,  and  seeing  her  five  hundred  children 
 at  once  exalted  as  Budhas,  bursting  into  raptures, 
 prostrated  herself  to  the  ground,  and  departed. 
 Thus,  while  these  Budhas  were  all  attended  by  the 
 people,  and  were  receiving  the  adorations  that  were 
 paid  to  them,  placing  their  folded  hands  on  their 
 foreheads,  and  with  loud  acclamations  of  “ Sadu, 
 Sadu,  Sadu,”  they  read  Bana  both  to  the  king  and 
 to  the  surrounding  crowds,  and  in  the  presence  of 
 all  the  people,  ascended  up  into  the  air,  and  sat 
 down  upon  the  Gandimadini  Parwataya,  like  a flock 
 of  royal  geese.  The  king  of  Baranes,  who  wit- 
 nessed the  ascension  of  these  Budhas,  suppressing 
 his  grief  in  his  heart,  and  his  mourning  for  his  chil- 
 dren, returned  with  his  queen,  Patmawatti,  to  Ba- 
 ranes, being  attended  with  a complete  host,  (ele- 
 phants, horses,  chariots,  and  infantry,)  and  entered 
 the  city,  being  changed  into  the  form  of  the  god 
 Indra. 
 
 After  a while  it  came  to  pass  that  the  queen  Pat- 
 mawatti, who  was  by  this  time  fully  endued  with 
 the  qualities  which  she  had  expected  in  a former 
 birth,  died  with  a cheerful  heart ; and  being  born 
 
 o 
 
194 
 
 NATIVE  BOOKS. 
 
 in  another  birth,  she  provided  the  Bud  has,  her  five 
 hundred  children,  with  wonderful  power  and  great- 
 ness, and  offered  eight  blue  Nelun  flowers  at  their  feet, 
 using  the  following  petition  : By  the  power  of  the 
 
 merit  of  presenting  these  flowers,  I hope  that  in  what- 
 ever state  I shall  be  born  birth  after  birth,  I may  be  as 
 beautiful  as  these  Nelun  flowers  ” After  this  she  de- 
 parted that  life,  and  was  born  in  the  world  of  the  celes- 
 tial beings,  and  there  having  enjoyed  divine  happi- 
 ness, she  was  born  again  in  a city  called  Siwat 
 Nuwara,  of  the  race  of  one  of  noble  rank,  and  con- 
 temporary with  our  Budha ; and  in  this  state  she 
 was  so  beautiful  that  she  had  a blue  coloured  body 
 which  emitted  rays  like  a wreath  of  blue  Nelun 
 flowers;  and  having  obtained  from  her  youth  a 
 knowledge  and  practice  of  the  observances  of  her 
 religion,  was  made  a Budha,  and  not  many  days 
 after  was  exalted  to  the  rank  of  a Rahatun,  (a  saint 
 or  devotee  of  the  highest  order,)  and  was  knowrn  by 
 the  name  of  Opulwan  mahaswaraya,  having  been 
 raised  to  the  highest  order  of  female  priests,  who 
 possessed  the  supernatural  power  of  flying  through 
 the  air. 
 
 SINGHALESE  BOOK  WRITTEN  ON  THE  OLA  OR  TALPAT  LEAF. 
 
195 
 
 CHAPTER  VII. 
 
 ACCOUNT  OF  THE  COMMENCEMENT,  PROGRESS,  AND 
 PRESENT  STATE  OF  THE  CHURCH  MISSION  IN  CEYLON. 
 
 First  party  of  Missionaries  sent  out — Kandy  station — Calpentyn 
 and  Baddagama  station — Nellore  station — Cotta  station. 
 
 The  first  party  of  missionaries  of  the  Church 
 Missionary  Society  left  England  for  Ceylon  in  De- 
 cember 1817.  This  party  consisted  of  the  Rev. 
 Samuel  Lambrick,  Joseph  Knight,  Robert  Mayor, 
 and  Benjamin  Ward,  together  with  Mrs.  Mayor 
 and  Mrs.  Ward.  After  having  been  detained  both 
 at  the  island  of  Teneriffe  and  at  the  Cape  of  Good 
 Hope,  they  reached  Ceylon  in  the  June  of  the  fol- 
 lowing year.  On  their  arrival,  their  stations  were 
 fixed  as  follows  : — Colombo,  Mr.  Lambrick  ; Galle, 
 Mr.  Mayor;  Manar  and  Calpentyn,  Mr.  Ward  ; and 
 Jaffna,  Mr.  Knight. 
 
 o 2 
 
196 
 
 CHURCH  MISSION. 
 
 Section  I. — Kandy  Station,  1818. 
 
 Rev.  S.  Lambrick  goes  to  Kandy  in  1818 — Is  made  Chaplain  to 
 the  English  forces — Opens  a native  school — Is  joined  by  the 
 Rev.  Thomas  Browning  and  Mrs.  B.,  in  1820 — Address  of  the 
 Missionaries  to  Governor  Brownrigg  on  his  leaving  the  island 
 — Governor’s  reply — Divine  service  in  Singhalese  performed  in 
 Kandy — Land  granted  by  government  for  mission  premises — 
 Mr.  B.’s  labours — Native  schools  in  1823 — Ditto  in  1826 — 
 Congregations — Building  of  mission  school  in  1826 — State  of 
 Mission  in  1827 — Catechetical  lecture  on  Wednesday  mornings 
 at  the  school — State  of  the  Mission  in  1830 — Bishop  Turner’s 
 visit  in  1831 — Sunday-school  first  opened  in  1831 — Con- 
 nected account  of  the  schools — Girls’  schools — Mission  in  ge- 
 neral in  1831,  and  following  years — Arrival  of  Rev.  William 
 Oakley  in  1835 — Investigation  of  the  Protestants  in  Kandy — 
 Preaching  at  villages — Hospitals — Visit  to  Wiharas — Second 
 investigation  of  Kandy — Departure  of  Mr.  Browning  and  fa- 
 mily for  England,  in  1838 — Death  of  Mr.  B.  at  sea — News  of 
 ditto  in  Kandy — Character  of  ditto — Visit  of  the  Bishop  of 
 Madras  (Spencer)  in  1839 — Mr.  Oakley’s  labours  in  1839 — 
 Persons  at  present  employed  at  the  station — Conclusion. 
 
 After  remaining  a few  months  at  Colombo,  Mr. 
 Lambrick,  at  the  suggestion  of  the  then  governor  of 
 the  island,  Sir  Robert  Brownrigg,  was  removed  to 
 Kandy,  which  had  lately  come  into  the  possession  of 
 the  English.  The  governor  conferred  on  him  the 
 appointment  of  assistant  chaplain  to  the  forces,  and 
 he  had  also  the  very  best  opportunity  of  studying 
 the  native  languages,  and  the  prospect  of  a door 
 being  opened  for  preaching  the  gospel  to  tens  of 
 thousands  of  the  natives ; as  well  as  the  advantage 
 
CMFRCK-JSOSSIOH  SCK©©  Is  AM®  3BLOIT S El , KA.M-®  1 
 
 H&ta’haxcL  &.  S<m,DeGr]8TjS43 . 
 
KANDY  STATION. 
 
 197 
 
 of  conciliating  the  good-will  of  many  of  the  priests 
 and  headmen  in  the  interior.  From  the  great  dis- 
 cretion and  prudence  exercised  by  Mr.  L.  in  his 
 intercourse  with  the  natives,  he  soon  obtained  the 
 esteem  and  confidence  of  the  heathen  around  him, 
 and  opened  a school  for  native  children,  the  first 
 school  opened  in  the  interior  of  the  island  for  the 
 instruction  of  the  natives  in  Christianity,  and  the 
 commencement  of  all,  or  of  the  greatest  part,  of  the 
 good  that  has  since  followed.  Mr.  L.  continued  to 
 labour  alone  for  two  years.  In  May  18*20,  the 
 Rev.  Thomas  Browning,  with  Mrs.  B.,  sailed  from 
 England  to  join  Mr.  L.,  and  thus  to  strengthen  the 
 Mission  in  Kandy.  They  arrived  in  December  of 
 the  same  year,  and  as  the  annual  meeting  of  the 
 Missionaries,  which  they  had  previously  agreed 
 upon,  was  held  this  year  at  Jaffna,  they  proceeded 
 thither,  having  landed  at  Battakalo.  Previous  to 
 the  arrival  of  Mr.  B.,  the  governorship  of  the  island 
 had  passed  into  the  hands  of  Sir  Edward  Barnes,  as 
 lieutenant-governor.  At  a levee  held  at  the  king’s 
 house — the  residence  of  the  governor — in  Colombo, 
 before  the  departure  of  Sir  R.  Brownrigg,  the 
 whole  of  the  Church  Missionaries  attended,  and  pre- 
 sented to  his  excellency  the  following  address  : — 
 
 “ We,  the  undersigned  Missionaries  in  the  island 
 of  Ceylon,  sent  forth  by  the  Church  of  England 
 Missionary  Society,  beg  to  be  permitted  to  express 
 to  your  Excellency,  on  your  approaching  departure 
 for  our  beloved  country,  our  hearty  wishes  and 
 
198 
 
 CHURCH  MISSION. 
 
 prayers  that  the  Divine  Providence  may  grant  you  a 
 prosperous  voyage  and  a happy  arrival. 
 
 “ Recently  brought  under  the  protection  of  your 
 Excellency’s  government,  we  saw,  with  thankful  ac- 
 knowledgments, that  the  peaceable  but  strenuous 
 efforts  which  from  various  quarters  were  made  for 
 the  spread  of  our  holy  religion,  invariably  met  with 
 your  favourable  countenance,  and  in  many  instances 
 with  your  fostering  support ; while,  at  the  same 
 time,  deluded  worshippers  of  false  gods  were  pro- 
 perly left  unawed  by  authority,  and  untouched  by 
 violence,  to  the  influence  of  the  spiritual  weapons  of 
 our  Christian  warfare. 
 
 “ When  we  reached  your  shores  an  unhappy  war 
 raged  in  the  interior.  This,  too,  we  have  seen 
 by  the  Divine  blessing  brought  to  a termination, 
 which  we  earnestly  hope  and  pray  may  prove 
 favourable  to  the  interests,  both  temporal  and  eter- 
 nal, of  all  descriptions  of  people  in  the  island. 
 
 “ We  would  hail  it,  Sir,  as  a token  for  good  that 
 the  time  is  coming  when  not  the  name  only, 
 but  the  power  of  the  religion  of  Jesus  Christ  will  be 
 known  by  multitudes  among  us. 
 
 “ We  conclude,  Sir,  with  imploring  the  Divine 
 blessing  on  your  excellency’s  person  and  family  ; 
 that,  withdrawn  from  the  burdensome  cares  of  civil 
 government,  meditating  on  the  word  of  God,  and 
 communing  with  your  own  heart,  you  may  expe- 
 rience the  real  comforts  of  a personal  interest  in  that 
 Saviour,  in  whom  alone  is  life  eternal. 
 
 (, Signed)  Samuel  Lambrick,  Joseph  Knight, 
 
 Robert  Mayor,  Benjamin  Ward.” 
 
KANDY  STATION. 
 
 199 
 
 The  reply  delivered  by  the  Governor  on  this  oc 
 casion  was  as  follows  : — 
 
 “ I thank  you  for  your  kind  expression  of  regard 
 towards  me  on  my  departure  from  Ceylon,  and  your 
 devout  prayers  to  Divine  Providence  for  my  pros- 
 perous voyage  and  happy  arrival  in  England. 
 
 “ It  has  been  the  principle  of  my  government  to 
 extend  an  equal  protection  to  Missionaries  of  every 
 religious  denomination,  who  came  to  this  island  with 
 the  pious  intention  of  propagating  among  the  hea- 
 then our  holy  religion.  Acting  upon  this  general 
 ground  of  a liberal  toleration,  it  was  yet  natural  that 
 I should  feel  some  partial  inclination  towards  a 
 Mission  of  clergymen  belonging  to  the  Established 
 Church,  which  I have  always  regarded  with  respect 
 and  affection. 
 
 “ The  whole  island  is  now  in  a state  of  tranquillity, 
 most  favourable  for  the  cultivation  and  improve- 
 ment of  the  human  mind.  I cannot  doubt  but  that 
 under  the  guidance  of  Providence,  the  progress  of 
 Christianity  will  be  general,  if  the  zeal  for  propa- 
 gating the  knowledge  of  Christianity  be  tempered 
 with  such  a sound  discretion  as  has  been  exhibited 
 already  by  one  of  your  mission  (Mr.  Lambrick)  in 
 the  centre  of  the  heathen  population.  It  is  my  sin- 
 cere wish  that  you  may  all  follow  that  example,  and 
 that  your  success  may  justify  my  partial  feelings 
 of  regard  for  the  Missionaries  of  the  Established 
 Church.” 
 
 Mr.  and  Mrs.  Browning,  after  various  delays,  did 
 
200 
 
 CHURCH  MISSION. 
 
 not  reach  Kandy  till  the  28th  of  October,  1821, 
 when  the  Mission  in  that  city  began  to  wear  the 
 appearance  of  a solid  establishment.  Mr.  L.,  in 
 January  of  this  year,  had  begun,  in  addition  to  his 
 two  services  as  chaplain  to  the  forces,  to  have  a 
 service  in  Singhalese  for  the  native  population ; the 
 first  time  that  the  joyful  news  of  salvation  had  ever 
 been  proclaimed  in  this  city  in  the  native  tongue. 
 The  hearers,  though  few,  were  very  attentive. 
 
 Mr.  L.  left  Kandy  in  1822,  and  after  staying 
 some  time  at  Colombo  and  Baddagama,  in  1823 
 made  choice  of  Cotta,  near  Colombo,  as  the  field  of 
 his  future  missionary  labours. 
 
 Application  was  now  made  by  the  Missionaries  to 
 government  for  a grant  of  land  for  a dwelling-house 
 and  school  in  Kandy,  which  was  obtained  in  June 
 1822.  On  this  a temporary  school-room  was  first 
 erected,  in  which  divine  service  was  performed  on 
 Sundays  ; but  owing  to  the  prejudices  of  the  na- 
 tives, and  their  dislike  to  inquire  into  a new  reli- 
 gion, little  progress  was  made  in  1822  and  3.  In 
 the  latter  year  divine  service  was  better  attended 
 than  before,  though  the  congregation  consisted 
 chiefly  of  persons  who  had  come  from  the  maritime 
 provinces  to  settle  in  Kandy  for  the  purpose  of 
 trade,  while  very  few  of  the  Kandians  themselves 
 attended.  Mr.  B.’s  zeal  for  the  good  of  the  na- 
 tives led  him  to  undertake  two  other  services,  the 
 one,  the  instruction  of  a number  of  Caffre  soldiers 
 belonging  to  the  Ceylon  regiment,  in  which  his 
 labours  were  for  some  time  blessed,  particularly  to 
 
KANDY  STATION. 
 
 201 
 
 one  man  who  lived  and  died  in  the  faith  of  Christ ; 
 the  other,  the  instruction  of  the  Singhalese  prison- 
 ers confined  in  the  Kandy  jail.  At  the  time  in 
 which  this  latter  service  was  commenced,  there 
 were  between  fifty  and  sixty  persons  in  the  prison. 
 Some  of  these  complained  that  they  could  not  at- 
 tend to  the  concerns  of  religion  during  their  con- 
 finement ; others  of  them  manifested  a great  desire 
 to  hear  the  word  of  God  ; and  those  who  were  able 
 to  read,  willingly  received  books  when  offered  to 
 them.  The  multiplicity  of  his  labours,  and  the  little 
 success  he  met  with,  were  now  such  as  greatly  to 
 depress  Mr.  B.'s  mind.  He  says,  January  1824, 
 “ We  are  constantly  pained  to  behold  vast  numbers 
 infatuated  by  the  mummeries  of  popery,  or  deluded 
 by  the  lying  stories  of  Budha,  or  prejudiced  with 
 the  fancies  of  Mahomet,  or  enslaved  with  the  dread 
 of  devils,  or  living  without  any  religion  at  all.  The 
 power  of  God  is,  however,  superior  to  all  the  de- 
 vices of  Satan,  and  when  he  is  pleased  to  accom- 
 pany the  word  preached  by  his  power  and  bless- 
 ing:, neither  earth  nor  hell  can  make  it  ineffec- 
 tual." 
 
 At  the  end  of  1823,  the  children  attending  the 
 five  schools  which  Mr.  B.  had  been  enabled  to  es- 
 tablish in  and  around  Kandy  were  one  hundred  and 
 twenty-seven  ; in  July  1826,  they  had  amounted  to 
 two  hundred  and  forty-three. 
 
 The  congregation  at  this  station  now  consisted  of 
 a small  number  of  native  Protestants,  and  the  chil- 
 dren of  the  schools.  Very  few  of  the  heathen,  i.  e. 
 
 7 
 
202 
 
 CHURCH  MISSION. 
 
 of  the  native  Kandians,  could  be  induced  to  come 
 to  hear  the  word  preached,  or,  if  they  came  for  a 
 short  time,  to  be  regular  in  their  attendance. 
 
 The  school-house  on  the  Mission  premises  at 
 Kandy,  a spacious  building  fifty  feet  by  twenty, 
 was  finished  in  January  1826,  and  began  to  be 
 used  both  for  a school  and  a place  of  worship.  A 
 piece  of  land  near  it  was  also  granted  by  govern- 
 ment for  a burial-ground  for  the  Protestant  Chris- 
 tians of  Kandy,  and  the  number  of  persons  collected 
 together  on  the  occasion  of  a funeral,  gave  Mr.  B. 
 frequent  favourable  opportunities  of  speaking  to 
 them  on  the  concerns  of  their  souls.  At  the  com- 
 mencement of  1827,  the  prospect  of  affairs  was  im- 
 proved. Instances  were  brought  to  Mr.  B.’s  know- 
 ledge of  good  being  received  by  some  of  his  hearers 
 among  the  higher  class  of  natives  ; some  of  the  sons 
 of  the  Kandian  chiefs,  who  attended  the  school  to 
 learn  English,  came  of  their  own  accord  to  purchase 
 the  Singhalese  and  English  New  Testament,  to  read 
 and  compare  them  at  their  own  houses. 
 
 In  September  1827,  it  is  reported  that  the  con- 
 gregations on  the  whole  were  encouraging ; that 
 there  were  eight  communicants  from  the  Portu- 
 guese and  Singhalese,  whose  moral  conduct  was 
 consistent;  and  that  a Modeliar  was  not  only  a 
 constant  hearer  himself,  but  had  induced  several 
 of  his  friends  and  relations  also  to  attend  divine 
 worship. 
 
 After  Mr.  B.  was  disengaged  from  his  English 
 duties,  which  he  had  undertaken  to  perform  to  the 
 
KANDY  STATION. 
 
 203 
 
 troops  in  Kandy  during  the  absence  of  the  govern- 
 ment chaplain  from  the  island,  on  account  of  ill- 
 health,  he  resumed  his  labours  among  the  prisoners 
 in  the  jail,  among  whom  he  had  more  encourage- 
 ment than  before. 
 
 The  schools,  which  wTere  now  seven  for  boys  and 
 two  for  girls,  were  promising,  though  those  in  vil- 
 lages at  a distance  from  Kandy  were  for  some 
 months  in  the  year  badly  attended,  as  the  children 
 were  taken  away  by  their  parents  to  work  in  the 
 paddy  fields.  The  Budhist  priests  also  sometimes 
 opposed  the  children’s  coming  to  a Christian  school, 
 and  endeavoured,  without  much  success,  to  per- 
 suade both  them  and  their  parents  not  to  read  the 
 Christian  books.  In  1829  there  had  been  an  in- 
 crease of  schools,  though  not  of  children.  A plan 
 had  been  adopted  of  paying  the  masters  their 
 monthly  salary  (for  all  payments  in  Ceylon  are 
 paid  monthly)  according  to  the  actual  improvement 
 made  by  the  children,  ascertained  by  an  examina- 
 tion of  them  under  the  inspection  of  the  Missionary, 
 which  had  the  effect  of  preventing  the  masters  in 
 some  measure  from  increasing  the  number  of  the 
 children,  though  for  their  own  profit  they  were  of 
 necessity  obliged  to  be  more  attentive  to  the  instruc- 
 tion of  those  who  did  attend. 
 
 In  other  respects  there  were  several  things  to 
 discourage.  Some  of  those  who  were  communi- 
 cants were  seldom  at  church,  except  on  that  parti- 
 cular Sunday  on  which  the  Lord’s  Supper  was 
 administered.  On  one  occasion  there  was  not  one 
 
•204 
 
 CHURCH  MISSION. 
 
 of  the  communicants  present,  though  notice  had 
 been  regularly  given  the  Sunday  previous. 
 
 Mr.  B.  had  made  a point  some  time  before  this 
 of  having  prayers  at  the  school  on  the  Wednesday 
 mornings ; and  after  the  Second  Lesson  he  catechised 
 the  school  children.  This  was  in  some  respects  a 
 most  gratifying  part  of  his  Missionary  labours,  as  it 
 gave  him  the  very  best  opportunity  of  speaking  to 
 them,  and  inculcating  upon  their  minds  the  great 
 truths  of  our  holy  religion.  The  children  were  a 
 motley  group,  consisting  of  Singhalese,  Portuguese, 
 Dutch,  Malays,  Malabars,  and  half-castes ; and  pro- 
 fessing various  religions,  being  Budhists,  Gentoos, 
 Mahometans,  Roman  Catholics,  and  Protestants, 
 but*  all  understanding  the  Singhalese  language,  in 
 which  the  service  was  conducted.  And  to  the  num- 
 ber of  one  hundred  or  more  they  joined  in  the 
 exercises  of  prayer  and  praise  to  Him  who  is  no 
 respecter  of  persons,  and  who  will  gather  into  his 
 kingdom  people  of  all  nations. 
 
 Concerning  the  state  of  the  inhabitants  at  this 
 period,  Mr.  B.  remarks,  “ The  Budhists,  Gentoos, 
 and  Mahometans,  remain  prejudiced  and  bigotted 
 to  their  own  system  of  error.  The  Roman  Catho- 
 lics continue  stedfast  in  their  perversions  of  the 
 Scriptures,  and  adherence  to  vain  superstitions  : 
 and  the  majority  of  Protestant  Christians,  both 
 European  and  natives,  are  lamentably  indifferent  to 
 vital  godliness.” 
 
 * Almost  all  children  brought  up  in  the  larger  towns  in  Cey- 
 lon understand  three  or  four  languages  ; Singhalese,  Portuguese, 
 Tamul,  and  sometimes  Malay  and  English. 
 
KANDY  STATION. 
 
 205 
 
 In  1830  the  state  of  things  had  not  much  altered 
 for  the  better.  The  number  of  persons  who  at- 
 tended public  worship  in  Portuguese  and  Singha- 
 lese was  less  than  two  hundred,  and  the  number  of 
 those  who  attended  the  exposition  of  the  Scriptures 
 on  the  Thursday  evenings — a few  Portuguese  who 
 understood  English,  and  some  English  soldiers — 
 was  only  twelve.  The  catechist,  and  reader,  and 
 schoolmaster,  continued  to  be  faithful  in  the  dis- 
 charge of  their  respective  duties,  as  their  journals 
 testified,  and  by  their  means  many  in  different  parts 
 of  the  town,  as  well  as  in  the  villages  in  the  country, 
 where  the  schools  were  situated,  obtained  some 
 knowledge  of  the  Scriptures,  and  occasionally  an 
 adult  came  forward  to  ask  for  Christian  baptism. 
 
 A spirit  of  inquiry  was  also  excited  among  the 
 people  more  than  formerly.  In  June,  1830,  Mr. 
 B.  says,  “ The  master  of  one  of  the  schools  said  to 
 me  after  the  schoolmasters’  meeting,  that  he  was  in 
 a strait,  and  hardly  knew  what  to  do  ; for  between 
 the  two  religions  they  had  no  religion,  and  how 
 their  souls  were  to  be  saved  he  could  not  tell. 
 They  formerly  believed  the  Budhist  religion,  and 
 expected  salvation  from  it ; but  now  they  had 
 learnt  from  the  Christian  religion  that  salvation  was 
 only  to  be  had  in  the  way  there  mentioned.” 
 
 July  9.  “ A person  inquired  of  the  scripture 
 reader  whether  any  woman  found  admission  into 
 heaven” 
 
 On  July  26  and  31,  he  had  long  conversations 
 with  his  chief  native  assistant  at  that  time,  on  some 
 
206 
 
 CHURCH  MISSION. 
 
 difficulties  which  he  had  found  in  understanding 
 how  the  punishment  of  those  who  rejected  the  gos- 
 pel of  Christ  would  be  greater  than  that  of  the  in- 
 habitants of  Sodom  and  Gomorrah.  He  was  told 
 that  it  was  revealed  in  Scripture  that  as  one  star 
 differed  from  another  star  in  brightness,  so  the  hap- 
 piness and  glory  of  some  in  heaven  would  exceed 
 that  of  others  ; and  likewise  the  punishment  of  hell 
 would  be  aggravated  by  the  measure  of  guilt  which 
 men  had  contracted,  and  for  the  favourable  oppor- 
 tunities which  they  have  had  of  knowing  the  will 
 of  God,  and  obeying  his  commands,  if  they  have 
 neglected  or  despised  them.  He  was  also  referred 
 to  the  parable  of  the  talents  in  Luke  xii.,  and  espe- 
 cially to  the  47th  and  48th  verses. 
 
 In  March,  1831,  the  Bishop  of  Calcutta  (Turner) 
 visited  the  station,  and  confirmed  thirty-six  persons 
 belonging  to  the  congregation.  After  the  examina- 
 tion of  some  of  the  schools  in  his  presence,  the 
 bishop  said  that  we  had  enough  to  encourage  us, 
 and  nothing  to  elate  us. 
 
 In  October  of  this  year,  a Sunday-school  was 
 opened.  For  a few  weeks  the  children  did  not 
 amount  to  more  than  forty.  It  was,  however,  a be- 
 ginning, and  also  the  means  of  increasing  the  con- 
 gregation at  the  school. 
 
 As  the  schools  at  all  our  stations  are  the  means 
 by  which  we  have  most  ready  access  to  the  natives, 
 and  may  justly  be  considered,  under  the  Divine 
 blessing,  the  means  most  calculated  to  do  them  real 
 and  lasting  good,  and  the  places  in  which  all  the 
 
KANDY  STATION. 
 
 207 
 
 village  congregations  assemble  for  divine  service,  I 
 will  give  a short  connected  account  of  them  at  each 
 of  the  stations. 
 
 At  Kandy  there  are  greater  difficulties  in  secur- 
 ing the  attendance  of  the  children  than,  I believe, 
 at  any  other.  The  parents  of  the  children,  know- 
 ing nothing  themselves  of  the  advantages  of  educa- 
 tion, are  extremely  careless  in  sending  their  children 
 to  the  schools ; and  being  more  or  less  under  the 
 influence  of  the  Budhist  priests,  who  are  more  nu- 
 merous in  the  Kandian  country  than  in  the  mari- 
 time provinces,  and  on  that  account  connected  with 
 more  of  the  inhabitants,  they  keep  the  children  from 
 the  schools  frequently  without  a reason.  It  is  much 
 more  difficult,  too,  to  find  masters  for  the  schools  in 
 the  interior,  as  all  the  inhabitants  are  Budhists  ; few 
 of  the  people  of  the  low  country  ever  leaving  their 
 homes  to  settle  in  Kandy,  except  for  the  purpose  of 
 trade,  and  only  requesting  to  be  employed  as  teach- 
 ers when  they  have  been  unsuccessful  in  trade. 
 The  small  extent  and  scattered  population  of  the 
 Kandian  villages  are  such,  that  unless  a school  is 
 erected  in  some  place  equally  convenient  for  the 
 children  of  three  or  four  villages,  they  do  not  come 
 in  sufficient  numbers  to  the  school  to  enable  the 
 masters  to  get  a living,  who  are  thus  ready  to  desert 
 the  service  of  the  Mission  on  the  first  offer  of  better 
 employment.  It  need  not  excite  surprise,  there- 
 fore, that  the  schools  at  this  station  have  generally 
 been  fewer,  and  have  always  contained  a smaller 
 number  of  children  than  those  of  the  other  stations, 
 
208 
 
 CHURCH  MISSION. 
 
 though  the  same  diligence,  nay,  sometimes  greater 
 diligence  has  been  shown  here  than  at  other  places. 
 Mr.  Knight,  from  Nellore,  visited  Kandy  at  the 
 close  of  1831,  and  notices  Mr.  Browning’s  school 
 labours  thus : “ Mr.  B.  finds  it  easier  to  gain  access 
 to  the  Kandian  villages,  and  to  bring  their  children 
 under  Christian  instruction,  than  he  formerly  did 
 and  adds,  “ In  villages  where  schools  are  not  estab- 
 lished by  the  Missionaries,  most  of  the  children  are 
 brought  up  in  ignorance.” 
 
 In  July  of  the  following  year,  Mr.  B.  thus  men- 
 tions some  of  his  schools  : “ Visited  the  schools  of 
 Gatamba  and  Kategale,  and  gave  the  children  who 
 have  learnt  most  during  the  last  six  months,  the  half- 
 yearly  reward  of  a small  piece  of  white  cloth  or  a 
 handkerchief  each,  and  a few  tracts  and  portions  of 
 Scripture  to  the  best  readers.  Examined  the  Eng- 
 lish school,  and  gave  rewards  to  the  children  of  that 
 and  the  Singhalese  boys’  school.  Large  portions  of 
 the  word  of  God  are  committed  to  memory  by  some 
 of  the  children.  May  the  Lord  bless  the  knowledge 
 of  his  word  to  their  eternal  good  !” 
 
 In  another  communication  about  the  end  of  this 
 year,  Mr.  B.  says,  “ It  is  no  easy  matter  to  get  the 
 Kandian  children  to  attend  school  regularly.  The 
 frequent  rains  of  the  interior,  the  scattered  nature  of 
 the  population,  the  prejudices  of  the  people,  and 
 their  indolent  habits,  render  it  impracticable  to 
 maintain  the  order  and  discipline  that  we  would  fain 
 wish  to  see  characterise  our  schools.  At  present  we 
 have  not  one  heathen  master,  as  was  formerly  the 
 
KANDY  STATION. 
 
 209 
 
 case,  all  our  masters  being  professedly  Christians  ; 
 and  though  our  numbers  are  greatly  diminished,  yet 
 we  trust  that  the  method  of  teaching  now  adopted, 
 and  of  paying  the  masters  according  to  the  number 
 of  lessons  said  at  a monthly  examination  under  the 
 inspection  of  the  Missionary,  will  prove  more  bene- 
 ficial to  those  who  do  attend,  than  that  formerly 
 made  use  of,  paying  only  for  attendance.” 
 
 In  1834,  the  report  of  the  schools  states,  that  there 
 were  one  hundred  and  ninety-six  children.  “ Scrip- 
 ture lessons  are  committed  to  memory  by  all  the  chil- 
 dren in  all  the  schools;  and  in  some  to  a very  consider- 
 able amount.  Thus  the  children  are  made  familiar 
 with  the  oracles  of  truth.  An  incident  came  under  my 
 notice  during  the  past  year  that  plainly  proves  that 
 these  labours  are  not  altogether  lost  upon  the  chil- 
 dren ; in  which  a boy  of  eleven  years  of  age,  the 
 son  of  a Kandian  chief,  hearing  a Kandian  man 
 reasoning  with  a Christian,  opposed  him,  and 
 proved  the  existence  of  a God  in  contradiction  to 
 their  atheistical  notions,  from  texts  of  Scripture  that 
 he  had  learnt  in  the  English  school.  The  Kandian, 
 on  hearing  the  boy’s  arguments,  wept,  and  lamented 
 that  his  friends  should  allow  him  to  go  to  a school 
 where  he  would  learn  to  overthrow  the  Budhist  re- 
 ligion.” 
 
 In  the  following  year,  also,  more  encouragement 
 was  afforded  to  Mr.  B.  in  this  part  of  his  labours. 
 He  says,  “ In  most  of  the  schools  connected  with 
 the  station  some  improvement  has  been  made  during 
 the  year.  In  a few,  the  progress  of  the  children  in 
 
 p 
 
210 
 
 CHURCH  MISSION. 
 
 reading,  writing;  and  committing  to  memory  por- 
 tions of  the  word  of  God,  has  been  very  satisfactory. 
 Several  English  ladies  and  gentlemen  who  were 
 present  when  the  bishop  (Dr.  Wilson  of  Calcutta) 
 examined  the  schools,  expressed  their  surprise  at  the 
 readiness  with  which  the  children  answered  the 
 questions  proposed  to  them.'5  At  this  time,  how- 
 ever, there  were  only  seven  schools,  with  an  average 
 attendance  of  one  hundred  and  twenty-three  boys 
 and  seven  girls. 
 
 In  August,  1836,  it  is  said  that  a gradual  im- 
 provement had  taken  place  in  most  of  the  schools, 
 and  that  nearly  all  the  children  were  in  the  habit  of 
 committing  to  memory,  in  which  way  they  attain 
 to  a knowledge  of  some  of  the  grand  truths  and 
 doctrines  of  Christianity,  which  may  be  rendered 
 of  essential  service  to  them  in  after  life.  There  had 
 been  during  the  year  one  added  to  the  number  of 
 the  schools,  and  the  average  attendance  was  one 
 hundred  and  fifty-two. 
 
 Some  of  my  remarks  on  the  state  of  the  schools  at 
 this  station  occur  in  my  Journal  of  October,  1838, 
 at  which  time  I was  in  charge  of  the  station.  At 
 that  period  there  were  ten  schools,  and  three  hundred 
 and  forty-two  children,  of  whom  twenty-nine  were 
 girls.  In  1839,  there  were  thirteen  schools,  and 
 three  hundred  and  sixty-nine  children,  of  whom 
 fifty-six  were  girls. 
 
 With  respect  to  the  little  progress  that  has  been 
 made  in  educating  the  females  in  and  around  Kandy, 
 a remark  or  two  may  be  necessary.  At  the  com- 
 
KANDY  STATION. 
 
 211 
 
 mencement  of  the  Mission  in  Kandy,  as  at  our  other 
 stations,  a great  aversion  was  shown  by  the  parents 
 to  send  even  their  boys  to  the  schools,  much  greater 
 to  send  their  girls.  The  Budhist  temples  were 
 places  where  boys  could  always  obtain  some  instruc- 
 tion, but  there  were  no  places  in  all  the  country 
 where  girls  could  be  taught;  and  when  the  Mis- 
 sion was  first  established  in  Kandy,  no  attempt  was 
 made  to  have  female  schools,  partly  because  the 
 Missionary  at  that  time  was  a single  man,  but 
 chiefly  on  account  of  the  almost  insuperable  preju- 
 dice that  the  natives  always  have  to  introduce  any- 
 thing new,  and  the  contempt  in  which  the  female 
 sex  is  universally  held.  For  several  years,  there- 
 fore, there  was  no  exclusively  female  school  in 
 Kandy.  Many  times  previous  to  1830,  attempts 
 had  been  made  to  teach  a few  girls,  but  the  idle  and 
 filthy  habits  of  the  children,  and  the  utter  disregard 
 to  their  improvement  shown  by  both  the  parents, 
 were  such,  that  little  progress  was  made.  Females 
 capable  of  teaching  were  not  to  be  found,  and  men 
 were  not  acceptable  as  teachers  of  girls , and  hence 
 every  plan  thought  upon  for  their  improvement  was 
 abortive.  As  such  was  the  case,  it  was  not  con- 
 sidered necessary  to  be  at  the  expense  of  building  a 
 separate  place  as  a school-room  for  girls.  As  soon 
 as  the  Mission  had  been  established  a sufficient 
 length  of  time  to  give  the  Kandians  the  opportunity 
 to  judge  of  the  sincerity  of  that  friendship  and  de- 
 sire for  their  best  interests  so  often  expressed  by  the 
 Missionaries,  their  aversion  was  a little  removed, 
 
 p 2 
 
212 
 
 CHURCH  MISSION. 
 
 and  in  1830  there  were  at  this  station  two  girls’ 
 schools,  in  which  wTere  thirty  children,  most  of 
 whom  were  Kandians.  But  two  years  after  this, 
 Mr.  B.  makes  the  following  remarks  on  the  difficul- 
 ties  attending  the  keeping  up  of  the  female  schools  : 
 “ The  difficulties  of  bringing  a girls’  school  to  any 
 degree  of  perfection  in  the  town  (Kandy)  are  almost 
 insurmountable ; for  in  addition  to  the  indifference 
 or  dislike  manifested  by  most  of  the  parents  to  the 
 instruction  of  females,  so  many  examples  of  licen- 
 tiousness and  vice  are  exhibited  to  their  view,  that 
 persons  of  any  decency  of  conduct  and  character  are 
 afraid  to  send  their  girls  through  the  streets  without 
 some  one  to  protect  them,  when  they  come  to  an 
 age  capable  of  making  much  improvement  in  read- 
 ing or  needlework.  Besides  this,  the  young  females 
 of  the  lower  class,  who  are  taught  from  their  infancy 
 to  do  the  most  laborious  services  of  the  household, 
 are  generally  more  needed  to  assist  the  mothers 
 than  the  males,  which  occasions  their  frequent  ab- 
 sence from  school  as  soon  as  they  are  able  to  be  of 
 any  considerable  service  in  domestic  affairs.”  One 
 good  incidental  effect  produced  by  the  girls’  schools 
 was,  that  since  their  establishment  many  of  the  Kan- 
 dian  ladies  had  begun  to  learn  reading  and  writing. 
 Learning,  however,  was  at  so  low  an  ebb  among  the 
 females,  and  so  uncommon  among  them,  that  when 
 one  little  girl  went  to  a village  sixteen  miles  from 
 Kandy,  the  females  of  the  place  were  so  astonished 
 to  hear  her  read,  that  at  first  they  came  in  crowds 
 to  listen  to  her. 
 
KANDY  STATION. 
 
 213 
 
 A few  years  ago  a small  school-room  was  built  on 
 the  Mission  premises  for  the  girls,  but  it  was  still 
 found  necessary  to  have  one  mistress  for  the  purpose 
 of  collecting  together  and  bringing  into  the  school 
 the  girls  from  various  parts  of  the  town,  and  of 
 taking  them  home  again,  as  soon  as  the  school  was 
 over ; and  another  for  the  purpose  of  teaching  them 
 needlework,  while  the  actual  instruction  of  them  in 
 their  own  language  was  for  the  most  part  the  work 
 either  of  the  schoolmaster  of  the  station,  or  of  the 
 school-visitor.  This,  though  both  a troublesome 
 and  an  expensive  plan,  was  the  only  one  which 
 would  induce  the  mothers  to  send  their  daughters ; 
 and  as  long  as  this  custom  was  continued,  in  1837 
 and  1838,  there  were  between  thirty  and  forty  girls. 
 From  the  time  of  Mr.  and  Mrs.  Browning’s  de- 
 parture from  the  island,  in  the  beginning  of  1838, 
 till  October  of  the  same  year,  the  children  gradually 
 decreased,  and  had  we  not  been  able  to  send  from 
 Cotta  a Singhalese  man  and  his  wife  to  take  charge 
 of  it,  there  was  reason  to  fear  the  teaching  of  females 
 must  have  been  in  a great  measure,  if  not  altogether, 
 discontinued.  During  my  stay  in  Kandy,  the  latter 
 months  of  1838,  the  only  female  school  at  the  place 
 was  kept  at  a house  in  the  town  instead  of  at  the 
 Mission  Bungalow,  and  there  was  a prospect  of  its 
 increasing  in  numbers  and  efficiency.  And  such,  I 
 rejoice  to  find,  has  been  the  case  under  the  excellent 
 Missionary  and  his  wife  who  are  now  at  the  station. 
 The  Bishop  of  Madras,  in  his  late  visit  to  Kandy, 
 remarks,  “ Mrs.  Oakley  has  a girls’  school  on  the 
 
214 
 
 CHURCH  MISSION. 
 
 premises,  in  which,  I understand,  she  takes  much 
 interest.”  A great  deal  remains  to  be  done  for  the 
 females  of  the  town  of  Kandy,  and  for  those  of  the 
 whole  of  the  Kandian  country,  who  are  all  in  a state 
 of  the  most  profound  ignorance. 
 
 With  respect  to  the  Mission  in  general  at  this 
 Station,  in  1831,  Mr.  Browning  says:  “ On  a re- 
 view of  the  past  year’s  proceedings,  we  have  cause 
 to  thank  God  and  take  courage  for  the  future. 
 Though  the  zeal  for  idolatry  in  many  was  strong  as 
 ever,  and  though  the  apathy  of  professed  Christians 
 remained  unaffected,  a few  have  learnt  by  God’s 
 blessing  to  value  the  truth,  and  to  feel  concerned 
 for  their  eternal  safety.”  The  Sunday  services  wrere 
 better  attended  than  usual,  and  the  number  of  per- 
 sons attending  them  became  greatly  increased  by 
 the  addition  of  the  children  from  some  of  the 
 schools.  Four  of  those  whom  the  Bishop  of  Cal- 
 cutta confirmed,  on  his  visit  to  Kandy,  in  1831,  be- 
 came communicants  soon  after,  and  raised  the  num- 
 ber to  seventeen.  The  preaching  at  the  jail  was 
 still  continued,  and  the  Catechists  and  others  em- 
 ployed in  different  departments  in  the  Mission,  were 
 in  general  found  faithful  persons,  and  manifested 
 anxiety  to  do  good,  and  to  increase  in  Christian 
 knowledge. 
 
 At  the  close  of  the  year  1832,  Mr.  B.  says  that  he 
 has  cause  of  thankfulness  that  God  had  not  left  him 
 without  evidence  of  his  presence  and  blessing. 
 Some  of  the  Kandians  have  an  idea  that  the  Budhist 
 religion  is  about  to  come  to  nought,  and  the  Christian 
 
KANDY  STATION. 
 
 215 
 
 religion  is  to  be  set  up  in  its  place.  It  is  a well- 
 known  fact  that  many  of  the  Kandians  are  relaxing 
 in  their  zeal  for  Budhism,  and  that  the  influence  of 
 the  priests  is  declining.  During  this  year,  Mr.  B. 
 had  several  long  discussions  with  the  Budhist  priests. 
 They  sometimes  requested  religious  books,  asked 
 for  a copy  of  the  Bible,  and  from  the  questions  that 
 they  asked  on  Christianity,  showed  that  they  were 
 in  some  measure  casting  aside  the  contempt  which 
 they  had  always  shown  to  other  religions  besides 
 their  own.  Though  on  these  occasions  they  pro- 
 posed such  questions  as  the  following  : — “ When 
 was  God  born  V “ How  long  was  it  after  the  crea- 
 tion of  the  world  that  Christ  came  ?”  “ Has  God  no 
 
 body  T “ Did  God  know  before  he  created  Adam 
 that  man  would  sin  ?”  “ Who  made  the  devil  ?” 
 
 “ If  God  made  all  things,  why  is  there  so  much 
 diversity  of  rich  and  poor,  black  and  white,  sick  and 
 well  ?”  &c.  “ What  is  the  Holy  Spirit  T “ Why 
 
 have  men  divers  languages,  if  all  came  from  one 
 family  ?”  “ Why  did  God  distress  the  man  whom 
 
 he  had  made,  by  robbing  him  of  one  of  his  ribs  ?” 
 Yet  having  so  often  seen  the  character  of  this  class 
 of  men  developed,  Mr.  B.  was  not  very  sanguine  in 
 his  expectations  regarding  the  greatest  part  of  these 
 priests.  At  the  same  time  he  showed  a readiness  to 
 converse  with  them  and  answer  any  objections,  and 
 gave  tracts  to  such  as  would  receive  them.  It  is  a 
 very  common  thing  in  all  parts  of  the  island  for 
 priests  to  throw  off  their  robes,  and  thus  renounce 
 their  profession  as  priests,  not  as  Budhists,  for  no 
 
216 
 
 CHURCH  MISSION. 
 
 other  reason  than  their  dislike  to  the  restraints 
 they  are  under  while  priests,  or  for  the  purpose  of 
 getting  married,  or,  what  is  more  common,  of  living 
 with  a woman  unmarried,  or  to  get  a better  sub- 
 sistence in  some  other  line. 
 
 Instances  of  religious  inquiry  in  the  young,  to 
 whose  instruction  Mr.  B.  was  much  attached,  some- 
 times cheered  his  heart,  and  he  had  now  the  pleasure 
 to  find  that  impression  was  made  on  the  minds  of 
 some.  One  youth  came  to  him  to  inquire  how  “sin 
 might  be  overcome  in  the  heart.”  Another  young 
 person  refused  to  accompany  his  father  to  a temple 
 to  which  he  intended  to  make  an  offering  of  an  ele- 
 phant, value  60/.,  for  the  use  of  the  temple  at  the 
 public  festivals.  This  elephant  was  considered  to 
 be  the  property  of  the  son  from  the  time  it  was  first 
 taken,  and  if  he  had  possessed  any  regard  or  esteem 
 for  the  blessing  of  the  priests,  always  bestowed  when 
 an  offering  is  made,  he  would  not  have  failed  to  be 
 present  when  the  offering  was  made,  especially  as  he 
 risked  his  father's  displeasure  by  refusing  to  comply 
 with  his  directions. 
 
 About  this  time,  the  liberality  and  kindness  of  his 
 congregation,  all  of  whom  are  natives,  and  the 
 greater  part  poor,  were  shown  towards  Mr.  B.,  by 
 presenting  him  a cup  and  plate  for  the  communion, 
 value  about  15/.  “ These  sacred  vessels,”  Mr.  B. 
 
 remarks,  “ will  prove  a lasting  remembrance  of 
 the  regard  of  the  people  to  the  service  of  God.” 
 
 The  Mission  at  this  station  was  augmented  in 
 June,  1835,  by  the  arrival  of  the  Rev.  Wm.  Oakley, 
 
KANDY  STATION. 
 
 217 
 
 which  was  a great  comfort  to  Mr.  B.,  as  he  had  long 
 been  labouring  under  ill  health,  and  had  persevered 
 in  the  performance  of  his  numerous  duties  at  times 
 when  he  was  ill  able  to  perform  them  without  evi- 
 dent injury  to  himself. 
 
 The  report  which  both  the  Missionaries  give  of 
 the  state  of  things  in  September  is  as  follows : — 
 “ Many,  both  adults  and  children,  hear  the  Word  of 
 God  regularly,  and  listen  with  attention.  The  con- 
 duct of  the  communicants  generally  affords  satisfac- 
 tion. The  catechists  are  instructed  in  theology 
 every  Tuesday  morning.  The  Scripture  reader 
 goes  from  house  to  house  to  read  the  sacred  oracles. 
 In  some  places  he  is  listened  to  with  great  attention. 
 The  improvement  of  the  school-children  is  satisfac- 
 tory.” 
 
 The  number  of  Singhalese  Protestant  Christians 
 in  the  town  of  Kandy  was  now  investigated  by  the 
 Missionaries,  and  the  state  of  religion  was  inquired 
 into,  which  led  to  a much  better  acquaintance  with 
 the  circumstances  of  those  who  were  under  their 
 care.  Of  fifty  families,  containing  about  three 
 hundred  souls,  family  worship  was  kept  up  in  ten  ; 
 some  were  totally  destitute  of  the  Word  of  God, 
 some  never  attended  divine  worship,  some  were 
 living  in  open  sin,  and  others  were  found  neglecting 
 the  baptism  and  education  of  their  children. 
 
 The  knowledge  thus  acquired  led  to  another  in- 
 vestigation of  the  number  of  Protestant  families  that 
 were  not  Singhale ; and  the  result  of  it  was,  that 
 out  of  five  hundred  and  eighty  souls  in  one  hundred 
 
218 
 
 CHURCH  MISSION. 
 
 and  twenty -three  families,  eighty  children  were  un- 
 baptized, and  in  between  thirty  and  forty  families, 
 the  parents  were  living  together  unmarried.  “ By 
 far  the  greater  part  of  the  whole  number  visited  are 
 utterly  careless,  and  live  as  if  they  had  no  souls,  and 
 act  as  if  they  believed  with  their  heathen  neighbours 
 that  there  was  no  God.”  A great  increase  in  the 
 congregations  followed  this  investigation ; many 
 females  were  also  induced  to  attend  public  worship 
 who  were  very  seldom  seen  there  before,  and  some 
 families  commenced  the  reading  of  the  Scriptures, 
 and  morning  and  evening  prayers. 
 
 Mr.  0.,  in  company  with  the  catechists,  began  to 
 visit  regularly  the  villages  in  the  neighbourhood  of 
 Kandy.  The  inhabitants  were  all  Budhists,  and  had 
 never  heard  of  the  Christian  religion  before,  and  all 
 expressed  a willingness  to  come  and  hear  it  again. 
 In  these  villages  fifteen  congregations  were  formed, 
 one  or  two  of  which  were  visited  every  evening. 
 These  labours,  owing  to  the  carelessness  of  the 
 people,  were  nearly  useless,  as,  after  having  visited 
 them  regularly  every  week  for  three  or  four  months, 
 and  taught  them  some  of  the  simplest  truths  of 
 Christianity,  such  as,  “ Jesus  Christ  is  the  Son  of 
 God — Jesus  Christ  came  into  this  world  many  years 
 ag0 — Jesus  Christ  is  now  in  heaven — Jesus  Christ 
 came  into  the  world  to  save  sinners — We  are 
 all  sinners,  but  if  we  trust  in  him  he  will  for- 
 give us  our  sins — If  we  now  believe  in  him  and 
 trust  in  him  to  save  us,  when  we  die  we  shall  be 
 very  happy  he  says,  “ Many  of  them  can  scarcely 
 tell  me  who  Jesus  Christ  is,  or  the  purpose  for  which 
 
KANDY  STATION. 
 
 219 
 
 he  came  into  the  world,  though  1 have  never  yet 
 spoken  to  them  on  any  other  subject.” 
 
 The  hospitals  in  the  town  for  the  natives  and  the 
 Malay  soldiers  of  the  Ceylon  rifle  regiment  occa- 
 sionally were  visited,  to  whom  an  opportunity  was 
 given  of  hearing  the  gospel.  The  sick  were  chiefly 
 Gentoos  or  Mahometans.  There  were  nearly  one 
 hundred  sick  persons,  who  very  gladly  listened  to 
 what  was  said,  and  all  who  could  read  received 
 tracts.  Most  of  these  never  before  heard  the  name 
 of  Jesus  Christ. 
 
 The  Wiharas  in  and  near  Kandy  were  now  fre- 
 quently visited  by  Mr.  O.,  who,  together  with  one 
 of  the  catechists,  had  many  very  interesting  conver- 
 sations with  a great  number  of  the  priests.  In  some 
 of  these  temples  were  sixty  priests,  and  on  some  oc- 
 casions fifteen  or  sixteen  of  these  yellow-robed  gen- 
 tlemen assembled  round  him,  and  with  their  servants 
 and  dependants  formed  a very  interesting  congrega- 
 tion. They  also  frequently  came  in  companies  of 
 five  or  six  to  Mr.  O.’s  house,  to  propose  questions  to 
 him,  or  to  get  information  on  the  Christian  religion, 
 and  some  of  them  appeared  really  anxious  to  know 
 if  it  were  not  possible  to  get  to  heaven  by  other 
 means  than  by  faith  in  Jesus  Christ. 
 
 In  October  of  this  year,  Mr.  O.  entered  in  his 
 journal  a few  remarks  which  show  the  low  account 
 in  which  females  are  in  general  held  in  the  country. 
 He  says,  “ I went  to  the  village  of  Talwatta,  where 
 I had  six  hearers,  four  of  whom  were  women.  I 
 endeavoured  to  impress  upon  the  minds  of  these 
 
220 
 
 CHURCH  MISSION. 
 
 women  the  necessity  of  thinking  about  their  souls. 
 One  of  the  men  present  told  me  that  in  this  country 
 the  women  were  not  required  to  think  anything  about 
 religion — that  was  to  be  done  by  the  men.  It  is  on 
 this  account  that  women  frequently  express  their 
 astonishment  at  hearing  me  say  that  religion  is  in- 
 tended for  women,  and  that  women  have  souls  as 
 well  as  men.  When  I asked  one  of  the  women  to- 
 night if  she  understood  what  I had  been  saying 
 about  Jesus  Christ,  she  immediately  ran  into  the 
 house,  instead  of  giving  me  an  answer.  It  was  then 
 that  the  man  told  me  that  the  women  were  not  re- 
 quired to  think  on  the  subject  of  religion.  The 
 poor  women  of  this  country  are  kept  in  an  awful 
 state  of  ignorance.  I do  not  think  that  I have  yet 
 met  a woman  in  all  my  visits  who  was  able  to  read  a 
 letter.” 
 
 Referring  again  to  the  state  of  Kandy  at  a subse- 
 quent period,  the  Missionaries  say,  “ The  awful  in- 
 difference manifested  by  the  nominal  Christians  in 
 the  town  seemed  to  call  for  some  additional  exertion 
 in  order,  if  possible,  to  rescue  them  from  destruc- 
 tion. This  duty  has  been  performed  by  one  of  us, 
 with  the  help  of  a Tamulian  and  a Singhalese  cate- 
 chist as  interpreters.  Since  our  first  visit  we  have 
 discovered  that  instead  of  there  being  one  hundred 
 and  twenty-three  families  of  Protestants  in  the  town, 
 there  are  at  least  double  that  number.”  During 
 their  second  visit  they  instructed  about  two  hundred 
 families  of  Protestant  Christians,  one  hundred  fami- 
 lies of  Roman  Catholics,  one  hundred  families  of 
 
KANDY  STATION. 
 
 221 
 
 Budhists,  one  hundred  and  twenty  families  of  Ma- 
 hometans, and  seventy  families  of  Hindoos.  Among 
 the  Christians  it  was  found  that  the  children  of  those 
 parents  who  were  living  together  unmarried  were 
 unbaptized  ; in  consequence  of  which  these  children 
 must  necessarily  be  heathens,  and  thus,  in  the  course 
 of  a few  years,  hundreds  of  families,  whose  ancestors 
 were  Christians,  will  have  become  confirmed  hea- 
 thens. 
 
 Soon  after  the  second  visit  here  described  was 
 made  to  the  inhabitants  of  this  idolatrous  city,  Mr. 
 Browning,  whose  health  had  long  been  delicate,  and 
 who  had  on  several  occasions  used  various  means 
 for  its  recovery,  but  without  any  permanent  good 
 effect,  left  the  island  with  his  family,  with  the 
 intention  of  visiting  England.  On  the  occasion  of 
 his  departure  from  Kandy,  where  he  had  laboured 
 “ to  his  power,  yea,  and  beyond  his  power,”  for 
 nearly  eighteen  years,  in  preaching  Christ  as  the 
 “ power  of  God  and  the  wisdom  of  God,”  the  con- 
 gregation that  he,  by  his  mild  persuasions  and  his  pa- 
 tient labours,  had  gathered  together  from  among  the 
 nominal  Christians  of  the  place,  presented  him  with 
 a small  but  sincere  token  of  their  affection — a silver 
 watch.  He  addressed  to  them  a farewell  letter,  in 
 which,  after  giving  them  much  pious  and  Christian 
 counsel,  suited  to  their  respective  circumstances,  he 
 concludes  with  the  following  affectionate  and  pro- 
 phetic farewell : — “ And  now,  my  dear  friends,  I 
 am  on  the  point  of  going  to  my  own  native  country. 
 May  the  mercy,  and  blessing,  and  grace  of  God  ever 
 
222 
 
 CHURCH  MISSION. 
 
 be  with  you  ! And,  whether  I am  permitted  or  not 
 to  see  you  again  in  this  world,  may  God  grant  that 
 we  may  all  be  united  together  in  heaven,  and  there 
 may  you  and  I for  ever  and  ever  praise  God  through 
 Jesus  Christ  his  Son.” 
 
 Mr.  B.  died  at  sea  in  July,  1838,  when  only  at 
 the  distance  of  two  days’  sail  from  England.  The 
 news  of  his  death  reached  Kandy  in  the  October,  at 
 the  time  when  I was  supplying  the  place  of  Mr. 
 Oakley,  who  was  then  absent  at  Madras ; and  never 
 shall  I forget  the  scene  that  the  congregation  pre- 
 sented, when,  the  following  Sunday,  I preached  on 
 the  subject  of  his  death.  Most  of  them  were  ar- 
 rayed in  mourning,  and  the  tears  and  sobs  that  were 
 seen  and  heard  from  all  parts  of  the  church,  (school- 
 room,) sufficiently  showed  in  what  estimation  he 
 had  been  held,  and  how  sincerely  they  felt  and  de- 
 plored the  loss  of  their  friend  and  their  father , as 
 they  called  him. 
 
 I add  here  a few  remarks  from  the  conclusion  of 
 the  sermon  which  I preached  on  that  occasion  de- 
 scriptive of  his  character : 
 
 “ 1.  He  was  a man  of  deep  piety.  He  saw  and 
 felt  the  value  and  importance  of  the  Christian  reli- 
 gion, and  he  spent  the  greatest  part  of  his  life  in 
 endeavouring  to  make  others  acquainted  with  it. 
 He  knew  that  without  Christ  he  must  perish,  and 
 therefore  he  built  all  his  hopes  of  happiness,  here  and 
 hereafter,  upon  Christ.  You  all  know  how  he  exhorted 
 you,  as  a father  exhorts  his  children  whom  he  loves, 
 to  flee  from  the  wrath  to  come,  to  believe  in  Jesus 
 
 10 
 
KANDY  STATION. 
 
 223 
 
 Christ,  the  Saviour  of  sinners,  to  unite  yourselves  to 
 the  church  and  people  of  God,  and  to  come  out  and 
 separate  yourselves  from  idolaters.  And  you  know, 
 too,  that  he  continued  to  do  so,  year  after  year,  for 
 seventeen  years ; and  at  last,  when  he  was  so  much 
 reduced  by  sickness  as  hardly  to  be  able  to  preach 
 to  you  on  Sundays,  he  still  continued  to  proclaim  to 
 you  Jesus  Christ  the  Saviour  of  the  world.  Now 
 this  is  a sure  token  that  his  piety  was  a deep  and  a 
 heartfelt  piety. 
 
 “ 2.  He  was  a man  of  simple  faith.  The  be- 
 ginning and  the  end  of  his  religion  was  faith  in 
 Christ.  Christ  was  all  to  him.  He  had  so  hum- 
 bling a view  of  himself  as  a sinner,  that  though  his 
 outward  conduct,  as  far  as  we  could  see,  was  per- 
 fect and  unblameable,  yet  he  would  not  look  upon 
 his  freedom  from  outward  sin  as  sufficient  to  save 
 his  soul,  but  he  would  come  to  God,  through  Christ, 
 and  say,  ‘ 0 Lord,  wash  away  all  my  sins  of  heart 
 and  life  in  the  blood  of  my  Saviour  who  died  for 
 me !’ 
 
 “ 3.  He  was  a man  of  fervent  prayer.  Prayer  to 
 God,  indeed,  seems  to  have  been  his  delight.  He 
 was  accustomed,  as  you  all  know,  to  pray  with  his 
 family  night  and  morning.  He  used  to  take  his 
 children,  one  by  one,  and  pray  with  them  privately ; 
 and  with  respect  to  his  own  private  prayers  for  him- 
 self, his  family,  you  his  people,  the  church  of  God, 
 and  the  spread  of  true  religion  through  the  world, 
 I need  say  no  more  than  that  these  were  constant 
 morning  and  evening,  and  at  other  times. 
 
224 
 
 CHURCH  MISSION. 
 
 “ 4.  He  was  a man  of  great  love  and  kindness  to 
 all,  particularly  to  the  native  poor.  I believe  he 
 made  himself  poor  to  feed  the  poor.  I have  heard 
 poor  people  say  again  and  again,  since  I came  to 
 this  place,  ‘ Ah,  sir,  Padre  Browning  was  like  a 
 father  to  us.  When  he  went  away  we  lost  our  fa- 
 ther and  our  best  friend.’  Yes,  he  went  about, 
 like  his  divine  Master,  doing  good  both  to  the  bo- 
 dies and  souls  of  men.  And  at  a meeting  of  the 
 principal  gentlemen  of  this  town,  held  at  the  library 
 on  the  1st  of  October,  it  was  then  resolved,  * That 
 the  thanks  of  this  meeting  are  justly  due  to  the  Rev. 
 Mr.  Browning,  of  the  Church  Mission  in  Kandy,  for 
 his  charitable  exertions  in  forming  and  maturing  the 
 plan  on  which  the  operations  of  the  ‘ Friend-in- 
 Need  Society  ’ are  founded,  and  have  been  attended 
 with  so  much  benefit  to  the  poor  and  needy.’ 
 
 “ Need  I say  more?  Yes;  look  at  his  labours. 
 He  first  brought  on  his  illness  by  too  much  labour, 
 and  that  labour,  too,  for  the  benefit  of  the  people  of 
 this  country.  The  inhabitants  of  every  street  in 
 Kandy,  and  of  every  village  around,  could  bear  tes- 
 timony to  the  extent  of  his  labours  for  the  benefit 
 of  themselves  and  their  children.  He  preached  the 
 gospel  of  Christ  to  them ; he  distributed  the  Holy 
 Scriptures,  and  other  religious  books  and  tracts, 
 among  them  ; he  went  to  their  houses,  and  there 
 again  and  again  exhorted  them  to  abstain  from  sin  and 
 to  become  good  ; and  there  is  hardly  a Singhalese 
 child  and  young  person  in  this  town,  who  under- 
 stands either  his  own  language  or  the  English  lan- 
 
KANDY  STATION. 
 
 225 
 
 guage,  that  is  not  indebted  to  Mr.  Brow  ning  for 
 that  knowledge.  Such  was  the  person  whom  we 
 now  lament.  He  was  one  whose  name  and  labours 
 will  be  had  in  remembrance  as  long  as  this  city  lasts. 
 He  is  now — where  ? His  death  was  precious  in  the 
 sight  of  God,  and  God  has  taken  him  to  himself. 
 He  now  serves  at  the  heavenly  altar,  being  a 
 king  and  a priest  unto  God.  He  has  thrown  off 
 his  bodily  garments,  and  is  clothed  with  the  gar- 
 ments of  immortality.  He  is  now  shining,  and  will 
 for  ever  shine,  like  the  sun,  in  the  kingdom  of  his 
 Father.” 
 
 (Mr.  B.  is  the  first  of  the  Missionaries  sent  out 
 to  Ceylon  by  the  Church  Missionary  Society  who 
 have  died.  Of  the  rest,  some  are  labouring  as 
 parish  ministers  in  England,  and  others  are  still  at 
 their  post  in  Ceylon.  It  is  a remarkable  fact,  that 
 the  four  gentlemen  who  commenced  the  Mission  in 
 1818  met  at  the  house  of  one  of  them,  who  has  a 
 benefice  in  Cheshire,  in  the  year  1840,  and  spent  a 
 delightful  day  or  two  together.*) 
 
 Mr.  Oakley  returned  to  his  station  in  the  begin- 
 ning of  December,  1838,  and  continued  to  prose- 
 cute those  labours  in  which  he  had  before  begun  to 
 show  himself  so  very  zealous  ; and  when  the  Bishop 
 of  Madras  visited  this  station  in  November,  1 39, 
 he  writes  thus  concerning  it : 
 
 “ My  next  visit  was  to  a place  very  interesting  to 
 me,  the  Church  Missionary  premises  belonging  to 
 the  Mission  in  Kandy,  which,  under  the  devoted 
 * Mr.  Knight  is  since  dead,  having  returned  to  Ceylon. 
 
 Q 
 
226 
 
 CHURCH  MISSION. 
 
 care  and  unremitting  labour  of  Mr.  Oakley,  grows 
 and  flourishes ; and  his  school-room,  which  is  also 
 his  church,  is  becoming  much  too  small  for  either 
 purpose.  He  understands  his  work,  and  loves  it, 
 and  is  evidently  doing  good.  His  native  congrega- 
 tion have  lately  presented  him  with  a remarkably 
 pretty  set  of  communion  plate.  This  is  the  first  in- 
 stance of  the  kind  I have  heard  of,  and  I was  quite 
 delighted  -with  it.  His  school- Cii.idren  were  re- 
 markably neat  and  clean,  though  mine  was  an  unex- 
 pected visit.  Thirty-four  of  the  boys  learn  Eng- 
 lish." 
 
 Mr.  O.  says,  a little  before  this  time,  “ God  has 
 opened  a wide  door  in  this  place.  Almost  every 
 family  in  the  town — Mahometan,  heathen,  and  Chris- 
 tian— is  willing  to  see  me  and  the  catechists.  Never, 
 I believe,  were  appearances  so  favourable  in  Kandy  as 
 at  present.  My  catechists  labour  very  diligently, 
 and  are  a great  comfort  to  me.  I have  now  eleven 
 congregations,  thirteen  day-schools,  and  three  Sun- 
 day-schools. In  six  families  in  the  town  we  are 
 accustomed  to  hold  occasional  meetings  for  prayer 
 and  exposition  of  the  Holy  Scriptures,  to  which 
 many  of  the  neighbours  are  invited.  Twice  in  the 
 week  persons  come  to  my  house  for  instruction  ; 
 Tamul  people  on  Tuesday  morning,  and  Singhalese 
 people  on  Friday  morning.  There  is,  I think  I 
 may  say,  a decided  change  in  the  town ; a gradual 
 improvement  is  perceptible." 
 
 In  1840,  there  were  at  Kandy,  besides  the  Mis- 
 sionary and  his  wife,  eighteen  native  teachers,  of 
 
CALPENTYN  STATION. 
 
 227 
 
 whom  two  were  females ; twenty-two  communi- 
 cants ; thirteen  schools,  containing  three  hundred 
 and  thirteen  boys,  and  fifty -six  girls. 
 
 Thus  have  we  seen  that  even  in  Kandy,  the 
 stronghold  of  Budhism  in  Ceylon,  which  abounds 
 with  temples,  and  swarms  with  priests,  God  has 
 been  pleased  to  raise  up  from  among  the  natives  a 
 small  church.  And  there  is  not  one  of  all  our  sta- 
 tions in  the  island  where  I have  so  sanguine  hopes 
 of  Christianity  soon  having  l£  free  course”  among 
 the  natives  as  at  Kandy.  The  natives  love  the 
 Missionaries,  and  the  Missionaries  love  the  natives, 
 and  look  upon  them  as  their  sole  charge , and  it 
 would  not  excite  in  me  any  surprise  if  they  should 
 come  over  and  embrace  Christianity  in  a body,  and, 
 as  at  Krishnagur  in  India,  request  to  be  admitted 
 into  the  Christian  Church ; for  the  way  of  the  Lord 
 is  prepared  ; Christ  has  been  long  and  faithfully 
 preached,  among  high  and  low,  rich  and  poor, 
 priests  and  people,  both  in  town  and  country. 
 “ Awake,  O north  wind,  and  come,  thou  south  ; 
 and  blow  upon  my  garden,  that  the  spices  thereof 
 may  flow  out.”  (Sol.  Song,  iv.  11.) 
 
 Section  2. — Calpentyn  Station,  1818 — -given 
 up  1819. 
 
 Owing  to  the  recommendation  of  the  Rev.  George 
 Bisset,  at  that  time  senior  Colonial  Chaplain,  the 
 
 q 2 
 
228 
 
 CHURCH  MISSION. 
 
 station  that  the  society  in  England  had  thought  it 
 most  proper  for  Mr.  Ward  to  occupy — Trincomalee 
 on  the  east  coast — was  changed  for  Calpentyn  and 
 Manar,  both  on  the  west  coast,  the  former  ninety- 
 three  miles,  and  the  latter  one  hundred  and  forty- 
 two  miles  north  of  Colombo.  In  this  district  there 
 are  no  less  than  40,000  inhabitants,  consisting  of 
 Protestants,  Roman  Catholics,  Mahometans,  and 
 Gentoos.  On  Mr.  Ward’s  arrival  among  them,  he 
 at  once  opened  a Tamul  and  English  school — Tamul 
 being  the  language  of  the  people  in  general — in 
 which  the  children  soon  amounted  to  more  than  one 
 hundred.  He  laboured  in  this  district  till  July 
 1819,  when  partly  from  ill-health,  partly  from  the 
 indifference  of  the  people  to  send  their  children  to 
 the  schools  and  to  attend  public  worship,  he  finally 
 left  the  place,  and  joined  Mr.  Mayor  at  Badda- 
 gama,  in  February,  1820,  and  thus  the  station  was 
 altogether  abandoned,  without  having  produced  any 
 satisfactory  result. 
 
 Station  3. — Baddagama  Station,  1818. 
 
 Situation  of  Baddagama — Mr.  Mayor  first  visits  it  in  1818 — De- 
 cline of  Budhism — Mission  House  begun  in  1819 — Church 
 begun  in  1819 — Account  of  ditto — Missionaries  take  charge  of 
 the  Government  Schools — Advantages  of  Baddagama  as  a sta- 
 tion— "Worship  of  the  devil,  abridged  from  Rev.  B.  Clough’s 
 account — Account  of  ditto  by  Mr.  Ward — Devil  ceremony  over 
 a sick  person — Missionaries  take  the  duty  of  the  church  of 
 
BADDAGAMA  STATION. 
 
 229 
 
 Galle — Mr.  Ward’s  visit  to  the  Government  Schools — Mission 
 Schools  in  1822 — Ditto  in  1825  and  6 — Death  of  a youth  — 
 Death  of  Kumaravel  in  1826 — Ill-health  of  both  the  Mission- 
 aries— Arrival  at  Baddagama  of  the  Rev.  George  Conybeare 
 Trimnell  and  family  in  1826 — Messrs.  Mayor  and  Ward  leave 
 Ceylon  for  England  in  1828 — Arrival  of  the  Rev.  George 
 Steers  Faught  and  Mrs.  F. — State  of  the  schools  from  1828 
 to  1839 — Mr.  F.  leaves  the  island  to  return  to  England  in 
 1836 — Mr.  Trimnell  ditto  in  1838 — Rev.  Henry  Powell  and 
 Mrs.  P.  arrive  in  January  1839 — Mr.  P.’s  first  sabbath  at 
 Baddagama— Account  of  the  schools  by  the  Bishop  of  Madras* 
 in  November  1839 — Girls’  school  at  Baddagama — General 
 state  of  the  Mission  since  1828 — Conversation  with  Budhist 
 priests — Beggars  —Account  of  the  station  at  the  close  of  1838 
 — Mr.  Powell’s  commencement  of  his  labours — Testimony  of 
 the  Modeliar  of  Baddagama  to  the  labours  of  the  Missionaries 
 — State  of  the  Mission  in  1839. 
 
 Baddagama  is  a small  village  about  twelve  miles 
 from  Galle,  to  the  north,  on  the  banks  of  the  Gin 
 Ganga,  or,  as  it  is  called  by  the  English,  the  river 
 Gindra.  At  the  suggestion  of  the  present  Arch- 
 deacon of  Colombo,  the  venerable  J.  M.  S.  Glenie, 
 at  that  time  chaplain  of  Galle,  it  was  chosen  as  the 
 site  of  a Mission  station,  and  entered  upon  by  Mr. 
 Mayor  in  1818.  On  his  arrival  in  the  island,  July, 
 1818,  Mr.  M.  went  to  Galle,  to  which  place  he  had 
 been  appointed  by  the  Society.  As  the  town  of 
 Galle  was  at  that  time,  and  had  for  some  time  pre- 
 vious, been  occupied  by  Missionaries  of  the  Wes- 
 leyan Missionary  Society,  in  October  of  this  year 
 Mr.  M.  went  into  the  country  to  explore  the  villages 
 on  the  banks  of  the  Gin  Ganga,  and  established 
 various  schools  among  them.  Of  these  villages  he 
 
230 
 
 CHURCH  MISSION. 
 
 chose  Baddagama  as  the  most  suitable  for  a Mission 
 station,  and  having  built  himself  a mud  walled  bun- 
 galow, after  the  manner  of  the  natives,  he  went  and 
 resided  there  till  a more  suitable  residence  could 
 be  erected.  Speaking  of  the  natives,  after  some 
 intercourse  with  them,  he  says,  in  his  communica- 
 tions with  the  Society,  “ I believe  Budhism  to  be 
 on  the  decline  in  the  island.  The  natives  are  re- 
 linquishing the  worship  of  Budha,  not  for  the  wor- 
 ship of  the  one  true  God,  but  for  the  worship  of 
 devils.  The  devil  is  regarded  as  the  author  of  all 
 temporal  evils.  When  in  health,  they  offer  gifts  of 
 money  and  rice  that  he  may  be  propitious  to  them, 
 and  inflict  no  evil  upon  them  himself,  nor  suffer  in- 
 ferior devils  to  hurt  them ; when  in  sickness,  they 
 either  come  to  the  devil-dancers  themselves,  or  send 
 by  others,  and  make  their  offerings  to  the  prince  of 
 darkness,  and  vow  that  in  case  of  recovery  they  will 
 perform  some  peculiar  service  for  his  goodness 
 towards  them.”  Hardly  in  any  place  in  the  whole 
 island  was  the  worship  of  the  devil  carried  to  such 
 an  extent  as  at  Baddagama  and  the  neighbouring 
 villages.  “ The  Dewalas  (temples  of  the  devils)  are 
 in  almost  every  village  in  that  part  of  the  country, 
 and  the  Kapuwas,  or  devil  priests,  are  quite  as  nu- 
 merous as  the  Budhist  priests.” 
 
 At  the  end  of  1819,  a Mission-house,  capable  of 
 containing  the  Missionaries  and  their  families,  had 
 been  erected  on  a piece  of  ground  given  by  govern- 
 ment, and  delightfully  situated  on  a hill,  on  the 
 left  bank  of  the  river  Gindra,  presenting  a fine 
 
BADDAGAMA  STATION. 
 
 231 
 
 prospect  of  a winding  river,  a fruitful  valley,  well- 
 watered  fields,  and  distant  mountains.  Mr.  M., 
 therefore,  left  his  humble  cot,  and  went  to  reside 
 in  the  house.  As  soon  as  he  was  settled  among  the 
 people,  he  began  to  make  preparations  for  building 
 a church,  and  after  much  labour  and  expense,  occa- 
 sioned by  the  rocky  nature  of  the  ground,  the  foun- 
 dation of  this,  first  Protestant  Episcopal  Church 
 built  by  the  English  for  the  native  population , was 
 laid  on  the  14th  of  February,  1821,  and  the  build- 
 ing completed  in  1822,  and  consecrated  by  Bishop 
 Heber  in  1824. 
 
 The  difficulty  in  the  way  of  erecting  this  church 
 may  be  judged  of  from  the  fact  that  seven  hundred 
 pounds  weight  of  gunpowder  was  required  to  blast  the 
 rocks  for  the  foundation.  It  is  capable  of  contain- 
 ing six  hundred  persons,  and  is  so  constructed  that 
 a gallery  may  be  added  without  much  expense.  It 
 is  eighty-four  feet  by  forty-two,  built  entirely  of 
 stone,  and  surrounded  by  a verandah  twelve  feet 
 wide.  At  the  west  end  is  a gallery,  in  which,  in 
 1826,  was  placed  an  organ.  This  church  is  fitted 
 up  with  benches  with  backs,  and,  as  no  distinction 
 is  made  between  the  height  of  those  benches  for 
 persons  of  high  caste  and  those  of  low  caste,  much 
 offence  has  occasionally  been  taken  by  persons  of 
 high  caste,  and  they  refuse  to  sit  on  benches  which 
 are  only  of  the  same  height  as  those  occupied  by 
 the  rest  of  the  people.  The  roof  is  supported  by 
 several  iron-wood  pillars,  about  thirty-five  feet 
 high,  in  two  parallel  rows,  one  on  each  side  of  the 
 middle  aisle. 
 
232 
 
 CHURCH  MISSION. 
 
 It  is  reported  by  the  Missionaries  at  this  time, 
 (1821,)  that  public  worship  was  attended  by  up- 
 wards of  one  hundred  children,  and  from  twenty  to 
 one  hundred  adults. 
 
 From  the  commencement  of  1822,  the  Mission- 
 aries undertook  the  charge  of  superintending  the 
 government  schools  in  the  southern  districts  of  the 
 island.  These  schools,  which  were  established  in 
 every  place  where  the  population  was  great,  had 
 always  been  inefficient  from  the  want  of  regular 
 superintendence.  Two  masters  were  attached  to  each 
 school,  neither  of  whom  was  much  acquainted  with 
 the  Christian  religion.  The  number  of  children 
 who  nominally  attended  these  schools  was  very 
 great,  but  the  average  daily  attendance  was  small. 
 These  schools,  however,  gave  the  Missionaries  ac- 
 cess to  many  thousands  of  natives,  increased  their 
 influence  over  them,  and  afforded  them  many  oppor- 
 tunities for  preaching  the  gospel,  and  of  distributing 
 the  Scriptures  and  religious  tracts,  which  they 
 could  not  have  had  without  them,  as  the  natives 
 always  pay  much  more  regard  to  those  who  come 
 among  them  armed  with  the  authority  of  govern- 
 ment than  to  any  other. 
 
 Mr.  Mayor,  speaking  of  the  advantages  of  Bad- 
 dagama  as  a station  among  the  natives,  says,  “ Our 
 station  has  in  every  respect  answered  our  expecta- 
 tions. It  has  proved  exceedingly  healthy  ; has 
 afforded  very  ready  access  to  the  natives,  and  gives 
 us  an  influence  amono*  them  which  we  should  other- 
 wise  not  have  had  ; it  has  enabled  us  to  establish  a 
 
BADDAGAMA  STATION. 
 
 233 
 
 school  for  females,  the  regular  attendance  of  whom 
 averages  about  sixty,  and  brings  around  us  on  the 
 sabbath,  to  hear  the  word  of  God,  a greater  number 
 of  adult  heathens,  I believe,  than  assemble  at  any 
 other  station  on  the  coast.” 
 
 In  the  course  of  the  year  it  is  remarked  by  Mr. 
 M.,  “ We  still  hear  almost  nightly  the  noise  of 
 those  who  are  assembled  for  a devil-dance.  I really 
 believe  there  is  scarcely  a native,  even  of  rank  and 
 education,  in  the  south  part  of  the  island  who  is 
 entirely  free  from  all  confidence  in  these  sinful 
 ceremonies.  They  sometimes  come  to  us  at  the 
 commencement  of  a disease  for  medicine,  but  if  the 
 patient  does  not  very  speedily  recover,  they  have 
 recourse  to  this  ceremony.” 
 
 It  may  not  be  out  of  place  here  to  give  an  ac- 
 count of  the  worship  of  the  devil,  as  it  is  still  prac- 
 tised among  the  Budhist  and  nominally  Protestant 
 Christian  population  of  the  southern  and  middle 
 parts  of  Ceylon.  The  following  is  chiefly  taken 
 from  a published  account,  written  by  the  Rev.  B. 
 Clough,  late  of  the  Wesleyan  Mission  in  Ceylon: 
 “ The  devil  is  regularly,  systematically,  and  ceremo- 
 niously worshipped  by  a large  majority  of  the  native 
 inhabitants  of  the  island  of  Ceylon.  Budhism  both 
 condemns  and  prohibits  the  worship  of  devils.  But 
 the  principles  of  Budhism  are  such  as  make  way  for 
 the  introduction  of  this  species  of  satanic  adoration. 
 And  wherever  Budhism  has  been  established,  the 
 inhabitants  are  left  under  the  uncontrolled  dominion 
 of  the  devil.  Here  Satan  has  established  his  throne* 
 
234 
 
 CHURCH  MISSION. 
 
 usurped  universal  empire,  legislated  for  his  own 
 dominions,  dictated  his  own  form  of  government, 
 and  prescribed  the  ceremonies  which  are  most  con- 
 genial to  his  own  mind.  The  writings  of  Budha, 
 which  deny  the  existence  of  God,  everywhere 
 abound  with  accounts  of  the  devil.  In  all  the 
 various  transmigrations  of  Budha,  which  amount  to 
 five  hundred  and  fifty,  the  existence  of  the  devil  is 
 recognised,  and  Budha  meets  him  at  every  turn. 
 Under  the  chief  of  devils  is  a succession  of  subor- 
 dinate devils,  of  different  sizes,  dispositions,  and 
 colours.  These  all  have  to  do  with  human  affairs. 
 The  world,  and  all  things  in  it,  are  under  their  con- 
 trol. They  are  all  evil,  exercising  a most  wicked 
 and  malicious  influence  over  mankind,  and  the  na- 
 tives are  under  continual  dread  of  them.  Parti- 
 cular* trees  are  supposed  to  be  full  of  them,  so  that 
 the  natives  are  afraid  to  pass  under  them.  This 
 system  of  devil-worship  has  its  priests,  and  round 
 of  established  ceremonies.  And  to  avoid  the  malig- 
 nant or  mischievous  interference  of  the  devil  in 
 their  concerns,  they  propitiate  him  by  various 
 offerings. 
 
 The  Yakanduras,  performers  of  devil  ceremonies, 
 are  supposed  to  carry  on  continual  intercourse  with 
 the  devil.  They  generally  perform  their  ceremo- 
 nies by  night,  and  so  deluded  are  the  poor  natives, 
 that  children  at  their  birth  are  dedicated  to  him,  or 
 
 * One  of  the  schools  belonging  to  the  Cotta  station  of  the 
 Church  Missionary  Society,  is  situated  at  a place  called  “ Yak- 
 beedda,”  the  “ Devil’s  Jungle.” 
 
BADDAGAMA  STATION. 
 
 235 
 
 to  some  one  of  these  infernal  beings  ; and  awful  as 
 it  is,  it  is  a fact  that  in  hundreds  of  instances  they 
 are  so  anxious  to  place  themselves  and  all  they  have 
 under  the  care  and  protection  of  the  devil,  that 
 their  children  are  dedicated  to  him  before  they  are 
 born” 
 
 Mr.  Ward,  in  his  journal  of  June  1825, — and  as 
 it  confirms  what  I have  just  quoted  from  Mr. 
 Clough,  I insert  it  here  : — “ A few  evenings  ago 
 there  was  a devil  ceremony  performed  at  a house 
 near.  The  reason  of  this  was  such  as  may  well 
 shock  the  feelings  of  all  who  hear  it.  The  wife  of 
 the  man  of  the  house  had  become  pregnant,  and 
 this  ceremony  was  a formal  surrender  of  the  unborn 
 infant  to  the  devil.  I sent  a man,  on  first  hearing 
 the  tomtom,  to  request  him  to  desist ; but  he  said 
 that  if  he  did  not  go  through  with  it,  and  do  all  the 
 things  prescribed,  the  child  would  die,  as  it  had 
 always  been  the  custom  of  his  family  to  do  so,  and 
 the  devil  would  certainly  avenge  himself  on  him  if 
 he  should  neglect  the  observance  of  it.” 
 
 The  way  in  which  a devil  ceremony  is  performed 
 is  this  : near  the  house  are  three  small  enclosures 
 made  with  sticks,  and  over  each  a white  cloth  is 
 spread.  These  enclosures  are  decorated  with  cocoa- 
 nut  leaves  and  areka-nut  flowers,  and  within  each 
 there  is  a small  altar,  on  which  is  spread  a piece  of 
 plantain-leaf.  The  priest  offers  on  it  various  kinds 
 of  flowers,  and  sandal-wood,  ground  with  water, 
 and  sprinkles  consecrated  water  over  them.  He 
 then  takes  some  powdered  resin,  and  having  re- 
 
 4 
 
236 
 
 CHURCH  MSISION. 
 
 peated  over  it  incantations,  sprinkles  it  on  burning 
 coals  taken  from  the  fire  in  a vessel  which  is  placed 
 under  the  altar,  and  the  smoke  from  it  rises  up 
 around  the  offerings  of  flowers  and  sandal-wood. 
 After  this  he  begins  to  sing  and  dance  to  the  beat 
 of  the  tomtom.  The  priest  is  dressed  in  a clean 
 white  cloth,  and  a woman’s  jacket.  He  has  several 
 small  bells  tied  round  his  legs,  and  a turban  round 
 his  head,  and  in  this  attire  he  dances  and  sings  with 
 a lighted  torch  in  his  hand.  The  people  then  tie  a 
 small  bag  of  paddy  to  one  end  of  a stick,  and  a 
 cocoa-nut  to  the  other,  and  the  priest  offers  it  to 
 the  gods  in  the  name  of  the  sick  person.  Boiled 
 rice,  and  a curry  made  of  seven  different  vegeta- 
 bles, sauce,  fish,  meal,  and  dried  seeds,  are  then 
 offered,  and  the  priest  repeats  more  charms,  offers 
 incense,  and  sings  and  dances  as  before.  After  this 
 he  takes  twelve  small  lighted  torches,  and  fastening 
 them  to  a small  piece  of  a plantain  tree,  places  it 
 on  one  end  of  a long  pole,  the  other  end  of  which 
 is  stuck  in  the  ground.  These  twelve  lights  are 
 intended  to  represent  twelve  gods,  and  while  they 
 are  burning,  the  priest  takes  three  betel  leaves  and 
 warms  them  at  the  torches,  and  throws  them  up  at 
 three  different  times;  if  they  fall  on  the  glossy  side, 
 it  is  a good  omen ; if  on  the  other,  it  is  a bad  omen. 
 At  each  different  time  that  the  priest  makes  the 
 offering,  he  goes  with  it  to  the  sick  person,  and 
 receives  a piece  of  money,  declaring  that  the  illness 
 will  entirely  leave  with  it.  He  then  puts  on  a 
 black  jacket,  and  takes  a lighted  torch  in  each  hand, 
 
BADDAGAMA  STATION. 
 
 237 
 
 and  having  painted  his  face,  begins  to  dance  in  a 
 very  violent  manner.  A mat  is  then  spread  on 
 the  ground,  and  the  priest  having  in  his  mouth 
 a torch  lighted  at  both  ends,  lies  down  on  the 
 mat,  and  puts  himself  into  different  postures. 
 While  lying  on  his  back  on  the  mat,  he  takes  pow- 
 dered resin,  and  throws  it  on  the  lighted  torch  in  his 
 mouth,  and  according  to  the  direction  that  the 
 smoke  takes  in  ascending,  he  decides  from  what 
 quarter  the  devil  comes  that  is  afflicting  the  sick 
 person.  He  then  takes  a handful  of  powdered  resin, 
 and  having  repeated  several  charms,  puts  it  on  live 
 coals,  and  allows  the  smoke  to  come  in  his  face; 
 then,  in  a few  minutes  he  begins  to  stagger  and  run 
 about  the  place  as  if  mad,  and  when  he  comes  out 
 again  he  is  seized  by  two  persons,  who  say  to  him 
 “ We  pray  the  gods  to  declare  through  this  man 
 what  is  the  cause  of  this  person’s  sickness,  and  by 
 what  means  it  may  be  cured.”  When  thus  asked, 
 the  priest  says  that  such  and  such  devils  have  occa- 
 sioned the  illness,  and  that  it  may  be  cured  by  such 
 and  such  offerings  and  ceremonials.  They  then 
 turn  their  thoughts  towards  the  performance  of  ano- 
 ther ceremony. 
 
 In  1821,  the  Missionaries  at  this  station  under- 
 took, in  the  absence  of  the  government  chaplain  at 
 the  Fort  of  Galle,  to  perform  the  duties  of  that  gar- 
 rison, and  continued  to  do  so  till  June,  1823,  when 
 they  were  relieved  by  the  arrival  of  the  Rev.  Nor- 
 man Garstin. 
 
 In  the  course  of  a journey  undertaken  in  August, 
 
238 
 
 CHURCH  MISSION. 
 
 1822,  to  visit  the  government  schools  in  the  district 
 of  Matura,  Mr.  Ward  had  the  opportunity  of  giving 
 much  instruction  to  the  children  of  the  schools,  and 
 to  the  adult  population,  as  he  examined  all  the 
 schools  that  he  visited,  and  married  no  less  than 
 sixty-six  couples  of  baptized  natives.  He  met  with 
 one  circumstance  in  his  journey  which  gave  him 
 much  sorrow.  He  says,  August  7,  “ I met  at  Ma- 
 tura large  crowds  of  people  returning  from  Katra- 
 gama,  where  they  had  been  to  make  offerings  to  the 
 stone  idol,  generally  known  by  the  name  of  the 
 Katragama  Dewiyo;  many  of  the  persons  I met  on  the 
 road  were  old  and  infirm  ; some  lame  and  blind ; and 
 yet  they  had  travelled,  some  of  them,  from  one  hun- 
 dred to  two  hundred  miles  on  foot  to  pay  homage 
 to  this  false  deity.  When  I saw  them  weary  and 
 faint  with  their  journey,  sitting  under  the  shade  of 
 the  trees  by  the  roadside,  I longed  to  be  able,  with- 
 out reserve,  to  make  known  to  them  in  their  own 
 tongue  the  wonderful  works  of  God,  and  to  point 
 them  to  that  only  Saviour  who  was  bruised  for  their 
 iniquities,  and  wounded  for  their  transgressions,  and 
 by  whose  stripes  they  can  be  healed.” 
 
 In  October,  1822,  the  Mission  schools  had  been 
 reduced  from  seven  to  four,  either  by  being  trans- 
 ferred to  government,  or  by  being  closed.  The  at- 
 tendance at  these  schools  was  one  hundred  and 
 sixty-nine.  In  the  girls’  school  at  Baddagama  were 
 sixty-five  girls.  Till  the  church  was  completed, 
 divine  service  was  held  in  a large  school-room  on 
 the  Mission  premises,  at  which  the  whole  of  the 
 
BADDAGAMA  STATION. 
 
 239 
 
 scholars  of  the  home  school  attended,  and  a consi- 
 derable number  of  adults  from  the  neighbourhood. 
 The  word  preached  was  heard  with  attention,  and 
 encouraged  the  hope  that  it  was  not  heard  in  vain. 
 This  public  instruction  was  also  followed  up  by 
 visits  to  the  people  in  their  own  houses ; the  effect 
 of  which  was  such  as  to  give  reason  to  hope  that  the 
 wretched  and  captive  people  of  Satan  would  become 
 the  people  of  the  Lord  of  hosts. 
 
 They  were  sometimes  invited  on  the  Sunday  af- 
 ternoon to  the  house  of  the  Modeliar,  who  collected 
 more  than  one  hundred  adults,  chiefly  men,  and  to 
 whom  they  spoke  till  their  strength  was  exhausted ; 
 the  Modeliar  himself  occasionally  recommending 
 this  “ true  religion”  to  their  attention. 
 
 During  the  years  1825  and  1826,  the  progress  of 
 the  Mission  was  such  as  to  give  much  encourage- 
 ment. Mr.  Mayor  devoted  much  of  his  time  to  the 
 superintendence  of  the  schools  at  the  station  itself, 
 and  Mr.  Ward,  in  addition  to  his  care  of  the  out- 
 schools,  occasionally  went  to  Galle,  to  take  the 
 Sunday  service,  as  that  fort  was  again  left  without  a 
 government  chaplain.  In  the  midst  of  many  dis- 
 couragements their  hearts  were  cheered  by  the  de- 
 cided conversion  and  happy  death  of  one  of  the 
 youths  of  the  boarding-school  or  seminary  at  the 
 station.  This  young  man  was  employed  as  a 
 teacher  in  the  girls’  school,  and  was  a faithful  and 
 zealous  servant  of  the  Lord,  and  a great  help  to  the 
 Missionaries.  His  affliction  was  made  a great 
 blessing  to  him,  and  he  died  in  the  midst  of  his  ido- 
 
240 
 
 CHURCH  MISSION. 
 
 latrous  relations  at  his  father  s house,  rejoicing  in 
 Christ. 
 
 Another  young  man  connected  with  this  station, 
 and  who  died  in  May,  1826,  was  also  a true  con* 
 vert  to  the  faith  of  Christ.  His  name  was  Kuma- 
 ravel.  He  was  first  admitted  into  the  Mission 
 family  in  1824,  and  soon  became  regular  and  orderly 
 in  his  behaviour,  and  acquired  a considerable  know- 
 ledge of  the  Holy  Scriptures.  In  May,  1826,  he 
 was  attacked  with  a dysentery,  which  soon  made 
 such  a rapid  progress  that  a fatal  result  was  antici- 
 pated. During  his  illness,  he  was  asked  whither  he 
 thought  his  soul  would  go  when  he  died.  His  reply 
 was,  “ To  heaven,  if  I have  a right  faith  in  Jesus 
 Christ.”  The  father  of  the  young  man  was  unremit- 
 ting in  his  attention  to  his  son  during  his  last  illness, 
 and  displayed  such  stedfastness  of  faith  in  Christ,  as 
 the  Missionaries  did  not  expect,  and  which,  on  that 
 account,  the  more  surprised  and  delighted  them. 
 He  encouraged  the  faith  and  hope  of  his  dying  son, 
 and  told  him  that  Jesus  Christ  had  both  fulfilled  the 
 law  and  died  for  man,  that  he  could  certainly  save 
 him,  and  that  he  must  not  doubt  about  it.  He  died 
 on  the  22nd  of  May,  retaining  his  senses  to  the  last, 
 aud  enjoying  a blessed  hope  of  eternal  life  through 
 Him  who  loved  him  and  died  for  him. 
 
 The  health  of  both  the  Missionaries  was  by  this  time 
 a good  deal  injured.  In  the  erection  of  the  church 
 and  dwellings  for  their  own  families,  they  had  ex- 
 posed themselves  to  the  sun,  which  soon  begins  to 
 have  an  injurious  effect  upon  the  constitutions  of 
 
BADDAGAMA  station. 
 
 241 
 
 Europeans,  however  robust  and  strong.  This  was, 
 however,  what  they  were  obliged  to  do,  as  the  na- 
 tive workmen  are  persons  so  little  to  be  depended 
 upon  that  it  was  absolutely  necessary  for  one  of  the 
 Missionaries  to  be  always  on  the  spot  and  among 
 them.  The  consequences  of  this  incessant  exposure 
 to  the  sun  in  a climate  where  the  thermometer  is  in 
 the  shade  between  85°  and  90°,  were  soon  felt  in  the 
 loss  of  energy,  and  the  gradual  wasting  away  of  their 
 strength.  Mr.  Ward  was  recommended  by  his  me- 
 dical adviser  to  take  a sea  voyage  to  Bombay,  which 
 he  did  about  the  end  of  1826.  He  returned  to  his 
 station  in  a few  months,  and  was  enabled  again, 
 though  but  partially,  to  resume  his  duties.  It  af- 
 forded much  comfort  to  the  Missionaries,  at  this 
 time,  to  receive  an  additional  labourer  in  the  Rev. 
 George  Conybeare  Trimnell,  who,  together  with 
 Mrs.  T.,  arrived  in  the  island  in  July,  1826,  and 
 went  to  Baddagama  in  September.  As  they  were 
 thus  assisted  in  their  labours,  it  was  hoped  that  it 
 would  not  be  necessary  so  soon  to  take  that  step 
 which  both  these  devoted  men  were  soon  afterwards 
 obliged  to  do — to  return  to  England.  This  expec- 
 tation was  not  fulfilled.  The  two  Missionaries  and 
 their  families  left  Ceylon  in  April,  1828,  after  having 
 laboured  there  ten  years.  Before  their  departure, 
 the  Rev.  George  Steers  Faught  had  arrived  in  the 
 island,  and  was  afterwards  associated  with  Mr.  T. 
 at  Baddagama,  so  that  the  work  of  the  Mission 
 still  went  on,  and,  as  they  were  materially  aided 
 by  good  and  active  native  assistants,  who  had  been 
 
 R 
 
242 
 
 CHURCH  MISSION. 
 
 for  several  years  employed  at  the  station,  and  who 
 were  well  known  and  respected  by  the  inhabitants  of 
 the  villages  around  and  under  the  charge  of  the 
 Missionaries,  the  labours  already  engaged  in  were 
 very  little  interrupted.  The  girls’  school  continued 
 to  flourish  under  the  kind  care  and  diligent  inspec- 
 tion of  Mr.  and  Mrs.  Trimnell,  while  Mr.  F.  took 
 charge  of  the  out-schools ; and  in  addition  to  the 
 time  spent  in  learning  a hard  and  strange  language, 
 he  went  out  as  much  as  possible  among  the  natives, 
 to  preach  from  house  to  house,  and  to  distribute 
 tracts  and  portions  of  the  Scriptures  among  them. 
 
 In  the  year  1829,  five  new  village  schools  were 
 established,  which,  with  the  boarding  and  day 
 schools,  made  the  whole  number  amount  to  thirteen, 
 with  an  average  attendance  of  two  hundred  and 
 seventy-five.  Of  these  children  it  is  remarked  by 
 the  Missionaries  that  “ They  are  by  no  means  defi- 
 cient in  intellect,  that  they  have  retentive  memories, 
 and  have  a great  aptness  for  learning,  and  that  the 
 answers  to  questions  put  to  them  at  the  monthly 
 examinations  encourage  them  to  hope  that  their 
 labours  are  not  lost  upon  them.”  And  soon  after 
 this  they  say,  “ The  progress  of  the  children  in 
 biblical  learning  is  so  very  encouraging  that  our 
 most  flattering  anticipations  are  far  exceeded. 
 Nearly  all  the  children  are  well  acquainted  with  the 
 way  of  salvation  through  Jesus  Christ : and  we  trust 
 that  they  will  be  made  the  powerful  instruments  in 
 the  hands  of  God,  not  only  to  undermine,  but  com- 
 pletely to  demolish,  the  strongholds  of  Satan  in  this 
 land  of  darkness.” 
 
BADDAGAMA  STATION. 
 
 243 
 
 In  March,  1830,  Mr.  Faught  writes : “ We  had 
 an  unexpected  visit  from  one  of  his  Majesty’s  com- 
 missioners, Major  Colebrooke,  who  happened  to 
 come  on  the  first  day  of  my  monthly  examination. 
 I requested  him  to  examine  my  boys,  which  he  did. 
 The  explanation  given  by  the  children  of  the  5th, 
 13th,  and  22nd  chapters  of  St.  Matthew’s  gospel, 
 and  the  8th  chapter  of  Acts ; chapters  selected  by 
 himself,  together  with  their  repetition,  and  reading, 
 and  writing,  pleased  him  much  : he  told  the  chil- 
 dren how  gratified  he  was  by  their  answers,  and  said 
 how  thankful  they  ought  to  be  for  the  excellent  in- 
 struction they  received.”  At  this  time  there  were 
 five  hundred  and  eighteen  children  in  the  schools, 
 besides  the  girls  at  the  girls’  school  at  the  station, 
 which  was  under  the  charge  of  Mrs.  Trimnell,  and 
 which  will  be  more  noticed  afterwards. 
 
 With  respect  to  the  seminary  boys,  who  were 
 boarded  and  educated  at  the  station,  and  of  whom 
 there  were  on  an  average  twelve,  Mr.  T.  remarks  : 
 “ The  boarding  boys  give  me  much  satisfaction.  I 
 believe  they  all  understand  well,  and  sincerely  ap- 
 prove the  gospel  plan  of  salvation,  and  are  generally 
 seriously  disposed.*  In  the  beginning  of  the  year 
 (1831)  I baptized  four  of  them  : three  were  con- 
 firmed by  Bishop  Turner  with  six  of  the  others.” 
 “ It  is  my  chief  endeavour  to  make  them  well  ac- 
 quainted with  the  Scriptures,  and  not  only  to  have 
 
 * Some  of  the  best  young  men  that  have  passed  through  the 
 Cotta  Christian  Institution  are  boys  that  have  been  brought  up 
 at  the  Baddagama  seminary,  under  the  judicious  superintendence 
 of  Mr.  Trimnell. 
 
 R 2 
 
244 
 
 CHURCH  MISSION. 
 
 their  minds  informed,  but  impressed  by  the  sacred 
 word.  They  all  daily  commit  to  memory  portions 
 of  Scripture.  I have  reason  to  believe  that  some  of 
 them  are  under  the  influence  of  divine  grace.  They 
 are  to  us  a source  of  hope  and  anxiety.  They  are  a 
 very  interesting  part  of  our  charge,  and  should  be 
 especially  mentioned  in  the  supplications  of  those 
 who  have  the  conversion  of  the  heathen  and  the 
 enlargement  of  the  Redeemer’s  kingdom  at  heart.” 
 
 Under  date  of  August  3rd,  Mr.  Faught,  in  writing 
 to  the  Society,  says  : “ The  Bishop  (Turner)  was 
 pleased  to  examine  the  children  after  the  confirma- 
 tion which  was  held  here  on  the  22nd  of  March. 
 His  Lordship  expressed  himself  highly  gratified  with 
 the  answers  of  the  dear  children ; but  from  his  ex- 
 treme debility  he  was  not  able  to  address  them  at 
 any  length.  On  speaking  of  the  children’s  answers, 
 his  Lordship  said,  £ They  are  as  sharp  as  needles.’ 
 I do  anticipate  great  things  from  the  rising  genera- 
 tion.” 
 
 In'  1832  and  1833,  though  the  number  of  the 
 children  in  the  schools  did  not  increase  much,  there 
 was  sufficient  in  that  department  of  the  Missionaries’ 
 labours  to  encourage  them.  Mr.  Trimnell  gives  an 
 interesting  view,  in  1833,  of  the  past  and  the  pre- 
 sent state  of  the  Mission.  “ At  this  station,”  he 
 says,  “ and  in  the  neighbourhood,  before  Messrs. 
 Mayor  and  Ward  came  to  reside  here,  though  the 
 greater  part  of  the  population  were  nominally 
 Christian,  in  consequence  of  a law  made  by  the 
 Dutch  government  that  none  should  inherit  property 
 
BADDAGAMA  STATION. 
 
 245 
 
 but  those  who  were  baptized  and  registered,  the 
 grossest  darkness  and  ignorance  prevailed.  There 
 was  a government  school  with  two  nominally  Chris- 
 tian masters,  but  their  chief  employment  in  the 
 school  was  the  publishing  the  banns  of  marriage. 
 Teaching  was  a secondary  thing  : and  if  not  entirely 
 neglected,  was  carried  only  to  such  an  extent  as  en- 
 abled the  few  scholars  to  read  the  native  Olas,  and 
 write  in  such  a way  as  would  disgrace  an  English 
 child,  who  had  been  to  school  only  a month  or  two, 
 and  to  repeat  the  Creed,  the  Lord’s  Prayer,  and  the 
 Ten  Commandments,  in  such  a dialect  or  state  of 
 language,  as  would  leave  it  doubtful  with  most  of 
 them  which  was  the  prayer  and  which  the  creed. 
 The  ignorance  of  the  females  was  even  greater  than 
 that  of  the  other  sex,  as  there  was  no  school  for 
 them ; and  I have  been  told,  that  before  the  Mis- 
 sionaries came,  a needle  had  never  been  seen  here. 
 Such  was  the  state  of  the  people  before  our  Mis- 
 sionaries came  among  them,  which  is  now  more  than 
 fourteen  years  ago.  In  point  of  knowledge  there 
 can  be  no  doubt  that  a very  considerable  advance 
 had  been  made.  We  have  at  this  station,  and  in 
 most  of  the  neighbouring  villages,  a school  for  boys, 
 in  which  reading,  writing,  and  in  some  of  them 
 arithmetic,  are  taught.  They  read  the  native  cha- 
 racter written  on  Olas  as  well  as  our  printed  books, 
 and  some  of  the  scholars  can  read  better  than  the 
 masters  could,  when  they  began  to  teach.  The 
 word  of  God  is  the  chief  book  read  in  the  schools. 
 Catechisms  are  taught,  portions  of  Scripture  are 
 
246 
 
 CHURCH  MISSION. 
 
 committed  to  memory,  and  the  children  are  exa- 
 mined every  month  by  one  of  the  Missionaries  as  to 
 the  advance  they  have  made  in  knowledge,  and  par- 
 ticularly as  to  their  understanding  the  passages  of 
 the  word  of  God  which  they  have  committed  to 
 memory.  The  number  of  boys  in  these  schools  is 
 between  four  hundred  and  five  hundred,  of  nearly 
 all  ranks  and  classes  in  society.  How  many  have 
 attended  the  schools  since  they  were  first  esta- 
 blished, it  is  not  in  my  power  to  state  : but  I have 
 no  doubt  but  many  hundreds,  perhaps  thousands, 
 have  derived  from  them  knowledge  to  some  extent 
 both  in  temporal  and  eternal  things.  In  these 
 schools  also  the  adult  natives  in  the  neighbour- 
 hood are  collected  ; the  word  of  God  is  declared 
 to  them,  and  the  way  of  salvation  made  known 
 by  preaching  and  by  familiar  conversation.  Thus, 
 by  means  of  these  schools,  not  only  has  the 
 rising  generation  been  instructed  in  useful  and  re- 
 ligious knowledge,  but  the  adult  population  also  for 
 several  miles  round  have  been  brought  under  the 
 sound  of  the  gospel.  In  this  village  there  is  a 
 school  for  girls  under  the  superintendence  of  the 
 wife  of  one  of  the  Missionaries,  who  is  assisted  by 
 two  native  masters  and  one  mistress.  The  girls 
 learn  to  read ; many  of  them  can  read  very  well. 
 They  learn  also  catechisms  and  portions  of  the 
 Scriptures.  They  are  taught  plain  and  fancy 
 needlework,  some  of  which  has  been  purchased  by 
 English  ladies  in  the  island,  and  the  produce  of  it 
 will  pay  part  of  the  expenses  of  the  school.  We 
 
BADDAGAMA  STATION. 
 
 247 
 
 have  at  this  station  a boarding-school  for  boys, 
 twelve  in  number,  selected  from  the  day-schools. 
 These  are  instructed  in  English,  reading,  writing, 
 arithmetic,  grammar,  and  geography.  They  have  a 
 good  knowledge  of  scripture  history,  and  generally 
 a good  understanding  of  scripture  doctrine.  On  a 
 hill,  now  called  Church  Hill,  which,  a few  years  ago, 
 was  an  uncultivated  jungle,  stands  a commodious 
 and  substantial  stone  church,  with  a tower  and  a 
 bell ; in  this  church  divine  service  is  held  every 
 Lord’s  day.  I suppose  there  are,  upon  an  average, 
 between  five  and  six  hundred  persons.  We  have 
 lately  had  two  parties  of  friends  visiting  us,  both  of 
 whom  attended  our  native  service  at  church — not 
 on  the  same  day — and  expressed  themselves  much 
 surprised,  particularly  by  the  responses  of  the  chil- 
 dren in  the  different  parts  of  the  service.  One  of 
 these  parties  was  the  family  of  a Chaplain  of  the 
 island.  Besides  preaching  in  the  church,  and  at 
 the  school-houses,  we  collect,  when  we  have  an  op- 
 portunity, in  the  houses  of  some  of  the  respectable 
 natives,  their  servants  and  neighbours,  and  preach 
 to  them  the  Word  of  Life  ; and  also  in  the  evenings 
 go  from  house  to  house,  instructing  and  exhorting 
 the  people,  and  leaving  tracts  with  such  as  can  read.” 
 Mr.  T.  then  says,  “ Now,  a person  reading  what 
 I have  written  would  very  naturally  think  that  a 
 great  deal  has  been  done ; and  any  one  examining 
 our  schools,  or  attending  our  school  or  church  ser- 
 vice, might  suppose  that  many  of  the  natives  had 
 been  converted.  There  is  all  the  external  appear- 
 
248 
 
 CHURCH  MISSION. 
 
 ance  of  a great  change;  and  indeed,  as  far  as  know- 
 ledge and  the  means  of  grace  go,  there  is  a great 
 change.  Where  all,  or  nearly  all,  a few  years  ago, 
 were  unlettered,  there  is  now  a great  number  that 
 can  read ; where  there  was  nothing  to  be  read  but  a 
 few  Budhistical  books,  or  foolish  songs,  written  by 
 the  hand  on  the  leaf  of  a tree,  there  are  now  hun- 
 dreds of  printed  copies  of  the  Word  of  God  ; where 
 there  was  no  sound  of  the  gospel  it  is  now  con- 
 stantly preached,  and  there  are  hundreds  who  hear 
 it  every  Lord’s  day,  and  many  on  other  days  of  the 
 week  besides.  Thus  far  it  is  well.  But  we,  who 
 cannot  be  satisfied  with  a change  in  externals,  or 
 without  an  evidence  of  spiritual  life  among  the 
 people,  and. who  have  seen  things  almost  in  their 
 present  state  for  years,  are  often  much  discouraged  > 
 and  I shall  now  state  some  of  those  things  which  are 
 the  chief  causes  of  our  discouragement.” 
 
 He  then  notices  at  length  the  three  following 
 causes  of  discouragement: — 1.  There  is  scarcely 
 any  evidence  of  any  one  being  really  converted ; 
 2.  The  disregard  of  the  Lord’s  day  among  the  na- 
 tives ; 3.  The  disinclination  of  the  people  to  as- 
 semble to  hear  the  Word  of  God. 
 
 The  influence  of  the  parents  and  relations  over  the 
 children  is  of  a very  injurious  kind,  as  regards  their 
 religious  and  moral  improvement.  Their  entire  dis- 
 regard of  all  religion  and  religious  ceremonies,  ex- 
 cept now  and  then,  once  or  twice  a year,  when,  for 
 form’s  sake,  or  from  long  custom,  they  attend  some 
 place  of  worship — their  habitual  deceit,  and  lying 
 
BADDAGAMA  STATION. 
 
 249 
 
 and  hypocrisy,  practised  in  the  presence  of  their 
 children — their  superstitious  domestic  habits,  de- 
 scending from  generation  to  generation — and  many 
 other  absurd  and  foolish  things,  of  which  Europeans 
 can  form  no  idea,  all  operate  unfavourably  on  our 
 schools,  and  prevent  us  from  seeing  those  good  ef- 
 fects which  we  long  and  wish  to  see. 
 
 During  the  year  1834,  the  attendance  of  the 
 children  at  some  of  the  schools  fell  off,  in  conse- 
 quence of  the  prevalence  of  the  small  pox,  which  so 
 greatly  alarmed  many  of  the  parents,  that  they  with- 
 drew their  children  from  the  schools ; and  when  the 
 disease  had  abated  the  children  again  flocked  to  the 
 schools,  and  resumed  their  studies  as  usual.  But  in 
 1835,  the  average  attendance  at  the  nine  village 
 schools  that  were  then  kept  up  was  only  two  hun- 
 dred and  fifty  ; and,  partly  owing  to  the  illness  of 
 Mr.  Faught,  who  had  always  the  school  department 
 of  the  Mission  under  his  charge,  and  partly  owing  to 
 that  “desolating  scourge,  the  dysentery,”  which  made 
 its  appearance  in  some  of  the  villages,  the  attend- 
 ance at  the  eight  schools  which  belonged  to  the  Mis- 
 sion, in  1836,  was  but  two  hundred  and  twenty-one. 
 
 At  the  end  of  1836,  Mr.  Faught  was  obliged  to 
 leave  the  island  and  return  to  England,  on  account 
 of  the  ill  health  of  both  himself  and  Mrs.  F.  At  his 
 departure  I left  my  labours  at  Cotta  in  the  hands  of 
 Mr.  Bailey  ; and  as  Mr.  Trimnell  was  at  that  time, 
 also  on  account  of  illness,  obliged  to  leave  the  sta- 
 tion, the  whole  concerns  of  the  Baddagama  station 
 were  left  in  my  hands  for  several  months.  After 
 
250 
 
 CHURCH  MISSION. 
 
 my  return  to  my  own  station,  Cotta,  at  the  begin- 
 ning of  April,  1837,  I thus  wrote  to  the  Society  re- 
 specting Baddagama,  and  the  improvement  of  the 
 natives  there  by  means  of  our  schools  : — “ Many  of 
 the  people  preserve  a grateful  recollection  of  the 
 benefits  they  have  received,  particularly  from  Mr. 
 Mayor,  whose  return  to  them  was  inquired  after  by 
 almost  every  one  with  whom  I conversed.  I have 
 had  some  opportunities  of  seeing,  myself,  and 
 have  frequently  heard  from  others,  the  good  that 
 has  been  received  by  the  females  of  Baddagama  by 
 the  establishment  of  the  female  school.  Many  of 
 those  who  were  in  the  school  while  Mrs.  Mayor  su- 
 perintended it  are  now  the  mothers  of  families  ; and 
 there  is  the  greatest  difference  imaginable  between 
 them  and  those  who  have  never  gone  to  school.  I 
 went  to  the  houses  of  numbers  of  them,  and  found 
 them  always  ready  to  converse,  able  to  answer  al- 
 most any  question  I put  to  them  on  the  Christian 
 religion,  and  in  every  respect  much  superior  to 
 others.  This  might  strike  me  more  than  the  Bad- 
 dagama  brethren,  who  are  daily  among  them, 
 but  so  it  is ; and  I very  sincerely  give  my  testimony 
 to  the  good  done  to  the  native  females  of  Badda- 
 gama by  the  girls*  school  of  that  place.  The  good 
 effects  of  education  are  not  so  visible  among  the 
 young  men  ; but  at  every  village  I found  intelligent 
 young  men,  able  to  read  and  write  their  own  lan- 
 guage, and  possessed  of  a considerable  share  of 
 scriptural  knowledge.  There  is  a degree  of  intelli- 
 gence in  the  young  persons  who  have  gone  to  our 
 
BADDAGAMA  STATION. 
 
 251 
 
 schools,  which  renders  them  very  much  superior 
 to  those  who  have  had  no  education  at  all,  and  to 
 those  who  have  learnt  Singhalese  only  at  the  Bud- 
 hist  temples.  And  I believe  there  is  far  more  re- 
 gard for  truth,  and  more  honesty  and  decency  of 
 moral  conduct,  and — what  is  a great  point  gained — 
 more  regard  for  the  obligation  of  an  oath,  among 
 those  who  have  learnt  the  Scriptures  at  the  schools 
 of  the  Missionaries,  than  any  where  else.” 
 
 On  the  departure  of  Mr.  Trimnell  from  the  island 
 in  November,  1838,  I again  went  to  Baddagama, 
 and  remained  there  till  I left  the  island  in  January, 
 1839.  I endeavoured  to  get  the  schools  into  as  good 
 order  as  I could,  and,  with  this  view,  I visited  them 
 frequently,  in  company  with  the  catechist,  or  inter- 
 preter, and  had  several  of  the  school-houses  rebuilt 
 or  repaired,  and  encouraged  the  masters  and  chil- 
 dren all  I could  to  attend  to  their  several  duties ; 
 and,  from  the  appearance  of  things  on  my  depar- 
 ture, I anticipate  that  greater  things  will  take  place 
 at  that  station,  that  more  schools  will  be  established, 
 and  that  greater  progress  will  be  made.  1 spent  one 
 Lord’s  day  with  Mr.  and  Mrs.  Powell,  who  arrived 
 at  the  station  on  the  15th  day  of  January,  1839, 
 and  conclude  my  account  of  the  schools  with  an 
 extract  or  two  from  Mr.  P.’s  journal,  and  from  a 
 letter  of  the  Bishop  of  Madras,  (Spencer,)  who  vi- 
 sited the  station  in  November,  1839. 
 
 Mr.  P.  says — “ January  20,  1839.  This  is  the 
 first  Lord’s  day  I have  spent  in  this  lovely  island. 
 It  was  a day  of  peculiar  interest  and  solemnity  to 
 
252 
 
 CHURCH  MISSION. 
 
 me.  At  halfipast  ten  the  church  bell  began  to  sum- 
 mon the  surrounding  villagers  to  the  temple  of 
 Jehovah.  In  about  a quarter  of  an  hour,  two  rows 
 of  boys  had  assembled  in  the  avenue  opposite  to  the 
 house,  and,  at  about  five  minutes  to  eleven,  upon 
 orders  being  given,  formed  into  a double  line,  and 
 marched  two  and  two  to  church.  The  boys  were 
 1 dressed  nearly  alike,  with  a white,  or,  in  a few  in- 
 stances, a coloured  cloth  fastened  round  the  waist,  and 
 reaching  to  the  knees,  forming  a striking  contrast 
 to  the  colour  of  the  skin,  while  the  long  hair  of 
 some  flowed  loosely  on  the  shoulders,  and  that  of 
 others  was  twisted  and  fastened  with  a comb  or  a 
 string.  At  length  the  time  arrived  for  the  service 
 to  begin.  We  first  sang  a hymn.  Mr.  Selkirk  read 
 prayers,  and  I afterwards  preached,  through  an 
 interpreter,  from  Acts  xvi.  17,  ‘ These  men  are  the 
 servants  of  the  most  high  God,  which  show  unto  us 
 the  way  of  salvation.’  They  were  exceedingly  at- 
 tentive, and  the  strictest  silence  and  decorum  were 
 observed  throughout  the  whole  service.  The 
 church  appeared  tolerably  full ; there  were  about 
 three  hundred  children,  and  thirty  or  forty  adults, 
 schoolmasters  and  servants  included,  and  yet,  as  I 
 was  afterwards  informed,  it  was  a fair  congregation.’’ 
 And,  speaking  of  the  education  of  the  children,  after 
 having  visited  the  schools,  he  says,  “ All  our  educa^ 
 tion  here  is  conducted  on  strictly  scriptural  prin- 
 ciples. The  Bible  is  the  text-book  of  the  schools. 
 The  children  are  taught  to  read,  to  love,  to  reve- 
 rence it ; not  as  something  which  they  are  at  liberty 
 
BADDAGAMA  STATION. 
 
 253 
 
 to  believe  or  disbelieve  at  pleasure,  but  as  the  only 
 book  in  existence  in  which  God  speaks  authorita- 
 tively to  mankind  ; as  the  only  book  which  points 
 out  a remedy  for  the  defects  and  disorders  of  the 
 human  race ; as  a book  in  which  every  one,  of 
 whatever  age,  rank,  or  condition  in  life,  is  personally 
 interested,  and  one  also  which  cannot  be  neglected 
 without  incurring  the  greatest  guilt.  In  this  we 
 find  our  encouragement.” 
 
 The  Bishop  of  Madras  speaks  of  the  schools  of 
 this  station  in  this  way  : “ November  2,  1839.  Sa- 
 turday was  a ‘ white  day  ’ to  me ; truly  and  fully 
 a day  of  thanksgiving  and  joy.  I have  not  seen  so 
 happy  a sight  since  I came  to  India.  The  children 
 having  assembled  and  seated  themselves  in  their 
 places,  I gave  the  candidates  for  confirmation  a close 
 and  really  difficult  examination,  and  was  highly  gra- 
 tified by  their  knowledge  of  Christian  truth ; for  it 
 evidently  was  knowledge,  and  not  a mere  thing  of 
 rote.  As  a fair  trial  of  the  state  of  the  school,  I re- 
 quested Mr.  Powell  to  question  his  youngest  and 
 least  advanced  class,  and  found  a proficiency  quite 
 equal  to  that  of  children  of  the  same  age  in  Eng- 
 land.” 
 
 The  girls’  school  at  this  station  was  commenced 
 as  soon  after  the  establishment  of  the  Mission  as  a 
 suitable  place  could  be  erected  for  their  accommo- 
 dation, and  was  vigilantly  superintended  by  Mrs. 
 Mayor  till  her  departure  from  the  island  in  1828. 
 There  were,  from  the  first,  great  numbers  of  girls 
 
254 
 
 CHURCH  MISSION*. 
 
 attending  it,  as  the  Missionaries  there  had  not  so 
 much  difficulty  in  prevailing  upon  the  natives  to 
 send  their  daughters  to  be  taught  as  at  other  sta- 
 tions. At  one  time  there  were  more  than  a hundred 
 names  on  the  list,  and  there  have  generally  been 
 above  seventy ; and  the  benefits,  both  as  regards 
 the  temporal  comforts  of  the  females  of  Baddagama 
 and  the  surrounding  villages,  and  as  regards  their 
 intellectual  and  spiritual  improvement,  have  been 
 many  and  great.  During  the  nearly  twenty  years 
 in  which  this  school  has  been  in  operation,  there  are 
 not  less  than  eight  or  nine  hundred  girls  who  have 
 been  in  it  a longer  or  shorter  period.  Many  of 
 these  are  married,  and  have  families,  and  the  con- 
 trast between  them  and  the  other  females  is  very 
 great,  as  they  far  exceed  them  in  propriety  of  moral 
 conduct  and  in  religious  knowledge ; and  on  ac- 
 count of  their  honesty,  diligence,  activity,  cleanli- 
 ness, and  ability  to  sew  and  read,  they  are  much 
 sought  after  as  female  servants  in  English  families. 
 One  reason  why  all  the  good  that  might  have  been 
 expected  has  not  been  realized,  is,  that  when  they 
 have  left  school  they  have  been  given  in  marriage 
 by  their  parents  to  improper  persons,  either  to  those 
 who  were  careless  of  religion,  though  nominally 
 Christians,  or  to  heathens ; and  sometimes  they  go 
 and  live  at  villages  distant  from  every  place  of 
 Christian  worship,  by  which  means  they  become 
 indifferent  to  all  religion.  There  were,  at  the  be- 
 ginning of  1839,  eighty-four  girls  in  this  school, 
 
BADDAGAMA  STATION. 
 
 255 
 
 and  the  “ parents  are  more  anxious  than  ever  they 
 were  before  that  their  daughters  should  be  edu- 
 cated.” 
 
 I now  return  to  the  general  state  of  the  Mission 
 where  I left  it  in  1828.  I have  already  said  that 
 Mr.  Faught  joined  the  station  this  year  on  the  de- 
 parture of  Messrs.  Mayor  and  Ward  for  England. 
 His  first  object  was  to  gain  a knowledge  of  the  lan- 
 guage, and  for  this  purpose  he  applied  himself  to  it, 
 with  the  valuable  assistance  of  the  native  interpreter. 
 He  also  undertook  the  superintendence  of  the 
 schools,  and  frequently  visited  them,  and  assembled 
 the  people  of  the  villages  in  them  for  the  purpose  of 
 preaching  to  them.  He  also  went  to  the  villages 
 around  to  preach  and  distribute  tracts  among  the 
 people  ; and  on  many  occasions  had  long  conversa- 
 tions with  the  Budhist  priests  when  he  went  to  their 
 temples,  or  attended  the  Bana  Maduwas,  which,  in 
 their  zeal  for  their  religion,  they  are  accustomed,  at 
 the  time  of  Was,  to  erect  in  their  villages  for  the 
 purpose  of  inviting  the  priests  to  read  Bana  in. 
 
 On  Easter  Sunday,  1830,  the  first  adult  heathen 
 was  baptized  at  this  place.  He  was  an  old  man 
 who  lived  as  servant  iu  the  family  of  a respectable 
 native  in  a neighbouring  village.  Both  the  Mis- 
 sionaries had  had  frequent  conversations  with  him 
 on  Christianity,  and  on  these  occasions  he  had 
 wished  to  be  baptized,  declaring  that  he  had  “ no 
 motive  for  wishing  to  be  baptized  but  that  of  ob- 
 taining, through  Jesus  Christ,  the  salvation  of  his 
 soul.”  His  understanding  was  not  very  quick,  and 
 
256 
 
 CHURCH  MISSION. 
 
 was  probably  impaired  by  age  ; but  he  had  long 
 attended  the  Mission  station  to  receive  instruction ; 
 and  as  he  appeared  to  possess  sincerity  of  heart, 
 conviction  of  sin,  dependence  on  the  atonement  of 
 Christ,  and  a consistent  walk,  he  was  publicly  re- 
 ceived into  the  visible  church  by  Mr.  Faught,  in 
 the  midst  of  divine  service,  Mr.  Trimnell  afterwards 
 preaching  from  the  text,  “ Who  was  delivered  for 
 our  offences,  and  raised  again  for  our  justification.” 
 (Rom.  iv.  25.)  He  received  the  name  of  Edward 
 Bickersteth , and  continues  to  “ adorn  the  doctrine 
 of  God  his  Saviour.”  He  now  lives  in  one  of  the 
 almshouses  erected  by  Mr.  T.,  always  attends 
 church,  and  frequently  the  morning  or  evening 
 prayers  at  one  of  the  Mission  houses,  and  is  sup- 
 ported by  a small  monthly  allowance  granted  him 
 by  Mr.  T.  on  his  leaving  the  island. 
 
 The  general  state  of  the  Mission  is  noticed  in  the 
 following  manner  in  JS31  : “ Though  we  sometimes 
 encourage  ourselves  with  pleasing  hopes,  the  hea- 
 then are,  with  very  few  exceptions,  what  I suppose 
 they  were  twelve  years  ago,  that  is,  with  respect  to 
 real  conversion,  or  apparent  nearness  to  the  king- 
 dom of  heaven.  I by  no  means  intimate  that  they 
 are  as  ignorant  of  divine  truth;  but  they  live  gene- 
 rally as  little  under  its  influence,  and  as  much  with- 
 out God  and  without  hope  in  the  world,  as  they  did. 
 They  may  not  place  that  confidence  in  heathenism 
 which  they  formerly  did,  and  may  see  much  folly  in 
 some  things  which  they  formerly  gloried  in  ; but  as 
 to  spiritual  knowledge  of  salvation  by  faith,  or  of 
 
BADDAGAMA  STATION. 
 
 257 
 
 their  need  of  a Saviour,  they  are  destitute.  I can- 
 not perceive  any  more  readiness  in  them  to  hear  the 
 Word  of  Life  than  when  I first  came,  five  years  ago. 
 The  same  apathy,  the  same  disregard  to  things  of  a 
 future  state,  and  satisfaction  with  their  own  long-enter- 
 tained but  false  hopes,  are  as  evident  as  ever.  They 
 will  in  general  assent  to  everything  that  is  said  to 
 them,  and  if  they  can  be  brought  to  state  their 
 opinion  in  opposition  to  us,  the  plainest  arguments 
 and  the  most  convincing  evidence  have  no  weight 
 on  their  minds ; for  they  think  that  though  they  are 
 unable  to  answer  us,  or  to  refute  our  reasoning,  it  is 
 not  from  the  truth  being  on  our  side,  but  from  their 
 ignorance,  and  that  we  might  be  refuted  by  persons 
 more  learned  than  themselves.  Yet  we  must  not 
 conclude  that  nothing  has  been  done ; for,  inde- 
 pendently of  one  or  two,  of  whose,  conversion  we 
 entertain  hopes,  a knowledge  of  the  truth  is  pos- 
 sessed by  many.  There  can  be  but  very  few  in  our 
 neighbourhood  who  have  not  some  knowledge  of  the 
 plan  of  salvation  by  Jesus  Christ.” 
 
 It  is  said,  at  the  same  time,  by  Mr.  Faught,  that 
 they  had  ample  encouragement  to  persevere,  though 
 they  had  many  things  to  try  their  faith  and  pa- 
 tience, and  were  frequently  cast  down  in  their 
 minds  by  not  seeing  more  fruit  spring  from  their 
 labours. 
 
 From  a variety  of  conversations  with  the  natives 
 recorded  by  the  Missionaries  in  their  letters  and 
 journals,  it  appears  that  some  knowledge  of  Chris- 
 tian doctrines  was  found  in  persons  who  live  at  a 
 
 s 
 
258 
 
 CHURCH  MISSION. 
 
 distance  from  the  station,  and  this  knowledge  has 
 been  obtained  by  them  chiefly  by  reading  tracts,  or 
 catechisms,  or  portions  of  Scripture.  This  was  a 
 great  encouragement  to  persevere  in  their  labours, 
 and  to  look  to  God  for  his  blessing  to  accompany 
 his  word  read  or  preached  among  the  people. 
 
 Several  of  the  Budhist  priests  in  the  neighbour- 
 hood had  at  various  times  come  to  the  Missionaries, 
 either  to  make  inquiries  about  Christianity,  or  to 
 propose  their  objections  against  it  In  the  course 
 of  1832,  this  was  more  especially  the  case,  and  I 
 here  insert  some  of  their  conversations,  which  show 
 them  to  be  rather  sceptical  about  their  own  faith, 
 and,  at  the  same,  that  their  minds  are  not  yet  ready 
 to  receive  a new  religion.  In  September,  Mr.  F., 
 at  the  request  of  the  high  priest  of  a temple  about 
 two  miles  from  Baddagama,  went  to  the  Bana  Ma- 
 duwa  that  had  been  erected  by  the  people  of  the 
 village.  On  his  arrival  the  high  priest  came  for- 
 ward, and  having  introduced  himself,  ordered  two 
 chairs,*  covered  with  white  cloth,  to  be  brought, 
 one  for  himself  and  one  for  Mr.  F.  Mr.  F.  says,  44  I 
 asked  him  for  what  purpose  he  requested  me  to 
 come.  He  replied,  4 I wish  to  be  instructed  by 
 you.’  I then  said  to  him,  4 If  that  be  your  real 
 intention,  you  ought  to  have  come  to  me,  and  not  I 
 to  you.’  4 True,’  he  said,  4 but  I have  heard  of 
 you,  and  greatly  desired  to  see  you ; and  I believed 
 you  would  not  refuse  to  come,  and  I am  greatly 
 
 * This  is  a mark  of  greater  respect  than  is  generally  shown  by 
 the  priests,  as  no  one  ought  to  sit  in  the  presence  of  a priest. 
 
BADDAGAMA  STATION. 
 
 259 
 
 obliged  to  you  for  having  come.’  He  told  me  that 
 he  had  read  many  Christian  books,  and  that  he 
 really  wanted  to  have  some  of  his  doubts  respecting 
 several  things  in  them  removed,  and  their  meaning 
 explained.  He  then  said,  £ Were  Adam  and  Eve 
 born  blind  V c No,  we  have  no  reason  to  believe 
 that  they  were  created  blind.’  ‘ What,  then,  is 
 the  meaning  of  the  words,  “ Then  were  their  eyes 
 opened,  and  they  knew  that  they  were  naked?” 
 
 ‘ Their  eyes  were  opened  to  the  consequent  misery 
 of  their  not  resisting  the  devil’s  temptations,  and 
 their  loss  of  their  garment  of  innocence.’  ‘ If  God 
 be,  as  your  books  state,  an  infinitely  wise,  good,  and 
 powerful  being,  why  permit  the  devil  to  tempt  men, 
 and  why  suffer  them  to  yield  ?’  * I do  not  know 
 
 why ; but  I feel  assured  that  it  tends  to  his  glory. 
 Proud  man  should  not  pretend  to  explore  the  secret 
 counsels  of  the  Most  High.’  This  appeared  to 
 please  him  much,  and  also  to  satisfy  him.  About 
 this  time  a shout  was  raised.  I knew  not  at  first 
 the  cause  of  it ; but  I soon  observed  some  of  the 
 people  proceeding  to  a Budhist  temple  about  two 
 furlongs  off,  bearing  over  their  heads  a canopy  of 
 white  cloth,  whilst  others  were  jumping,  tumbling, 
 clapping  their  hands,  and  shouting  ‘ Sadu.’  I in- 
 quired what  they  who  were  marching  slowly  to  the 
 sound  of  the  tomtom  were  carrying  under  the 
 canopy,  and  was  told  they  were  carrying  flowers  to 
 offer  to  Budha.  I asked  him  if  Budha  knew  any- 
 thing of  what  they  were  doing  to  him.  He  replied, 
 
 ‘ Budha  knows  all  things,  past,  present,  and  to 
 
 s 2 
 
260 
 
 CHURCH  MISSION. 
 
 come.’  4 But  I read/  I answered,  4 in  your  books 
 that  he  does  not ; for  he  is  in  Niwana,  where  he 
 feels  neither  happiness  nor  misery,  as  that  is  the 
 end  of  all  transmigrations.  But  might  not  those 
 flowers  as  well  be  offered  to  my  stick  7 4 It  would 
 
 make  no  difference/  he  said,  4 as  regards  the  image 
 itself  ; but  they  who  are  to  become  Budhas  will  re- 
 ward those  who  honour  Budhas  image/  He  then 
 resumed  his  interrogatories  : 4 Is  God  omniscient  V 
 4 Yes,  he  knows  all  things  ; for  44  all  things  are 
 naked  and  open  to  the  eyes  of  him  with  whom  we 
 have  to  do.”’  4 Is  he  omnipresent?’  4 Yes/ 
 
 4 Why  not  save  all,  if  he  is  omnipotent  V 4 It  seem- 
 eth  good  in  his  sight  to  have  mercy  on  whom  he 
 will  have  mercy  ; and  all  who  reject  not  the  offer  of 
 salvation,  made  to  them  through  Jesus  Christ,  shall 
 be  saved.’  4 If  God  be  the  Creator  of  all  things, 
 why  are  men  of  different  colours  7 Without  wait- 
 ing to  hear  what  I had  to  say  in  reply,  he  asked, 
 
 4 What  colour  was  Adam  ?’  4 May  be  yours,  for 
 
 ought  I know  to  the  contrary.’  With  this  answer 
 he  appeared  quite  delighted.  4 But  let  me  tell  you/ 
 said  I,  4 that  his  disobedience  brought  on  black, 
 white,  and  brown,  yea,  on  men  of  every  colour, 
 death,  with  all  our  woes ; but  we  gained  more  in 
 Christ  than  we  lost  in  Adam.’ 
 
 “ Several  priests  stood  on  the  right  of  the  high 
 Driest,  and  listened  attentively  to  all  that  was  going 
 on.  I,  in  my  turn,  proposed  several  questions  to 
 him,  which  somewhat  startled  him,  and  my  pundit 
 overheard  the  multitude  whispering  to  each  other, 
 
BADDAGAMA  STATION. 
 
 261 
 
 c He  will  not  be  able  to  answer  that.’  In  order  to 
 evade  answering,  he  asked,  4 Who  is  the  Creator  of 
 the  world?’  4 You  ought  to  have  answered  my 
 question  first ; but  it  is  evident  you  cannot,  and 
 therefore,  though  I have  repeatedly  told  you,  I shall 
 tell  you  again  that  Jehovah  made  heaven  and  earth, 
 and  all  that  in  them  is : there  must  be  a first 
 cause.’  I proved  this  to  him  by  the  simple  process 
 of  going  from  children  to  parents,  until  we  arrive 
 at  the  first  parents,  who  of  necessity  must  have  had 
 a Creator ; which  to  my  no  small  surprise  he  ad- 
 mitted. For  although  the  Budhists,  particularly 
 the  priests,  may  be  convinced  of  the  truth  of  what 
 is  stated,  yet,  though  conquered,  they  will  argue 
 still,  and  endeavour  to  turn  to  ridicule  whatever 
 militates  against  their  own  system.  The  other 
 priests,  especially  one,  became  almost  frantic  with 
 rage  against  the  high  priest,  for  his  having  so 
 frankly  and  openly  acknowledged  that  there  must 
 be  a first  cause,  and  told  him  that  he  came  to  read 
 Bana,  but  instead  of  doing  so,  it  evidently  appeared 
 that  he  came  to  receive  Christian  instruction.  The 
 clamorous  enraged  priest  clapped  his  hands,  and 
 raised  a deafening  shout,  in  which  the  multi- 
 tude joined.  After  the  uproar  subsided,  the  pundit 
 pointed  out  to  all  present  from  their  own  books,  the 
 impropriety  and  inconsistency  of  the  noisy  priest’s 
 conduct,  and  told  him  that  he  really  appeared  like  a 
 man  maddened  by  drinking  arrack  to  excess.  The 
 priests  and  people  agreed  to  the  remarks  of  the 
 pundit,  and  the  infuriated  priest  felt  somewhat 
 
262 
 
 CHURCH  MISSION. 
 
 ashamed.  The  high  priest  said,  ‘ Your  Christian 
 books  state  that  God  made  all  things.’  4 Yes,’  I 
 replied,  ‘ the  Bible,  the  word  of  God,  states  that 
 God  is  the  Creator,  and  I believe  your  conscience 
 tells  you  that  there  must  be  a Creator.’  He  made 
 no  reply.  1 then  briefly  addressed  the  crowd  on 
 the  importance  of  seeking  the  salvation  of  their 
 immortal  souls  through  Jesus  Christ,  in  whose  name 
 the  Gentiles  shall  trust ; and  plainly  declared  to 
 them  the  danger  they  were  in  of  perishing  everlast- 
 ingly, if  they  would  not  forsake  their  sins,  and  be- 
 lieve in  the  Lord  Jesus  Christ,  whose  precious 
 blood  was  shed  for  sinners.  All  of  them  paid  atten- 
 tion. 
 
 “ The  high  priest  was  actually  dragged  away  from 
 me  by  the  obstreperous  priest,  and  again  accused  of 
 neglecting  his  duty ; and  having  extricated  himself 
 from  the  grasp  of  this  mad  priest,  he  again  stood  by 
 me.  I then  presented  him  with  Mr.  Lambrick’s 
 tract,  4 The  Christian’s  Reply  to  the  Budhist  Ob- 
 jector,’ which  he  very  willingly  accepted ; but  it 
 was  pulled  out  of  his  hand  and  returned  to  me. 
 He  then  said,  ‘ I shall  not  speak  disrespectfully  of 
 your  God.’  1 I hope  and  trust  you  will  know 
 him,’  I added,  ‘ as  your  Creator,  and  reconciled 
 Father  in  Christ  Jesus.’  ‘ I wish,’  he  said,  ‘ to 
 be  saved  : it  matters  not  what  happens  to  me  in 
 this  life,  so  my  soul  be  saved.’  At  this  the  other 
 priests  took  fire  again,  openly  accused  the  high 
 priest  of  neglecting  his  duty,  and  again  gave  the 
 signal  to  the  deluded  heathens  to  clap  their  hands 
 and  to  shout  out  4 Sadu.’  ” 
 
BADDAGAMA  STATION. 
 
 263 
 
 Shortly  after  this  the  high  priest  called  at  Mr. 
 F.’s  house,  and  attended  his  morning  prayers  and 
 exposition  of  the  Scriptures  to  the  schoolmasters, 
 as  was  customary  with  him  on  the  Saturdays,  and 
 had  another  long  conversation  with  him,  Mr.  F. 
 strongly  pressing  on  him  the  necessity  of  consider- 
 ing the  immense  difference  there  is  in  the  state  and 
 prospects  of  the  righteous  and  the  unrighteous , and 
 exhorting  him  to  pray  to  the  true  and  living  God 
 to  convince  him  of  sin  by  his  Holy  Spirit,  that  he 
 may  feel  his  need  of  an  almighty  Saviour.  His 
 reply  was,  “ I do  pray  to  the  only  true  and  living 
 God,  if  there  be  an  only  God,  to  enable  me  to  wor- 
 ship him  aright.”  On  taking  leave  of  Mr.  F.  the 
 priest  said,  “ I trust  that  our  friendship  will  con- 
 tinue.” Mr.  F.  said,  “ I trust  you  will  become  a 
 true  believer  in  the  Lord  Jesus  Christ,  that  we  may 
 be  one  in  him  here,  and  when  removed  by  death 
 from  this  world  of  sin  and  sorrow,  that  you  may  for 
 his  sake,  whose  blood  was  shed  as  a ransom  for 
 many,  be  received  into  that  rest  which  remaineth 
 for  the  people  of  God.” 
 
 A few  months  after  this  he  came  again,  and  in 
 conversation  with  Mr.  F.,  said  that  he  had  doubts 
 of  the  truth  of  Budhism,  but  that  he  was  not  suffi- 
 ciently acquainted  with  the  doctrines  of  Christianity 
 to  embrace  it.  He  afterwards  left  the  village,  and 
 went  to  live  in  the  Matura  district,  and  no  more 
 met  the  Missionaries’  eye.  One  cannot  but  hope, 
 however,  that  he  derived  some  benefit  from  these 
 various  conversations.  Mr.  F.  in  a subsequent 
 
 8 
 
264 
 
 CHURCH  MISSION. 
 
 communication  says,  that  he  had  heard  that  the 
 priest  intended  to  throw  off  his  priest’s  habit,  the 
 yellow  robe,  and  that  a report  was  current  that  he 
 had  done  so,  but  had  again  resumed  it. 
 
 One  of  the  worst  parts  of  the  native  Singhalese 
 character  is  their  neglect  of  the  poor,  and  sick,  and 
 destitute.  There  are  numbers  of  very  poor  and 
 diseased  people  in  the  village  of  Baddagama  and 
 the  surrounding  villages,  who  suffer  great  distress, 
 and  undergo  many  miseries,  on  account  of  their 
 being  neglected  and  forsaken  by  their  friends  and 
 relations.  Their  diseases  and  sicknesses  are  looked 
 upon  as  the  consequence  of  some  wickedness  com- 
 mitted in  a former  birth,  and  were  it  not  for  the 
 kindness  and  compassion  shown  to  such  by  the  Mis- 
 sionaries at  the  station,  many  must  have  perished 
 from  want  of  the  mere  necessaries  of  life.  When 
 two  Missionaries  were  at  the  station,  these  poor 
 people,  to  the  number  of  between  thirty  and  forty, 
 attended  once  a week  at  the  house  of  each  Mis- 
 sionary alternately,  to  receive  alms ; and  on  these 
 occasions  they  received  instruction  in  Christianity. 
 Mr.  Trimnell  says  of  these  beggars  : “ Of  the  poor 
 beggars  who  hear  us  every  Wednesday,  as  well  as 
 Sunday,  I cannot  but  entertain  a hope  that  some 
 wall  go  to  that  place  where  Lazarus  went,  and  find 
 an  eternal  resting-place  in  the  bosom  of  him  who 
 was  the  seed  of  Abraham.  Many  of  them  not  only 
 appear  to  hear,  but  to  feel  the  word  : and  though  I 
 have  often  been  disappointed  by  some  who  have 
 appeared  to  go  on  well  for  a time,  I will  indulge 
 
BADDAGAMA  STATION. 
 
 265 
 
 the  hope — a hope  which  I would  not  for  a little  be 
 deprived  of — that  some  of  those  who  are  called  from 
 the  highways  and  hedges,  shall  sit  down  and  be 
 acceptable  guests  at  the  marriage-supper  of  the 
 Lamb.  They  are  poor,  and  blind,  and  lame,  and 
 leprous, — (this  is  all  literally  true) — and  though  it 
 was  not  this  class  of  persons  that  exclusively  en- 
 gaged our  Saviour’s  attention  and  compassion  while 
 here  on  earth,  I think  we  may  say  it  was  persons  of 
 this  description  who  chiefly  availed  themselves  of 
 that  help  which  he  was  willing  to  bestow  on  all . 
 and  that  those  whose  bodily  infirmities  led  them  to 
 him  for  bodily  relief,  formed  a large  portion  of  that 
 number,  which  believed  on  him  to  the  saving  of  the 
 soul.  The  poverty  and  distress  of  the  poor  beggars 
 around  us  bring  them  more  frequently  than  almost 
 any  connected  with  us,  under  the  means  of  grace, 
 and  probably  scarcely  any  of  them  would  hear  the 
 gospel,  or  but  seldom,  did  they  not  come  to  seek 
 from  us  relief  for  their  bodily  distresses.” 
 
 At  the  end  of  1836,  as  I have  already  mentioned, 
 I went  to  Baddagama  to  take  charge  of  the  affairs 
 of  the  station,  as  Mr.  Faught  had  left  the  place  to 
 return  to  England,  and  Mr.  Trimnell  was  on  the 
 point  of  going  to  Nuwara  Eliya,  for  the  improve- 
 ment of  the  health  of  himself  and  family.  During 
 the  five  months  I was  there,  I made  various  excur- 
 sions into  different  parts  of  the  country,  accounts 
 of  which  I noted  in  my  journal,  from  which  in 
 another  place  I have  given  extracts.  On  Mr.  T.’s 
 return  to  his  station,  he  continued  to  labour  as 
 
266 
 
 CHURCH  MISSION. 
 
 much  as  his  health  would  permit.  At  the  close  of 
 
 1838,  and  before  Mr.  T.  left  the  country  to  return 
 to  England,  he  says,  speaking  of  the  congregations, 
 “ The  average  number  attending  our  morning  ser- 
 vice is  about  four  hundred,  seventy  of  whom  may 
 be  reckoned  adults,  and  the  remainder  children. 
 We  should  be  happy  to  see  the  adults  attending  in 
 large  numbers,  but  the  apathy  that  prevails,  and  the 
 utter  unconcern  about  religion  in  our  neighbours 
 generally,  is  quite  distressing.  When  urged  and 
 pressed  to  come  to  the  house  of  God,  some  will  ask, 
 “ What  is  the  good  of  coming  ? what  shall  we  re- 
 ceive ?”  Others  will  perhaps  attend  one  Lord’s 
 day  or  two,  and  then  come  no  more ; but  the 
 greater  part  say,  “ Very  well,  we  will  come,”  and 
 never  make  their  appearance.  We  are  thankful, 
 however,  that  so  many  children  are  brought  toge- 
 ther in  the  house  of  prayer  every  Lord’s  day.  The 
 regular  return  of  the  day  for  attending  church,  the 
 joining  in  the  prayers  and  hearing  the  word  of  God, 
 may  induce  a habit  and  give  a relish  for  sacred 
 ordinances  in  the  young,  even  when  the  heart  has 
 not  been  savingly  affected,  which,  by  the  divine 
 blessing,  may  turn  to  good  account  in  after  life.” 
 
 Mr.  Powell  entered  upon  Mr.  T/s  labours  at  this 
 station  in  January  1839.  Of  the  manner  in  which 
 he  spent  the  first  Lord's  day,  I have  already  given 
 an  account  in  an  extract  from  his  journal.  He  thus 
 speaks  of  his  first  day  at  Baddagama:  “ Jan.  15, 
 
 1839.  As  we  proceeded  up  the  river,  (from  Galle 
 to  Baddagama,)  new  beauties  presented  themselves 
 
BADDAGAMA  STATION. 
 
 267 
 
 on  either  side.  Never  before  were  we  so  deeply 
 impressed  with  those  beautiful  lines  of  Bishop  He- 
 ber — 
 
 “ Where  every  prospect  pleases, 
 
 And  only  man  is  vile.” 
 
 “ At  length  the  church  of  Baddagama  came  in 
 view ; the  tower  is  visible  above  the  trees  at  some 
 distance,  and  forms  a very  picturesque  and  interest- 
 ing object.  It  was  the  first  object  that  marked  the 
 spot  where  I was  destined  to  begin  my  Missionary 
 labours.  It  was  interesting,  as  we  came  near  the 
 premises,  to  notice  the  various  groups  of  school- 
 children,  and  also  of  adults,  who  waited  our  ap- 
 proach, and  whom  curiosity  had  prompted  to  get  as 
 early  a glance  as  possible  of  the  4 new  gentleman 
 and  new  lady,’  as  they  called  us.  If  ever  I heartily 
 thanked  God,  it  was  at  that  moment,  that  he  had 
 inclined  me  to  come  and  preach  among  these  poor 
 people  the  4 unsearchable  riches  of  Christ to  in- 
 struct, to  warn,  to  advise,  and  to  exhort  them  : and, 
 in  a word,  to  endeavour  to  make  them  wise  and 
 happy,  both  for  the  life  that  now  is,  and  for  that 
 which  is  to  come. 
 
 44  During  the  day  our  house  was  literally  besieged 
 by  schoolmasters,  children,  parents,  &c.,  who  came 
 to  pay  their  respects  to  the  Missionary  and  his 
 wife.” 
 
 I will  close  this  account  of  Baddagama  with  a 
 remark  or  two  made  by  the  Modeliar  of  the  district 
 when  he  came  to  call  upon  Mr.  P.,  soon  after  his 
 
•268 
 
 CHURCH  MISSION. 
 
 arrival.  He  said  that  the  “ people  about  the  place 
 were  still  very  ignorant  and  very  careless  about 
 religion, — that  they  did  not  consider  what  was  for 
 their  advantage,  and  that  they  were  quite  satisfied 
 with  saying  that  one  religion  was  as  good  as  an- 
 other. But,”  he  continued,  “ notwithstanding  this, 
 a striking  change  for  the  better  has  taken  place 
 among  the  people  ; and  those  who  have  been  edu- 
 cated among  you,  even  though  they  do  not  turn  out 
 religious , yet  build  better  houses,  know  better  man- 
 ners, are  more  industrious,  and  more  respected  by 
 the  people  around,  than  those  who  have  not ; while, 
 writh  respect  to  the  girls,  they  almost  all  of  them 
 get  better  husbands,  and  are  treated  much  more 
 kindly  than  they  used  to  be.” 
 
 The  state  of  the  Mission  at  this  station  in  1839 
 was  as  follows  : one  Missionary  and  his  wife  ; seven- 
 teen native  teachers,  male,  and  five  female ; six 
 communicants  : in  eighteen  schools  there  were  five 
 hundred  boys,  and  two  hundred  and  twenty-two 
 girls ; and  twelve  youths  in  the  seminary,  making  a 
 total  of  seven  hundred  and  thirty-four  persons 
 under  Christian  instruction  : — a greater  number  than 
 was  ever  known  before. 
 
CKWJ&CE-SOSSEOK  CEffFI&CEI  AN©  E 0' Iff -0£,  If EL&ORU 
 
NELLORE  STATION. 
 
 269 
 
 Section  4. — Nellore  Station,  1818. 
 
 Situation  of  Nellore — Mr.  Knight  arrives  there  in  1818 — Divine 
 service  in  Tamul  begun  in  1820 — Schools  in  1820 — Mr.  K.  is 
 joined  by  the  Rev.  Joseph  Bailey  and  Mrs.  B.  in  1821 — Print- 
 ing press  set  up  in  1821 — Distribution  of  religious  tracts — 
 Mr.  B.  leaves  Nellore — Mission  premises — Old  Dutch  church 
 granted  by  government — Instruction  of  girls  among  the  Ame- 
 rican Missionaries — Mr.  K.’s  marriage — Arrival  of  Rev.  Wil- 
 liam Adley  and  Mrs.  A.  in  1824 — Baptism  of  several  youths 
 in  1826 — Letters  from  baptized  youths —Schools  in  1827  and 
 following  years — Giving  up  of  girls’  schools — State  of  education 
 in  the  district  in  1838 — The  Nellore  seminary — Religious  state 
 of  ditto — My  first  sermon  at  Nellore  in  1826 — Death  of  Sa- 
 muel, a native  convert,  in  1829 — General  state  of  Mission  in 
 1831 — Mr.  K.’s  account  of  “ Obstacles  to  spread  of  Chris- 
 tianity in  Ceylon” — Number  of  heathen  festivals  in  the  year — 
 Infatuation  of  the  natives  at  the  festivals  in  1831  and  2 — En- 
 couraging account  of  Mission  in  1832 — Means  to  promote  a 
 “ Revival”  in  1832 — General  state  in  1835 — 38 — Persons  em- 
 ployed in  1839. 
 
 Nellore  is  a very  populous  village,  about  two 
 miles  from  Jaffna,  in  the  north  of  the  island.  It  is 
 one  of  the  strongholds  of  idolatry,  and  has  one  of 
 the  largest  heathen  temples  in  the  district  of  Jaffna. 
 The  Rev.  Joseph  Knight  arrived  at  Jaffna  in  July 
 1818,  and  removed  to  Nellore  in  November.  After 
 meeting  the  rest  of  the  Missionaries  in  the  early 
 part  of  1819,  he  returned  to  his  station  in  April, 
 and  re-opened  a school  which  had  been  suspended 
 several  months  during  the  ravages  of  the  cholera 
 
270 
 
 CHURCH  MISSION. 
 
 morbus.  For  some  time  he  gave  himself  up  almost 
 entirely  to  the  study  of  the  native  language 
 (Tamul). 
 
 In  the  early  part  of  1820,  he  had  acquired  the 
 language  sufficiently  to  enable  him  to  prepare  a 
 Tamul  discourse  weekly,  and  thus  he  began  to  have 
 divine  service  regularly  on  the  Sunday  mornings, 
 and  at  two  of  the  schools  in  the  afternoons  and 
 evenings.  He  continued  to  visit  the  people  in  their 
 houses,  which  was  the  means  of  increasing  his  con- 
 gregations on  Sundays. 
 
 In  August  of  this  year  he  had  two  hundred  and 
 seventy  children  in  the  schools,  a number  exceeding 
 half  of  the  children  in  the  parishes  where  the  schools 
 are  situated.  Soon  after  this  Mr.  K.  was  joined  by 
 the  Rev.  Joseph  Bailey,  who,  with  Mrs.  B.  and  the 
 sister*  of  Mr.  K.,  left  England  in  June,  and  arrived 
 at  Trimcomalee  December  1,  1821  ; but  the  con- 
 finement and  subsequent  illness  of  Mrs.  B.  pre- 
 vented their  arrival  at  Nellore  till  March  1822. 
 The  prevalence  of  the  cholera  caused  seven  of  the 
 nine  schools  to  be  discontinued  in  October  and 
 November  1821,  and  it  was  not  till  the  Midsummer 
 of  the  following  year  that  they  were  resumed  ; when 
 in  eight  schools  there  were  nearly  three  hundred 
 children,  whose  conduct  and  improvement  gave 
 great  satisfaction. 
 
 The  printing  and  distribution  of  religious  tracts  is 
 a work  of  great  importance  at  all  Missionary  stations. 
 
 * She  was  afterwards  married  to  the  Rev.  D.  Poor,  of  the 
 American  Mission. 
 
NELLORE  STATION. 
 
 271 
 
 It  was  about  this  time  commenced  at  Nellore.  A 
 printing-press  was  set  up,  and  large  numbers  of 
 tracts  were  printed.  The  following  extracts  from 
 Mr.  K.’s  journal  will  show  with  what  encouragement 
 he  met  in  the  distribution  of  tracts  : — “ At  Nava- 
 colley  we  went  to  a number  of  persons  assembled  to 
 perform  some  religious  ceremonies.  When  we  ar- 
 rived the  Bramin  was  distributing  consecrated  ashes 
 to  smear  on  their  faces.  We  obtained  leave  to 
 enter  the  porch  of  the  temple,  and  had  a tract  read 
 which  pointed  out  the  folly  of  worshipping  and 
 trusting  in  idols,  and  made  known  a Saviour  to 
 them.  One  of  them,  a principal  person,  seemed  to 
 be  uneasy  before  it  was  finished  : they  listened,  how- 
 ever, to  the  whole.  Some  explanatory  remarks 
 were  given,  after  which,  according  to  their  custom, 
 they  let  us  go.”  “ Early  next  morning  we  found 
 great  numbers  of  persons  at  the  Bazar.  Tracts 
 were  read  and  explained  to  three  separate  compa- 
 nies : most  of  them  listened  well,  and  afterwards  re- 
 ceived tracts.  The  desire  manifested  to  receive 
 tracts  was  very  great.  Some  folded  them  up  care- 
 fully to  take  them  home.  Others  went  and  sat  in 
 the  shade  and  read  them  alone,  and  others  were 
 seen  reading  them  to  companies  that  could  not  read. 
 On  one  occasion,  after  a number  had  been  distri- 
 buted, a shower  came  on,  and  the  sight  of  several 
 companies  who  had  gone  to  the  sheds  for  shelter 
 from  the  rain  reading  “ Extracts  from  Scripture,” 
 and  other  tracts,  was  very  pleasing.  The  plan 
 adopted  was  to  get  a company  together  to  listen  to 
 
272 
 
 CHURCH  MISSION. 
 
 the  reading  of  a tract,  and  to  the  comments  made 
 upon  it,  and  then  to  give  one  to  each  person  that 
 could  read.  Several  who  could  not  read  begged  for 
 tracts  for  their  children  or  relations  who  could.  I 
 distributed  at  this  place  one  hundred  and  sixty 
 tracts.” 
 
 In  May,  the  same  year  (1822),  Mr.  K.  continues  : 
 “ Arriving  at  the  island,  (Carradivoe  a small  island 
 west  of  Jaffna,)  we  went  to  the  house  of  a respect- 
 able inhabitant.  Here  we  spread  our  mats,  and 
 took  our  lodging  under  a tree  in  his  court.  As  the 
 sun  began  to  decline,  we  went  round  the  village, 
 calling  on  the  people  and  distributing  tracts,  and 
 making  known  to  them  the  way  of  salvation.  At 
 one  house  we  found  a travelling  mendicant  from  the 
 coast  (of  India).  Though  gaudily  dressed,  he  re- 
 fused to  take  a tract,  pretending  that  he  was  unable 
 to  read  it.  We  spoke  to  him,  but  it  appeared  to 
 make  no  impression.  He  soon  grew  tired,  and 
 said  he  must  go  away  to  beg  his  rice,  and  would 
 stay  and  hear  these  things  another  time.”  “ May 
 28.  Proceeding  to  the  other  part  of  the  island, 
 we  found  an  extensive  population,  chiefly  Roman 
 Catholic,  who,  with  some  exceptions,  listened  to  us 
 and  received  our  tracts  with  eagerness.  The  pros- 
 pect with  regard  to  the  distribution  of  the  Scrip- 
 tures seems  very  encouraging.” 
 
 Some  time  after  this,  Mr.  K.  mentions  a conver- 
 sation with  an  old  Bramin,  in  which  the  latter  said 
 that  a change  in  religion  was  now  to  be  looked  for, 
 as  it  was  foretold  in  their  books.  This  change 
 
NELLORE  STATION. 
 
 273 
 
 would  take  place  in  the  year  5000  of  the  Kali  Yug, 
 or  present  age  of  the  world.  He  did  not  expect 
 that  it  would  be  sudden,  but  it  was  now  begun  and 
 would  gradually  increase,  till  it  was  fully  accom- 
 plished. Formerly,  when  speaking  of  this  change, 
 he  has  said  that  in  their  books  it  was  described  as  a 
 curse  which  was  to  come  on  the  people  for  their  im- 
 piety. The  present  (1822)  is  the  4923rd  year  of 
 the  Kali  Yug,  so  that  according  to  their  own  calcu- 
 lation it  has  only  seventy-seven  years  to  run  before 
 the  expected  change  will  be  effected.” 
 
 Mr.  Bailey  continued  to  labour  with  Mr.  K.  at 
 Nellore  about  a year,  during  which  time  he  resided 
 at  Jaffna,  and  took  the  English  duties  of  the  Dutch 
 church  at  the  fort,  as  there  was  no  government  chap- 
 lain. On  account  of  the  ill-health  of  Mrs.  B.  it  was 
 found  necessary  for  them  to  leave  Jaffna  and  to  pro- 
 ceed to  Colombo  for  medical  advice.  It  was  after- 
 wards determined  that  he  should  be  stationed  at 
 Cotta,  a station  then  newly  formed,  five  miles  from 
 Colombo,  where  he  would  assist  Mr.  Lambrick.  He 
 arrived  at  Colombo  with  his  family  in  March, 
 1823. 
 
 It  was  during  this  year  that  Mr.  K.  obtained 
 from  government  an  old  Dutch  church,  with  a piece 
 of  land  attached  to  it  contiguous  to  the  Mission  pre- 
 mises. On  part  of  this  land  offices  for  a printing 
 establishment  were  erected. 
 
 “ The  length  of  the  church  is  one  hundred  feet, 
 and  the  breadth  thirty-six.  Of  this  building,  forty- 
 two  feet  were  taken  from  one  end,  for  a dwelling- 
 
 T 
 
274 
 
 CHURCH  MISSION. 
 
 house,  which  was  divided  into  four  rooms ; upper 
 rooms  were  also  built,  which  may  be  easily  attached 
 to  the  house.” 
 
 The  numbers  attending  the  schools  at  this  period 
 were  much  diminished.  The  chief  thing  that  ope- 
 rated unfavourably  on  the  schools  was  the  alteration 
 of  the  method  of  payment.  Instead  of  paying  the 
 masters  for  the  numbers  in  attendance,  they  began 
 to  be  paid  according  to  the  actual  progress  made,  as 
 ascertained  by  a personal  examination  in  the  pre- 
 sence of  one  of  the  Missionaries  at  the  end  of  the 
 month.  The  number  of  schools  at  that  time  was 
 ten. 
 
 The  instruction  of  girls,  which  had  already  been 
 carried  to  some  extent  among  the  American  Mis- 
 sionaries in  the  district,  was  attempted,  but  most 
 probably,  from  the  circumstance  of  Mr.  K.  being  a 
 single  man,  and,  on  that  account,  having  no  personal 
 communication  with  the  mothers  of  the  children  at 
 their  houses,  little  progress  was  made.  There  were, 
 however,  in  all  the  schools  sometimes  between  sixty 
 and  seventy  girls,  and  on  Sundays  about  thirty.  They 
 were  taught  to  read  and  commit  to  memory  cate- 
 chisms and  portions  of  Scripture.  Mr.  K.  says, 
 “ The  attempts  that  are  now  made  for  the  education 
 of  females  in  different  parts  of  India,  as  well  as  the 
 success  which  those  attempts  meet  with,  are  among 
 the  most  encouraging  signs  of  these  eventful  days  : 
 an  effectual  blow  is  thus  struck  at  the  root  of  the 
 superstition  and  prejudice,  the  mental  slavery  and 
 wretched  customs  which  prevail  in  these  benighted 
 
NELLORE  STATION. 
 
 275 
 
 lands.  If  we  can  instruct  the  females  of  the  East, 
 meliorate  their  condition,  and  raise  them  to  their 
 proper  place  in  society,  we  may  hope,  by  God’s 
 blessing,  that  incalculable  good  will  follow.  I now 
 look  forward  with  happy  feelings  to  the  day  when 
 something  more  will  be  done  in  this  station,  than 
 merely  to  teach  the  females  to  read,  as  efforts  have 
 been  made  to  instruct  girls  at  all  the  stations  of  the 
 American  Missionaries  here ; and  in  addition  to 
 those  taught  at  the  out-schools,  many  are  instructed 
 under  the  immediate  care  of  the  females  of  the  Mis- 
 sion.” 
 
 During  the  year  1823,  Mr.  K.  was  married  to  the 
 widow  of  the  Rev.  James  Richards,  of  the  American 
 Mission.  He  thus  speaks  of  his  wife  : “ My  dear 
 partner  is  blessed  with  more  than  an  ordinary  share 
 of  health,  and  energy  of  mind ; and  having  consi- 
 derable acquaintance  with  the  native  language,  she 
 will  be  under  very  favourable  circumstances  for 
 forwarding  the  objects  of  the  Mission.”  This  union 
 was  but  of  short  continuance,  as  Mrs.  K.  died  in  the 
 following  year. 
 
 The  Rev.  William  Adley,  together  with  Mrs.  A., 
 joined  this  station  in  1825.  Mr.  A.  took  the  place 
 which  Mr.  Bailey  had  taken  during  his  residence 
 here,  and  undertook  the  duties  of  chaplain  at  the 
 fort  church,  at  the  same  time  giving  up  much  of  his 
 time  to  the  study  of  the  native  language,  to  fit  him- 
 self for  future  usefulness  among  the  natives. 
 
 At  the  beginning  of  this  year  the  cholera  appear- 
 ing in  the  district  much  thinned  the  schools.  Some 
 
 t 2 
 
276 
 
 CHURCH  MISSION. 
 
 were  entirely  given  up  ; others  were  suspended  for 
 want  of  masters,  as  the  former  ones  had  been  carried 
 off  by  the  disease.  There  still  continued  eight 
 schools  open,  in  which  were  two  hundred  and  eighty 
 boys  and  thirty  girls.  Some  time  previous  to  this 
 the  Missionaries  had  established  a seminary  or 
 boarding-school  at  Nellore,  where  they  proposed  to 
 give  a good  English  and  Christian  education  to  a 
 number  of  native  youths,  selected  from  the  day- 
 schools.  The  number  was  now  eighteen,  and  in  the 
 course  of  the  following  year  it  was  increased  to 
 thirty — the  number  allowed  by  the  Society.  These 
 young  persons,  at  the  time  of  their  admission,  were 
 chiefly  heathens,  those  who  had  a Christian  name 
 having  been  baptized  among  the  Roman  Catholics 
 in  their  infancy,  but  in  all  other  respects  like 
 heathen  boys.  On  the  3rd  of  September,  1826, 
 Mr.  Adley  admitted  to  baptism  and  the  Lord’s 
 Supper  four  of  these  native  young  men.  He  thus 
 speaks  of  them  : “ I baptized  the  boys  in  the  names 
 of  Edward  Bickersteth,  William  Marsh,  Josiah  Pratt, 
 and  John  Raban,  and  afterwards  described  to  them 
 the  character  of  the  persons  whose  names  they  bore, 
 with  a solemn  exhortation  that  they  would  follow 
 them  as  they  followed  Christ.” 
 
 The  sentiments  of  these  young  men  now  baptized 
 are  worthy  of  being  recorded.  One  of  them  says  : 
 “ Though  I was  born  in  a heathen  family,  not  know- 
 ing God  my  Maker,  worshipping  wooden  gods,  ve- 
 nerating* Bramins,  and  attending  foolish  and  vain 
 ceremonies,  still  it  was  his  most  condescending 
 
NELLORE  STATION. 
 
 277 
 
 grace  to  look  upon  me,  a sinful  creature,  and  bring 
 me  to  a place  of  light  and  truth,  where  the  know- 
 ledge of  himself,  and  of  the  Holy  Spirit,  and  the 
 Saviour,  who  became  a substitute  for  such  vile  sin- 
 ners as  I am,  may  be  easily  attained.  At  the  board- 
 ing-school, God  in  his  abundant  mercy  brought  me 
 under  a sense  of  my  depravity  and  unworthiness, 
 and  showed  me,  moreover,  the  worthiness  of  Jesus 
 Christ,  whose  merits  alone  are  sufficient  to  fetch  me 
 to  heaven  : and  blessed  be  God,  who  has  taught  me 
 to  seek  all  possible  means  to  become  his  true  disci- 
 ple and  a member  of  his  church,  and  I hope  I am 
 now  led  to  enjoy  such  a happy  state  as  all  true 
 Christians  are  in.  We  have  abundance  of  reasons 
 to  praise  our  great  and  merciful  God  for  sending  us 
 his  ministers,  with  the  gospel  of  his  Son  Jesus  Christ, 
 to  this  part  of  the  heathen  world  to  teach  us  the  way 
 to  heaven.” 
 
 Another  says : “ I was  brought  up  under  the 
 
 teaching  of  my  heathen  parents,  and  lived  practising 
 all  the  vain  and  foolish  ceremonies  of  their  religion, 
 such  as  rubbing  ashes  on  my  body,  and  prostrating 
 myself  before  the  idpls.  But  it  pleased  God,  who 
 changes  men’s  hearts  to  make  me  sensible  of  my 
 sins,  and  of  the  misery  and  danger  that  awaited 
 
 95 
 
 me. 
 
 Another  of  them  expresses  himself  thus  : “ Having 
 been  brought  up  a heathen  for  many  years,  wor- 
 shipping devils  and  abstaining  from  God,  I have  a 
 few  years  past,  through  his  mercy,  entered  the 
 boarding-school  at  Nellore,  and  though  many  there 
 
278 
 
 CHURCH  MISSION. 
 
 have  brought  persuasion  to  me  of  the  truth,  and 
 showed  me  many  proofs  of  the  real  worth  of  the 
 Christian’s  joy,  which  no  other  religion  can  give,  I 
 have  very  much  disregarded  and  despised  these 
 things : but  the  Lord,  who  hears  prayer,  heard  my 
 prayer,  and  has  been  pleased  to  give  me  grace  and 
 strength  to  believe  and  study  his  holy  word.  Now 
 it  is  my  happiness  that  Christ  is  my  Saviour,  and 
 that  he  pleads  for  me.  It  is  my  resolution  to  seek 
 God  more  and  more  earnestly  than  I ever  did,  and 
 to  please  him  well  in  all  things.” 
 
 Another  writes  thus : “ I was  born  of  parents 
 very  strictly  observing  heathenism,  and  after  having 
 passed  many  years  in  their  heathenish  and  devilish 
 practices,  I was  sent  to  be  taught  in  the  boarding- 
 school  at  Nellore,  where  I manifested  great  desire  to 
 learn  English,  but  cared  not  for  my  soul : but  the 
 continued  instruction  and  warning  of  the  Mission- 
 aries, together  with  their  many  prayers  to  God,  did 
 bring  me  to  take  thought  and  to  pray  for  the  salvation 
 of  my  soul.  The  effect  of  it  on  my  mind  was  greater 
 than  I can  describe,  when  I felt  the  necessity  of 
 making  an  open  profession  of  the  religion  of  my 
 blessed  Saviour : the  fear  of  my  friends  and  parents 
 was  greatest  in  my  mind : however,  upon  great 
 consideration,  I determined,  through  the  help  of 
 Jesus  Christ,  not  to  fear  them  that  kill  the  body 
 only,  but  to  fear  him  who  can  kill  both  body  and 
 soul  and  send  them  to  hell.  I then  became  a can- 
 didate for  baptism,  and  God  has  been  so  pleased 
 as  to  change  the  heart  of  my  parents  that  their 
 opposition  to  me  has  been  greatly  removed.” 
 
NELLORE  STATION. 
 
 279 
 
 One  youth  who  had  been  baptized  in  infancy  and 
 brought  up  among  the  Roman  Catholics  writes  thus  : 
 “ Invoking  the  blessing  of  Almighty  God,  the  Fa- 
 ther of  all  creatures,  and  the  grace  of  the  Lord  Jesus 
 Christ,  the  Saviour  of  the  world,  on  you,  and  me, 
 and  all  my  fellow  Christians  who  love  the  Saviour, 
 and  are  ruled  by  the  sceptre  of  his  grace,  and  wish- 
 ing the  good  and  happiness  of  all  my  fellow-crea- 
 tures, I take  this  opportunity  of  writing  this  humble 
 letter  for  your  kind  perusal.  It  has  been  my  sincere 
 desire  for  some  time  to  show  you  my  gratitude  for 
 all  the  benefits  derived  from  you  for  our  improve- 
 ment, and  for  the  real  concern  you  exercise  for  our 
 eternal  salvation  through  the  merits  of  our  Lord 
 Jesus  Christ.  I am  now  happy  to  say,  that  from 
 the  time  I was  put  into  the  boarding-school  up  to 
 this  time,  the  Rev.  W.  Adley  has  been  indefatigable 
 in  exerting  himself  to  teach  me,  in  common  with 
 others,  the  great  truths  of  the  Christian  religion,  by 
 way  of  warning  me,  both  in  public  and  in  private  : 
 and  so  God  blessed  his  labours  for  my  conversion  as 
 also  that  of  others.  I now  enjoy  such  happiness  as 
 neither  the  world  nor  my  parents  nor  friends  can 
 give,  and  I expect  to  go  to  heaven  through  the 
 merits  of  the  Lord  Jesus  Christ.  Before  I came,  I, 
 being  brought  up  in  the  Roman  Catholic  religion, 
 worshipped  images,  and  put  my  confidence  in  saints, 
 and  was  in  danger  and  ignorance  ; particularly  when 
 the  cholera  came,  the  disease  that  took  from  life  my 
 father,  mother,  sister,  together  with  her  husband, 
 and  also  many  people  in  my  country  ; it  was  my 
 
280 
 
 CHURCH  MISSION. 
 
 earnest  prayer  to  the  Virgin  Mary  and  to  the  saints 
 to  take  care  of  me,  lest  I also  should  be  snatched 
 away  by  death.  But  this  I now  know  was  all  sin, 
 and  I mourn  over  it,  and  look  to  the  Lord  Jesus 
 Christ,  who  alone  can  help  and  save.” 
 
 Things  continued  in  an  improving  and  encou- 
 raging state  at  this  station  in  1827,  though  some  of 
 the  schools,  from  the  prevalence  of  cholera  and  from 
 other  causes,  were  suspended,  and  the  people  in 
 general  manifested  much  indifference  to  the  work  of 
 Missionaries. 
 
 The  schools  for  the  boys  continued  to  fluctuate  in 
 the  years  1828  and  1829;  in  the  latter  of  which 
 years,  it  is  said,  “ The  daily  committing  to  memory 
 portions  of  the  Holy  Scriptures  and  catechisms,  by 
 six  or  seven  hundred  children,  besides  their  regular 
 attendance  twice  a week  at  the  house  of  God,  hear- 
 ing divine  truth  explained  from  time  to  time  at  the 
 schools,  and  other  means  of  instruction,  cannot,  with 
 the  divine  blessing,  be  without  beneficial  effects. 
 Though  the  progress  of  knowledge  may  be  so  slow, 
 as  to  be  almost  imperceptible,  and  though  the  in- 
 fluence of  heathenism  may  be  so  powerful  as  to  pre- 
 sent barriers  apparently  impregnable,  yet  we  have 
 evidence  that  progress  is  made.” 
 
 The  school  for  girls  which  had  been  established 
 some  time  previous  to  this,  had  never  prospered. 
 The  parents  paid  so  little  attention  to  the  education 
 of  their  girls,  that  they  would  not  send  them  to  learn 
 except  they  were  rewarded  with  clothes  or  money. 
 A few  girls,  chiefly  of  the  lower  classes,  continued 
 
NELLORE  STATION. 
 
 281 
 
 to  come,  but  they  were  in  general  taken  away  as 
 soon  as  they  were  old  enough  to  be  made  useful  at 
 home ; and  thus,  since  1829,  there  have  been  no 
 exclusively  female  schools  at  Nellore.”* 
 
 Mr.  Knight  says,  at  this  period  : “ I often  find  in 
 my  visits  to  the  villages  around,  young  men  that 
 formerly  belonged  to  the  schools,  who  evince  a degree 
 of  attachment  to  us,  and  of  reverence  for  the  doctrines 
 that  we  preach,  not  to  be  found  in  others.  Conver- 
 sation with  such  persons  has  often  shown  me  that 
 though  they  stifle  conviction,  and  yield  not  to  the 
 invitations  of  the  gospel,  truth  has,  nevertheless, 
 produced  a salutary  effect  upon  their  minds,  by 
 softening  their  prejudices,  and  given  them  favour- 
 able impressions  of  the  excellence  of  Christianity.” 
 There  were  at  this  time  nineteen  schools,  which 
 contained  seven  hundred  and  thirty-nine  boys  and 
 eighty-four  girls,  the  progress  of  the  whole  of  whom 
 was  satisfactory.  “ Many  of  the  elder  boys  in  these 
 schools  have  occasionally  had  their  minds  deeply  im- 
 pressed by  the  sermons  they  have  heard,  and  by 
 other  means  of  religious  instruction  that  they  are 
 accustomed  to  attend,  and  for  two  or  three  years 
 past  have  been  in  the  habit  of  private  prayer.  The 
 attendance  of  the  school-children  in  the  house  of 
 
 * The  American’ Missionaries  in  this  district  have  wonderfully 
 succeeded  in  the  education  of  the  native  females.  Atone  of  their 
 stations  they  have  a boarding-school  for  native  girls,  in  which 
 there  have  been — I speak  from  memory  as  I have  no  report  to 
 refer  to — for  the  last  ten  or  twelve  years  on  an  average  from 
 eighty  to  one  hundred. 
 
282 
 
 CHURCH  MISSION. 
 
 God  twice  a week  is  by  many  considered  a very 
 hard  measure,  but  their  being  required  to  learn  the 
 Christian  Veda  (Scriptures)  and  other  books  of 
 religious  instruction,  is  what  they  seem  to  abhor. 
 Hence  one  and  another  from  time  to  time  take  their 
 children  away  as  soon  as  they  have  learnt  to  read  a 
 little,  and  send  them  to  other  schools,  where  they 
 will  not  be  infected  by  committing  to  memory  Chris- 
 tian lessons ; or  else  employ  masters  to  teach  them  at 
 home.  Notwithstanding  these  difficulties,  a goodly 
 number  are  permitted  to  continue  in  the  schools 
 long  enough  to  go  through  a large  course  of  instruc- 
 tion, and  thus  to  lay  the  foundation  of  more  exten- 
 sive benefit  in  days  to  come.” 
 
 An  effort  was  made  at  this  time  by  the  Missiona- 
 ries to  induce  the  schoolmasters  to  bring  their  wives 
 to  church  on  the  sabbath,  but  without  much  suc- 
 cess. “ Hitherto,”  they  say  in  1831,  “ our  object 
 is  not  accomplished.  We  have,  however,  made  a 
 little  advance.  Before  this,  one  had  prevailed  on 
 his  wife  to  accompany  him.  About  a month  since, 
 another,  who  is  a rigid  heathen,  and  whom  therefore 
 we  cared  not  to  retain  in  our  service,  was  informed 
 by  us  that  the  only  condition  on  which  he  could 
 longer  retain  his  situation  was  his  bringing  his  wife 
 to  church.  He  pleaded  hard  to  be  excused  from 
 doing  what  was  so  contrary  to  custom,  and  likely  to 
 prove  so  disgraceful  to  himself  and  family.  His 
 reasons  and  excuses,  however,  we  did  not  deem  it 
 right  to  regard.  We  were  the  more  urgent,  from 
 the  hope  that  if  he  could  be  induced  to  comply, 
 
 4 
 
NELLORE  STATION. 
 
 283 
 
 others  would  not  long  refuse.  Last  Sunday  week 
 this  man  s wife  came  to  our  morning  service,  bring- 
 ing another  female  with  her.  Both  remained  with 
 their  heads  so  covered  with  their  garments  during 
 the  service,  that  no  part  of  their  faces  could  be  seen.* 
 They  evidently  felt  themselves,  as  it  were,  on  for- 
 bidden ground,  and  the  continuance  of  such  persons 
 is  not  to  be  expected.  A third  master  brought  his 
 wife  on  the  following  Sunday,  and  several  others 
 thought  it  necessary  to  offer  reasons  for  the  non- 
 attendance  of  theirs.  Though  no  one  objects  to 
 the  daily  attendance  of  the  women  at  the  temple, 
 every  year  for  weeks  in  succession,  to  listen  to  the 
 obscene  stories  contained  in  their  Puranas  (sacred 
 poems),  yet  they  must  not  enter  a Christian  church 
 lest  it  should  bring  them  into  society,  violate  the 
 rules  of  caste,  defile  them,  & c. 
 
 With  respect  to  the  education  of  females  in  1832, 
 it  is  observed — “ Our  prospects  of  gaining  access  to 
 and  of  benefiting  the  female  part  of  the  population 
 do  not  brighten.  They  attend  their  temples  at 
 stated  times,  much  more  regularly  than  the  other 
 sex,  and  doubtless  instil  into  their  offspring  prin- 
 ciples which  years  of  better  instruction  are  insuffi- 
 cient fully  to  eradicate.  We  trust,  however,  that 
 some  good  is  done,  especially  to  the  girls  taught  in 
 
 * This  is  the  custom  of  the  country  when  females  go  into 
 public.  A little  before  I left  Kandy,  in  1838,  I was  preaching  at 
 the  Tamul  school,  when  several  respectable  females  were  present, 
 of  whose  faces  I saw  no  more  than  the  noses  and  eyes  the  whole 
 time  they  were  in  the  school. 
 
284 
 
 CHURCH  MISSION. 
 
 our  day-schools,  though  with  many  even  of  them 
 our  efforts  seem  to  be  lost.” 
 
 In  1833  both  the  Missionaries  were  necessarily 
 absent  from  the  station,  which,  followed  by  the 
 raging  of  the  cholera  at  and  around  them  in 
 every  direction  to  an  alarming  degree  for  three  or 
 four  months,  caused  a great  falling  off  in  the  attend- 
 ance of  the  schools,  and  made  it  necessary  to  pace 
 over  again  many  steps  before  the  different  classes 
 could  be  got  into  an  efficient  state  of  progress.  At 
 this  time  there  were  sixteen  schools,  two  hundred 
 and  eighty-one  boys  and  twenty-six  girls. 
 
 In  the  two  following  years  there  were  the  usual 
 fluctuations  in  the  schools  ; but  in  1836  the  esta- 
 blishment of  a number  of  government  schools  in  the 
 district  of  Jaffna  tended  for  a time  to  reduce  the 
 numbers  in  some  of  the  village  schools,  and  several 
 of  the  higher  class  boys  were  transferred  to  these 
 schools,  where  they  had  the  advantage  of  learning 
 the  English  language.  This  slackness  in  attendance 
 continued  only  a short  time,  as  the  pay  of  the  mas- 
 ters being  increased  according  to  the  general  rise  of 
 wages  in  the  district,  and  greater  liberality  in  the 
 rewards  to  the  most  deserving  children,  soon  filled 
 up  the  lists,  and  their  attendance  at  church  was  also 
 regular  and  full.  The  advantages  of  education  were 
 also  appreciated  more  highly,  and  sought  after  more 
 readily,  as  the  people  at  large  saw,  from  the  atten- 
 tion now  begun  to  be  paid  to  their  education  by  the 
 government,  that  those  young  persons  who  had  re- 
 ceived a good  education  were  always  appointed  to 
 
NELLORE  STATION. 
 
 285 
 
 offices  of  trust  under  government,  and  in  general 
 were  more  highly  esteemed,  and  had  better  pros- 
 pects in  the  world,  than  others.  Their  knowledge 
 of  religion  and  of  things  in  general,  their  steady, 
 sober,  temperate  and  moral  habits,  and  the  good 
 principles  which  had  been  instilled  into  them,  all 
 pointed  them  out  either  to  government,  or  to  indi- 
 viduals who  stood  in  need  of  them,  as  persons 
 worthy  of  being  trusted,  and  the  expectations  of 
 their  employers  have  hitherto  been  realized. 
 
 Mr.  Adley  gives  the  following  account  of  the 
 state  of  education  in  the  district  of  Jaffna  at  the 
 close  of  1838:  “ There  are  in  effective  operation 
 three  Mission  schools,  or  seminaries,  containing  two 
 hundred  and  fifty  youths, # and  one  of  a similar  class 
 (in  the  American  Mission)  in  which  from  eighty  to 
 one  hundred  females  are  instructed  in  the  English 
 language,  and  in  various  branches  of  popular  sci- 
 ence. There  are  also  five  government  schools,  con- 
 taining about  five  hundred  scholars.  These  schools 
 are  exclusively  for  teaching  English,  and  most 
 of  the  youths  have  made  considerable  progress  in 
 grammar,  arithmetic,  and  geography. 
 
 “ In  the  several  Mission  schools  in  which  the  native 
 language  only  is  taught,  from  two  to  three  thousand 
 youths  are  under  Christian  instruction,  the  Scrip- 
 tures, scripture  history,  and  catechisms,  forming  the 
 larger  portion  of  their  daily  lessons.” 
 
 * These  three  schools  are,  the  American  Missionary  seminary 
 at  Batticotta,  the  Wesleyan  Missionary  seminary  at  Jaffna,  and 
 the  Church  Missionary  seminary  at  Nellore. 
 
286 
 
 CHURCH  MISSION. 
 
 The  seminary  or  boarding-school  at  this  station 
 was  commenced  in  1823.  It  has,  on  an  average, 
 contained  thirty  boys,  who  have  been  selected  from 
 the  day-schools,  and  who,  from  their  good  conduct, 
 ability  to  learn,  and  favourable  disposition  to  receive 
 Christianity,  have  been  boarded,  and  clothed,  and 
 educated,  altogether  at  the  expense  of  the  Society. 
 They  are  altogether  and  always  under  the  eye  of 
 one  of  the  Missionaries  of  the  station,  attend  family 
 prayer  morning  and  evening,  and  are  separated  as 
 much  as  possible  from  all  connexion  with  their 
 heathen  neighbours  or  relations.  The  greatest  part 
 of  those  who  have  been  admitted  into  this  seminary 
 were  heathens  at  the  time  of  their  admission,  and 
 few,  if  any,  have  left  it  heathens ; nay,  so  far  from 
 it,  that  some  of  the  most  pious  and  devoted  young 
 men  who  have  been  received  into  our  Christian  In- 
 stitution at  Cotta,  (to  be  mentioned  in  another 
 place,)  and  who  have  given  us  the  highest  satisfac- 
 tion during  their  continuance  in  it,  have  been 
 youths  from  the  Nellore  seminary.  They  are 
 spoken  of  in  almost  every  annual  report  as  affording 
 great  pleasure  to  the  Missionaries.  “ The  whole  of 
 the  seminarists,”  they  say  in  one  report,  “ have  ex- 
 pressed their  desire  to  be  admitted  into  the  church. 
 They  all  maintain  a consistent  and  Christian  cha- 
 racter.” In  another  report  they  say,  “ We  direct 
 your  attention  to  the  seminary,  which,  after  many 
 years  experience,  we  consider  to  be  one  of  the  most 
 efficient  means  to  establish  and  extend  the  Re- 
 deemer’s kingdom  in  India.  Since  its  establishment 
 
NELLORE  STATION. 
 
 287 
 
 in  1823,  one  hundred  youths  have  been  educated  in 
 it.  About  one  third  of  these  have  been  hopefully 
 converted  to  Christianity,  and  admitted  into  the 
 church ; and  few,  if  any,  of  the  others  have  left  the 
 station  without  expressing  their  firm  belief  in  Chris- 
 tianity as  the  true  religion,  and  many  expressing  a 
 hope  that  difficulties  would  be  removed,  and  they  be 
 enabled  to  give  themselves  up  to  it.” 
 
 At  various  periods  a considerable  stir  or  revival 
 of  religion  has  been  perceptible  at  this  station,  and 
 always  commenced  among  the  youths  of  the  semi- 
 nary. In  1826,  a “ spirit  of  prayer  and  supplica- 
 tion ” was  poured  out  upon  them,  and  upon  the  ser- 
 vants, accompanied  with  diligent  inquiry  and  anxious 
 concern  for  the  soul’s  welfare ; and  for  some  months 
 the  voice  of  thanksgiving  was  heard  around.  Party 
 after  party  assembled  in  places  apart  from  human 
 observation,  and  were  engaged  in  prayer  or  exhor- 
 tation, or  in  reading  or  explaining  the  Scriptures. 
 The  fruits  of  this  were,  that  six  were  admitted  into 
 church  by  baptism,  and  impressions  were  made  on 
 many  others  which  in  several  instances  have  been 
 revived  and  ripened.  The  same  was  the  case  in 
 1832,  and  again  in  1835,  in  which  latter  year  so 
 much  impression  was  made  on  the  minds  of  the  se- 
 minarists in  particular,  that  there  was  not  one  of 
 them  who  did  not  profess  to  give  his  whole  heart  to 
 the  Saviour.  And,  from  that  time  to  the  present, 
 the  minds  of  the  young  persons  of  this  seminary 
 have  been  very  much  opened  to  receive  the  doc- 
 
288 
 
 CHURCH  MISSION. 
 
 trines  of  the  gospel,  and  the  blessing  of  God 
 seems  in  an  especial  manner  to  rest  upon  it. 
 
 In  giving  an  account  of  the  general  state  of  the 
 Mission,  I commence  with  an  extract  from  a letter 
 of  my  own  to  the  Committee  on  my  arrival  in  the 
 island.  Having  landed  at  Trincomalee  in  July, 
 1826,  myself  and  family  proceeded  to  Nellore, 
 where  we  remained  two  or  three  weeks.  “ Here  I 
 preached  my  first  sermon,  from  1 Tim.  i.  15, 
 through  the  interpreter.  All  listened  with  great 
 attention,  and  some  of  the  adults  afterwards  re- 
 mained with  us  to  celebrate  the  Lord’s  Supper.  I 
 was  much  affected  by  what  I saw  and  heard.  Their 
 seriousness  and  attention  to  the  service  much  sur- 
 prised me,  and  gave  me  reason  to  hope  that  the 
 ‘ love  of  God  was  shed  abroad  in  the  hearts  of  some 
 of  them  by  the  Holy  Spirit  given  to  them.’  It  was 
 indeed  a pleasing  sight,  as  it  showed  that  the  gospel 
 of  Christ  has  the  same  effect  upon  a black  man’s 
 mind  as  it  has  upon  a white  man’s,  and  that  in 
 £ every  nation  he  that  feareth  God  and  worketh 
 righteousness  shall  be  accepted  of  him.’  ” At  this 
 time  also  I preached  at  some  of  the  schools  to  large 
 and  attentive  congregations. 
 
 In  1829,  the  death  of  Samuel,  a native  convert, 
 gave  fresh  encouragement  to  the  Missionaries  to 
 persevere  in  their  labours,  as  they  were  thus  per- 
 mitted to  see  that  those  labours  were  not  in  vain. 
 
 I here  give  a short  account  of  this  man.  Samuel 
 was  born  in  the  district  of  Jaffna,  in  1794.  He  was 
 
NELLORE  STATION. 
 
 289 
 
 of  a low  caste,  and,  being  much  addicted  to  idolatry, 
 he  became  a leader  of  devil  worship  among  his  re- 
 lations. He  often  practised  incantations  to  appease 
 the  anger  of  the  evil  deities,  made  vows  at  the 
 temples  of  Pulliar,  and  offered  rice  and  fruits  to 
 many  Bramins  and  Pandarams  (religious  beggars). 
 He  also  gave  a cow  to  the  temple,  keeping  it  at 
 his  own  house,  and  giving  the  priests  the  milk 
 daily. 
 
 To  show  how  anxious  he  was  to  obtain  the  favour 
 of  some  deity,  in  order  to  have  his  children  healthy, 
 he  had  recourse  to  a large  and  celebrated  Roman 
 Catholic  church  at  Kealy,  twenty  miles  from  Jaffna.* 
 To  the  priest  of  this  church  he  presented  a small 
 silver  sword  and  shield,  as  an  offering  to  St. 
 James. 
 
 On  his  first  coming  into  the  Mission  family  at 
 Nellore,  as  horsekeeper,  they  had  considerable  diffi- 
 culty with  him,  on  account  of  his  views,  and  his 
 attachment  to  caste,  and  his  aversion  to  Christianity. 
 When  spoken  to  about  his  soul,  or  about  Christi- 
 anity, he  became  angry.  Continuing  in  the  family, 
 and  hearing  more  or  less  every  day  on  Christianity, 
 he  became  increasingly  dissatisfied  with  heathenism  ; 
 and  after  much  inquiry  and  examination,  and 
 
 * It  is  no  unusual  thing  for  persons  of  one  religion  to  go  to 
 the  temples  of  another  sect  when  they  are  in  distress.  The 
 <c  Blessed  Foot  ” on  the  top  of  Adam’s  Peak  is  frequented  by 
 Mahometans  as  well  as  Budhists,  and  the  Roman  Catholic 
 church  of  St.  Ann,  near  Calpentyn,  by  pilgrims  of  every  descrip- 
 tion. 
 
 U 
 
290 
 
 CHURCH  MISSION. 
 
 many  conflicts  and  struggles,  he  cast  aside  his  lying 
 vanities,  and  embraced  the  gospel.  As  a proof  of 
 his  sincerity,  he  had  frequent  conversations  with  his 
 Guru  at  the  temple,  showing  him  the  folly  and  sin 
 of  heathen  customs,  and  exhorting  him  to  leave  them 
 for  the  salvation  of  God. 
 
 In  March,  1826,  he  was  baptized,  immediately 
 after  which  he  was  admitted  to  the  Lord’s  Supper. 
 During  the  three  years  he  lived  after  this  event,  on 
 every  opportunity  he  could  find  he  was  seen  reading 
 the  Scriptures,  or  religious  tracts.  He  never 
 omitted  attending  at  the  school  family  prayers, 
 which  are  about  six  in  the  morning,  and  he  used  to 
 rise  early  to  read  the  Scriptures,  and  pray  with  his 
 family  before  leaving  home.  The  influence  of  his 
 religion  was  seen  in  his  regard  to  strict  honesty, 
 which  was  ever  afterwards  manifest  in  his  con- 
 duct. 
 
 On  the  Sunday  before  his  death  he  went  to  a 
 heathen  festival  to  distribute  religious  tracts  to  the 
 people.  After  two  attempts  to  gain  a hearing,  he 
 succeeded  in  arresting  the  attention  of  a number  of 
 persons,  who  left  off  their  amusements  as  soon  as  he 
 began  to  address  them ; and  at  the  conclusion  re* 
 turned  to  their  homes  apparently  impressed  with  what 
 he  had  said  to  them. 
 
 The  day  after,  returning  from  a Missionary  meet- 
 ing with  his  master  after  dark,  as  they  were  crossing 
 a part  of  the  road,  and  he  was  running  as  usual  be- 
 hind his  master’s  gig,  he  trod  upon  a snake,  which 
 bit  him.  Samuel,  knowing  the  danger  arising  from 
 
NELLORE  STATION. 
 
 291 
 
 it,  immediately  began  to  give  directions  concerning 
 his  wife  and  family.  He  soon  felt  the  effects  of  the 
 poison  extending  over  him.  Being  taken  to  a 
 neighbour’s  house,  three  native  doctors  attended 
 him,  but  it  soon  appeared  that  they  were  unable  to 
 do  anything  for  his  recovery.  His  master  attended 
 him,  both  to  administer  medicine,  and  to  give  him 
 spiritual  instruction.  On  inquiring  into  the  state  of 
 his  mind,  he  said,  with  a twice  repeated  expression, 
 that  he  was  happy  ; and  he  spoke  of  his  trust  in  the 
 Lord  Jesus,  and  the  consolation  he  felt  within.  He 
 expressed  his  confidence  that  he  was  going  to  hea- 
 ven, and  his  concern  that  those  around  him  might 
 follow  him.  In  the  afternoon  of  the  same  day,  he 
 said  that  he  had  no  hope  of  recovery,  and  exhorted 
 his  wife  not  to  listen  to  her  heathen  friends,  nor  on 
 any  account  to  turn  aside  from  following  him,  if 
 she  hoped  to  meet  him  in  heaven,  and  declared  his 
 joy  in  the  light  and  comfort  which  the  gospel  spread 
 around  him  in  the  time  of  trial  and  of  death.  He 
 gradually  grew  weaker,  and  on  the  approach  of 
 death,  he  again  called  his  wife,  father,  and  other 
 relations,  to  come  to  him,  and  expressed  before  them 
 that  he  was  happy.  The  heathens  who  were 
 around  him  were  much  affected  at  the  peaceful 
 manner  of  his  death,  and  said  that  they  had  seen 
 a new  thing  upon  earth.  His  father,  a heathen, 
 said,  “ Before,  he  was  a devil ; but  after  he  had 
 given  himself  up  to  Christ  he  put  all  evil  away 
 and  his  wife  expressed  a wish  that  her  death  might 
 be  like  his. 
 
292 
 
 CHURCH  MISSION. 
 
 A short  time  after  his  death,  his  wife  received 
 baptism,  and  joined  the  little  band  at  the  station, 
 who  profess  to  have  forsaken  all  for  Christ. 
 
 In  1831,  the  attendants  on  public  worship  are 
 stated  to  be  on  an  average  five  hundred,  and  the 
 number  of  communicants  thirty-nine  ; and  of  bap- 
 tisms, chiefly  adults  from  among  the  heathen,  eleven. 
 This  number  of  baptisms,  small  as  it  may  appear, 
 was  nevertheless  very  encouraging,  as  every  candi- 
 date for  baptism  has  to  undergo  a long  probation, 
 is  required  to  attend  both  the  public  and  private 
 instructions  of  the  Missionaries  for  a long  time,  in 
 order  that  he  may  himself  properly  count  the  cost 
 of  taking  up  a new  religion,  have  a good  knowledge 
 of  Christianity,  its  doctrines  and  precepts,  and,  that 
 the-  Missionaries  may  be  well  satisfied  with  their  sin- 
 cerity, the  correctness  of  their  public  and  private 
 conduct,  and  that  no  worldly  motives  operate  on 
 them.  This  caution  is  indeed  highly  necessary 
 among  a people  so  full  of  duplicity  as  the  natives 
 are ; and  that  good  has  arisen  from  this  caution  is 
 evident  from  the  fact  that  fewer  have  apostatized 
 among  those  baptized  by  the  Church  Missionaries 
 than  among  any  other. 
 
 It  may  be  well  here  to  give  an  account  of  the 
 obstacles  to  the  spread  of  Christianity  in  Ceylon,  in 
 order  that  disappointment  may  not  be  felt  at  the 
 confessedly  slow  progress  of  divine  truth  in  the 
 island.  This  has  been  done  in  so  able  a manner  by 
 Mr.  Knight,  that  I shall  here  abridge  his  paper  on 
 the  subject. 
 
NELLORE  STATION. 
 
 293 
 
 “ In  addition  to  the  obstacles  arising  from  the  de- 
 pravity of  human  nature,  and  which,  though  differ- 
 ing in  degree  among  different  people,  are  the 
 same  everywhere,  there  are  many  peculiar  to  this 
 country. 
 
 Of  these  the  most  obvious  is  the  exclusive,  and 
 consequently  forbidding  and  unsocial  nature  of  their 
 institutions,  both  civil  and  religious,  which  rest  on 
 the  same  authority,  their  Shasters,  remote  antiquity, 
 and  universal  practice. 
 
 “ 1.  Among  the  institutions  of  the  country,  caste 
 stands  first.  This  pervades  the  whole  nation,  and 
 prescribes  the  rank  of  every  individual  in  the 
 country,  the  trade  and  occupation  which  each  must 
 follow,  the  duties  to  be  done,  the  connexions  to  be 
 formed,  &c. ; and  these  are  all  practised  from  gene- 
 ration to  generation  with  the  most  undeviating  scru- 
 pulosity. 
 
 “2.  A system  of  hereditary  priesthood.  The  Bra- 
 mins  are  regarded  as  little  less  than  divine  ; and 
 without  any  reference  to  the  morality  or  immorality 
 of  their  character,  they  are,  by  the  highest  sanction, 
 esteemed  as  the  representatives  of  the  Deity,  and 
 receive  divine  honours.  They  are  supported  by 
 the  people,  who  are  so  held  in  bondage  by  custom, 
 superstitious  dread  of  demons,  the  authority  of  their 
 sacred  books,  &c.,  that  their  offerings  are  endless. 
 From  the  very  conception  and  birth  of  children, 
 and  onward  in  every  circumstance  in  life,  and  at 
 death,  offerings  are  made  and  rites  performed, 
 which  require  the  offices  of  the  family  Bramin, 
 
294 
 
 CHURCH  MISSION. 
 
 who  always  immediately  receives  his  accustomed 
 dues. 
 
 “ 3.  The  high  veneration  in  which  the  Shasters  are 
 held.  These  writings  are  doubtless  of  great  anti- 
 quity, are  deemed  sacred,  inculcate  the  rigid  ob- 
 servance of  the  rites  and  customs  prevalent  in  the 
 country,  and  totally  exclude  foreigners,  and  all  who 
 are  not  by  birth  of  approved  caste,  from  all  partici- 
 pation. The  views  and  practices  of  the  people 
 universally  are  so  much  regulated  by  these  that 
 they  may  justly  be  regarded  as  a powerful  obstacle 
 to  the  spread  of  truth. 
 
 “ 4.  The  monstrous  tales  contained  in  these  books. 
 The  most  extravagant  and  wonderful  accounts  of 
 the  exploits  of  their  gods  and  heroes  in  remote  ages 
 are  all  received  as  divine.  If  such  accounts,  either 
 ancient  or  modern,  are  in  accordance  with  their 
 books,  no  other  evidence  is  wanted  to  prove  their 
 authenticity.  The  intellects  of  the  people  are  thus 
 never  brought  into  exercise,  except  within  pre- 
 scribed limits, — the  opinions  or  writings  of  the  an- 
 cients always  determining  the  bound  of  investigation. 
 
 “ 5.  The  doctrines  taught  in  these  books  are 
 equally  pernicious.  The  doctrine  of  the  merit  or 
 demerit  of  works  performed  in  consequence  of  the 
 connexion  of  the  soul  with  matter  in  former  states 
 of  existence,  issuing  in  an  endless  succession  of 
 transmigrations,  has  a powerful  hold  on  the  native 
 mind.  All  joyous  or  adverse  events  happen  as 
 things  of  course,  and  are  the  result  of  past  actions 
 beyond  their  control.  Their  hopes  and  fears  are  all 
 
NELLORE  STATION. 
 
 295 
 
 regulated  by  this  feeling.  A superintending  Pro- 
 vidence is  thus  not  needed.  This  doctrine  accounts 
 for  all  the  evil,  natural  or  moral,  that  there  is  in  the 
 world,  and  furnishes  a reason  why  one  man  is  poor, 
 another  rich ; one  a prince,  another  a beggar ; one 
 wise,  another  a fool ; one  a man,  another  a brute 
 or  vegetable.  All  natural  defects,  deafness,  blind- 
 ness, lameness,  among  brutes,  as  well  as  among 
 men,  are  ascribed  to  it.  In  short,  everything  in 
 the  whole  range  of  creation  is  under  its  influence. 
 
 “ 6.  The  very  obscene  character  of  these  writings. 
 They  furnish  an  almost  inexhaustible  fountain  of 
 impurity.  No  adequate  conception  can  be  formed 
 of  the  very  low  and  debased  character  of  these 
 books,  except  by  those  who  have  read  them.  And 
 yet  they  are  chanted  and  explained  in  their  tem- 
 ples from  day  to  day,  to  companies  of  both  sexes 
 and  all  ages ; and  it  is  considered  very  meritorious 
 to  hear  them.  The  state  of  morals  in  the  country 
 is  the  exact  counterpart  of  these  books. 
 
 “ 7.  The  degradation  of  the  female  character,  and 
 the  proscription  of  female  education.  To  be  born 
 a female  is  universally  looked  on  as  an  evil,  both  to 
 the  individual  herself  and  to  the  family.  All  through 
 life  she  is  treated  as  a being  of  inferior  rank  in  the 
 creation,  as  unfit  for  society,  and  incapable  of  com- 
 prehending subjects  conversed  on  by  men.  When 
 married,  she  is  regarded  by  the  husband  as  his 
 slave ; she  cannot  eat  till  he  has  eaten,  nor  go  to 
 rest  till  he  has  retired,  nor  do  anything  but  in  obe- 
 dience to  his  will.  Women,  when  spoken  to  by 
 
296 
 
 CHURCH  MISSION. 
 
 Christians  on  the  concerns  of  religion,  generally 
 say,  ‘ Speak  to  our  lords  about  this;  we  cannot 
 comprehend  such  things/  Ignorance  is  a universal 
 characteristic  of  women,  and  they  are  not  only  re- 
 garded as  incapable  of  learning,  but  instruction  in 
 a female  is  considered  as  a thing  to  be  deprecated 
 and  avoided  ; and  ignorance  or  incapacity  is  given 
 in  their  vocabularies  as  one  of  woman’s  natural  and 
 most  estimable  qualities. 
 
 “ 8.  Another  obstacle  arises  from  the  terms  neces- 
 sarily employed  by  Christian  teachers,  and  to  which 
 wrong  ideas  are  attached  by  the  heathen.  If  God 
 be  spoken  of,  they  probably  understand  one  of  their 
 own  deities,  who  yields  to  the  vilest  passions,  and 
 allows  his  worshippers  to  do  so  too.  By  sin  they 
 understand  some  ceremonial  defilement,  or  an  evil 
 committed  in  a former  birth,  for  which  the  person 
 is  not  accountable.  Hell  is  nothing  more  than  a 
 place  of  temporary  punishment ; and  heaven  but 
 absorption,  or  the  loss  of  individuality.  These  being 
 the  ideas  with  which  the  native  mind  is  filled, 
 almost  everything  which  forms  the  subject  of  a Mis- 
 sionary’s address  to  them  is  perverted. 
 
 “9.  The  length  of  time  required  to  obtain  so  good 
 a knowledge  of  the  native  language  as  will  enable 
 him  to  teach  others  in  it,  as  well  as  the  influence  of 
 climate  on  the  European  constitution,  which  is  such 
 as  to  incapacitate  for  labour  the  greater  part  of 
 those  who  come  out  as  Missionaries,  form  difficulties 
 of  no  small  importance. 
 
 “ 10.  The  natural  tendency  of  the  system  to  induce 
 
NELLORE  STATION. 
 
 297 
 
 the  Hindoo  to  regard  all  others  with  contempt,  or 
 even  abhorrence,  as  life-takers,  beef-eaters,  & c.,  is 
 another  difficulty. 
 
 “ To  these  may  be  added  the  natural  character  of 
 the  people,  which  is  unfavourable  to  the  reception 
 of  the  truth.  The  character  of  the  natives  is  com- 
 posed of  credulity  in  what  refers  to  their  own 
 systems  : fickleness,  imbecility,  fondness  for  exterior 
 decorations  and  public  exhibitions;  flattery,  hypo- 
 crisy, dissimulation,  falsehood.  These  cannot  be 
 eradicated  all  at  once.  It  is  from  a people  whose 
 weaknesses  and  infirmities  are  such,  that  the  Mis- 
 sionary has  to  choose  a number  of  persons  to  assist 
 him  in  his  work ; and  in  order  to  secure  fidelity, 
 they  need  strict  and  constant  watching.  The  state 
 of  mind,  therefore,  in  which  a Missionary  neces- 
 sarily prosecutes  his  labours  among  so  untrustworthy 
 a people  is  by  no  means  favourable  to  the  object  he 
 has  in  view.” 
 
 These  difficulties  will  be  sufficient  to  account  in 
 a great  measure  for  the  slowness  of  the  progress 
 which  Christianity  has  made  and  is  making  among 
 these  people.  A great  work  of  preparation  is  ne- 
 cessary to  soften  the  prejudice,  to  subdue  the  pride 
 of  caste,  to  detach  the  mind  from  confidence  in  false 
 systems,  and  to  enable  it  aright  to  comprehend  in 
 any  degree  the  truths  of  the  gospel.  The  people 
 of  these  lands  need  perhaps  more  than  any  other, 
 “ line  upon  line  and  precept  upon  precept.”  And 
 when  this  has  been  given,  encouraging  success  has 
 always  resulted  ; success  quite  proportionate  to  the 
 labours  actually  bestowed. 
 
298 
 
 CHURCH  MISSION. 
 
 It  may  also  be  added  that  the  number  of  the  fes- 
 tivals, one  of  which  lasts  twenty-four  days,  and  an- 
 other ten,  and  of  fast  days  that  are  continually  oc- 
 curring, are  a great  hindrance  to  any  lasting  im- 
 pression being  made  on  the  minds  of  the  people  in 
 general  during  their  attendance  on  the  public 
 ministrations  of  religion.  There  are  no  less  than 
 seventy-five  days  annually  set  apart  for  these  festi- 
 vals and  fasts,  which  are  over  and  above  the  usual 
 puja  (offering)  days ; and  on  these  occasions  every 
 thought  on  every  subject  seems  to  be  completely 
 driven  out  of  the  minds  of  the  natives,  except  on 
 the  offerings  or  ceremonies  in  which  they  are  en- 
 gaged. 
 
 The  festivals  and  fasts  are  as  follows  : — 
 
 Two  in  January : one  in  honour  of  the  new 
 year,  which  is  the  twelfth  day  of  the  month,  when, 
 according  to  their  calculation,  the  sun  begins  to  turn 
 to  the  north,  when  offerings  are  made  to  the  Bra- 
 mins,  and  the  god  of  husbandmen  is  invoked  to 
 grant  good  crops ; — the  other  for  the  anointing  the 
 image  of  Kanda  Swamy  with  honey,  ghee,  milk,  &c. 
 
 One  in  February,  in  honour  of  Siva,  when 
 flowers,  lights,  &c.,  are  placed  before  the  image, 
 and  people  prostrate  themselves,  and  remain  all 
 night  to  hear  the  purana  in  honour  of  Siva. 
 
 One  in  March,  which  lasts  ten  days,  on  the  last 
 of  which  is  celebrated  the  marriage  of  Siva  with 
 Parwati. 
 
 Two  in  April ; one  on  the  entrance  of  the  sun 
 into  Aries,  when  all  persons  are  required  to  attend 
 
NELLORE  STATION. 
 
 299 
 
 the  temples  in  a new  and  clean  dress,  and  offer 
 sacrifices  to  the  Bramins ; — the  other,  in  which  the 
 history  of  Sittarahuttar,  the  accountant  of  the  god 
 of  death,  is  read  ; offerings  are  made  to  gain  his 
 favour,  and  boiled  rice  is  given  to  the  poor. 
 
 One  in  May  for  Kanda  Swamy’s  birthday,  when 
 his  image  is  carried  about  in  procession,  and  many 
 sacrifices  performed. 
 
 One  in  July,  the  great  feast  which  lasts  twenty- 
 four  days,  in  honour  of  Kanda  Swamy.  On  the 
 evening  before  the  day  on  which  the  feast  ends, 
 the  god’s  large  ornamented  car  is  drawn  round  the 
 area  encompassing  the  temple,  with  the  images  of 
 the  god  and  his  two  wives  mounted  upon  it;  and 
 on  the  concluding  day,  a more  superb  car,  painted 
 and  gilded,  makes  its  circuit  round  the  temple,  from 
 which  the  Bramins  sprinkle  holy  water  on  the 
 shouting  crowds  below. 
 
 All  the  Sundays  in  August  are  special  fast  days 
 in  honour  of  the  sun,  when  he  is  considered  as  being 
 in  his  own  house,  Leo. 
 
 One  in  September,  which  lasts  nine  days,  in  honour 
 of  Saraswatti,  the  goddess  of  learning.  During  these 
 nine  days,  children  do  not  go  to  school,  soldiers  put 
 away  their  weapons,  and  the  more  rigid  will  not 
 speak  to  strangers ; and  carpenters  bring  their 
 tools  to  the  temple  to  have  a ceremony  performed 
 over  them. 
 
 There  are  three  in  October;  one  in  honour  of 
 the  god  Kantan,  which  lasts  six  days.  In  some 
 temples  the  ceremony  of  a battle  is  performed,  be- 
 
300 
 
 CHURCH  MISSION. 
 
 cause  Kantan  overcame  the  giant  Suren  ; a pro- 
 cession takes  place  on  each  day : — another,  a fes- 
 tival called  Yelakkerda,  in  which  gifts  are  presented 
 to  the  Bramins,  and  presents  made  to  washermen, 
 servants,  barbers,  &c.,  and  sacrifices  offered  to  the 
 four  divisions  of  the  night ; and  another  called 
 Thevapaly,  the  Sacrifice  of  Light,  when  the  people 
 light  their  lamps  very  early  in  the  morning,  anoint 
 themselves,  bathe,  &c. 
 
 In  November  all  the  days  are  fast  days. 
 
 In  December  is  a feast  which  continues  ten  days. 
 Siva  is  imagined  to  rise  as  if  from  sleep  on  the  first 
 of  these  days.  Offerings  are  made  in  the  morn- 
 ing, and  a purana  in  honour  of  Siva  is  read. 
 
 At  one  of  these  festivals,  that  of  Kanda  Swamy, 
 in  July  and  August,  1831,  the  following  circum- 
 stance took  place.  I give  it  in  the  words  of  the 
 Rev.  W.  Adley  : — “ August  3.  A poor  deluded 
 man  this  day  has  cut  off  a part  of  his  tongue  in  the 
 heathen  temple.  He  has  been  afflicted  some  years 
 with  an  inward  chronic  complaint,  and  has  visited 
 two  or  three  times  a temple  in  the  Kandian  country, 
 with  the  hope  of  getting  relief.  On  his  last  visit, 
 it  is  said  he  was  directed  to  come  to  the  temple  and 
 cut  off  his  tongue,  and  health  would  be  restored. 
 August  5.  Went  to  the  temple  this  morning  to  see 
 the  poor  victim  of  delusion,  who  has  been  so 
 wrought  upon  by  Satan  and  superstition  as  to  maim, 
 if  not  destroy,  the  member  given  to  be  the  glory 
 of  his  frame.  He  was  lying  in  the  garden  of  the 
 temple,  with  his  face  turned  towards  the  imagined 
 
NELLORE  STATION. 
 
 301 
 
 residence  of  his  god.  He  was  entirely  covered 
 with  cloth,  which  had  been  sprinkled  with  saffron 
 water  to  conceal  the  marks  of  blood  upon  it.  Be- 
 hind him,  on  three  stones,  was  placed  a chatty, 
 kept  filled  with  water,  which  dropped  on  the  piece 
 of  tongue  placed  on  a plantain  leaf  beneath.  They 
 stated  that  as  the  piece  wasted  away  by  the  drop- 
 ping of  the  water  upon  it,  the  tongue  would  be 
 restored.  Between  him  and  the  chatty,  the  knife 
 which  he  had  used,  and  some  other  articles,  were 
 superstitiously  arranged,  over  which  we  were  not 
 permitted  to  go.  We  were  not  allowed  to  speak 
 to  the  man  nor  look  at  him,  except  as  he  lay 
 covered  with  his  cloth.  He  had  not  yet  spoken 
 nor  eaten  anything.  The  Bramin  of  the  temple 
 was  present,  who,  in  reply  to  questions  put  to  him 
 concerning  the  man,  said  it  would  be  according  to 
 his  faith.  He  added  that  there  were  two  reasons 
 why  cure  might  be  expected,  viz.  the  abounding 
 grace  of  the  deity,  and  the  man’s  merit  in  a former 
 birth.  Appearances  did  not  discover  anything  like 
 collusion  in  the  parties.  The  article  exhibited  had 
 every  appearance  of  being  a part  of  a human  tongue, 
 of  a little  more  than  an  inch  long.” 
 
 At  the  same  place,  on  the  following  year,  another 
 circumstance  of  nearly  a similar  nature  with  the 
 tongue-cutting  took  place.  “ On  the  10th  day,  one 
 of  the  great  days  of  the  festival  (of  Kanda  Swamy) 
 two  persons  attempted  the  destruction  of  their 
 tongues.  One  was  a youth  formerly  in  the  Mis- 
 sion-schools ; the  other,  a man  residing  here,  but 
 
/ 
 
 230  CHtJRCH  MISSION. 
 
 who  came  some  time  before  from  the  coast.  Mach 
 was  attempted  to  be  made  of  these  two  feats,  and 
 the  power  of  Kadaraman  (one  of  the  names  of  Kanda 
 Swamy)  to  perform  miracles  was  very  loudly  ex- 
 tolled by  the  Bramins,  females,  and  devotees.  In 
 addition  to  the  tongue-cutting,  another  devotee 
 pierced  his  cheeks  through  with  a wire,  which  re- 
 mained in  that  position,  crossing  his  mouth,  for 
 several  days.  In  this  manner  he  went  from  house 
 to  house,  asking  alms,  not  only  for  himself  but  for 
 the  other  mendicants.  The  same  man  went  in  pro- 
 cession from  temple  to  temple,  walking  on  spiked 
 slippers,  the  sharp  points  to  his  feet,  bearing  offer- 
 ings of  milk,  ghee,  &c.  The  effect  of  these  per- 
 formances on  the  weak,  the  credulous,  and  the 
 superstitious,  surpasses  any  description  that  we  can 
 possibly  give.  They  cannot  separate  the  idea  of 
 great  merit  from  great  suffering  and  self-torture,  and 
 they  suppose  that  the  performers  of  these  things 
 must  be  highly  favoured  of  the  gods,  who  alone  are 
 able  to  give  strength  necessary  to  undertake  them. 
 
 The  consequences  of  their  evening’s  employments 
 within  the  temple  were  of  a more  serious  nature. 
 A usual  accompaniment  to  all  their  ceremonies  are 
 fireworks,  and  loud  explosions  of  gunpowder.  In 
 addition  to  these,  some  one  had  procured  a shell 
 filled  with  combustible  materials,  which  was  placed 
 in  a hole  within  the  temple  enclosure,  and  being 
 ignited,  burst  with  a tremendous  explosion  : one 
 man  was  killed  on  the  spot ; a second  died  whilst 
 being  carried  to  a doctor’s  ; and  an  old  Bramin,  the 
 
NELLORE  STATION. 
 
 303 
 
 only  man  in  the  district  able  to  perform  certain 
 ceremonies,  was  obliged  to  have  a leg  amputated, 
 and  died  soon  after : and  several  others  were  more 
 or  less  injured.” 
 
 It  was  during  this  year  that  the  Missionaries  give, 
 
 1 think,  a more  favourable  report  of  the  state  of 
 things  at  their  station  than  they  did  before,  or  have 
 ever  done  since.  There  was  a more  than  ordinary 
 degree  of  diligence  in  religious  duties,  an  increased 
 attention  manifest  in  some  of  the  masters  of  the 
 schools,  and  many  pleasing  indications  of  several 
 being  excited  to  a more  diligent  attention  to  spiri- 
 tual things. 
 
 As  the  Missionaries  of  our  Society  at  this  station 
 are  living  in  the  immediate  vicinity  of  the  American 
 Missionaries,  a very  friendly  intercourse  is  kept  up 
 among  them,  and  as  about  this  time,  the  end  of 
 1832,  there  was  some  unusually  encouraging  news 
 of  the  progress  of  religion  in  America,  all  the  Mis- 
 sionaries felt  a strong  desire  to  strike  some  more  de- 
 cisive blow  at  the  follies  and  superstitions  which 
 they  were  daily  obliged  to  witness  ; and  a series  of 
 meetings  for  four  days  in  succession  was  entered 
 upon  and  continued  monthly,  till  nearly  the  whole 
 of  the  Missionary  stations  had  thus  been  passed 
 through.  On  these  occasions  the  early  part  of  the 
 mornings  was  passed  in  united  prayer  for  a blessing 
 on  the  efforts  and  duties  of  the  day.  After  break- 
 fast, the  youth  of  the  schools  were  addressed  by  the 
 Missionaries,  native  preachers,  and  catechists.  The 
 youth  were  then  divided  into  parties,  and  conversed 
 8 
 
304 
 
 CHURCH  MISSION. 
 
 and  prayed  with  separately.  The  young  men  of 
 the  seminary  and  the  schoolmasters  occupied  the 
 time  till  3 p.  m.  After  dinner  the  servants  of  the 
 station  were  assembled,  prayed  with,  and  exhorted. 
 At  half-past  six,  a congregation  composed  of  the 
 villagers  to  the  amount  of  two  or  three  hundred  were 
 assembled,  and  addressed  by  the  Missionaries  and 
 their  native  assistants.  After  this  the  day  closed 
 with  family  reading  and  prayer.  The  same  order 
 was  observed  four  days,  and  the  evening  congrega- 
 tions continued  equally  good.  Much  impression 
 was  made  on  those  in  the  neighbourhood  of  the  sta- 
 tions,  by  such  a number  of  preachers,  who  were 
 about  twenty,  all  testifying  to  the  same  blessed 
 truth,  that  Jesus  Christ  is  the  Son  of  God  and  the 
 Saviour  of  the  world. 
 
 The  Missionaries  complain  the  following  year  of 
 the  dark  and  cheerless  aspect  of  things  around  them. 
 One  of  them  had,  on  account  of  the  illness  of  his 
 wife,  been  absent  from  his  station  more  than  seven 
 months,  and  the  cholera  had  awfully  prevailed 
 among  the  people  of  the  whole  district  for  several 
 months,  and  swept  away  hundreds  and  thousands  of 
 the  wretched  inhabitants  into  an  awful  eternity, 
 which  circumstances  will  partly,  if  not  fully,  account 
 for  the  gloomy  appearances  of  things  around  them. 
 
 In  1835,  they  remark,  “ In  regard  to  our  great 
 work,  the  cause  of  Missions,  a steady,  though  slow 
 advance  is  evidently  made  : the  means  of  general 
 instruction  and  knowledge  are  multiplying  around 
 us.  The  desire  of  the  native  youth  to  secure  to 
 
NELLORE  STATION. 
 
 305 
 
 themselves  the  benefits  offered  by  the  schools  that 
 abound  especially  in  the  northern  province,  is  very 
 great.  They  say  soon  after,  that  while  they  lament 
 the  state  of  things  around  them,  they  rejoice  in  the 
 assurance  that  very  much  has  been  accomplished ; 
 that  in  addition  to  some  decided  proofs  of  the  power 
 of  God  to  convert  to  himself  a people  from  among 
 the  idolatrous  nations  of  the  East,  they  had  so  many 
 testimonies  that  the  light  and  truth  of  the  blessed 
 gospel  is  spreading  and  exerting  a favourable  in- 
 fluence upon  the  minds  of  many  around  them. 
 “ There  is  hardly  any  part  of  the  heathen  world  so 
 highly  favoured  as  the  district  in  which  we  live 
 (Jaffna).  At  the  present  time,  in  a population  of 
 about  100,000,  one-twelfth,  or  more  than  8,000,  are 
 under  a course  of  intellectual  and  religious  instruc- 
 tion.” And  in  a later  communication  still,  nearly 
 the  same  remarks  are  repeated.  “ The  province  of 
 Jaffna  has  for  the  last  twenty  years  been  a highly 
 favoured  field  of  missionary  enterprise.”  And  after 
 mentioning  the  population  and  number  of  Missiona- 
 ries as  above,  and  the  operations  of  the  schools  as 
 already  given,  it  is  said,  “Not  a few  are  the  proofs 
 that  heathenism  is  losing  its  hold  upon  the  affections 
 and  the  interest  of  the  people.  From  various  causes 
 there  has  been  a considerable  increase  of  expendi- 
 ture in  the  district,  arising  from  extensive  govern- 
 ment works,  in  road-making,  & c.,  and  evident 
 growing  prosperity  among  the  people,  as  evinced  by 
 the  enclosure  of  waste  lands  to  a great  extent,  and 
 
 x 
 
306 
 
 CHURCH  MISSION. 
 
 the  improvement  of  their  houses  by  the  addition  of 
 entrances.  Yet  the  temple  revenues  have  greatly 
 failed,  and  the  holders  of  these,  in  two  of  the  largest 
 and  most  celebrated  temples  in  the  district,  that  of 
 Kanda  Swamy  at  Nellore,  and  the  Sivan  Kail  at 
 Vannerpore,  are  both,  with  their  families,  reduced 
 from  affluence  to  comparative  poverty.  In  the  case 
 of  the  former  temple,  some  of  the  parties  have  been 
 in  jail  for  several  months  in  consequence  of  pecu- 
 niary embarrassment.  There  is  also  a great  diminu- 
 tion in  the  number  of  males  who  attend  the  reading 
 of  the  Puranas.  This  is  now  almost  confined  to 
 women,  and  very  many  of  the  Pandarams,  or  reli- 
 gious beggars,  who  go  from  house  to  house  for 
 rice,  are  scarcely  able  to  procure  a subsistence.” 
 Such,  then,  are  the  labours  in  which  the  Mis- 
 sionaries at  this  station  have  been  engaged,  and 
 such  is  the  success  which  it  has  pleased  God  to  be- 
 stow upon  these  labours  among  a bigoted,  supersti- 
 tious, and  idolatrous  people.  In  the  schools  and 
 seminary  are  several  hundreds  of  children  at  the 
 present  time,  and  it  is  impossible  to  ascertain  the 
 numbers  that  have  passed  through  the  schools  since 
 they  were  first  established,  in  1820.  In  these 
 schools,  not  only  have  the  children  been  instructed, 
 but  they  have  been  used  as  places  of  worship,  in  which 
 year  after  year  not  only  the  gospel  of  our  blessed 
 Redeemer  has  been  faithfully,  affectionately,  and 
 fully  preached  ; but  the  folly  and  wickedness  of  their 
 idol  worship  and  superstitious  practices  have  been 
 
NELLORE  STATION. 
 
 307 
 
 pointed  out  and  exposed.  In  the  villages  where  the 
 schools  are  situated,*  thousands  and  tens  of  thou- 
 sands of  religious  tracts  have  been  circulated,  and  in 
 other  villages  quite  as  many,  as  well  as  great  num- 
 bers of  copies  of  either  the  whole  or  of  parts  of  the 
 Holy  Scriptures.  As  far,  then,  as  knowledge  and 
 the  means  of  attaining  it  are  concerned,  the  inhabi- 
 tants of  this  part  of  the  island  are  highly  favoured ; 
 and  as  “ faith  cometh  by  hearing,  and  hearing  by 
 the  word  of  God,”  so  we  must  believe  that  in  this 
 part  of  the  world  where  so  much  has  been  done,  the 
 number  of  those  who  turn  to  the  Lord  in  future 
 years  will  be  far  greater  than  it  has  been  in  past 
 ones,  and  than  it  is  at  present.  The  state  of  the 
 people  is  very  different  in  every  respect  from  what 
 it  was  a very  few  years  ago.  There  can  be  few, 
 comparatively,  sincere  idolaters,  as  education  on 
 Christian  principles  has  spread  so  extensively  among 
 them.  The  old  people  and  the  uneducated  females, 
 
 I should  say,  are  the  only  habitual  idolaters ; the 
 minds  of  the  young  are  enlightened  to  see  its  folly 
 and  its  sin,  though  from  various  causes  they  do  not 
 
 * The  extent  of  tract  distribution  in  this  district  may  be  judged 
 of  from  the  numbers  that  have  been  issued  from  the  press  in  four 
 years . 
 
 In  1835,  1 23,000  copies  were  printed. 
 
 1836,  210,200  Do. 
 
 1837,  260,300  Do. 
 
 1838,  409,300  Do. 
 
 1,002,800  in  four  years. 
 
 x 2 
 
308 
 
 CHURCH  MISSION. 
 
 at  present  wholly  forsake  it  and  universally  abhor  it. 
 My  firm  conviction,  however,  is,  that  here  as  well  as 
 at  other  places  both  in  this  island  and  elsewhere,  in 
 which  a like  amount  of  Missionary  labour  has  been 
 expended,  there  will  be  a complete  forsaking,  an 
 universal  abhorrence,  of  the  great  sin  of  idolatry — a 
 sin  which  the  Rev.  T.  Hartwell  Horne  calls  very 
 justly,  “ high  treason  against  the  Majesty  of 
 heaven,”  and  of  all  abominations  connected  with  it, 
 in  a very  short  time,  and  that  here  “ God  will  open 
 the  windows  of  heaven  and  pour  down  a blessing, 
 that  there  shall  not  be  room  enough  to  receive  it.” 
 The  state  of  the  Mission  at  this  station,  at  the  end 
 of  1839,  was  as  follows  : — 
 
 Two  Missionaries;  twenty-two  teachers,  male; 
 seventeen  schools,  in  which  are  seven  hundred  and 
 sixty-one  children;  thirty  seminary  youths;  and 
 seventy-seven  communicants. 
 
 Section  5. — Cotta  Station,  1823. 
 
 Cotta  entered  upon  in  1823 — Mr.  Lambrick’s  first  visit — Builds 
 a house — Establishes  schools — Account  of  the  people — Rev. 
 Joseph  Bailey  and  Mrs.  B.  leave  the  Nellore  Station  for  Cotta 
 in  1823 — Mr.  B.  and  family  return  to  England — Mrs.  B.’s 
 death  in  1825 — Mr.  B.  returns  to  Ceylon  in  1826 — Con- 
 nected account  of  the  schools  till  1839 — Account  of  the  Cotta 
 Christian  Institution  from  its  commencement  in  1827  till  1839 
 — Beneficial  results  of  Ditto — Translation  of  the  Scriptures 
 and  the  Book  of  Common  Prayer  into  Singhalese — Difference 
 between  the  Cotta  version  of  Scriptures  and  that  of  the  Co- 
 
HUKCH  MIC 
 
COTTA  STATION. 
 
 309 
 
 lombo  Bible  Society — Bishop  Heber’s  visit  to  Ceylon  in  1825 
 — Address  of  the  Missionaries  to  the  Bishop,  and  his  Lord- 
 ship’s reply — Mr.  Bailey  made  Chaplain  of  St.  Paul’s  Church, 
 Colombo,  in  1829 — Returns  to  the  Mission  in  1831 — Bishop 
 Turner’s  visit  to  Cotta  in  1831 — Discouragements — Mr  B. 
 returns  to  England  in  1833,  and  comes  back  to  Ceylon  in  the 
 following  year — General  affairs  of  the  Mission  in  1833—  Mr. 
 Lambrick  returns  to  England  in  1835 — Government  schools 
 in  1838 — Flourishing  state  of  the  Mission  in  1838 — Bishop 
 Spencer’s  visit  to  Cotta  in  *1839 — Missionaries  sent  out  to 
 Ceylon  since  the  establishment  of  the  Mission  in  1818. 
 
 The  station  of  Cotta  was  not  entered  upon  till 
 1823.  As  soon  as  Mr.  Lambrick  was  disengaged 
 from  all  pastoral  relation  to  the  Europeans  in 
 Kandy,  which  was  at  the  early  part  of  1822,  he 
 visited  Colombo  for  the  purpose  of  laying  the  state 
 and  prospects  of  the  Mission  before  Sir  E.  Paget, 
 the  governor  of  the  island.  He  then  proceeded  to 
 Baddagama  to  confer  on  the  subject  with  the  bre- 
 thren, Mayor  and  Ward.  On  leaving  Baddagama, 
 he  went  to  reside  near  Colombo  with  Sir  Richard 
 Ottley,  one  of  the  judges  of  the  Supreme  Court, 
 and  a gentleman  who  during  many  years’  residence 
 in  the  island,  promoted  to  the  utmost  of  his  power 
 every  good  work  among  both  the  burghers  and  the 
 natives.  In  company  with  him,  he  visited  the  vil- 
 lage of  Cotta,  which  is  five  miles  south-east  of  Co- 
 lombo, and  contains  between  3,000  and  4,000  in- 
 habitants, and  is  situated  in  a well-peopled  district.* 
 It  has  also  a water  communication  with  Colombo  by 
 means  of  a canal,  which  connects  the  river  Kalani 
 
 * The  road  from  Colombo  to  Cotta  lies  through  the  cinnamon 
 gardens. 
 
310 
 
 CHURCH  MISSION. 
 
 on  the  one  side  with  the  Caltura  and  Pantura  rivers 
 on  the  other.  In  the  rainy  season  the  canal,  on  ac- 
 count of  the  water  being  forced  up  into  it,  by  the 
 one  or  the  other  of  the  rivers,  frequently  overflows 
 its  banks,  and  inundates  the  country,  which  some- 
 times for  a fortnight  or  three  weeks  renders  access 
 to  Cotta  from  Colombo  difficult  except  by  boats. 
 Its  nearness  to  Colombo  renders  it  advantageous  as 
 a Mission  station.  The  site  which  was  then  chosen 
 for  the  Mission  premises  was  a small  hill  of  the  ex- 
 tent of  three  acres,  at  the  bottom  of  which  the  canal 
 has,  by  a long  course  of  years,  widened  itself  so 
 much  on  both  sides  as  to  form  a small  lake  of  about 
 a quarter  of  a mile  across  and  two  miles  round. 
 When  first  visited  by  Mr.  Lambrick,  the  hill  was 
 covered  with  thick  jungle,  and  in  order  to  arrive  at 
 the  top,  men  wTere  sent  before  with  billhooks  and 
 axes  to  cut  a path.  The  natives  thought  that  this 
 hill  was  the  abode  of  devils,  and  on  that  account  it 
 was  not  merely  unoccupied  by  human  beings,  but 
 almost  unapproachable.  The  choice  was  no  sooner 
 made,  than  application  was  made  to  government  for 
 it,  and  it  was  thus  made  over  to  the  Missionaries  of 
 the  Church  Missionary  Society.  Mr.  L.  lost  no 
 time  in  coming  to  Cotta  to  commence  the  work  of 
 the  Mission.  He  had  the  wood  cut  down  and  the 
 hill  cleared  immediately,  and  whilst  a house  was 
 being  erected  for  himself,  he  lived  in  a native  hut, 
 in  order  to  be  near  and  superintend  the  work- 
 men. As  soon  as  the  house  was  fit  to  be  inhabited, 
 Mr.  L.  removed  thither,  began  a school  in  his  ve- 
 
COTTA  STATION. 
 
 311 
 
 randah  for  teaching  Singhalese  and  English,  esta- 
 blished a school  in  the  village  in  which  the  native 
 language  only  was  taught,  and  as  it  was  found  inex- 
 pedient to  set  up  the  printing-press  at  Kandy,  as 
 was  originally  intended,  it  was  removed  to  Cotta, 
 where  suitable  buildings  were  soon  erected,  and  the 
 press  was  employed  in  printing  tracts  and  books  for 
 the  use  of  the  schools. 
 
 In  August  of  this  year,  Mr.  L.  preached  in  Sin- 
 ghalese to  the  children  of  three  schools,  and  to  be- 
 tween twenty  and  thirty  adults.  The  place  used 
 for  divine  service  was  the  verandah  of  the  dwel- 
 ling-house, as  no  place  at  that  time  more  conve- 
 nient was  erected.  He  thus  describes  the  people 
 among  whom  he  was  labouring  : — “ I have  found 
 the  people  here  nominal  Christians,  but  they  are 
 grossly  ignorant  of  the  first  principles  of  Chris- 
 tianity, and  awfully  indifferent  about  it.  The  village 
 is  extensive  and  populous,  but  a small  proportion 
 come  to  hear  me.  I go  out  among  them  on  week- 
 days, and  talk  to  as  many  as  I can  find  willing  to 
 listen.  The  cold  assent  which  they  give  equally  to 
 the  most  appalling  denunciations  and  the  most  win- 
 ning promises,  is,  I think,  more  discouraging  than 
 violent  opposition  would  be.  As  an  instance  of 
 their  ignorance,  I would  mention  that  one  day  ask- 
 ing a man  of  what  religion  he  was,  the  answer  was 
 c Budha’s.’  ‘ So  then  you  are  not  a Christian?’ 
 £ O yes,  to  be  sure.  I am  a Christian,  and  of  the 
 Reformed  (or  Dutch)  religion  too.’  And  what  this 
 man  with  unusual  simplicity  declared,  is,  I believe, 
 
312 
 
 CHURCH  MISSION. 
 
 a true  description  of  the  great  mass  of  the  people. 
 They  are  Budhists  by  belief,  but  politically*  Chris- 
 tians.” 
 
 Though  Mr.  Bailey  went,  as  we  have  seen,  from 
 Nellore  to  join  the  Cotta  station  early  in  1823, — 
 that  is,  soon  after  the  place  was  chosen,  he  did  not 
 reside  at  Cotta  till  August  of  this  year.  In  1824, 
 himself  and  family  went  to  the  Cape  of  Good  Hope 
 for  the  benefit  of  Mrs.  B.’s  health,  and  resided  there 
 several  months.  As  Mrs.  B.,  however,  received 
 little  benefit,  they  proceeded  to  England,  where 
 they  arrived  in  May,  1825.  Mrs.  B.  did  not  long 
 survive.  She  died  in  September  of  that  year,  at 
 Islington.  Mr.  B.  thus  speaks  of  her  death  : — “ As 
 her  weakness  increased,  she  appeared  to  be  fast 
 growing  in  meetness  for  heaven.  She  acquired 
 more  humble  views  of  herself,  and  more  exalted 
 views  of  the  Saviour,  and  was  enabled  with  the 
 greatest  composure  to  give  up  her  husband  and  her 
 two  children.  The  fear  of  death,  which  at  one  time 
 harassed  her,  was  entirely  removed.  She  would  often 
 break  out  into  fervent  supplications  and  intercessions 
 for  herself,  and  all  dear  to  her,  and  for  the  cause  of 
 Christ  all  over  the  world,  enumerating  the  particular 
 blessings  she  desired  for  each,  till  she  was  quite  ex- 
 
 * By  the  " Reformed  Religion”  (Sepramada  Agama” — a cor- 
 ruption for  “ Reformado  Agama”)  is  meant  Lutheranism.  The 
 Roman  Catholic  religion  is  called  “ Parangi  Agama,”  or  “ Ro- 
 manu  Agama,”  the  Portugese  or  Roman  religion.  The  Christian 
 natives  of  villages  in  the  country  are  generally  of  the  “ Sepramada 
 Agama those  of  the  towns  of  the  “ Parangi  Agama.” 
 
COTTA  STATION. 
 
 313 
 
 hausted.  The  declaration  of  the  apostle,  that  to 
 i die  was  gain,’  was  often  repeated  by  her  with  feel- 
 ings of  joy,  which  she  found  it  almost  impossible  to 
 express.  The  evening  before  she  died,  which  was 
 on  the  22nd  of  September,  1825,  while  her  sister 
 was  raising  her  from  her  pillow,  she  repeated  with 
 great  energy, 
 
 ‘ Cease,  fond  nature,  cease  thy  strife. 
 
 And  let  me  languish  into  life.’ 
 
 Her  sister  said, 
 
 ‘ To  patient  faith  the  prize  is  sure. 
 
 And  all  who  to  the  end  endure 
 The  cross,  shall  wear  the  crown.’ 
 
 ‘ Yes,’  she  said,  ‘ I too  shall  wear  a crown — a crown 
 of  glory — bought  with  blood  divine.  I will  wait.’ 
 During  the  night,  she  was  exceedingly  watchful,  and 
 begged  those  who  were  with  her  to  watch  and  pray. 
 She  considered  it  her  last  night,  and  spent  much  of 
 it  in  prayer,  seeming  to  have  great  boldness  of  access 
 to  God.  At  5 a.  m.  the  silver  cord  began  to  be 
 loosed,  and  she  was  evidently  near  her  end.  A 
 little  while  after,  I turned  her,  at  her  request,  on  her 
 side,  and  inquired  whether  there  was  anything  which 
 she  wanted,  and  if  she  was  happy.  She  replied,  £ I 
 want  nothing  but  the  Lord  Jesus  Christ.  I am 
 quite  happy.’  These  were  her  last  words.  At  a 
 few  minutes  past  six  she  breathed  her  last  without 
 a struggle  ora  groan,  in  her  thirty* second  year.” 
 
 Mr.  Lambrick  laboured  at  Cotta  alone  from  the  de- 
 
314 
 
 CHURCH  MISSION. 
 
 parture  of  Mr.  Bailey  till  his  return  in  1826.  My- 
 self and  Mrs.  S.,  with  Mr.  and  Mrs.  Trimuell, 
 joined  the  Ceylon  Mission  in  July  of  this  year. 
 Mr.  T.  was  stationed  at  Baddagama  to  prepare  him- 
 self for  future  usefulness  at  that  station,  as  there  was 
 the  prospect  of  the  two  Missionaries  there  being 
 obliged,  at  no  very  distant  period,  to  return  to 
 Europe  on  account  of  their  health.  I remained  at 
 Cotta,  and  was  there  fully  occupied  in  learning  the 
 language,  and  in  superintending  the  schools  among 
 the  natives.  At  this  time  the  number  of  the  schools 
 had  increased  to  eight,  containing  about  one  hun- 
 dred and  sixty  children.  The  account  which,  after 
 a personal  examination  of  these  schools,  I gave  the 
 secretary  of  the  Society,  the  Rev.  E.  Bickersteth,  in 
 November,  1826,  is  as  follows  : — “ Out  of  one  hun- 
 dred and  sixty  boys,  whose  names  are  on  the  books 
 at  the  schools,  nearly  one-half  (seventy-nine)  are  able 
 to  read  in  their  own  tongue  the  gospel  of  Christ. 
 Most  of  the  children  can  repeat  the  Ten  Command- 
 ments, and  a few  of  them  can  repeat  most,  some  all, 
 of  a small  Catechism  on  the  Chief  Truths  of  the 
 Christian  Religion.” 
 
 As  I have  now  mentioned  the  schools  at  this  sta- 
 tion, the  superintendence  of  which  now  fell  upon  me, 
 it  may  be  proper  to  give  a short  connected  account 
 of  them  here,  to  prevent  the  necessity  of  referring  to 
 them  hereafter. 
 
 In  March,  1827,  I thus  wrote  to  the  secretary  of 
 the  Society : “ Our  monthly  examinations  of  the 
 schools  increase  in  interest.  The  children  repeat 
 
COTTA  STATION. 
 
 315 
 
 their  lessons  out  of  the  gospels  in  general  very  well, 
 and  answer  correctly  all  the  questions  put  to  them. 
 We  have  some  very  quick  boys  in  the  schools.  The 
 accuracy  with  which  they  repeat  five  or  six  pages  of 
 the  New  Testament  every  month,  and  the  ready 
 manner  in  which  they  give  their  answers,  make  me 
 augur  well  of  them.”  In  June,  of  this  year,  forty- 
 five  copies  of  the  Book  of  Common  Prayer  were 
 given  to  those  boys  in  the  schools  who  had  ad- 
 vanced so  far  as  to  be  able  to  make  a proper  use  of 
 them. 
 
 In  February,  1828,  I wrote  the  following  account 
 of  the  English  and  Singhalese  school  at  Cotta : 
 “ The  number  of  children  attending  this  school  is 
 increased  to  twenty-seven.  An  English  soldier, 
 who  has  married  a native  woman,  and  is  living  in 
 this  village  with  his  family,  and  one  of  whose  sons 
 has  for  the  last  twelve  months  come  to  the  school, 
 has,  since  the  commencement  of  the  schools  after 
 the  Christmas  vacation,  begun  himself  to  attend  ; 
 and  he  is  now  seen  regularly  coming  every  morning 
 with  his  son.  He  is  reading  words  of  four  or  five 
 letters,  and  is  learning  to  write  on  a slate.  We 
 have  hopes  that  a change  has  taken  place  in  his 
 views  and  feelings,  and  that  he  is  in  earnest  in 
 seeking  the  salvation  of  his  soul.  He  has  constantly 
 attended  our  English  service  on  the  Sunday  even- 
 ings for  the  last  eight  or  nine  months,  and  the  last 
 time  that  the  Lord’s  Supper  was  administered, 
 having  previously  expressed  his  desire  to  partake  of 
 it,  he  was  admitted  to  that  holy  ordinance.  He  is 
 
316 
 
 CHURCH  MISSION. 
 
 nearly  fifty  years  of  age,  and  says  that  his  only  aim 
 in  wishing  to  read  is  that  he  may  be  able  to  read 
 his  Bible  and  Prayer-book.  His  wife  also  attends 
 the  Singhalese  service  every  Sunday.  Formerly 
 he  was  much  addicted  to  drunkenness,  and  as  a 
 natural  consequence  of  this,  his  family  was  neg- 
 lected, and  his  children,  whom  he  dresses  in  the 
 English  fashion,  were  suffered  to  run  about  in  rags, 
 and  nearly  naked.  Now  himself,  his  wife,  and  chil- 
 dren, are  all  decently  clad,  his  pension  is  found 
 large  enough  to  support  him,  and  I trust  he  has 
 experienced  the  truth  of  that  Scripture  promise, 
 ‘ Godliness  is  profitable  unto  all  things,  having  the 
 promise  of  the  life  that  now  is,  and  of  that  which  is 
 to  come.’  ” * 
 
 In  December,  1828,  I wrote  to  the  secretary: 
 “ It  gives  me  great  pleasure  to  add  that  the  out- 
 schools  still  prosper,  and  that  the  children  attend 
 better,  the  average  attendance  being  greater  during 
 the  last  month  than  ever  it  was  before.  The  num- 
 ber in  the  schools  is  two  hundred  and  ninety-seven, 
 and  average  attendance  two  hundred  and  twenty- 
 four,  which  shows  an  increase  of  thirty  during  the 
 last  three  months.” 
 
 * It  is  pleasing  to  know  that  this  man,  though  he  left  Cotta 
 many  years  since,  still  continues  a devoted  Christian.  He  super- 
 intends a cinnamon  plantation  near  Kandy,  and  when  I was 
 there  at  the  end  of  1838,  he  sent  to  request  some  Singhalese 
 tracts  to  distribute  among  natives  employed  in  the  plantation. 
 He  teaches  English  to  a few  of  the  children  of  the  men  under 
 him. 
 
COTTA  STATION. 
 
 317 
 
 In  October  of  this  year,  the  first  exclusively 
 female  school  was  established  at  Cotta,  the  super- 
 intendence of  which  was  undertaken  by  Mrs.  Lam- 
 brick.  This  lady  (Miss  Stratford)  had  arrived  in  the 
 island  about  a year  before,  and  had  been  united  in 
 marriage  to  Mr.  Lambrick.  A few  girls  had  been 
 taught  at  the  other  schools  along  with  the  boys,  but 
 not  till  this  period  was  a female  school  established. 
 Great  reluctance  had  always  been  shown  by  the 
 mothers  to  send  their  daughters  to  “ learn  letters, ’’ 
 as  they  called  it ; and  Mrs.  L.  went  to  all  the 
 houses  in  the  village,  with  the  master  of  the  Cotta 
 school  and  an  interpreter,  before  they  could  be  in- 
 duced to  do  a thing  so  novel.  At  the  end  of  the 
 year  there  were  thirty-three  girls’  names  on  the 
 books,  with  an  attendance  of  twenty-five. 
 
 In  the  year  following,  the  schools  increased  to 
 eleven,  and  contained  three  hundred  and  thirteen 
 children.  They  made  greater  progress  than  we 
 could  have  expected  from  the  known  habits  of  care- 
 lessness and  inattention  in  which  they  had  been 
 brought  up  at  home.  The  first  knowledge  which 
 many  of  their  parents  and  relations  have  had  of 
 Christianity,  its  doctrines,  and  its  duties,  has  been 
 derived  from  their  children,  nearly  one  half  of  whom 
 are  capable  of  reading  the  Scriptures,  and  receive 
 tracts  and  portions  of  the  Scriptures,  which  they 
 take  home  and  read  to  their  parents. 
 
 In  November,  1830,  I wrote  to  the  secretary  : 
 “ I have  paid  a good  deal  of  attention  to  the  school 
 children  of  late.  I am  exceedingly  anxious  that 
 
318 
 
 CHURCH  MISSION. 
 
 they  should  obtain  a correct  knowledge  of  the  way 
 of  salvation  ; and  hence  I explain  to  them  at  the 
 monthly  examinations,  not  only  the  lessons  which 
 they  repeat  out  of  the  Scriptures,  but  more  fully 
 the  doctrines  of  Christianity.  I have  little  doubt 
 that  if  the  schools  continue  to  flourish,  in  the  course 
 of  a few  years  a new  generation  will  rise  up,  pos- 
 sessed of  knowledge  sufficient,  by  the  grace  of  God, 
 to  guide  them  into  the  right  way  themselves,  and 
 with  influence  sufficient  in  their  respective  villages, 
 to  raise  the  standard  of  morality  much  higher  than 
 it  ever  would  or  could  have  been  raised,  had  they 
 been  left  to  receive  education  at  any  other  place 
 than  a Christian  school.” 
 
 Soon  after  the  Christmas  of  1830,  the  account 
 that  I sent  home  of  the  schools  was  this  : “ It  is 
 customary  with  us  every  Christmas  to  give  each  of 
 the  children  belonging  to  our  schools  a piece  of 
 cloth  sufficient  for  a dress  (about  two  yards  on  an 
 average).  As  I have  long  wished  that  the  parents 
 could  be  interested  in  the  welfare  of  their  children, 
 and  that  they  could  be  induced  to  come  and  hear 
 what  is  the  nature  of  that  instruction  which  we  try 
 to  inculcate  upon  their  minds,  instead  of  ordering 
 all  the  children  to  come  to  Cotta,  as  was  usual  in 
 former  years,  I thought  it  would  be  more  likely  to 
 produce  good,  if  I were  to  go  to  each  school.  At 
 the  monthly  examination,  therefore,  of  each  school, 
 I preached  to  the  children,  and  to  as  many  of  the 
 parents  as  came,  chiefly  on  the  advantages  of  a 
 Christian  education,  spending  nearly  a week  in 
 
COTTA  STATION. 
 
 319 
 
 going  round  from  school  to  school ; and  though  I 
 was  out  among  them  from  near  six  o’clock  in  the 
 morning  till  dark,  I found  these  some  of  the  most 
 pleasant,  and,  I trust,  both  to  myself  and  others, 
 most  profitable  days  that  I have  spent  since  I was 
 engaged  in  the  Missionary  work.” 
 
 As  soon  as  we  heard  that  the  Bishop  of  Calcutta 
 (Dr.  Turner)  intended  to  visit  Ceylon,  we  began  to 
 prepare  for  confirmation  such  of  those  connected 
 with  our  schools,  as  expressed  a desire  to  be  ad- 
 mitted to  that  rite  after  it  had  been  explained  to 
 them.  Besides  the  young  men  of  the  Christian  In- 
 stitution, who  were  instructed  by  Mr.  Lambrick,  I 
 had  at  first  more  than  eighty,  whom  I began  to 
 instruct  several  times  a week  out  of  the  Church 
 Catechism,  among  whom  were  included  some  of 
 the  schoolmasters,  their  wives  and  daughters.  This 
 was  the  first  time  that  any  of  the  school  children 
 would  be  presented  to  a bishop  for  that  rite,  as 
 during  Bishop  Heber’s  visit  in  18*25,  it  was  not 
 thought  advisable  to  present  any  to  him.  It  was 
 pleasing  to  see  the  caution  with  which  many  of  the 
 candidates  gave  in  their  names.  Though  almost  all 
 who  were  at  this  time  confirmed  were  present  when 
 the  subject  was  first  explained  to  them,  not  more 
 than  ten  out  of  the  whole  number  would  say  they 
 wished  to  be  confirmed,  till  they  had  made  inquiries 
 of  their  parents  or  friends.  I hoped,  therefore,  that 
 I might  consider  the  greater  part  of  those  whose 
 names  I now  took  down,  as  persons  who  would 
 hereafter  not  be  “ ashamed  to  confess  the  faith  of 
 
320 
 
 CHURCH  MISSION. 
 
 Christ  crucified,”  but  would  “ continue  Christ’s 
 faithful  soldiers  and  servants  to  their  lives  end 
 and  I trusted  that  the  Missionaries  might  be  able 
 to  look  upon  them  hereafter  more  in  the  light  of 
 Christians  than  we  could  before,  as  their  going 
 publicly  to  be  confirmed,  and  the  ceremony  being 
 performed  in  the  face  of  the  church  and  of  the 
 world,  would  be  a public  avowal  before  their  Bud- 
 hist  and  heathen  neighbours  that  they  were  Chris- 
 tians. 
 
 In  a letter  of  April  1831,  the  confirmation  is 
 mentioned.  The  young  people  continued  to  come 
 for  instruction  till  the  bishop’s  arrival,  and  gave 
 great  satisfaction.  “ Eighty-seven  persons  con- 
 nected with  the  station  were  confirmed,  most  of 
 whom  were  children  and  young  persons  connected 
 with  the  schools.”  The  bishop  visited  Cotta  twice, 
 at  one  of  which  times  we  collected  together  as  many 
 of  the  children  of  the  schools  as  we  could,  and  he 
 spent  a great  part  of  the  day  in  examining  them. 
 He  expressed  himself  much  satisfied  with  their 
 reading,  their  knowledge  of  the  Scriptures,  and 
 their  answers  to  the  questions  which  he  pro- 
 posed to  them  out  of  the  portions  of  Scripture 
 which  they  read. 
 
 In  July  1832,  the  difficulty  of  keeping  up  the 
 schools  to  the  degree  of  efficiency  which  we  so  much 
 desired,  is  thus  noticed  in  a letter  to  the  secreta- 
 ries : “ Though  I myself  go  as  often  as  I can,  and 
 the  catechist  and  school  visitor  go  every  day  to 
 inspect  the  schools,  it  is  with  great  difficulty  that 
 
COTTA  STATION. 
 
 3*21 
 
 they  are  rendered  moderately  efficient.  The  people, 
 whose  eyes  are  as  yet  but  little  opened  to  the  bene- 
 fits of  learning,  are  still  backward  in  sending  their 
 children  to  the  schools,  and  I think  that  nearly 
 half  of  those  now  in  our  schools  are  under  ten 
 years  of  age.  Perhaps  their  poverty  may  be  one 
 of  the  chief  reasons  of  their  backwardness  in  this 
 respect,  as  it  very  seldom  happens  that  those  chil- 
 dren who  come  to  our  schools  after  they  are  twelve 
 years  of  age,  are  regular  in  their  attendance,  being 
 taken  away  by  their  parents  to  assist  them  in  their 
 fields,  or  to  go  to  the  bazar  with  the  produce  of 
 their  gardens,  or  to  engage  in  some  other  employ- 
 ment suitable  to  their  age  or  abilities.  The  monthly 
 examinations  continue  as  usual.  The  children  of 
 those  schools  where  the  masters  are  regular  in  their 
 attendance,  always  say  their  lessons  well,  and  an- 
 swer all  questions  put  to  them  correctly.  I have 
 sometimes  proposed  a small  reward  to  some  of  the 
 elder  boys  for  getting  by  heart  a tract  or  portion  of 
 Scripture,  to  be  ready  to  repeat  it  at  a time  which 
 I have  appointed  them ; and  they  have  always  said 
 it  correctly,  and  obtained  the  promised  reward.” 
 There  is  hardly  anything  that  is  so  deeply  inju- 
 rious as  the  annually  recurring  Budhist  festivals. 
 This  is  noticed  in  a letter  that  I sent  to  the  secre- 
 tary, dated  May,  1833.  “ The  schools  are  at  pre- 
 
 sent badly  attended.  The  Budhist  festivals  occur 
 about  this  season  of  the  year,  and  many  of  the  chil- 
 dren are  taken  away  by  their  parents  and  friends 
 and  relations  to  go  with  them  to  the  temples.  It  is 
 
 Y 
 
322 
 
 CHURCH  MISSION. 
 
 very  discouraging,  when  we  have  been  instructing 
 our  children  all  the  year  round  in  the  truths  of 
 Christianity,  to  find  their  parents  and  relations  step 
 in  between  us  and  them,  and  say,  ‘ You  must  come 
 with  us  to  worship  Budha.’  And  this  is  frequently 
 done.  We  can  hardly  expect  that  the  spread  of 
 Christianity  will  be  rapid  when  so  much  indiffer- 
 ence is  manifested  on  all  hands  to  its  progress. 
 The  parents  are  careless  in  sending  their  children 
 to  the  schools,  the  children  are  inattentive  and  in- 
 dolent when  at  school,  and  the  masters  frequently 
 indifferent,  and  teach  only  to  get  their  wages. 
 
 Few  of  the  people  attend  our  places  of  worship, 
 or  take  any  pleasure,  when  we  go  to  their  houses, 
 in  speaking  to  us  about  religion,  or  in  listening  to 
 what  we  read  to  them.  At  present,  however,  among 
 the  young  there  is  a greater  and  more  general  de- 
 sire to  understand  English  than  was  ever  mani- 
 fested before ; and  in  the  acquisition  of  the  English 
 language  they  cannot  but  obtain  a knowledge  of 
 the  chief  truths  of  Christianity,  as  every  English 
 book  put  into  the  hands  of  young  people  at  school, 
 is  well  stored  with  extracts  from  the  Bible.” 
 
 In  another  letter,  of  August  1833,  it  is  said,  after 
 noticing  the  state  of  the  people  in  general,  “ The 
 children,  thank  God,  are  several  removes  from  the 
 wretched  state  of  the  adult  population.  The  truths 
 of  the  Scripture  are  familiar  to  their  minds,  and 
 many  of  them  understand  most  of  the  important 
 things  contained  in  the  Bible.  And  when  the 
 generation  now  passing  through  the  schools  are 
 
COTTA  STATION. 
 
 323 
 
 grown  up,  and  become  parents,  and  the  most  in- 
 fluential persons  in  their  villages,  we  have  the 
 strongest  ground  to  hope  that  they  will  not  be  like 
 their  fathers,  superstitious,  credulous,  ignorant,  and 
 wicked,  and  blindly  attached  to  a system  the  most 
 degrading  and  absurd.” 
 
 The  number  of  children  under  our  care  in  1834 
 was  three  hundred  and  fifty-four,  of  whom  sixty-four 
 were  girls.  Soon  after  this,  as  there  was  evidently 
 growing  up  among  the  people  in  the  villages  around 
 us  a desire  to  have  their  girls  taught,  it  was  thought 
 expedient  that  girls’  schools  should  be  commenced 
 wherever  asked  for.  In  consequence  of  this,  the 
 sister  of  one  of  the  schoolmasters,  a young  woman 
 who  had  for  some  time  been  engaged  as  a teacher 
 in  the  girls’  school  at  Cotta,  undertook  to  teach  a 
 number  of  girls  in  her  brother’s  school.  The  success 
 of  this  far  exceeded  our  expectations,  as  she  soon 
 assembled  daily  nearly  thirty  girls.  Another  young 
 woman  soon  made  a request  to  be  allowed  to  teach 
 a few  girls,  and  thus  a commencement  was  made, 
 however  small,  of  having  village  schools  for  girls, 
 taught  altogether  by  females.  And  with  respect  to 
 the  aptitude  of  girls  to  learn,  I stated  at  that  time, 
 in  a letter  to  the  Society,  that,  concerning  the  fe- 
 male children  who  had  at  different  times  attended 
 the  out-schools,  “ I had  found  in  them  a greater 
 readiness  in  learning  the  Scriptures,  and  in  answer- 
 ing questions  put  to  them  out  of  their  lessons,  and 
 more  intelligence  on  subjects  in  general  than  I had 
 ever  seen  in  any  hoys  in  the  whole  of  those  taught 
 
 y 2 
 
324 
 
 CHURCH  MISSION. 
 
 at  the  schools  at  any  time  since  I had  been  con- 
 nected with  the  work  of  missions.”  Besides  being 
 taught  to  read  the  Scriptures,  and  get  parts  of  them 
 by  heart,  every  month,  they  are  taught  to  sew  and 
 to  make  lace,  both  of  which  acquirements  have  since 
 proved  of  the  greatest  benefit  to  them,  as  many  a 
 young  woman  now  has  not  only  a good  knowledge 
 of  the  chief  truths  of  the  Bible,  but  when  they  go 
 out  to  service  in  English  or  Dutch  families  they  are 
 extremely  useful  to  them  with  their  needles  ; and 
 those  who  remain  at  home  in  their  own  villages  are 
 much  more  intelligent,  decent  in  outward  appear- 
 ance, and  more  moral  than  others. 
 
 In  September,  1835,  at  the  examination  of  the 
 three  girls’  schools  that,  independent  of  the  one  at 
 the  Cotta  station  under  the  superintendence  of  the 
 senior  Missionary’s  wife,  had  been  commenced,  I 
 found  that  the  girls  said  their  lessons  remarkably 
 well,  and  answered  readily  every  question  put  to 
 them.  Several  classes  I examined  myself,  and 
 nearly  every  question  put  to  them  out  of  the  Creed 
 and  the  Lord’s  Prayer,  which  they  had  learnt  by 
 heart  during  the  month,  was  answered  right.  One 
 of  the  questions  on  the  Creed  was  this  : “ You  say 
 you  believe  in  God  the  Father,  the  Creator  of 
 heaven  and  earth,  in  Jesus  Christ  his  Son,  our  Lord, 
 and  in  the  Holy  Ghost ; — are  these  three  Gods  ?’’ 
 The  answer,  after  a little  while,  from  a very  little 
 girl,  wTas,  “ No,  there  are  not  three  Gods,  but  these 
 three  are  one  God.”  The  “ broken  catechism  ” is 
 not  in  our  schools,  so  that  the  answer  was  not  what 
 was  learnt  out  of  it. 
 
COTTA  STATION. 
 
 325 
 
 At  Christmas,  1835,  the  children  from  all  the 
 schools  assembled  at  Cotta  to  attend  divine  service, 
 on  which  occasion  the  Cotta  church  was  fuller  than 
 I had  ever  seen  it,  as,  in  addition  to  a good  number 
 of  adults,  there  were  more  than  four  hundred  chil- 
 dren. After  the  service,  they  all  assembled  in  the 
 English  school  and  verandah,  and  had  their  annual 
 feast.  On  such  occasions,  when  they  are  all  so 
 busily  engaged  in  eating  and  drinking,  one  might 
 think  that  they  would  forget  all  about  their  caste. 
 Their  parents,  however,  use  all  their  influence  at 
 home  to  instil  into  their  minds  their  own  notions 
 of  caste  ; and  it  has  frequently  happened  that  chil- 
 dren have  been  taken  away  from  the  schools  by  their 
 parents  for  no  other  reason  than  because  their  chil- 
 dren, on  such  occasions  as  an  annual  feast,  may 
 have  drank  their  coffee  out  of  the  same  cup  as  their 
 class-fellows  of  a lower  caste.  This  was  the  case 
 this  year  to  such  a degree  at  one  of  the  schools  that 
 it  almost  annihilated  it ; and  for  several  weeks,  in- 
 stead of  seeing  a little  band  of  thirty  girls,  we  had 
 not  more  than  ten  or  twelve.  Notwithstanding 
 little  discouragements  of  this  kind,  the  schools,  both 
 for  boys  and  girls,  at  this  station  continued  to  in- 
 crease in  numbers  and  efficiency.  The  masters 
 gained  a better  acquaintance  with  Christian  truth, 
 and,  from  the  number  of  catechists,  school-visitors, 
 and  others,  being  increased,  they  were  more  vigi- 
 lantly superintended ; and  there  was  a great  desire 
 on  the  part  of  nearly  all  of  them  to  augment  the 
 number  of  the  children.  They  had  greater  facilities 
 
326 
 
 CHURCH  MISSION. 
 
 for  teaching,  as  more  books  were  supplied  to  them  ; 
 and  we  began,  about  this  time,  to  have  arithmetic 
 taught  in  the  schools.  In  this  we  had  some  diffi- 
 culty at  the  first,  as  the  masters  themselves  required 
 to  be  taught  before  they  could  teach  it  to  others ; 
 and  some  of  them  were  so  old  and  so  dull  that  they 
 could  with  difficulty  be  made  to  understand  it. 
 They  came  to  me  once  a week  for  about  a year,  be- 
 fore they  could  comprehend  ihe  first  four  rules.  A 
 small  treatise  on  arithmetic  was  drawn  up  and 
 printed  in  Singhalese,  which  was  the  first  arithmetic 
 hook  published  at  the  Cotta  Press  for  the  native 
 schools , and  a few  were  supplied  to  each  of  the 
 schools  for  the  use  of  the  higher  classes. 
 
 Several  new  schools  wrere  opened  in  1836,  which 
 were  very  promising,  as  the  number  of  attendants 
 was  great,  and  the  masters  whom  we  appointed  were 
 persons  of  intelligence  and  integrity,  and  with 
 whom  we  wrere  well  acquainted.  They  were  also 
 useful  in  inviting  the  people  of  the  village  to  come 
 to  divine  service  on  the  Sundays ; and  during  the 
 greatest  part  of  the  year  the  congregations  at  the 
 schools  were  very  good,  and  at  the  end  of  1837 
 there  were  no  less  than  eight  hundred  and  twenty - 
 eight  children  in  the  schools  at  this  station,  of 
 whom  two  hundred  and  one  were  girls.  At  the 
 beginning  of  1839  the  number  of  boys  had  increased 
 to  nine  hundred  and  seven,  and  of  girls  to  four 
 hundred  and  twenty-six,  making  a total  of  one  thou- 
 sand three  hundred  and  thirty-three  children  in  the 
 twenty-nine  schools  at  this  station. 
 
COTTA  STATION. 
 
 327 
 
 [By  a letter  received  from  one  of  the  catechists, 
 and  dated  in  January,  1840,  it  appears  that  there 
 are  now  more  than  seventeen  hundred  children,  and 
 forty-three  schools,  connected  with  the  Cotta  station. 
 So  greatly  has  the  state  of  things  changed  since 
 
 1826,  when  there  was  not  one  tenth  part  (one  hun- 
 dred and  sixty)  of  the  children  that  there  are  now, 
 and  when  the  parents  needed  a great  deal  of  persua- 
 sion to  entrust  their  children  to  our  care.  If  the 
 Church  Missionary  Society  had  done  nothing  else 
 than  give  a knowledge  of  Christianity  to  the  chil- 
 dren that  have  been  admitted  into  its  schools,  even 
 this  would  of  itself  be  sufficient  to  draw  forth  the 
 gratitude  of  every  friend  and  subscriber  to  the 
 Society  to  Almighty  God  for  having  enabled  them 
 to  do  so  much.\ 
 
 I now  pass  on  to  mention  the  Christian  Insti- 
 tution at  Cotta.  And  here  again  I must  refer  to 
 letters  that  from  time  to  time  I wrote  to  the  Society. 
 
 The  foundation  stone  was  laid  in  November, 
 
 1827,  on  which  occasion  the  governor  of  the  island, 
 Sir  Edward  Barnes,  most  of  the  civil  and  military 
 gentlemen  in  Colombo  and  the  neighbourhood,  the 
 Venerable  the  Archdeacon  of  Colombo,  the  chaplains, 
 and  a large  concourse  of  natives  of  all  ranks,  were 
 present.  The  object  of  the  Church  Missionary  So- 
 ciety in  erecting  such  an  institution  was  detailed  by 
 the  senior  Missionary  to  the  meeting  : which  was, 
 to  give  a superior  education  to  a number  of  young 
 persons,  selected  from  the  four  English  schools  that 
 
328 
 
 CIIURCH  MISSION. 
 
 had  been  established,  one  at  each  station,  who  were, 
 from  their  abilities,  good  conduct  and  piety,  likely 
 to  prove  fit  persons  to  be  employed  in  communi- 
 cating a knowledge  of  Christianity  to  their  coun- 
 trymen. They  were  to  be  employed  at  the  different 
 stations  in  the  capacity  of  schoolmasters  and  cate- 
 chists. They  were  to  be  instructed  in  English, 
 have  the  opportunity  of  becoming  acquainted  with 
 the  more  difficult  writings  in  their  own  languages, 
 (Singhalese  and  Tamul,)  be  taught  what  is  in  ge- 
 neral called  “ high  Singhalese,”  and  such  of  them  as 
 showed  a desire  to  become  acquainted  with  the 
 classical  literature  of  Europe  were  to  be  taught 
 Latin  and  Greek.  After  this  explanation  of  its  ob- 
 ject had  been  given,  the  governor,  in  a short  speech, 
 expressed  the  pleasure  he  had  in  being  present  and 
 countenancing  so  praiseworthy  an  undertaking,  and 
 the  Archdeacon  concluded  the  service  with  a prayer 
 to  Almighty  God  for  his  blessing  upon  the  work. 
 
 The  necessary  buildings  for  the  accommodation 
 of  from  twenty-five  to  thirty  students,  were  erected 
 in  the  course  of  1827  and  1828  ; and  towards  the 
 end  of  the  latter  year  a few  young  persons  were 
 selected  from  the  English  schools  at  the  different 
 stations,  with  whom  a commencement  was  made. 
 
 The  building  for  the  institution  itself  was  finished 
 in  1829,  and  till  that  time,  and  even  for  some  time 
 after,  the  boys  were  taught  in  another  place.  The 
 education  of  these  boys  was  committed  to  a nephew 
 of  Mr.  Lambrick’s,  who  had  been  several  years  in 
 
 5 
 
COTTA  STATION. 
 
 329 
 
 the  country,  and  was  well  able  to  give  the  required 
 instruction  ; each  of  the  Missionaries  at  the  station 
 taking  them  in  turns  one  day  in  each  week.  At 
 this  time  there  were  ten  students,  all  of  whom  were 
 steady  and  well-behaved,  and  their  moral  conduct 
 irreproachable.  In  September  of  this  year,  I said, 
 in  a letter  to  the  secretary: — “ The  Christian  In- 
 stitution will  now  be  finished  and  opened  in  a short 
 time,  where,  I hope,  many  will  receive  an  educa- 
 tion by  which  they  will  be  rendered  capable  of 
 instructing  and  enlightening  their  countrymen, 
 especially  in  the  knowledge  of  the  sacred  Scrip- 
 tures. If  it  shall  please  God  to  grant  his  blessing 
 upon  our  establishment,  and  upon  those  who  may 
 be  employed  in  it,  we  may  hope  that  the  greatest 
 benefits  may  result  from  it.  Of  the  young  men 
 who  at  present  belong  to  it,  there  are  some  who 
 possess  the  highest  talents,  and  prosecute  their 
 studies  with  the  most  laudable  industry ; while 
 others,  who  possess  only  moderate  abilities,  have,  I 
 doubt  not,  the  love  and  fear  of  God  in  their  hearts, 
 by  which  they  will  hereafter  probably  become  in- 
 struments of  greater  good  than  those  who  have 
 greater  talents.  They  are  all  of  an  age  capable  of 
 forming  a judgment  of  the  truth  of  Christianity. 
 Some  have  not  only  professed  their  belief  in  it  for 
 years,  but  have  also,  for  a great  length  of  time, 
 been  regular  partakers  of  the  Lord’s  Supper.  All 
 the  others  believe  in  the  truths  of  Christianity,  and 
 regularly  receive  Christian  instruction,  and  have 
 not  been  admitted  to  the  communion,  only,  I be- 
 
330 
 
 CHURCH  MISSION. 
 
 lieve,  because  they  have  not  themselves  expressed 
 any  particular  desire  to  do  so,  or  have  not  been 
 pressed  by  us  to  do  so.  With  some  or  other  of 
 them  I converse  privately  every  week  once  or 
 more ; and  I am  much  pleased  with  their  simplicity 
 and  sincerity.” 
 
 In  July,  1830,  it  is  said:  “ From  the  institution 
 boys  we  still  receive  much  satisfaction  ; the  pro- 
 gress which  they  make  in  their  studies  is  as  great 
 as  we  could  expect.  They  have  lately  begun  to 
 learn  Pali  with  the  Modeliar  who  assists  in  the 
 translation  of  the  Scriptures.” 
 
 The  first  public  examination  took  place  in  De- 
 cember, 1831.  The  governor,  Sir  R.  I.  Wilmot 
 Horton,  who  had  arrived  in  the  island  a few  months 
 before,  and  had  shown  himself  very  friendly  to  us, 
 was  present,  together  with  the  greatest  part  of  the 
 English  gentlemen,  civil  and  military,  in  this  part  of 
 the  island.  It  was  thus  noticed  in  the  Government 
 Gazette  of  the  17th  of  December,  and  afterwards  on 
 the  23rd  : “ A breakfast  was  given  this  morning  by 
 the  Cotta  Church  Missionaries  to  his  Excellency  the 
 Governor  and  Lady  Wilmot  Horton,  at  which  all  the 
 civil  and  military  authorities  and  a great  number  of 
 the  officers  of  the  regiments  stationed  here  were 
 present.  After  breakfast  the  company  adjourned  to 
 the  institution  to  hear  the  examination  of  the  native 
 pupils  in  English  reading,  geography,  geometry, 
 arithmetic,  LatiD,  and  Greek.  One  or  two  of  these 
 subjects,  for  want  of  time,  were  necessarily  passed 
 over.  About  two  hours  and  a-half  were  devoted  to 
 
COTTA  STATION. 
 
 331 
 
 the  examination,  and  a sufficient  number  of  ques- 
 tions proposed  to  the  youths  to  enable  those  who 
 were  present  to  ascertain,  with  tolerable  accuracy, 
 the  degree  of  knowledge  which  they  had  acquired. 
 The  examination  commenced  with  reading  the  Eng- 
 lish Bible.  Archdeacon  Glenie  selected  for  this 
 part  of  the  examination  the  seventh  chapter  of  Acts, 
 part  of  which  they  read,  and  he  afterwards  asked 
 several  questions  on  the  Old  Testament  history, 
 geography,  and  chronology,  to  which  that  chapter 
 has  reference.  The  answers  given  were  quite  satis- 
 factory. In  mathematics  and  physical  geography, 
 all  the  questions  proposed  were  correctly  answered. 
 In  geometry,  five  or  six  theorems,  some  requiring 
 direct  and  others  indirect  proofs,  were  clearly  and 
 fully  demonstrated.  In  algebra,  various  equations, 
 both  simple  and  quadratic,  were  solved  with  correct- 
 ness, some  boys  choosing  one  method  and  some 
 another,  but  each  obtaining  the  same  answer.  In 
 the  Latin  Delectus  the  governor  and  others  chose 
 several  passages,  which  the  youths  read  and  construed 
 with  tolerable  accuracy.  In  the  Greek  Testament 
 they  read  and  construed  the  former  part  of  the  third 
 chapter  of  St.  John,  parsing  several  words  and  an- 
 swering a few  syntactical  questions  that  were  pro- 
 posed by  some  of  the  gentlemen  present. 
 
 “ His  Excellency,  at  the  conclusion,  expressed  the 
 pleasure  and  gratification  that  had  been  afforded 
 him  by  an  exhibition  of  so  much  talent,  which  did 
 equal  honour  to  those  who  taught  and  to  those  who 
 received  tuition.  He  expressed  his  anxiety  to  pro- 
 
332 
 
 CHURCH  MISSION. 
 
 mote  the  objects  of  the  Institution  by  every  encou- 
 ragement within  the  colony.  He  should  also  feel  it 
 to  be  his  duty  to  report  to  the  secretary  of  state  the 
 proficiency  he  had  just  witnessed.  His  Excellency 
 expressed  his  intention  of  being  present  at  the 
 future  annual  examinations  of  the  youths  of  the  In- 
 stitution, and  the  pleasure  that  he  felt  at  the  Mis- 
 sionaries of  different  Societies  in  the  island  concur- 
 ring together  in  such  unqualified  union  in  the  pro- 
 motion of  the  great  and  important  work  of  educa- 
 tion. He  could  not  express  his  own  opinion  more 
 clearly  than  by  referring  to  a passage  that  had  been 
 just  construed  by  the  Latin  class  : Nullum  munus 
 reipubliccB  afferre  majus  meliusve  possumus , qiunn  si 
 doceamus  et  erudiamus  juventutem.  ‘ We  can  con- 
 fer no  greater  benefit  upon  the  country  than  by  the 
 education  of  youth.’  We  congratulate  all  who  are 
 friendly  to  the  education  of  the  native  population  of 
 this  island,  and  who  are  convinced  of  the  import- 
 ance of  a general  diffusion  of  religious  knowledge, 
 on  the  pleasing  anticipations,  which  they  may  rea- 
 sonably indulge,  of  the  beneficial  results  of  the 
 countenance  and  support  which  his  Excellency 
 seems  so  sincerely  desirous  to  afford  to  this  and  all 
 other  similar  institutions ; and  wTe  venture  to  pre- 
 dict that  the  next  anniversary  of  the  examination 
 will  be  such  as  to  give  greater  satisfaction  than  the 
 present  one,  from  the  stimulus  to  diligence  and  per- 
 severance which  the  encouraging  kindness  of  his 
 Excellency  could  not  but  give  to  the  youths  who 
 have  been  examined." 
 
COTTA  STATION. 
 
 333 
 
 From  this  time  till  the  end  of  J 834,  the  charge  of 
 the  Institution  devolved  upon  the  Rev.  J.  Marsh,  who 
 was  assisted  in  the  labours  of  it  by  one  of  the  head 
 pupils.  On  the  departure  of  the  Rev.  S.  Lambrick, 
 the  senior  Missionary  at  the  station,  for  England,  in 
 January,  1835,  Mr.  Marsh  left  the  Mission,  and  the 
 duties  of  tutor  fell  upon  me  ; and  in  writing  to  the 
 Society  in  May  of  this  year,  I thus  mentioned  the 
 Institution  : “ I have  now  had  nearly  three  months’ 
 experience  in  my  new  employment,  and  shall  bless 
 God  if  he  make  me  useful  in  instilling  into  the 
 minds  of  those  over  whom  I am  appointed  to  watch, 
 the  true  principles  of  our  holy  religion,  as  well  as 
 the  several  branches  of  human  learning  which  we 
 may  find  it  expedient  that  they  should  be  taught. 
 The  head  boy  is  a very  useful  assistant.  He  has  not 
 been  absent  from  his  duties  one  day  yet,  and,  if  he 
 continue  in  his  present  spirit,  he  will  prove  a very 
 useful  servant  in  the  Mission  at  this  place.  As  I am 
 brought  into  contact  with  him  every  day,  I know 
 more  of  him  than  any  one  else,  and  can  speak  with 
 confidence  of  his  piety  and  his  deep  religious  feel- 
 ing. He  and  I spend  many  a pleasant  hour  to- 
 gether when  the  business  of  the  Institution  is  over, 
 either  in  conversing  on  religious  subjects,  or  in 
 reading  and  conversing  on  the  native  books.  The 
 young  men,  I hope,  improve  in  their  studies.  I 
 have  no  complaint  to  make  of  any  of  them  on  the 
 score  of  idleness ; now  and  then  an  envious  and  un- 
 brotherly  feeling  is  manifested  among  them,  but  as 
 soon  as  I see  it,  I try  to  check  it.  Their  studies 
 
334 
 
 CHURCH  MISSION. 
 
 are  nearly  the  same  as  before.  I have  not  pushed 
 them  on  so  fast  as  Mr.  M.  did,  as  I wish  to  see  them 
 well  grounded  in  first  principles,  and  well  conver- 
 sant in  common  things."  “ I spend  between  five 
 and  six  hours  a day  w ith  them.  I have  lately  se- 
 lected a few  of  the  head  boys,  and,  besides  their  re- 
 gular lessons  and  daily  reading  of  the  Scriptures, 
 they  read  to  me  once  a week  after  the  other  business 
 is  over,  some  book  either  on  the  evidences  of  Chris- 
 tianity or  practical  divinity.  They  are  at  present 
 reading  Bishop  Pearson's  Exposition  of  the  Creed. 
 As  far  as  I have  observed,  there  is  a good  deal  of 
 religious  inquiry  among  them.  The  greatest  part 
 of  the  books  of  the  little  religious  library  sent,  out 
 about  two  years  ago  by  the  Religious  Tract  Society 
 have  been  read  by  one  or  other  of  them,  and  they 
 have  often  asked  and  obtained  permission  to  read 
 other  books  from  the  Institution  library.  Five  or 
 six  of  those  who  were  confirmed  by  Bishop  Wilson, 
 during  his  visit  in  November  last,  have  lately  been 
 admitted  to  the  Lord  s Supper.” 
 
 In  May,  1836,  we  found  ourselves  obliged  to  dis- 
 miss from  the  Institution  one  who  had  been  in  it 
 for  several  years.  He  was  a native  Kandian,  and 
 till  this  time  had  given  much  satisfaction  to  the 
 Missionaries.  His  previous  good  conduct,  his  long 
 continuance  in  the  Mission,  (about  nine  or  ten 
 years,  first  at  Kandy  and  afterwards  at  Cotta,)  his 
 thirst  after  learning,  the  apparent  earnestness  and 
 reverence  with  which  he  always  engaged  in  religious 
 exercises,  the  circumstance  of  his  being  a regular 
 
COTTA  STATION. 
 
 335 
 
 partaker  of  the  Lord’s  Supper,  ever  since  his 
 baptism,  which  took  place  on  Whitsunday,  1834, 
 his  frankness  of  manner,  his  inquisitiveness  on  the 
 subject  of  religion, — all  these  combined  made  us 
 hope  that  he  had  commenced  a career  of  usefulness 
 not  unlike  what  his  was  whose  name  he  bears  (Henry 
 Marty n).  On  the  day  of  his  dismissal,  he  was 
 called  before  all  the  boys  of  the  Institution  and  some 
 of  those  of  the  English  school,  and  after  an  appro- 
 priate and  feeling  address  from  Mr.  Bailey,  he  was 
 expelled,  and  left  Cotta  the  day  after.  Our  prayers 
 accompany  him.  May  God  turn  him  from  the  evil 
 course  on  which  he  has  entered.* 
 
 In  1836  and  1837,  the  Institution  continued  to 
 prosper.  Those  who  had  left  us  in  previous  years 
 had  conducted  themselves  well,  in  the  situations  to 
 which  they  had  been  appointed  either  in  the  Mission 
 or  under  others,  and  those  who  remained  were  atten- 
 tive and  industrious.  We  had  annual  examinations 
 both  these  years,  and  during  the  annual  meetings  of 
 the  Missionaries  of  the  Society,  who  always  attend 
 at  Cotta  in  September,  to  settle  the  affairs  of  the 
 preceding  year,  they  were  all  required  to  write  on 
 subjects  proposed  to  them.  Some  of  these  themes 
 are  here  inserted. 
 
 * This  young  man  has  since  been  restored  to  his  place  in  the 
 Christian  church,  and  at  the  end  of  1838  was  again  a steady  and 
 consistent  Christian,  though  he  had  not  been  received  back  to 
 the  Mission. 
 
336 
 
 CHURCH  MISSION. 
 
 “ Christians,  the  light  of  the  world. 
 
 “ The  apostles  and  ministers  of  God,  and  all  true 
 Christians,  are  lights  of  the  world,  because  they,  both 
 by  their  manner  of  teaching  and  by  their  examples, 
 show  what  God  requires  of  men,  and  what  is  the 
 condition  of  man ; what  is  the  way  of  happiness, 
 duty,  and  peace,  and  the  safe  way  to  attain  heaven  : 
 and  thus  they  shine  before  men  ; and  taking  the 
 holy  will  of  God  for  their  guide,  they  act  their  part 
 so  well  among  men,  that  even  their  enemies  would 
 glorify  God,  as  we  may  learn  from  the  verse  next 
 after  this  : £ Let  your  light  so  shine  before  men  that 
 they  may  see  your  good  works,  and  glorify  your 
 Father  which  is  in  heaven.’  * A city  that  is  set  on 
 a hill  cannot  be  hid.’  It  appears  that  many  of  the 
 cities  of  Judaea  were  built  on  the  tops  or  sides  of 
 hills,  so  that  they  could  be  seen  from  afar : and 
 every  one  that  wished  to  approach  them  might 
 easily  find  the  way  without  a guide.  Christ  com- 
 pares true  Christians  to  these.  Or,  perhaps,  he 
 may  have  pointed  to  such  a city  which  was  then  to 
 be  seen  by  them;  because  they  were  on  a mountain 
 at  the  time  he  \vas  delivering  his  sermon  to  the  mul- 
 titude : and  he  says  that  they  were  like  them,  and 
 they  were  seen  by  all,  and  their  actions  were  mani- 
 fest to  all.  And,  therefore,  if  their  faith  is  founded 
 on  such  eminences,  they  and  their  actions  cannot  be 
 hid  : as  those  cities  were  impossible  to  be  hid  from 
 the  sight  of  man. 
 
 “ The  eyes  of  the  world  are  fixed  upon  them  ; 
 and  this  being  the  case,  he  cautions  his  sincere  fol- 
 
COTTA  STATIOX. 
 
 337 
 
 lowers  in  these  words  of  the  text ; they  are  also  told 
 in  other  places  to  be  ‘ harmless’  and  unspotted  from 
 the  world,  and  to  serve  him  faithfully  according  to 
 his  instructions  and  commands.  And  by  this  he 
 teaches  them  a lesson,  that  religion,  if  there  be  such 
 a thing  in  the  heart  of  man,  cannot  be  hid,  but  must 
 be  displayed  in  the  clearest  light ; and  that  good 
 actions  will  be  seen  and  manifested,  and  that  others 
 seeing  the  purity  of  their  lives  and  actions,  and  the 
 process  by  which  they  are  thus  bound,  may  admire, 
 and  be  won  to  be  Christians.” 
 
 Another,  writing  “ on  Saving  Faith,”  says  thus  : 
 “ 1 Faith,’  says  the  great  apostle,  4 is  the  substance 
 of  things  hoped  for,  the  evidence  of  things  not  seen.’ 
 Faith  is  credit  given  to  the  truth  of  an  assertion  : it 
 is  the  belief  that  we  place  upon  the  statement  of 
 another  person.  But  in  its  scriptural  sense,  it 
 means  a belief,  in  our  hearts,  in  the  contents  of  the 
 Bible,  which  we  allow  to  be  written  by  the  sacred 
 penmen  of  God,  as  they  were  directed  by  the  Holy 
 Spirit  of  God.  And  this  faith  is  of  two  sorts  ; one, 
 dead  ; the  other,  living  or  saving  faith.  Dead  faith 
 is  a mere  superficial  belief  in  the  promises  of  God, 
 and  other  spiritual  things,  no  way  obedient  to  the 
 dictates  of  God,  nor  willing  to  receive  the  promises 
 of  God ; and  no  good  work  proceeds  from  this 
 faith,  as  it  is  not  the  work  of  the  Holy  Ghost  in  the 
 heart  of  men.  Consequently,  they  who  are  of  this 
 faith,  are  incapable  of  pleasing  God,  as  their  hearts 
 are  naturally  prone  to  wickedness,  for  the  apostle 
 
 z 
 
338 
 
 CHURCH  MISSION. 
 
 says,  ‘ They  that  are  in  the  flesh  cannot  please  God,’ 
 and  our  Saviour’s  words  are,  ‘ A corrupt  tree  cannot 
 bring  forth  good  fruit.’  Such  persons  are  similar  to 
 saltwater  springs,  which  bring  no  clear  water,  or, 
 more  properly,  they  may  be  called  barren  trees  in 
 the  church  of  Christ.  And  it  is  much  to  be  feared 
 that  those  who  have  this  faith,  are  such  as  have  much 
 knowledge  and  little  feeling  : and  it  is  a prominent 
 part  of  their  character  to  neglect  secret  prayer. 
 This  is  not  the  ‘ faith  that  worketh  by  love such  a 
 faith  the  devils  may  have  : ‘ Thou  believest  that 
 there  is  one  God  : thou  doest  well ; the  devils  also 
 believe  and  tremble.’ 
 
 “ But,  on  the  contrary,  living  or  saving  faith  is 
 a gracious  operation  of  the  Holy  Ghost  in  the  souls 
 of  men ; and  as  this  is  the  work  of  the  Spirit  of 
 God,  it  will  have  the  fruits  of  that  gracious  Spirit, 
 (see  Gal.  v.  22,  23.)  And  although  these  are 
 not  necessary  to  purchase  salvation,  nor  are  merito- 
 rious, they  are  pleasing  to  God  : and  these  wrorks 
 are  the  bright  rays  by  which  a true  believer  is  en- 
 abled to  dispel  the  dark  clouds  of  his  enemies,  by 
 which  those  who  are  against  him  wish  to  overshadow 
 him.  Without  works  our  faith  is  dead,  as  the  body 
 without  the  spirit.  (James  ii.  20.) 
 
 “ Let  us  direct  our  attention  to  the  question,  how 
 by  faith  without  works  a man  can  be  justified.  The 
 works  of  the  very  best  man  are  imperfect,  as  they 
 cannot  make  atonement  for  sin.  The  royal  psalmist 
 says,  ‘ If  the  Lord  would  enter  into  judgment  with 
 his  servants,  no  man  living  should  be  justified.’ 
 
COTTA  STATION. 
 
 339 
 
 And  what  saith  the  apostle  ? £ By  grace  ye  are 
 
 saved  through  faith,  and  that  not  of  yourselves,  it  is 
 the  gift  of  God  : not  of  works  lest  any  man  should 
 boast.’ 
 
 “ If  our  actions  make  a full  satisfaction  to  the  jus- 
 tice of  God,  what  need  was  there  for  the  Son  of 
 God  to  be  given  to  the  world,  that  the  world  through 
 him  might  be  saved  ? But  seeing  that  he  was  given 
 for  our  sins,  let  us  rest  content,  not  boasting  of  our 
 own  works.  If  our  own  works  justify  us,  why  must 
 our  Saviour  be  exposed  to  so  many  hardships,  be  ill- 
 treated,  be  buffeted,  be  mocked,  be  spit  upon,  wear 
 thorns  on  his  head,  be  scourged,  and  suffer  a most 
 ignominious  death  upon  the  cross — was  it  not  for 
 our  justification?  Now,  we  see  how  vain  it  is  for 
 us  to  depend  upon  our  own  good  works,  since  our 
 justification  is  only  through  the  death  and  resurrec- 
 tion of  Christ.  His  stripes,  his  ill-treatment,  in- 
 sults, blood,  and  wounds,  are  the  price  of  it.  He 
 bought  salvation  with  his  blood  for  the  world.  And 
 had  not  this  justification  been  imputed  to  us  by 
 faith  in  Christ’s  blood,  and  had  not  the  pardon  of 
 our  sins  been  granted  to  us  as  a gift  through  faith, 
 who  can  be  entitled  to  either  of  them  ? Who  can 
 make  a bargain  for  them  ? Can  the  rich  man,  with 
 all  his  riches,  obtain  them  ? Or  the  sage,  with  his 
 wisdom?  Or  can  the  boasting  good  man  purchase 
 them  with  his  good  works  ? No, — though  all  the 
 good  works  done  by  every  good  man  in  every  age 
 be  taken  together,  and  be  imputed  to  one  indivi- 
 dual, yet  he  cannot  be  justified  in  the  sight  of  God  ; 
 
 z 2 
 
340 
 
 CHURCH  MISSION. 
 
 for  our  blessed  Redeemer  himself  speaks  thus  on 
 this  subject : ‘ When  ye  have  done  all  those  things 
 that  are  commanded  you,  say,  We  are  unprofitable 
 servants,  we  have  done  that  which  it  was  our  duty 
 to  do.’  And  we,  guilty,  fallen,  condemned,  and 
 wretched  sinners,  deserve  nothing  but  the  everlast- 
 ing damnation  and  wrath  of  God. 
 
 “ If  the  sinner  hope  to  be  saved  by  the  deeds  of 
 the  law,  he  is  sure  to  be  crushed  under  the  burden 
 of  his  sins.  We  have  nothing  to  do  with  Moses  : 
 he  is  a harsh  master.  We  have  Christ,  the  Prince 
 of  grace,  for  our  Lord  and  Master.  Sinai  flashes 
 out  its  lightnings,  producing  terror  and  dismay  to 
 the  burdened  sinner.  Sion  calls  on  the  wearied 
 sinner  to  ‘ buy  wine  and  milk  without  money  and 
 without  price.’  This  faith  must  be  a justifying 
 faith : it  must  take  possession  of  the  whole  man : it 
 must  not  be  a dead  faith  : for  one  that  has  a dead 
 faith  is  a mere  blank  in  the  church  of  Christ.  Our 
 hearts  must  be  full  of  faith ; our  faith  must  not  be  a 
 partial  one  ; we  ought  to  know  that  God  does  not 
 accept  a divided  heart.  He  says  to  every  one  of 
 us,  1 My  son,  give  me  thine  heart.’ 
 
 “ And,  finally,  we  must  use  our  humble  prayers 
 for  an  increase  of  faith,  hope,  and  love,  that  we  may 
 have  such  an  abundance  of  that  living  faith  as  is 
 sufficient  to  justify  us  from  our  guilt  and  misery ; 
 and  we  ought  not  to  look  to  our  own  good  works 
 as  things  able  to  make  us  fit  persons  to  be  joint 
 heirs  of  that  blissful  region,  but  on  Christ  the  4 au- 
 thor and  finisher  of  our  faith.’  ” 
 
COTTA  STATION. 
 
 341 
 
 The  labours  of  the  Institution  were  carried  on  as 
 usual  during  1838.  In  September,  at  the  time  of 
 the  annual  meeting  of  the  Missionaries,  there  was 
 another  public  examination,  which  gave  as  much 
 satisfaction  as  the  former.  The  youths  were  ex- 
 amined in  arithmetic,  geography,  geometry,  read- 
 ing and  answering  questions  from  the  English 
 Bible,  English  grammar,  the  Greek  and  Latin  clas- 
 sics. After  the  examination,  several  of  them  re- 
 ceived rewards.  The  first  class  at  this  period  were 
 reading  Homer  and  Xenophon,  and  the  Greek 
 Testament ; and  in  Latin,  Virgil  and  Cicero.  Soon 
 after  this  the  teaching  of  these  young  persons  was 
 committed  to  other  hands,  on  my  departure  from 
 the  island. 
 
 The  beneficial  results  that  have  arisen  from  this 
 institution  are  these  : — 
 
 1.  Between  eighty  and  one  hundred  young  per- 
 sons have  for  a longer  or  shorter  period  been  under 
 the  personal  care  and  tuition  of  a well-educated 
 Englishman,  either  layman  or  clergyman,  from  the 
 commencement  of  the  Institution  in  1827,  to  the 
 present  time. 
 
 2.  During  the  time  that  each  has  continued  in 
 the  Institution,  he  has  been  required,  besides  the 
 more  direct  business  of  learning  during  the  school 
 hours,  to  attend  family  prayers  night  and  morning 
 at  the  house  of  the  senior  Missionary  at  the  station, 
 and  divine  service  on  Sundays,  where  he  must 
 necessarily  have  acquired  a good  knowledge  of 
 Christianity. 
 
342 
 
 CHURCH  MISSION. 
 
 3.  They  have  gained  such  a knowledge  of  the 
 English  language,  that  such  of  them  as  have  not 
 wished  to  labour  under  the  Missionaries,  have  been 
 enabled  to  obtain  respectable  situations  under 
 government  or  elsewhere  ; and,  except  in  three  in- 
 stances, I have  never  heard  of  any  one  of  them  mis- 
 conducting himself,  or  having  fallen  into  immoral 
 habits. 
 
 4.  Our  best  catechists , schoolmasters , both  in  the 
 native  and  English  schools,  and  assistants  in  every 
 department  of  the  Mission,  except,  indeed,  in  the 
 printing  and  bookbinding  establishment  at  Cotta, 
 are  persons  who  have  been  brought  up  in  this  In- 
 stitution. 
 
 5.  Of  the  two  natives  connected  with  the  Ceylon 
 Mission,  who  have  been  recently  admitted  to  holy 
 orders,  as  Missionaries  to  their  countrymen,  one 
 was  our  interpreter  at  Cotta,  a person  too  old  to 
 enter  the  Institution  at  the  time  it  was  commenced, 
 and  the  other  was  one  of  the  first  students , who  has 
 been  employed  for  several  years  as  a catechist,  and 
 who  by  his  general  good  conduct,  his  zeal  in  endea- 
 vouring to  promote  the  present  and  eternal  good 
 of  his  native  countrymen,  his  piety  and  his  learning, 
 (for,  besides  being  a good  English  scholar,  he  was 
 able  to  read  the  Greek  Testament  and  Grotius,  and 
 has  a good  knowledge  of  the  native  books,)  had 
 shown  himself  to  be  a person  capable  of  forwarding 
 the  work  of  the  Mission,  and  of  guiding  others  into 
 the  way  of  peace. 
 
 I shall  now  mention  briefly  the  general  state  of 
 
COTTA  STATION. 
 
 343 
 
 the  Mission  at  this  station.  For  a year  or  two  after 
 the  Mission  was  established  in  this  place,  we  had 
 few  children  in  our  schools,  and  few  attendants  on 
 divine  worship,  and  our  influence  among  the  na- 
 tives was  not  great.  The  Missionaries  at  the  sta- 
 tion were  active  in  the  discharge  of  their  duties,  as 
 far  as  their  own  health  and  that  of  their  families 
 would  permit.  They  visited  the  people  in  their 
 houses,  read  the  Scriptures  and  explained  them  to 
 them,  and  exhorted  them  to  a regular  observance 
 of  the  sabbath  day.  And  for  the  use  of  the  schools, 
 and  for  the  purpose  of  distribution  whenever  proper 
 opportunities  presented  themselves,  the  Gospel  of 
 St.  Matthew  was  printed  in  1824,  and  preparations 
 made  for  a translation  of  the  Old  and  New  Testa- 
 ment, and  the  Book  of  Common  Prayer,  into  a 
 style  of  language  which  would  make  those  books 
 available  for  the  purposes  of  education,  and  capable 
 of  being  used  in  the  schools  and  public  services  of 
 the  Mission.  Many  years  previous  to  this,  in 
 1812,  a Bible  Society  had  been  established  in  Co- 
 lombo, connected  with  the  “ British  and  Foreign 
 Bible  Society,”  and  under  the  sanction  of  this 
 Society  two  editions  of  the  Scriptures,  one  in  four 
 vols.  quarto,  containing  the  whole  Bible,  the  other 
 in  one  vol.  octavo,  containing  the  New  Testament 
 only,  were  printed  for  the  use  of  the  inhabitants  of 
 the  island  who  spoke  the  Singhalese  language.  As 
 soon  as  the  Church  Missionaries  sufficiently  under- 
 stood the  language,  they  perceived  that  these  edi- 
 tions of  the  Scriptures  contained  so  many  words 
 
344 
 
 CHURCH  MISSION. 
 
 derived  from  the  Sanscrit  and  Pali  languages — 
 words  common  in  Singhalese  books,  and  intelligible 
 to  persons  of  learning,  but  not  to  the  great  body  of 
 the  people — and  so  many  inflections  of  verbs,  dif- 
 ferent from  those  in  common  use,  as  to  render  them 
 difficult  to  be  understood,  that  they  determined* 
 with  the  sanction  of  the  Church  Missionary  Society, 
 to  prepare  and  print  at  their  expense,  and  at  their 
 own  press  at  Cotta,  a new  version  of  the  Bible  and 
 of  the  Book  of  Common  Prayer,  in  “ Familiar  Sin- 
 ghalese.” This,  which  is  called  the  “ Cotta  Ver- 
 sion,” differs  from  the  version  put  forth  by  the 
 Colombo  Bible  Society  in  the  following  parti- 
 culars : — 
 
 J.  All  the  honorific  terminations;  that  is,  pecu- 
 liar terminations  of  verbs,  nouns,  and  pronouns, 
 different  from  the  common  ones,  and  intended  to 
 give  respect,  used  in  Singhalese  books  that  are 
 written  in  what  is  generally  called  “ High  Singha- 
 lese,” are  in  the  Cotta  version  omitted. 
 
 2.  Those  terminations  of  verbs,  &c.,  which  are  in 
 common  use  among  the  Singhalese  in  letter-writing 
 and  speaking  are  here  adopted. 
 
 3.  One  pronoun  for  the  second  person  singular — 
 (there  are  twelve  others  in  use  in  Singhalese  books, 
 one  or  other  of  which  is  used  to  the  person  ad- 
 dressed, according  as  the  speaker  conceives  him  to 
 be  superior  or  inferior  to  himself) — is  used  through- 
 out, as  in  the  originals,  whoever  may  be  the  speaker, 
 or  whoever  may  be  the  person  spoken  to,  whethe 
 Divine,  Human,  or  Diabolical. 
 
COTTA  STATION. 
 
 345 
 
 4.  Words  in  common  use,  wherever  the  meaning 
 could  be  properly  expressed  by  them,  have  been 
 everywhere  substituted  in  the  place  of  learned 
 ones. 
 
 The  Scriptures  and  Prayer  Book,  in  this  un- 
 adorned style,  ^o  befitting  the  originals,  though  so 
 different  from  the  adulatory  and  pompous  style 
 adopted  in  Singhalese  books,  were  not  acceptable 
 to  persons  learned  in  their  books.  Their  accept- 
 ableness to  the  people  in  general  is  proved  by  the 
 fact  that  they  are  universally  intelligible,  that  they 
 have  for  many  years  been  used  in  all  the  schools  of 
 the  three  Singhalese  stations  of  Cotta,  Baddagama, 
 and  Kandy,  as  well  as  in  divine  service  at  those 
 places,  where  they  have  not  only  not  done  in- 
 jury, but  immense  good  ; that  no  parent  has  ever 
 refused  to  send  his  children  to  our  schools  on  ac- 
 count of  the  style  adopted  in  our  books  ; that  our 
 places  of  worship  are  far  better  attended  than  those 
 of  the  native  Singhalese  chaplains,  and  equally  well 
 with  those  of  other  Missionaries  who  use  the  other 
 version. 
 
 The  first  edition  of  the  Common  Prayer  in  the 
 Cotta  style  was  printed  in  1827.  This  having  been 
 exhausted  in  a few  years,  a second  and  revised 
 edition  was  printed  in  1831.  This  latter  having 
 been  also  exhausted,  it  underwent  a thorough  revi- 
 sion in  1837  and  1838,  and  when  I left  the  island 
 in  January,  1839,  it  was  ready  for  the  press. 
 
 In  1834,  the  whole  of  the  Old  and  New  Testa- 
 ment was  printed  at  the  Cotta  press,  several  single 
 
346 
 
 CHURCH  MISSION. 
 
 books  having  been  previously  printed  and  used  in 
 the  schools;  and  from  1835,  to  the  end  of  1838,  I 
 employed  all  the  spare  time  I could  command  from 
 my  other  duties  at  the  Christian  Institution,  and 
 the  superintendence  of  the  native  schools,  in  revis- 
 ing, with  the  best  native  help,  the  Holy  Scriptures, 
 which  are  also  left  ready  for  the  press.  There  is 
 no  part  of  my  missionary  life  that  I look  back  upon 
 with  so  much  satisfaction  as  the  eight  years  I spent 
 in  assisting  to  translate,  and  in  revising,  the  Bible 
 and  the  Book  of  Common  Prayer : the  former 
 “ able  to  make  men  wise  unto  salvation,  by  faith  in 
 Jesus  Christ,”  and  the  latter  containing  a “ form  of 
 sound  words,”  in  the  use  of  which  the  prayers  and 
 praises  of  hundreds  are  weekly  ascending  to  the 
 God  of  mercies  and  the  Father  of  all  the  families  of 
 the  earth. 
 
 In  1825,  Bishop  Heber  visited  the  island.  The 
 account  which  is  given  of  the  state  of  things  at  that 
 time  at  Cotta  is  this.  Mrs.  Heber  says  : “ Septem- 
 ber 6.  Early  this  morning  the  Bishop  went  to 
 Cotta,  about  six  miles  from  Colombo.  The  number 
 of  inhabitants  in  the  district  is  very  great.  There 
 are  eight  schools,  containing  nearly  two  hundred 
 children.  Mr.  Lambrick  has  two  services  every 
 Sunday,  in  English  and  Singhalese,  as  well  as  occa- 
 sional weekly  duties  at  the  schools.” 
 
 On  his  visit  to  Cotta,  the  following  address  was 
 presented  to  the  Bishop,  by  the  Missionaries  who 
 were  then  assembled  at  their  annual  meeting. 
 
COTTA  STATION. 
 
 347 
 
 “ We,  the  Church  Missionaries,  in  the  Archdea- 
 conry of  Colombo,  assembled  at  your  lordship’s 
 visitation,  beg  to  be  permitted  to  express  our  grate- 
 ful sense  of  the  blessing  we  enjoy  in  being  placed 
 under  your  paternal  protection  and  authority.  We 
 gladly  avail  ourselves  of  the  encouragement,  my 
 lord,  which  you  have  given  us,  to  make  known  to 
 your  lordship  our  present  circumstances,  and  to 
 solicit  your  counsel  and  guidance  as  to  our  future 
 conduct. 
 
 “ There  are  at  present  in  this  archdeaconry,  sent 
 out  by  the  Church  Missionary  Society,*  six  ordained 
 Missionaries,  occupying  four  stations,  which  were 
 taken  up  in  the  order  in  which  they  are  now  to  be 
 spoken  of. 
 
 “ Nellore  has  been  established  seven  years  ; it  is 
 occupied  by  Messrs.  Knight  and  Adley,  one  of 
 whom  performs  divine  service  in  the  fort  of  Jaffna 
 once  a fortnight ; and  for  nearly  two  years  past  the 
 other  has  officiated  in  Tamul  at  Mr.  David’s*  church 
 once,  and  occasionally  twice,  a week.  Divine  ser- 
 vice is  also  performed  at  Nellore  in  the  native  lan- 
 guage once  a week  or  oftener,  and  occasionally  at 
 out  stations.  The  schools  were  till  lately  eleven, 
 but  by  sickness  and  other  casualties  they  are  now 
 
 * The  address  has  the  names  of  only  five  appended  to  it.  Mr. 
 Mayor  was  not  present  at  this  meeting. 
 
 j*  The  Rev.  Christian  David,  formerly  a servant  in  the  family 
 of  the  Rev.  C.  F.  Schwartz,  ordained  to  a chaplaincy  in  Ceylon 
 by  Bishop  Heber,  and  now  minister  of  St.  John’s  church  in 
 the  Pettah  of  Jaffna. 
 
 5 
 
348 
 
 CHURCH  MISSION. 
 
 reduced  to  eight,  containing  about  two  hundred  and 
 eighty  boys,  and  thirty  girls. 
 
 “ The  Kandy  station  has  been  established  about 
 six  years,  and  is  at  present  occupied  by  Mr.  Brown- 
 ing alone.  There  are  two  services  in  Singhalese, 
 and  two  in  Portuguese,  every  week.  The  schools 
 belonging  to  the  station  are  five,  containing  one 
 hundred  and  forty-two  children. 
 
 “ The  Baddagama  station  has  also  been  established 
 six  years,  and  is  placed  under  the  superintendence 
 of  Messrs.  Mayor  and  Ward.  There  are  four  ser- 
 vices in  the  week  at  Baddagama,  and  two  at  the 
 out  stations.  There  are  six  schools,  containing 
 about  two  hundred  and  sixty  boys,  and  seventy 
 girls. 
 
 The  Cotta  station  has  been  established  three 
 years  ; it  is  superintended  by  Mr.  Lambrick  alone, 
 his  fellow-labourer,  Mr.  Bailey,  having  been  re- 
 cently obliged  to  leave  the  island  on  account  of  the 
 dangerous  illness  of  his  wife.  There  are  three  ser- 
 vices in  Singhalese  on  the  Lord’s  day,  and  the 
 Missionary  visits  the  people  from  house  to  house 
 on  the  week  days.  There  are  eight  schools,  con- 
 taining one  hundred  and  sixty-eight  boys,  and  nine- 
 teen girls.  By  direction  of  the  committee  of  the 
 Society  at  home,  materials  are  collected  at  this  sta- 
 tion for  the  erection  of  buildings  for  a Christian 
 Institution. 
 
 “ In  the  schools  at  all  the  stations  the  children 
 read  and  commit  to  memory  in  their  own  language 
 portions  of  Scripture,  and,  in  most  cases,  simple 
 
COTTA  STATION. 
 
 349 
 
 catechisms  and  summaries  of  Christian  truth  ; and  a 
 select  few  are  instructed  in  English. 
 
 “ Your  lordship  will  be  prepared  to  hear  that  in 
 our  Missionary  experience  we  meet  with  difficulties 
 to  try  our  faith,  as  well  as  with  encouragement  to 
 stimulate  our  perseverance. 
 
 “ The  difficulties  are  such  as  the  Holy  Spirit  in 
 the  Scriptures  teaches  us  to  expect — that  man  is 
 by  nature  averse  from  good,  a lover  of  darkness 
 more  than  light,  because  his  deeds  are  evil.  The 
 particular  mode  in  which  this  corruption  of  nature 
 shows  itself  among  the  Singhalese,  among  whom 
 most  of  us  have  to  labour,  is  in  a total  indifference 
 both  to  the  solemn  warnings  and  the  gracious  calls 
 of  the  gospel,  hidden  under  a seeming  acquiescence 
 in  all  that  we  say  to  them. 
 
 “ To  this  general  difficulty,  against  which  all 
 Missionaries  in  some  shape  or  other  have  to  con- 
 tend, we,  among  the  Singhalese,  have  in  addition  to 
 lament  that  the  Scriptures  are  translated  in  a style 
 unintelligible  to  the  bulk  of  the  reading  part  of  the 
 community.  Touching  this  difference,  we  wish  to 
 lay  before  your  lordship  a detailed  account  for  your 
 future  consideration.  These,  my  lord,  are  our  dif- 
 ficulties. 
 
 “ Our  encouragements  are,  that  we  are  placed  in 
 the  midst  of  a quiet  and  orderly  people,  and  under 
 a regular  government,  which  affords  us  its  counte- 
 nance and  protection ; and  among  these  encou- 
 ragements we  gladly  enumerate  one  which  the 
 providential  goodness  of  our  Heavenly  Father  has 
 
350 
 
 CHURCH  MISSION. 
 
 recently  vouchsafed  us  in  the  confidence  derived 
 from  your  lordship’s  conciliatory  and  paternal  kind- 
 ness, blended  as  it  is  with  energetic  boldness  in  our 
 holy  cause,  that  we  have  a sure  and  effectual  friend, 
 pretector,  and  counsellor  in  our  lawful  superior. 
 Under  this  impression,  we  take  courage  to  present 
 to  your  lordship  in  writing  a statement  of  some 
 difficulties  which  in  our  ministerial  capacity  some  of 
 us  have  actually  experienced,  and  of  others  which 
 we  think  may  probably  occur. 
 
 “ Urged  by  these  considerations,  we  assure  your 
 lordship  of  our  cordial  attachment  to  the  ritual,  dis- 
 cipline, and  doctrines  of  our  venerable  and  aposto- 
 lical Church,  and  of  our  confirmed  determination, 
 through  divine  grace,  to  persevere  in  the  work  that 
 has  been  committed  to  us,  sowing  the  seed  of  the 
 word  in  patient  hope  that,  though  we  may  have  to 
 wait  long  for  the  precious  fruit,  the  harvest  will 
 nevertheless  assuredly  come  ; and  that  though  others 
 should  be  the  reapers,  we,  so  continuing,  shall  be 
 partakers  of  their  joy.  We  conclude,  my  lord,  with 
 imploring  that  He,  without  whom  nothing  is  strong 
 and  nothing  is  Jioly,  may  continue  you  long  a nurs- 
 ing father  to  his  church,  blessing  you,  and  making 
 you  a blessing. 
 
 (i Signed)  Samuel  Lambrick,  Benjamin  Ward^ 
 
 Thomas  Browning,  William  Adley, 
 Joseph  Knight.” 
 
 This  address  was  received  by  the  Bishop  in  the 
 most  condescending  manner,  and  answered,  extern- 
 
COTTA  STATION. 
 
 351 
 
 pore,  by  a speech  that  embraced  all  the  topics  of  the 
 address,  expressed  in  the  kindest  terms. 
 
 During  his  stay,  the  Bishop  visited  the  stations  of 
 Baddagama  and  Kandy,  promising  that  he  would 
 visit  the  Nellore  station,  in  the  north  of  the  island, 
 in  the  spring  of  the  following  year.  This,  however, 
 he  was,  in  the  course  of  divine  providence,  not  per- 
 mitted to  do,  as,  to  the  regret  of  all  among  whom  he 
 had  gone  teaching  and  preaching  Jesus  Christ,  and 
 confirming  them  in  the  good  ways  of  the  Lord,  he 
 was  cut  off  before  the  spring  arrived ; having,  as  is 
 well  known,  been  found  dead  in  his  bath  at  Trichi- 
 nopoly,  on  the  3rd  of  April  in  the  following 
 year,  before  he  had  completed  his  forty-third 
 year. 
 
 In  the  years  1826  and  1827,  the  affairs  of  the  sta- 
 tion went  on  as  prosperously  as,  from  our  circum- 
 stances, we  could  expect.  A new  Mission-house 
 was  built,  capable  of  containing  two  Missionaries’ 
 families.  Rooms,  capable  of  affording  accommoda- 
 tion for  thirty  students  of  the  Institution,  which  we 
 expected  soon  to  commence,  were  erected,  and  the 
 building  of  a more  commodious  printing-office  was 
 begun.  The  number  of  native  schools  was  in- 
 creased, and  the  influence  of  the  Mission  among 
 the  natives  was  much  extended.  From  long  resi- 
 dence among  them,  the  interest  we  took  in  the  edu- 
 cation of  their  children,  and  the  daily  employment 
 of  numbers  of  the  labouring  class  in  the  erection  of 
 buildings,  the  circumstances  of  many  were  much 
 bettered  ; they  came  among  us  more  freely,  and 
 
352 
 
 CHURCH  MISSION. 
 
 looked  upon  us  as  their  friends.  In  April,  1828, 
 I thus  wrote  to  the  secretary : “ We  feel  pleasure 
 in  reflecting  that  so  many  of  the  people,  particularly 
 of  the  young,  who  attend  our  schools,  and  who  are 
 now  nearly  three  hundred,  are  taught  the  truths  of 
 God’s  word.  Recent  appearances  encourage  the 
 hope  that  not  a great  length  of  time  will  elapse  before 
 Satan’s  kingdom  here  will  be  shaken  and  fall.  If  I 
 compare  the  state  of  the  people  here  with  what  it 
 was  a little  more  than  two  years  ago,  when  I entered 
 upon  my  missionary  labours,  I think  I can  perceive 
 an  evident  advancement.  Our  schools  not  only 
 contain  a hundred  children  more  than  they  did  at 
 that  period,  but  they  are  much  more  efficient.  The 
 children  are  taught  to  understand  as  well  as  to  read 
 the  Word  of  God ; and  that  they  do  understand  it 
 is  evident  from  our  monthly  examinations.  The 
 people  in  general  have  now  many  more  opportuni- 
 ties of  hearing  the  Word  of  God  than  they  had 
 some  time  ago.  The  attendance  at  the  schools  for 
 divine  service  is  always  good.  We  occasionally  go 
 to  distant  villages,  and  assemble  the  people,  and 
 preach  and  distribute  tracts  among  them,  and  are 
 always  attended  to  with  readiness.” 
 
 It  was  not  always,  however,  that  I was  able  to 
 write  in  this  encouraging  strain.  In  April,  1830, 
 I wrote  thus  : “ There  is  one  thing  which  I perceive 
 from  my  visits  to  and  conversations  with  the  people  : 
 they  are  in  a state  of  greater  excitement  than  ever 
 I knew  them  before.  They  become  angry  and  im- 
 patient when  they  are  told  by  us  that  they  are  sin- 
 
COTTA  STATION. 
 
 353 
 
 ners,  that  their  idolatry  will  not  profit  them,  or  that 
 it  is  wrong  to  live  without  considering  what  they 
 are  doing,  or  whither  they  are  going.  They  try  to 
 defend  their  evil  practices,  and  when  what  they  say 
 is  not  received  by  us  with  implicit  confidence,  or  is 
 represented  as  foolish,  or  unprofitable,  or  wicked, 
 they  either  become  very  angry,  and  then  make  such 
 a noise  that  it  is  impossible  to  prolong  the  conver- 
 sation, or  they  go  away  in  a passion,  or  in  a sullen 
 manner  acquiesce  in  what  is  said,  without  making 
 any  reply.  I have  never  seen  anything  like  this 
 among  them  before.  There  are  very  many  things 
 in  the  natives  the  direct  tendency  of  which  is  to 
 embitter  our  minds  against  them,  and  to  destroy,  or 
 at  least  materially  to  lessen,  that  love  which  we  feel 
 towards  them.  Their  endeavouring  to  keep  us  ig- 
 norant of  the  true  state  of  things,  by  representing 
 them  in  a light  different  from  the  true  one  ; their 
 trying  to  insinuate  themselves  into  our  favour — with 
 the  intention  of  ultimately  getting  into  our  employ- 
 ment— by  bringing  presents,  or  doing  little  kind 
 offices  ; their  more  direct  falsehoods ; their  profanity 
 and  contempt  of  God ; the  apologies  they  make  for 
 having  committed  sin  ; their  foolish  and  wicked  and 
 idolatrous  ceremonies,  conducted  as  they  sometimes 
 are  with  drunkenness  and  wantonness,  always  with 
 noise  and  riot ; the  apparent  eagerness  with  which 
 they  always  join  in  them,  uninvited,  contrasted  with 
 the  cold,  and  heartless,  and  sleepy  manner  in  which 
 they  join  in  Christian  worship,  when,  after  much  in- 
 vitation, they  can  be  persuaded  to  come  ; — these, 
 
 A A 
 
354 
 
 CHURCH  MISSION. 
 
 and  other  things  of  a kindred  nature,  would  much 
 lessen  our  love  to  their  souls,  and  our  desire  to  be- 
 nefit them,  were  we  not  to  reflect  that  though  some 
 of  these  things  are  characteristic  of  the  people, 
 others  are  the  product  of  our  own  natural  corrup- 
 tion, and  would  as  easily  spring  up  in  our  own 
 hearts  as  in  theirs,  were  they  not  checked  in  their 
 growth  by  a principle  implanted  there  which  is  con- 
 trary to  the  ‘ old  man  and  his  deeds.’  ” 
 
 Owing  to  the  death  of  the  chaplain  of  St.  Paul’s 
 church  in  the  Pettah  of  Colombo,  in  the  end  of 
 1828,  Mr.  Bailey,  at  the  request  of  the  Archdeacon 
 of  Colombo,  and  with  the  sanction  of  the  majority  of 
 his  Missionary  brethren,  undertook  the  duties  of 
 that  church  in  the  beginning  of  1829.  Here  a 
 sphere  of  great  usefulness  was  opened  to  him,  and 
 his  church  was  filled  with  a large  and  attentive  con- 
 gregation, composed  partly  of  English,  but  chiefly 
 of  the  more  respectable  of  the  Dutch  and  Portu- 
 guese inhabitants  of  the  Pettah  of  Colombo,  who  un- 
 derstood English.  Here  also  he  commenced  a 
 Sunday  school,  which  was  the  means  of  doing  much 
 good  among  the  children  of  all  classes  of  his  congre- 
 gation, and  others.  Mr.  B.'s  acceptance  of  this  ap- 
 pointment. though  it  was  only  for  a time,  did  not 
 meet  with  the  approbation  of  the  Society  in  Eng- 
 and ; and  as  soon  as  a successor  was  ordained  to  it, 
 at  the  end  of  1830,  Mr.  B.  returned  to  his  labours 
 at  the  Cotta  station. 
 
 The  Bishop  of  Calcutta  (Bishop  Turner)  visited 
 the  island  in  1831.  The  testimony  which  he  gave 
 
COTTA  STATION. 
 
 355 
 
 at  that  time  of  the  great  advance  which  Christianity 
 is  making,  both  among  Europeans  and  natives, 
 throughout  India,  is  very  encouraging.  Such  a 
 testimony,  borne  by  the  head  of  the  Christian  church 
 in  India,  was  a source  of  great  joy  to  Missionaries 
 and  the  friends  of  Missions  everywhere,  as  he  af- 
 firmed that  he  had  a deep  and  solemn  conviction,  an 
 “ entire  persuasion,”  that  Christianity  and  civilization 
 in  India  were  going  forward.  On  occasion  of  this 
 visit,  the  bishop  confirmed  eighty-seven  candidates 
 belonging  to  this  station,  and  after  an  examination 
 of  the  Institution  boys,  presented  each  of  them  with 
 a Bible  and  Prayer  Book. 
 
 We  still  had  many  things  to  discourage  us.  On 
 occasion  of  the  Budhist  festivals,  it  was  lamentable 
 to  see  the  groups  of  persons  who  came  from  the 
 most  southerly  parts  of  the  island,  bringing  with 
 them  flowers,  oil,  and  rice,  for  offerings,  with  their 
 children  tied  on  their  backs,  or  dragged  by  their 
 hands,  and  all  of  them  so  weary  as  hardly  to  be  able 
 to  walk.  And  it  was  equally  lamentable  to  see 
 these  same  persons,  a few  days  after,  when  the  fes- 
 tival was  ended,  returning  to  their  villages,  light- 
 hearted and  singing.  They  had  presented  their 
 offerings,  and  acquired  to  themselves  much  merit  by 
 this  act ; and  they  returned  to  their  homes  quite 
 satisfied,  and  probably  never  intending  to  perform 
 any  other  religious  act  till  the  return  of  the  same 
 festival  another  year.  Scenes  like  these  occurred 
 continually.  The  children  were  taken  away  from 
 the  schools  by  their  parents,  the  young  by  the  old, 
 
 a a 2 
 
356 
 
 CHURCH  MISSION. 
 
 and  were  carried  to  the  Wihara,  and  for  a while 
 every  good  impression  previously  made  upon  their 
 minds  seemed  to  be  worn  off. 
 
 In  May,  1833,  Mr.  Bailey  left  Ceylon  to  visit 
 England.  He  returned  to  Ceylon  the  following 
 year. 
 
 In  writing  to  the  secretary,  in  August,  1833,  I 
 thus  noticed  the  general  affairs  of  the  Mission  : 
 “ To  say  that  ‘ thick  darkness  covers  the  people’  is 
 not  saying  too  much ; for  hardly  any  description 
 can  convey  to  the  minds  of  those  who  have  never 
 witnessed  the  superstition  of  the  heathens,  their 
 degraded  condition.  And  that  of  the  nominal  Chris- 
 tian population  around  us  is  as  bad.  Our  nominal 
 Christians  build  splendid  Bana  Maduwas,  and  invite 
 Budhist  priests  to  come  and  read  Bana  to  them.  They 
 contribute  themselves,  and  collect  from  others,  large 
 sums  of  money  for  the  support  of  the  priests,  hire 
 and  pay  tomtom  beaters  at  the  Budhist  festivals, 
 prepare  fireworks  on  such  occasions,  and,  in  fact, 
 are  the  most  zealous  Budhists  in  their  actions.  As 
 a proof  of  it,  a respectable  man  in  a neighbouring 
 village,  in  his  zeal  for  Budhism,  built  a Bana  Ma- 
 duwa,  and  invited  about  twenty  priests,  engaging  to 
 support  them  for  a certain  period.  The  priests 
 came,  and  the  nominal  Christians,  with  this  man  at 
 their  head — who  had,  about  three  years  before,  been 
 a schoolmaster  in  the  Mission — attended  from  all  the 
 villages  far  and  near,  and  the  ceremonies  were  conti- 
 nued for  three  weeks.  For  six  days  in  succession, 
 the  Bana  was  read  in  Pali,  a language  which  hardly 
 
COTTA  STATION. 
 
 357 
 
 one  priest  in  ten  understands,  and  not  one  word  of 
 it  was  explained  to  the  people.  I went  to  the  place 
 one  evening,  when  they  were  thus  engaged,  and 
 spoke  to  the  man  who  was  the  setter  forward  of  this 
 ceremony,  and  to  the  priests  who  stood  around,  on 
 the  extreme  folly  of  such  proceedings.  But  the 
 only  reply  was,  4 It  was  the  custom,’  and  to  act 
 otherwise  would  have  been  to  act  contrary  to  what 
 their  fathers  had  done.  The  priests  profit  by  it. 
 The  people  are  taught  that  even  the  very  sound  of  the 
 words  of  the  Bana,  though  unintelligible  to  them,  is 
 in  itself  highly  meritorious,  and  thus  they  are  lulled 
 into  a fatal  security.” 
 
 In  September  of  the  same  year  the  state  of  the 
 people  is  again  thus  noticed  in  the  Cotta  Report  : — 
 “ The  services  on  Sundays  are  eight,  besides  one  at 
 a native  house  once  a week,  and  one  at  Pagoda 
 school  once  a fortnight,  which  are  well  attended. 
 We  have,  however,  to  complain  of  the  carelessness 
 of  the  people  to  Christian  ordinances.  They  fre- 
 quent the  heathen  temples  in  crowds,  though  they 
 all  profess  to  be  Christians.”  The  number  of  at- 
 tendants on  public  worship  at  this  time  was  about 
 six  hundred,  inclusive  of  the  school  children. 
 
 At  the  beginning  of  1835,  Mr.  Lamb  rick,  who 
 had  been  the  founder  of  the  Cotta  Mission,  and 
 whom,  from  his  age,  piety,  and  experience,  and 
 general  excellence  of  character,  we  all  looked  up  to 
 as  a father,  left  the  Mission,  and  returned  with  his 
 family  to  England,  after  having  laboured  in  the 
 work  of  the  Lord  for  seventeen  years.  From  this 
 
358 
 
 CHURCH  MISSION. 
 
 time,  Mr.  Bailey  had  the  general  superintendence  of 
 this  station  ; and  the  teaching  of  the  Institution 
 youths,  the  superintendence  of  the  schools,  and  the 
 revision  of  the  translations,  fell  to  my  share.  For 
 this  last  work,  indeed,  I was  in  a great  measure  pre- 
 pared, as  I had  already  laboured  five  years  in  it,  in 
 conjunction  with  Mr.  Lambrick.  The  affairs  of  the 
 station  in  general  wore  a cheering  aspect.  The 
 number  of  schools  was  increased,  and  we  were  con- 
 stantly solicited  by  the  people  on  all  sides  to 
 establish  more.  The  catechists  and  schoolmasters, 
 upon  the  whole,  gave  us  satisfaction,  and  nothing 
 seemed  to  be  wanting  to  cheer  our  hearts  and  to 
 prosper  our  labours  but  the  outpouring  of  God’s 
 Holy  Spirit,  which  alone  can  render  effectual  the 
 means  we  are  using  for  the  conversion  and  salvation 
 of  the  native  populatiou. 
 
 The  increase  of  education  by  means  of  school 
 supported  by  government  is  thus  mentioned  at  the 
 beginning  of  1838  : “ The  education  of  the  natives 
 in  the  English  language  is  at  present  carried  on  to  a 
 far  greater  extent  than  ever  before,  both  by  govern- 
 ment and  by  the  Missionaries  in  the  island.  The 
 number  of  schools  supported  by  government,  in  all 
 of  which  the  English  language  is  taught,  is  twenty- 
 nine  : boys,  seventeen  hundred  and  forty-one ; 
 girls,  one  hundred  and  twenty-eight.  They  are  in 
 the  most  populous  towns  and  villages  in  the  island, 
 and  the  children  attending  them  are  of  all  descrip- 
 tions, English,  Dutch,  Portuguese,  Singhalese,  Ta- 
 mulians,  Moors ; and  of  all  religions,  Roman  Catho- 
 
COTTA  STATION. 
 
 359 
 
 lies,  Protestants,  Budhists,  and  Mahometans  ; all  of 
 whom  are  taught  to  read  the  Bible,  and  other  books 
 in  which  Christian  doctrines  are  taught.  All  these 
 are  independent  of  the  schools  supported  by  the 
 Missionary  Societies  in  the  island,  and  in  all  of 
 which  teaching  religion  is  the  principal  employment. 
 I am  fully  persuaded,  both  by  what  I see  of  the  state 
 of  thing's  around  us,  and  from  knowing  what  has 
 been  the  effect  wherever  Christianity  has  been 
 brought  to  bear  on  the  inhabitants  of  a nation,  and 
 from  the  declaration  of  the  word  of  God,  ‘ Train  up 
 a child  in  the  way  he  should  go,  and  when  he  is  old 
 he  will  not  depart  from  it,’  that  the  rising  genera- 
 tion of  <fc  Ceylon’s  Isle  ” will  very  soon  far  surpass 
 in  intelligence,  activity,  general  learning,  and  Chris- 
 tian knowledge,  the  present  generation,  and  that 
 heathenism  will  soon  lose  its  hold  on  the  great  ma- 
 jority  of  its  inhabitants.” 
 
 Just  before  my  departure  from  the  island,  I wrote 
 thus  to  the  secretary  : “ I have  great  pleasure  in 
 reflecting  on  the  flourishing  state  of  the  Cotta  sta- 
 tion,  particularly  of  the  schools.  On  Christmas-day 
 last,  (1838,)  when  Mr.  Bailey  preached  and  made  a 
 collection  for  the  Society,  there  were  present  nearly 
 twelve  hundred  children.  In  the  Cotta  schools,  a 
 little  more  than  twelve  years  ago,  there  were  about 
 one  hundred  and  sixty  children,  of  whom  twenty 
 were  girls.  Now  there  are  nearly  twelve  hundred, 
 of  whom  at  least  two  hundred  and  thirty  are  girls  : 
 and  some  of  the  elder  ones  who  were  first  admitted 
 into  the  Cotta  schools  are  now  themselves  teachers, 
 
360 
 
 CHURCH  MISSION. 
 
 and  have  given  us  great  satisfaction.”  And  with  re- 
 spect to  the  girls'  school  at  Cotta  it  is  said,  “We  have 
 not  had  a thing  stolen  during  the  last  two  years.  The 
 parents  are  now  as  desirous  that  their  girls  should 
 be  instructed,  as  they  were  formerly  opposed  to  it. 
 Many  of  the  elder  girls  appear  to  be  deeply  in- 
 terested in  those  things  which  are  able  to  make 
 them  ‘ wise  unto  salvation.’  A very  pleasing  in- 
 stance was  brought  to  us  by  the  catechist,  who  heard 
 it  from  the  mother  of  the  girl.  The  girl  w*as  ex- 
 tremely ill,  and  the  mother  sat  by  the  couch  weep- 
 ing. She  said,  ‘ O mother,  don’t  cry.  I am  not 
 afraid  to  die ; for  I feel  in  my  heart  such  love  to  the 
 true  God  and  Jesus  Christ,  that  I feel  sure,  if  I die, 
 God  will  take  me  to  heaven.’  ” 
 
 I now  close  this  account  of  the  Cotta  station  with 
 an  extract  from  a letter  of  the  Bishop  of  Madras 
 (Spencer)  to  the  secretary  of  the  Society,  dated 
 January,  1840  : “ When  at  Colombo  I had  the  infi- 
 nite satisfaction  of  admitting  to  deacon’s  orders  two 
 native  youths  educated  at  Cotta.  I trust  I need  not 
 say  that  I did  not  take  this  step  rashly  or  unad- 
 visedly, or  without  earnest  prayer  to  God  for  guid- 
 ance, for  I feel  most  deeply  my  responsibility,  to 
 * lay  hands  suddenly  on  no  man,’  and  most  espe- 
 cially upon  a native.  It  is,  however,  my  firm  per- 
 suasion, that  in  ordaining  these  two  young  men,  I 
 have  faithfully  made  choice  of  fit  persons  to  serve 
 God  in  the  office  of  deacon.  Perhaps  I cannot  give 
 you  my  opinion  of  them  better  than  by  writing  out 
 a passage  respecting  them  from  a sermon  preached 
 
COTTA  STATION. 
 
 361 
 
 by  me  on  the  Sunday  of  their  ordination  : ‘For  the 
 other  two,#  into  whose  spiritual  and  moral  profi- 
 ciency I have  felt  it  an  especial  duty  to  inquire, 
 both  in  the  usual  course  of  official  examination  and 
 by  the  more  certain  process  of  private  and  confiden- 
 tial intercourse ; for  the  two  recently  ordained  dea- 
 cons of  the  church  of  Christ,  an  especial  and  deep 
 interest  must  be  felt  by  you  all.  They  are  natives 
 of  the  island,  and  they  fully  know  the  thick  dark- 
 ness that  broods  over  the  souls  of  their  countrymen, 
 to  whom  they  have  now  solemnly  pledged  themselves 
 to  bear  the  light  of  Christian  truth,  that  the  kingdom 
 of  God  and  his  Christ  may  supersede  the  kingdom 
 of  the  devil  and  his  angels.  Will  you  not  pray  for 
 them  that  they  may  faithfully  give  of  the  bread  of 
 life  to  those  of  their  more  ignorant  countrymen,  who, 
 through  the  divine  blessing  upon  their  ministry,  may 
 be  brought  to  know  that  there  is  One  mighty  and 
 most  ready  to  save.’  ” 
 
 From  the  piety,  faithfulness,  and  diligence  of  these 
 young  men,  tested  for  a great  number  of  years  in 
 different  situations  in  the  Mission,  there  is  the 
 strongest  ground  for  believing  that  they  will  prove  a 
 great  help  to  the  Mission  and  a great  blessing  to 
 their  countrymen. 
 
 In  1839,  the  state  of  the  Cotta  Mission  was  as 
 follows  : — Two  English  clergymen  ; one  layman, 
 superintendent  of  the  press  ; two  native  clergymen  ; 
 
 * Two  natives  of  the  island,  the  one  a Tamulian  and  the  other 
 a Portuguese,  were  ordained  priests  on  this  occasion,  having  been 
 ordained  deacons  by  Bishop  Wilson  in  1834. 
 
362 
 
 CHURCH  MISSION. 
 
 forty-nine  natives  male,  and  eighteen  female  teachers; 
 twenty-six  communicants  ; forty-three  schools  ; one 
 thousand  and  eleven  boys  ; four  hundred  and  ninety- 
 nine  girls ; one  hundred  and  nineteen  youths  and 
 adults.  Total  number  of  teachers,  seventy-two. 
 Total  number  of  scholars,  sixteen  hundred  and 
 twenty-nine. 
 
 The  following  are  the  clergymen  that  have  been 
 connected  with  the  Ceylon  Mission  since  its  esta- 
 blishment in  1818 : — 
 
 Names. 
 
 Time  of 
 leaving 
 
 Station  in 
 
 Present  situation. 
 
 Rev. 
 
 S.  Lambrick. 
 
 England. 
 
 1818. 
 
 Ceylon. 
 
 Cotta. 
 
 England. 
 
 — 
 
 J.  Knight. 
 
 1818. 
 
 Nellore. 
 
 Died,  1840,  in 
 
 _ 
 
 R.  Mayor. 
 
 1818. 
 
 Baddagama. 
 
 Ceylon. 
 
 England. 
 
 — 
 
 B.  Ward. 
 
 1818. 
 
 Baddagama. 
 
 England. 
 
 — 
 
 T.  Browning. 
 
 1820. 
 
 Kandy. 
 
 Died  at  sea  in 
 
 J.  Bailey. 
 
 1821. 
 
 Cotta. 
 
 1838. 
 
 Cotta. 
 
 — 
 
 W.  Adley. 
 
 1824. 
 
 Nellore. 
 
 Nellore. 
 
 — 
 
 J.  Selkirk. 
 
 1826. 
 
 Cotta. 
 
 England. 
 
 — 
 
 G.  C.  Trimnell. 
 
 1826. 
 
 Baddagama. 
 
 Baddagama. 
 
 — 
 
 G.  S.  Faugbt. 
 
 1827. 
 
 Baddagama. 
 
 England. 
 
 — 
 
 W.  Oak’ey. 
 
 1835. 
 
 Kandy. 
 
 Kandy. 
 
 — 
 
 J.  Haslam. 
 
 1839. 
 
 Cotta. 
 
 Cotta. 
 
 — 
 
 H.  Powell. 
 
 1839. 
 
 Baddagama. 
 
 Baddagama. 
 
 — 
 
 F.  W.  Taylor. 
 
 1840. 
 
 Nellore. 
 
 Nellore. 
 
 — 
 
 J.  T.  Johnson. 
 
 1840. 
 
 Kandy. 
 
 Kandy. 
 
 — 
 
 C.  Greenwood. 
 
 1841. 
 
 Nellore. 
 
 Nellore. 
 
 Of  these  sixteen  Missionaries  two  only  have  died  : 
 Mr.  Browning,  after  having  been  employed  in  the 
 Mission  eighteen  years,  and  Mr.  Knight,  twenty- 
 
COTTA  STATION. 
 
 363 
 
 one  years.  Of  those  at  present  in  England  one  was 
 in  Ceylon  nine  years ; two,  ten  years ; two,  twelve 
 years  and  a-half ; one,  sixteen  years ; and  one, 
 eighteen  years.  The  wives  of  three  only  have  died  : 
 Mrs.  Bailey,  in  1825 ; the  first  Mrs.  Knight,  in 
 1824,  and  the  second,  in  1838  ; and  Mrs.  Adley,  in 
 1839. 
 
364 
 
 LETTERS  FROM 
 
 CHAPTER  VIII. 
 
 Letters  from  Christian  Natives. 
 
 Kandy,  January  24,  1835. 
 
 Rev.  Sir, 
 
 I take  the  liberty  to  inform  you  these  few  lines, 
 hoping  that  you  will  lend  a benevolent  ear  to  these 
 my  words. 
 
 I go  every  day  to  the  neighbouring  villages  of 
 Kandy,  to  make  known  the  glad  tidings  of  our 
 Saviour  among  the  poor  Kandians,  who  are  sunk  in 
 gross  idolatry.  They  gladly  welcome  me,  and  hear 
 attentively  what  I say  to  them  about  the  salvation  of 
 their  souls. 
 
 C.  P. 
 
 Kandy,  March  9,  1835. 
 
 Rev.  and  dear  Sir, 
 
 Though  I purposed  very  often  to  address  to  you 
 letters,  and  to  obtain  your  paternal  kindness,  yet 
 several  useless  thoughts  weakened  my  mind,  and 
 put  a stop  to  the  good  views  that  had  sprung  up  in 
 
CHRISTIAN  NATIVES. 
 
 365 
 
 me.  But  since  the  pleasant  hearing  from  C.  P.  of 
 your  kind  remembrance  of  my  unworthy  name,  I am 
 forced  to  commence  the  humble  correspondence 
 with  you.  I hope,  therefore,  earnestly,  that  you 
 will  excuse  my  negligence,  and  peruse  the  letter 
 with  good  mind. 
 
 I am  a student  educated  by  the  Rev.  D.  Poor 
 (of  the  American  Mission  in  Jaffna).  By  his  blessed 
 labours,  and  especially  by  the  influencing  power  of 
 the  Divine  Spirit,  I came  to  conceive  something  of 
 the  great  Light  of  the  Gentiles  which  is  spoken  of  in 
 the  holy  Bible,  and  enjoy  true  comfort  and  plea- 
 sures that  arise  from  that  Light.  Besides,  I am  now 
 employed  by  your  Society  to  recommend  the  value 
 of  the  cross  of  Christ  to  the  perishing  sinners  who 
 live  under  the  curse  of  God’s  laws,  and  are  gone  far 
 astray  from  the  straight  path  of  righteousness.  I 
 earnestly  beg  you,  therefore,  dear  Sir,  to  remember 
 me  at  the  throne  of  grace,  in  your  private  prayers, 
 so  that  I may  not  fall  back  in  trespasses  of  God’s 
 commandments,  nor  regard  anything  else  more  pre- 
 cious than  the  atoning  blood  of  Christ. 
 
 I remain, 
 
 S.  J.  M. 
 
 Kandy,  March  10,  1835. 
 
 Dear  Rev.  Sir, 
 
 # # # As  to  our  present 
 
 labours,  and  the  state  of  the  country,  we  will  sub- 
 join a short  account  of  them.  Indeed,  Sir,  wre  have 
 abundant  means  of  doing  much  good  around  Kandy, 
 
366 
 
 LETTERS  FROM 
 
 which  is  covered  with  gross  darkness,  without  a 
 glance  of  the  light  of  truth  ; therefore  the  Word  of 
 God  is  more  precious  and  surprising  to  its  inhabi- 
 tants than  to  those  of  Cotta,  who  hear  the  Word 
 daily  and  weekly.  We  take  the  Word  of  God  in 
 our  hands,  which  is  like  a light  to  our  path,  and  go 
 among  the  poor  Kandians,  who  are  under  the  do- 
 minion of  sin  and  Satan.  When  we  thus  go  to 
 them,  they  kindly  receive  us,  and  hear  attentively 
 what  we  say  to  them,  and  receive  with  gladness  the 
 message  of  salvation  which  we  offer  to  them.  They 
 often  ask  questions  on  the  portion  of  Scripture 
 which  we  read  to  them.  We  have  reasons  to  believe 
 that  they  do  not  hear  the  Word  of  God  to  none  ef- 
 fect. Thanks  be  to  God,  we  have  Christian  Bana 
 Maduwas,  instead  of  Budhist  Bana  Maduwas.  Some 
 of  the  Kandians  have  lately,  of  their  own  accord, 
 erected  a small  Maduwa,  and  invited  us  to  preach 
 to  them  the  Word  of  God.  May  God  of  his  infinite 
 mercy  send  more  and  more  zealous  and  active  mi- 
 nisters to  this  part  of  his  vineyard,  and  an  abun- 
 dance of  heavenly  wisdom,  that  they  may  pull  down 
 idolatry,  and  substitute  the  blessed  and  holy  religion 
 of  our  Saviour.  * * 
 
 C.  P. 
 
 H.  P.  ( Catechists .) 
 
 Kandy,  April  8,  1835. 
 
 Rev.  dear  Sir, 
 
 I have  obtained  your  most  affectionate  letter  yes- 
 terday at  half  past  five  o’clock,  when  I called  at  the 
 
CHRISTIAN  NATIVES. 
 
 367 
 
 Tamul  school  to  hold  the  service.  It  afforded  me 
 so  much  pleasure  that  I cannot  express  it  to  you. 
 On  my  perusing  it  with  great  attention,  I met  with 
 an  important  and  very  instructive  subject,  in  which 
 my  heart  is  much  interested : that  is,  humility, 
 which  is  the  best  ornament  of  young  people  that 
 they  can  put  on  in  the  known  world. 
 
 This  characteristic  of  a real  Christian  approved  itself 
 not  at  all  to  me  while  I remained  as  a student  at  the 
 Battacotta  seminary,  nor  for  a length  of  time  since 
 my  entry,  by  the  providence  of  God,  into  my  pre- 
 sent situation.  Now,  also,  the  great  enemy  of  souls 
 tempts  me  in  several  ways  to  be  proud.  His  temp- 
 tations are  too  strong  for  me  to  endure,  and  thereby 
 I am  sometimes  overcome.  But  lately  I resolved 
 fully,  by  the  assistance  of  the  Divine  Spirit,  to  re- 
 move from  me  fully  the  proud  heart  and  high 
 mind  : — first,  by  the  continual  use  of  prayer  to  God, 
 to  impress  in  me  the  nature  of  Christ ; secondly,  by 
 the  wTilful  endeavour  to  get  rid  of  it ; thirdly,  by 
 frequently  conversing  and  consulting  with  my 
 friends  and  other  people  to  whom  I can  afford  any 
 religious  instruction  ; and  fourthly,  by  following  the 
 example  of  good  and  humble  men  whose  character 
 comes  nearest  to  the  point,  and  especially  by  cleav- 
 ing to  the  ever  blessed  example  of  our  adorable 
 Redeemer.  Humility,  as  you  have  so  forcibly  ex- 
 pressed it,  is  one  of  the  characteristics  of  our  rege- 
 neration. Our  blessed  Saviour,  although  there  is 
 no  one  so  high,  is  compared  to  a lamb,  particularly 
 by  his  humility  and  innocence.  Should  we  not, 
 
368 
 
 LETTERS  FROM 
 
 then,  who  read  his  most  sacred  life  in  the  divine 
 revelation,  render  our  life  and  character  like  unto 
 his  ? My  chief  object  now  for  some  months,  my 
 dear  Sir,  I humbly  confess  to  you  the  truth,  is  to 
 be  humble ; but,  as  I have  before  said,  the  enemy  of 
 my  soul  leads  me  very  often  into  the  bad  path  of 
 pride. 
 
 As  St.  James  says  “ the  effectual  fervent  prayer 
 of  a righteous  man  availeth  much,’'  I earnestly  en- 
 treat you  to  remember  me  before  the  throne  of  the 
 heavenly  grace,  in  order  that  I may  be  an  instru- 
 ment of  my  heavenly  Father’s  glory.  Without  the 
 help  of  the  supreme  Lord,  I cannot  do  or  think  any- 
 thing of  myself.  Let  him,  therefore,  who  pro- 
 nounced “ He  that  asketh  receivetb,”  give  me  suffi- 
 cient strength  to  fight  the  good  fight  of  faith  under 
 the  banner  of  Christ,  the  Captain  of  our  salvation. 
 Who  can  express  the  humility,  the  love,  the  meek- 
 ness, and  the  patience  of  our  Saviour?  I am  in- 
 deed a poor  and  wretched  being,  naturally  born  in 
 sin  and  pride,  and  who  undeserves  any  of  the  favour 
 of  God.  God’s  blessings  are  to  be  claimed  by  the 
 only  merits  of  our  Redeemer,  and,  I know,  not  by 
 my  own  works. 
 
 Twice  in  the  week  I go  to  instruct  the  Tamul 
 children,  and  sometimes  I go  on  very  quietly  and 
 happily  in  my  duty,  but  sometimes  meet  with  griev- 
 ous circumstances,  which  make  me  very  sorry. 
 The  children  of  the  Mahometans  seem  to  pay  no 
 attention  to  my  remarks.  I hope,  however,  the 
 Word  of  God,  which  is  called  the  two-edged  sword, 
 
NATIVE  CHRISTIANS. 
 
 369 
 
 will  not  be  preached  in  vain.  He  will  at  length 
 make  them  bear  fruits  ten-fold  and  hundred-fold, 
 and  bring  some  of  them  to  his  heavenly  kingdom. 
 When  the  gospel  is  made  known  to  the  poor  people, 
 they  appear  to  listen  well,  and  to  receive  it  with 
 considerable  patience  : but  the  rich , I have  often 
 noticed,  contradict  and  argue  upon  some  of  the 
 principles  of  our  holy  religion. 
 
 Of  the  Tamul  prisoners,  whom  I am  accustomed 
 to  address  on  Sunday  mornings,  one  man,  who  is  to 
 be  baptized  on  Easter  Sunday,  appears  to  be  a true 
 penitent  man;  which  has  come  to  my  notice  by 
 frequent  conversations,  and  by  hearing  the  words  of 
 his  mouth.  He  says  that  his  whole  property  is 
 Christ. 
 
 I am  ever  expecting  to  be  taught  in  such  a man- 
 ner as  you  have  done  last. 
 
 I remain, 
 
 S.  J.  M. 
 
 Kandy,  June  1,  1835. 
 
 Rev.  dear  Sir, 
 
 I humbly  embrace  this  favourable  opportunity  of 
 returning  my  hearty  thanks  and  gratitude  for  the 
 most  affecting  letter  which  you  were  pleased  to  for- 
 ward me.  It  threw,  I assure  you,  Sir,  much  light 
 to  my  dark  and  inexperienced  mind.  Some  parts 
 of  it  struck  me  with  great  force,  and  bound  me  to 
 new  resolutions.  The  case  of  mortal  man,  I am  ex- 
 ceedingly sorry  to  inform  you,  is  changeable.  I 
 
 B B 
 
370 
 
 LETTERS  FROM 
 
 made  a good  many  vows  that  I would  do  such  and 
 such  things ; but  when  examining  minutely  into  the 
 matter,  great  deficiency  is  found  in  the  execution  of 
 them.  In  truth,  your  affectionate  letters  afforded 
 me  no  inconsiderable  instruction  in  regard  to  several 
 circumstances,  and  also  reformed  in  some  measure 
 my  conduct,  for  which  I am  bound  to  thank  you 
 until  my  life’s  end.  May  the  God  of  heaven  and 
 earth  create  in  me  a new  heart  'to  worship  him  in 
 spirit  and  in  truth,  and  a grateful  mind  to  be  for 
 ever  thoughtful  of  the  favours  and  goodness  done 
 to  me  by  the  ministers  of  the  gospel  and  other 
 great  men. 
 
 The  Tamul  prisoners  whom  I am  accustomed  to 
 admonish,  pay  generally  good  attention  to  the  word 
 of  eternal  life.  Jacob,  the  prisoner  who  was  lately 
 baptized,  manifests  indeed  a zealous  mind  towards 
 the  holy  religion  he  now  professes.  The  sacred 
 name  of  our  adorable  Redeemer  is  honourably  re- 
 ceived by  some  of  the  Gentoos  when  spoken  to.  I 
 trust  in  time  every  knee  shall  bow  to  the  eternal 
 Son  of  God. 
 
 I hope  strongly  that  you  will  remember  me  in 
 your  prayers,  and  continue  to  admonish  me  from 
 time  to  time,  and  be  a sufficient  help  and  guardian 
 to  point  out  my  spiritual  errors. 
 
 I remain,  &c., 
 
 S.  J.  M. 
 
NATIVE  CHRISTIANS. 
 
 371 
 
 Kandy,  1835. 
 
 Dear  Rev.  Sir, 
 
 I received  your  kind  letter,  and  in  perusing  it 
 with  attention  I was  very  much  gratified  with  the 
 contents  of  it ; especially  in  reading  that  portion  of 
 exhortation  connected  with  my  present  situation, 
 viz.,  to  “ persevere  in  prayer,  in  humility,  and  low- 
 liness,” which  are  the  best  ornaments  of  Chris- 
 tianity, in  reading  the  Word  of  God,  which  is  able 
 to  make  us  wise  unto  salvation.  I cordially  thank 
 you  for  sending  me  such  kind  letters  as  convey 
 some  instruction  to  my  soul.  I was  lately  attacked 
 with  chicken-pox,  whereby  I was  confined  to  my  bed 
 for  twelve  days,  and  prevented  from  attending  my 
 daily  labours  ; but,  by  the  great  mercy  of  our  hea- 
 venly Father,  I am  cured  of  it.  Hoping  that  God 
 may  bless  and  preserve  you  for  ever, 
 
 I remain,  &c., 
 
 C.  P. 
 
 Kerullapana,  near  Cotta,  Feb.  7,  1837. 
 
 My  dear  Rev.  Sir, 
 
 Though  you  are  at  a distance  from  us,*  we  conti- 
 nually remember  that  you  are  our  master  and 
 teacher,  and  we  are  expecting  that  your  reverence 
 will  return  back  as  soon  as  possible. 
 
 I sent  a letter  to  your  reverence  by  the  man  who 
 came  from  Baddagama,  stating  how  my  school  is 
 
 * I was  at  this  time  at  Baddagama,  seventy  miles  from 
 Cotta. 
 
 B B 2 
 
372 
 
 LETTERS  FROM 
 
 going  on.  I read  the  first  psalm  which  you  desired 
 me  to  read ; it  contains  an  excellent  lesson  to  me. 
 I read  it  often.  It  shows  me  the  blessedness  of 
 godliness,  and  the  misery  of  ungodliness. 
 
 A new  gentleman,  who  came  from  Kandy, 
 preached  at  my  school  on  Sunday,  from  John  iii.  3. 
 He  preached  in  English,  which  was  interpreted. 
 He  preached  in  very  plain  words,  and  in  the  middle 
 of  the  service  he  put  some  questions  to  the  school- 
 children,  which  they  answered  satisfactorily.  They 
 were  these  : “ How  is  man  born  naturally?”  “ In 
 wickedness.”  “ How  can  a man  go  to  heaven  V 
 “ He  must  be  born  again. ” “ Can  we  do  that  our- 
 
 selves?”  “ No.”  “ Who  prays  in  heaven  for  us?’ 
 “ Jesus  Christ.”  “ Who  is  he?”  “ He  is  our  Sa- 
 viour.” What  did  he  do  to  save  us  ?”  “ He  died 
 on  the  cross.” 
 
 He  was  pleased  very  much  with  the  answers  given 
 by  the  boys. 
 
 We  pray  God  night  and  day  that  he  will  protect 
 your  reverence  and  the  family,  and  that  he  will  in- 
 crease our  true  religion,  and  that  he  will  increase 
 me  day  by  day  in  the  knowledge  of  the  holy  Scrip- 
 tures. 
 
 I remain,  &c., 
 
 D.  J.  W. 
 
 Cotta,  March  13,  1837. 
 
 Rev.  Sir, 
 
 With  a sincere  acknowledgment  of  thanks  for 
 the  benefits  conferred  on  me,  and  an  unfeigned  af- 
 
NATIVE  CHRISTIANS. 
 
 373 
 
 fection  which  a son  bears  to  a father,  I now  take 
 the  liberty  of  troubling  you  with  these  few  lines, 
 with  a sure  hope  of  excuse  for  the  freedom  I have 
 taken.  Sir,  the  time  since  you  left  has  appeared 
 very  long,  and  I am  sorry  to  say  that  having  been 
 day  by  day  anxious  to  expect  your  promised  arrival, 
 we  have  been  disappointed  of  it. 
 
 We  all  do  well  at  present,  with  the  exception  of 
 Daniel.  With  what  kind  of  sickness  he  is  ill  is  not 
 yet  known.  We  are  going  on  with  our  studies  as 
 usual. 
 
 I remain,  &c., 
 
 D.  C.  S. 
 
 Nellore,  August  7,  1837. 
 
 Rev.  and  dear  Sir. 
 
 Although  I am  separated  from  you,  and  am 
 placed  at  a distance,  I am  forced  to  say  that  the 
 principles  of  religion  by  which  I am  governed  bring 
 me  up  (induce  me)  in  such  a manner  to  remember 
 you  always,  and  esteem  you  very  highly  in  love ; 
 for  I am  persuaded  that  those  who  have  laboured  to 
 make  me  wise  and  good  are  the  only  persons  whom 
 I ought  particularly  to  love  and  respect.  My  love 
 and  regard  towards  you  grow  stronger  and  stronger, 
 and  lead  me  to  sincere  gratitude.  Whenever  I have 
 opportunity  of  calling  to  mind  the  good  and  useful 
 instructions  I received,  I find  many  reasons  to 
 humble  myself  before  the  Almighty  God,  the  author 
 and  giver  of  all  good  things,  and  thank  him  for  all 
 
374 
 
 LETTERS  FROM 
 
 these  benefits.  I think  of  you  a great  deal,  and  re- 
 member you  at  the  throne  of  grace,  and  put  up  the 
 following  prayer  in  behalf  of  your  sincere  labours  : 
 “ O Lord  God  ! who  hast  sent  thy  Missionaries  for 
 the  purpose  of  teaching  thy  holy  religion  to  my 
 poor  benighted  countrymen,  be  with  them  wherever 
 they  are,  and  bless  their  labours,  for  the  honour  and 
 glory  of  thy  holy  name.” 
 
 The  good  thoughts  that  I had  in  my  mind  I have 
 still ; and  I am  happy  to  say  that  the  Word  of  God, 
 which  is  able  to  make  me  wise  unto  salvation,  is  the 
 precious  food  of  my  soul.  For  it  is  in  this  stream 
 of  life  also  that  my  soul  quencheth  its  thirst,  as  the 
 parched  earth  is  quenched  by  the  rains.  “ Oh, 
 how  I love  thy  law ! it  is  my  meditation  all  the 
 day.” 
 
 I remain,  See., 
 
 T.  M. 
 
 Kandy,  Sept.  3,  1838. 
 
 My  dearest  Sir, 
 
 Hoping  that  you  will  not  be  grieved  at  my  neg- 
 lecting to  write  to  you,  I take  this  opportunity. 
 It  is  a very  great  ingratitude  if  I should  have  for- 
 saken you,  but  I hope  I have  not.  I will  never 
 lose  sight  of  the  cheerful  countenance  you  mani- 
 fested towards  me. 
 
 It  has  pleased  God  thus  far  to  preserve  me  in 
 uninterrupted  health,  and  I hope  that  he  has  also  pre- 
 served my  soul  from  falling  back  to  the  world.  May 
 
NATIVE  CHRISTIANS. 
 
 375 
 
 he  ever  preserve  it  so,  until  it  please  him  to  take 
 my  soul  to  heaven,  in  order  that  it  may  enjoy  that 
 happiness  which  is  in  reserve  for  the  people  of 
 God.  Praying  that  his  blessing  may  continually  rest 
 upon  you, 
 
 I remain,  &c., 
 
 D.  C. 
 
376 
 
 EXTRACTS  FROM  JOURNAL. 
 
 CHAPTER  IX. 
 
 EXTRACTS  FROM  JOURNAL,  1826 1833. 
 
 Popery  in  Ceylon— Wihara — Ceremony  over  sick  people — Feel- 
 ings of  the  natives  on  the  departure  of  the  Missionaries — 
 Schoolboy — A Roman  Catholic — Wihara — Accident  at  a Bud- 
 hist  Festival — Roman  Catholic  charms — Native  convert — Ro- 
 man Catholic  church  in  Colombo — Mahometan  beggar — Scene 
 at  a Wihara — Death  of  a Wesleyan  Missionary — Ceremony  of 
 “ pulling  of  horns  ” — Native  funeral — Superstitions — Budhist 
 priest — Baptism  of  two  adults — Ignorance  of  a native  Chris- 
 tian— Confirmation  by  Bishop  Turner — Zeal  of  the  Roman 
 Catholics — Poverty  of  natives — Visit  of  a Weda. 
 
 Popery  in  Ceylon. — July  30th,  1826.  This 
 evening  1 went  with  some  others  to  the  Roman  Ca- 
 tholic chapel  (Trincomalee).  On  the  outside  it  is  a 
 low,  mean-looking  building,  but  in  the  inside  the 
 splendour  surpasses  anything  I could  conceive.  In 
 the  midst  of  the  chapel  stood  four  images,  one  of 
 the  Virgin  Mary,  another  of  John  the  Baptist ; I 
 know  not  whom  the  others  represented.  The  ser- 
 vice commenced  by  all  the  people  kneeling  down 
 and  chanting  a set  of  prayers  after  the  padre,  in 
 the  Tamul  language.  Of  course  I could  not  un- 
 
POPERY  IN  CEYLON. 
 
 377 
 
 derstand  it.  After  this,  singing  commenced,  and 
 lasted  half  an  hour;  one  man,  the  leader  of  the 
 band,  singing  a few  words,  and  the  rest  joining  in 
 with  the  beat  of  the  tomtom.  When  the  padre  had 
 ended  his  prayers,  and  the  singers  had  finished  their 
 psalm,  the  curtain  was  drawn  aside  which  hides  the 
 altar,  and  the  Portuguese  priest,  who  comes  from 
 Goa,  the  seat  of  Romanism  in  India,  appeared,  and, 
 putting  on  his  robes,  bowed  to  an  image  over  the 
 altar,  and  after  that  walked  down  to  the  opposite 
 end  of  the  church  on  pieces  of  cloth  which  had  been 
 previously  spread  for  him  ; and  in  his  way  down 
 and  back  sprinkled  the  people  with  rose-water,  all 
 of  whom  seemed  very  anxious  that  some  drops 
 should  fall  upon  them.  This  done,  the  two  images, 
 viz.,  of  the  Virgin  Mary  and  John  the  Baptist,  were 
 very  reverently  placed  upon  the  shoulders  of  eight 
 men,  and  carried  in  solemn  procession  round  the 
 churchyard,  preceded  by  torches.  Burning  torches 
 were  likewise  placed  at  intervals  in  the  churchyard, 
 at  one  corner  of  which  the  procession  halted,  and 
 the  old  priest  repeated  again  the  Lord’s  Prayer  in 
 Tamul.  When  he  had  ended,  all  the  people  re- 
 peated the  same.  The  images  were  afterwards  re- 
 turned to  their  proper  places  in  the  church,  the 
 priest  unrobed,  the  people  made  their  offerings  to 
 the  Virgin  Mary,  and  some,  more  devout,  kissed  her 
 foot,  and  the  service  concluded.  The  whole  ap- 
 peared to  me  a piece  of  solemn  mockery,  very  im- 
 posing upon  the  minds  of  a people  who  are  led  away 
 by  outward  ceremonies,  but  little  calculated  to  af- 
 
378 
 
 EXTRACTS  FROM  JOURNAL. 
 
 feet  the  heart,  or  to  raise  the  affections  to  that  Being 
 who  is  the  Creator  and  Redeemer  of  man. 
 
 Wihara  (Budhist  Temple). — June  17,  1827. 
 I went  this  evening  to  the  Budhist  temple,  having 
 heard  that  some  ceremony  was  to  take  place.  When 
 I arrived,  I was  too  late  to  witness  the  ceremony ; 
 the  people  had  mostly  made  their  offerings  and  de- 
 parted. I was  witness,  however,  to  a sight  that 
 filled  me  with  horror.  The  temple  consists  of  two 
 apartments.  The  former  of  these  has  the  image  of 
 Budha,  and  pictures  which  represent  various  parts  of 
 the  history  of  his  transmigrations,  painted  on  the  walls. 
 In  the  other  apartment  is  a clay  image  of  Budha,  of 
 the  immense  size  of  twenty-eight  cubits,  in  a reclin- 
 ing position,  with  the  head  supported  by  the  hand. 
 Before  this  image,  which  is  elevated  on  a platform 
 three  or  four  feet  above  the  ground  floor,  is  a bench 
 on  which  are  placed  several  small  images  of  Budha, 
 some  of  brass,  others  of  silver.  Flowers  are  heaped 
 upon  this  to  a considerable  height,  and  across  the 
 upper  end  of  the  temple,  opposite  Budha’s  head, 
 stood  another  small  bench,  heaped  up  with  flowers  to 
 a greater  height  than  the  former.  But  the  part  most 
 appalling  to  our  feelings  was  the  seeing  the  whole 
 length  of  the  former  apartment  crowded  by  de- 
 votees, all  upon  their  knees,  with  their  foreheads  on 
 the  ground  and  their  hands  in  the  posture  of  sup- 
 pliants, repeating,  after  a priest,  their  command- 
 ments. After  they  had  continued  in  this  position 
 about  a quarter  of  an  hour,  they  all  rose  up  sud- 
 
 8 
 
CEREMONY  OVER  SICK  PEOPLE. 
 
 379 
 
 denly  and  gave  an  immense  shout,  which  continued 
 for  a considerable  time,  clapping  their  hands  over 
 their  heads.  I asked  the  priest  if  the  people  were 
 worshipping  the  image  that  was  placed  there  (point- 
 ing to  it).  He  said  they  were,  and  that  English 
 people  worshipped  Jesus  Christ,  and  that  Singha- 
 lese people  worshipped  Budha,  that  they  were  both 
 good  religions,  and  would  both  take  those  that  pro- 
 fessed them  to  heaven  at  last. 
 
 Ceremony  over  Sick  People. — July  26,  1827. 
 
 I shall  now  describe  a scene  which  I witnessed  at  a 
 house  I visited  to-day.  We  (the  catechist  was  with 
 me)  found  the  family  in  different  parts  of  the  house; 
 and  in  one  room  at  the  end  were  the  father  of  the 
 family,  with  a sick  child  on  his  knee,  a brother  of 
 his,  and  a native  doctor,  each  holding  a cloth  sus- 
 pended before  the  child.  In  the  middle  of  the 
 room  was  a small  three-legged  table,  covered  with 
 a cloth,  on  which  was  placed  a few  grains  of  green 
 paddy , (rice,)  just  plucked,  laid  crosswise  at  some 
 distance  from  each  other,  so  as  to  form  squares,  and 
 at  the  feet  of  the  table  were  two  small  chatties , 
 (earthen  vessels,)  one  containing  green  heads  of 
 paddy  only,  the  other  a part  of  a green  plantain  leaf 
 besides.  Directly  over  the  table  was  suspended  a 
 lamp,  burning.  All  these  things  were  a preparation 
 for  a devil  ceremony,  to  drive  out  the  devil  from  the 
 child.  The  doctor  had  in  his  hand  a lump  of  clay, 
 the  bottom  part  of  which,  and  the  sides,  were 
 wrapped  round  with  pieces  of  cocoa-nut  leaf 
 
380 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Hound  the  upper  part  of  it  were  pieces  of  the 
 cocoa-nut  leaf,  younger  than  the  former,  and  also 
 some  flowers,  and  in  the  midst  of  it  was  a wick 
 dipped  in  oil  and  burning.  While  this  continued 
 burning,  the  doctor  repeated  his  incantations,  in 
 which  the  name  of  Budha  came  over  frequently. 
 This  lasted  about  half  an  hour,  and  during  every 
 minute  of  that  time  the  doctor  was  interrupted,  or 
 rather  assisted,  in  the  ceremony  by  the  uncle  of  the 
 child  crying  out  in  a doleful  voice,  in  Singhalese,  the 
 words,  “ Ayu  bowewa  !”  “ Long  life  to  you  !”  Some- 
 times he  was  joined  in  this  by  a younger  brother, 
 who  stood  near.  When  the  light  was  burnt  out,  the 
 cloth  was  taken  awav,  and  we  saw  the  child.  The 
 father,  who  was  still  holding  it  on  his  knees,  put  a 
 lime  fruit  into  its  hand,  which  it  placed  on  a piece 
 of  clay  surrounded  with  flowers  in  the  doctor’s  hand, 
 the  doctor  still  repeating  as  before.  A leaf  of  betel 
 was  afterwards  presented  to  the  doctor  in  the  same 
 manner.  When  this  was  finished,  the  doctor  fast- 
 ened up  the  piece  of  clay,  the  lime,  the  betel-leaf, 
 flowers  and  all,  and  gave  them  to  the  father.  This 
 ceremony,  or  others  more  efficacious,  will  be  re- 
 peated till  the  devil  leaves  the  child,  and  he  reco- 
 vers. We  found  near  the  house  a large  broken 
 image  of  clay,  which  had  been  brought  here  by  men 
 on  bamboos  tied  together ; — “ they  must  needs  be 
 borne,  because  they  cannot  go.”  (Jer.  x.  5.)  The  piece 
 of  clay  that  was  given  to  the  father  was  afterwards 
 to  be  mixed  up  with  some  more,  of  which  an  image 
 similar  to  the  broken  one  was  to  be  made,  and  to  be 
 
SCHOOLBOY. 
 
 381 
 
 erected  in  a bungalow  made  for  the  purpose.  Be- 
 fore this  image  the  child  is  to  be  taken,  and  continue 
 until  he  is  well. 
 
 Feelings  of  the  natives  on  the  departure 
 OF  THE  MISSIONARIES  FROM  THEM. — Dec.  2,  1827. 
 After  the  service  at  the  church  was  ended,  the  Mo- 
 deliar,  attended  by  the  chief  inhabitants  of  Badda- 
 gama  and  the  neighbouring  villages,  having  heard 
 that  the  Missionaries  Mayor  and  Ward  were  soon 
 to  leave,  came  up  with  an  address  expressive  of 
 their  gratitude  for  the  benefits  they  had  received 
 from  them,  and  their  sorrow  at  the  prospect  of 
 their  early  departure,  and  of  their  unfeigned  love 
 and  respect  for  them.  It  was  signed  by  the  Mo- 
 deliar  himself  and  the  greatest  part  of  the  people. 
 Most  of  the  little  school-girls  on  their  way  to  the 
 church  were  weeping  aloud  at  the  thought  that  they 
 should  no  more  see  those  who  had  so  long  laboured 
 for  their  good. 
 
 Schoolboy. — Jan.  9,  1828.  This  evening  a 
 boy,  fifteen  years  of  age,  belonging  to  the  English 
 school,  and  who  lives  at  the  Budhist  temple  at  Cotta 
 with  his  uncle,  who  is  a priest,  came  to  me  to  take 
 leave  of  me,  as  he  said  he  was  going  to  his  village, 
 about  forty  miles  off.  He  is  in  general  a very  good 
 boy,  very  desirous  to  learn,  and  very  inquisitive 
 about  religion.  At  present  he  is  a Budhist,  but  he 
 says  he  does  not  like  the  Budhist  religion,  because 
 it  does  not  tell  him  about  a Saviour.  He  tells  me 
 
382 
 
 EXTRACTS  FROM  JOURNAL. 
 
 also,  that  lately  whenever  he  has  come  to  the  ser- 
 vice on  Sunday,  and  returns  to  the  temple,  his 
 uncle  says  so  him,  “ What  we  preach  to  them  is  all 
 lies,  he  ought  not  to  believe  it.”  The  boy,  how- 
 ever, is  not  discouraged,  but  comes  frequently.  He 
 is  also  continually  reading  his  Testament  and  Prayer 
 Book  at  the  temple,  and  often  has  the  children  who 
 come  to  the  priest  for  instruction  assembled  round 
 him,  to  whom  he  reads  the  Word  of  God.  For 
 this  he  also  receives  the  rebukes  of  his  uncle,  who 
 says  concerning  the  Testament  as  he  says  of  the 
 preaching,  that  “it  is  all  lies.”  The  boy  says  that 
 he  cannot  give  up  reading  the  Testament,  but  must 
 continue  to  do  so,  let  the  consequence  be  what  it 
 may.  I made  him  read  for  me  the  third  chapter  of 
 John,  and  explained  part  of  it  to  him.  He  was 
 particularly  struck  with  the  two  last  verses,  and 
 remained  for  Singhalese  prayer,  which  I have  every 
 night  with  the  servants. 
 
 A Roman  Catholic.  — Feb.  7,  1828.  This 
 morning  a strange-looking  man  came  to  my  house 
 begging.  After  making  a few  inquiries,  I found 
 that  he  came  from  a village  near  Galle,  seventy 
 miles  off,  and  that  he  professed  the  Roman  Catholic 
 religion.  He  was  on  his  way  to  a celebrated  Romish 
 church  near  Chilaw,  fifty  miles  north  of  Colombo, 
 to  fulfil  a vow  which  he  had  made  about  two  years 
 ago.  This  vow  was  to  make  an  offering  to  this 
 church,  and  present  an  image  of  St.  Antonio,  when- 
 ever he  should  get  the  use  of  his  eyes,  which  were 
 
A ROMAN  CATHOLIC. 
 
 383 
 
 then  in  a state  of  great  weakness.  A short  time 
 since  one  of  his  eyes  became  blind,  and  the  other 
 is  now  well.  He  left  home  a few  days  ago  without 
 money,  and  depends  for  his  subsistence  upon 
 charity.  As  soon  as  he  obtains  money  enough  in 
 this  way,  he  intends  to  have  the  image  of  St.  An- 
 tonio made  with  two  silver  eyes,  to  show  in  what 
 part  he  had  received  benefit  from  him.  We  told 
 him  to  attribute  his  being  well,  at  least  in  one 
 eye,  to  the  skilfulness  of  the  doctors,  who  had  been 
 the  means,  in  the  hands  of  God,  of  conferring 
 this  benefit  upon  him,  and  not  to  the  interposition 
 of  any  saint.  We  made  many  inquiries  about  his 
 religion,  and  if  we  may  form  any  judgment  from 
 what  he  says,  the  Roman  Catholics  are  as  ignorant 
 of  those  things  that  concern  their  eternal  salvation, 
 as  the  very  heathens  themselves.  He  has  heard  of 
 a saint  called  Antonio , but  he  has  never  heard  of  a 
 Saviour  called  Jesus  Christ.  He  goes  to  the  Ro- 
 mish church  in  his  own  village,  but  does  not  know 
 whom  he  prays  to,  or  what  he  prays  for,  being 
 taught  to  repeat  something  in  Latin  after  the  padre, 
 which  he  calls  orasans  (orationes,  prayers).  He 
 knew  nothing  of  the  Word  of  God,  nor  had  ever 
 heard  of  the  Bible,  and  consequently  did  not  know 
 that  he  was  guilty  of  the  sin  forbidden  in  the  second 
 commandment.  He  was  apparently  ashamed  when 
 I told  him  that  the  children  of  the  village  who  at- 
 tend our  schools  knew  much  more  about  Jesus 
 Christ  than  he  did.  He  had  with  him  a cocoa  nut- 
 shell full  of  oil,  some  rice,  and  other  things  for  an 
 offering  to  St.  Antonio. 
 
384 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Budhist  Temple. — Feb.  28,  1828.  I went  this 
 evening  to  the  Budhist  temple  in  this  place  (Cotta). 
 On  festival  occasions,  like  the  present,  many  booths 
 are  erected  by  the  people,  in  which  different  things 
 are  sold,  such  as  fruit,  rice,  &c.,  either  to  be  eaten 
 or  offered,  so  that  the  vicinity  of  a temple  is  like  an 
 English  fair.  When  we  enter  the  compound , or  en- 
 closed space  in  which  the  temple  stands,  the  first 
 thing  that  strikes  us  is  the  Bana  Maduwa,  or  place 
 erected  for  the  priests  to  read  the  Bana  books  in. 
 There  is  a space  in  the  middle,  in  which  are  placed 
 two  thrones  or  pulpits,  made  in  the  shape  of  an 
 Indian  pagoda,  and  curiously  ornamented  with  the 
 richly-figured  cloths  which  the  people  wear  as  their 
 best,  as  well  as  with  cocoa-nut  leaves,  and  hung 
 round  on  all  sides  with  various-coloured  cloths.  In 
 each  of  these  pulpits  the  priests  stand  or  sit,  and  read 
 the  bana.  The  reading;  of  the  books  had  not  com- 
 menced  when  I left,  though  the  place  was  almost 
 filled  with  people.  They  were  all  very  orderly, 
 seated  on  mats,  which  they  bring  from  their  houses, 
 or  borrow  in  the  neighbourhood.  The  next  thing 
 that  struck  us  was  the  tomtom  beaters  standing  be- 
 fore the  door  of  the  temple,  with  their  instruments, 
 as  large  as  drums,  hanging  from  their  shoulders. 
 There  were  eight  or  nine  men,  and  as  the  noise  which 
 they  make  is  immense,  so  is  the  eagerness  with 
 which  they  beat  them  remarkable.  They  twist 
 their  bodies  into  all  shapes,  that  they  may  be  able 
 to  strike  the  instrument  the  better,  and  make  the 
 louder  sound  ; and  it  is  wonderful  to  see  how  accu- 
 
BUDHIST  TEMPLE. 
 
 385 
 
 rately  they  play,  no  one  striking  a note  different 
 from  the  others,  nor  twisting  his  body  in  a different 
 direction  from  theirs.  I afterwards  went  into  the 
 temple,  where  I remained  some  time,  witnessing  the 
 people  make  their  offerings.  The  offerings  which  I 
 saw,  consisted  chiefly  of  the  flowers  of  the  areka  nut 
 tree,  though  some  persons,  in  addition,  brought  oil, 
 with  which  they  replenished  the  lamp  that  stood  near 
 the  table  before  the  large  image  to  which  the  offerings 
 were  made.  Long  before  they  arrive  at  the  temple 
 door,  the  people  have  their  offerings  in  their  hands, 
 which  are  clasped  in  a supplicating  posture  and 
 held  upon  their  foreheads,  and  in  this  attitude  they 
 approach  the  huge  (forty-two  feet)  idol,  and  lay 
 their  offerings  on  the  table.  They  then  generally 
 stand  for  perhaps  half  a minute,  muttering  some- 
 thing in  a low  tone,  a wish  that  by  these  good  works 
 they  may  go  to  heaven.  In  returning  from  the 
 table  they  walk  backwards,  having  their  faces  still 
 towards  the  idol.  It  would  be  a mark  of  great  con- 
 tempt if  they  were  to  turn  their  backs  upon  it. 
 One  little  child,  about  four  years  old,  who  came 
 with  its  mother,  was  so  struck  with  seeing  me,  a 
 white  man,  standing  near  the  idol,  that  instead  of 
 looking  at  it,  he  looked  at  me  all  the  while,  to  the 
 evident  annoyance  of  the  mother. 
 
 Accident  at  a Budhist  Festival. — June  11, 
 1828.  The  following  account  is  taken  from  the 
 Ceylon  Government  Gazette,  of  an  accident  that 
 occurred  during  the  celebration  of  the  festival  lately 
 
 c c 
 
386 
 
 EXTRACTS  from  journal. 
 
 held  in  Kandy.  “ We  are  concerned  to  relate  the 
 melancholy  occurrence  of  fourteen  persons  being 
 drowned,  while  crossing  the  ferry  over  the  Maha- 
 waeli  Ganga,  on  their  return  from  Kandy  by  the 
 Colombo  road,  on  the  30th  ultimo.  The  large  con- 
 course of  natives  assembled  from  all  parts  of  the 
 island,  particularly  the  southern  provinces,  to  be- 
 hold the  exhibition  of  the  Sacred  Relic,*  on  the 
 29th  ultimo,  and  to  take  part  in  the  religious  cere- 
 monies observed  on  that  occasion,  rendered  it  expe- 
 dient for  their  accommodation  to  have  additional 
 means  for  crossing  the  Mahawaeli  Ganga,  over  which 
 travellers  must  pass,  within  about  four  miles  of 
 Kandy,  to  reach  that  capital,  and  a flying  bridge 
 was  accordingly  constructed  for  the  purpose  of  con- 
 veying over  from  seventy  to  eighty  persons,  though 
 as  a means  of  precaution  no  more  than  fifty  or  sixty 
 persons  were  suffered  to  pass  over  at  the  same  time. 
 This  bridge  had  worked  in  a very  satisfactory  and 
 secure  manner  for  two  days,  but  on  the  third,  when 
 about  fifty  or  sixty  persons  were  crossing  from  the 
 Kandy  to  the  Colombo  side  of  the  river,  some  alarm 
 
 * The  government  advertisement  on  this  occasion  was  this : 
 “ Notice  is  hereby  given  that  a dalada  pincama  (festival)  will  be 
 held  at  Kandy,  with  the  sanction  of  government , on  Thursday, 
 29th  proximo,  and  the  sacred  relic  exhibited  at  the  Maligawa 
 (temple)  to  all  persons  who  may  desire  to  attend  and  make 
 offerings. 
 
 ( Signed ) George  Turnour, 
 
 Revenue  Commissioner. 
 
 Kandy  Cutchery , April  28,  1828 
 
ROMAN  CATHOLIC  CHARMS. 
 
 387 
 
 having  been  given  that  the  water  was  entering  into 
 one  of  the  canoes  on  which  the  raft  forming  the 
 bridge  was  supported,  the  passengers  all  rushed  to 
 the  opposite  side,  by  which  it  was  immediately 
 swamped,  and  they  were  precipitated  into  the 
 stream,  there  very  deep  and  unusually  rapid,  owing 
 to  the  heavy  rains  that  had  fallen.  At  this  time* 
 however,  the  bridge  was  fortunately  within  six  or 
 seven  yards  of  the  landing-place,  and,  with  the  ex- 
 ception of  fourteen  individuals  who  were  drowned, 
 the  rest  either  reached  the  shore  by  their  own  exer- 
 tions, or  were  saved  by  those  near  at  hand.  The 
 sufferers  are  said  to  be  five  Budhist  priests,  and 
 their  servants,  from  the  Seven  Cories,  three  men 
 and  one  woman  from  Saffragam,  the  Duraya  of  the 
 Mohandiram  department  of  Yattinuwara,  one  na- 
 tive of  Aharigama,  in  the  Galle  district,  (one  hun- 
 dred and  fifty  miles  from  Kandy,)  by  the  name  of 
 Malindulodda  Arachyge  Baba,  together  with  an- 
 other person  and  an  infant,  names  and  residence  un- 
 known.” 
 
 Roman  Catholic  Charms. — Oct.  4,  1828.  It 
 is  customary  with  Roman  Catholics  here  to  wear 
 charms  on  some  part  of  their  bodies,  to  preserve 
 them  from  injury.  The  females  either  wear  them 
 round  their  necks,  or  round  their  arms  above  the 
 elbow.  A copy  of  one  is  given  below.  They  are 
 written  by  the  priests,  and  sold  to  the  people. 
 Persons  of  all  ranks  and  conditions  wear  them. 
 The  men  have  theirs  tied  round  their  loins  very 
 
 c c 2 
 
388 
 
 EXTRACTS  FROM  JOURNAL. 
 
 tight  with  a piece  of  strong  twine.  They  are 
 written  on  a piece  of  paper,  which  is  folded  in  as 
 small  a compass  as  possible,  and  enclosed  in  a small 
 tube  of  iron  or  brass.  Parents  buy  them  for  their 
 children,  and  put  them  on  them  as  soon  as  they  are 
 born.  Grown-up  females,  in  addition  to  these,  have 
 two  rings  of  iron,  one  on  each  arm,  hanging  very 
 loose,  while  children  of  three  or  four  years  of  age 
 have  rings  of  the  same  kind  round  their  ankles.  The 
 following  is  a translation  of  the  charm,  which  is 
 written  in  Singhalese  : 
 
 “ Amen.  In  the  name  of  my  master,  the  Father, 
 the  Son,  and  the  Holy  Ghost,  may  the  Virgin  Mary 
 preserve  my  head,  neck,  and  throat ; may  the 
 Archangel  Gabriel  and  his  staff  (or  rod  ) preserve 
 my  right  shoulder.  May  the  Archangel  Raphael 
 and  his  rod  preserve  my  left  shoulder.  May  the 
 angels  preserve  my  back.  May  the  11,000  virgins 
 preserve  my  two  sides.  May  all  the  saints  preserve 
 the  soles  and  upper  part  of  my  feet.  I take  the 
 infinite  God  for  my  protection.  Believing  in  the 
 name  of  the  Father,  the  Son,  and  the  Holy  Ghost, 
 three  persons  and  one  God,  sitting  upon  an  al- 
 mighty and  glorious  high  throne,  and  in  the  name 
 of  the  Holy  Mother  of  God,  may  I be  preserved 
 from  the  enemies  that  come  from  the  east,  the  west, 
 the  north,  and  the  south. 
 
 “ I (the  priest)  have  bound  the  beasts  that  creep, 
 and  walk,  and  fly,  and  all  poisonous  creatures.  I 
 have  bound  elephants,  horses,  and  tigers,  and 
 angam,  (a  sort  of  conjury,  in  which  the  conjuror 
 
NATIVE  CONVERT. 
 
 389 
 
 knocks  down  the  person  by  blowing  at  him,)  Pilla, 
 (in  which  the  conjuror  sends  elephants  or  serpents, 
 or  any  other  destructive  or  frightful  beasts  to  kill 
 the  person,)  Huniyan,  (which  includes  the  following, 
 viz.  Wilalum,  a charm,  which  a person  who  wishes  ill 
 to  another  writes  and  buries  near  the  house  of  the 
 person  he  wishes  to  injure,  and  on  which  if  he  walks 
 he  will  die  or  become  mad,)  iEnagesum  and  Katu- 
 gesum,  (in  these  two  charms  an  image  made  of  wax 
 or  wood  is  made,  and  thorns  or  nails  are  driven  into 
 its  joints.  This  is  buried  near  the  house  of  a person 
 disliked  by  another,  and  if  the  disliked  person  puts 
 his  foot  upon  the  place  he  is  sure  to  be  afflicted 
 with  sickness  of  one  kind  or  other,)  and  all  other 
 sorceries,  (or  devilish  things).  I have  broken 
 their  power,  I have  burnt  their  power,  and  I have 
 ordered  them  to  flee  from  you.  I have  bound  them 
 by  the  5,400  wounds  that  were  inflicted  upon  Jesus 
 Christ.  I have  bound  them  by  the  five  divine 
 visible  wounds.  I have  bound  them  by  the  hands 
 of  the  angels.  I have  bound  them  by  the  command 
 of  God,  by  the  instruction  of  God,  and  by  the 
 power  of  God.  In  the  name  of  God  I have  bound 
 them,  so  that  they  never  shall  be  loosed  (to  injure 
 the  wearer).  Amen,  Jesus.  (Priest’s  name.) 
 
 Native  Convert. — Dec.  9,  1828.  I went  this 
 evening  to  visit  the  head  man  of  a neighbouring 
 village,  who  a few  days  ago  had  his  head  much 
 injured,  and  one  of  his  thighs  broken,  by  a piece  of 
 timber  falling  upon  him  at  a school-house,  which  is 
 
390 
 
 EXTRACTS  FROM  JOURNAL. 
 
 being  erected  in  his  village.  If  ever  I have  seen  a 
 convert  to  Christianity  among  the  natives,  this  is 
 he.  His  faith  in  his  Saviour,  his  love  to  God,  his 
 patience  under  his  great  sufferings,  his  pity  for  the 
 poor  people  of  the  village,  who  are  ignorant  of  that 
 Saviour  from  whom  he  now  derives  support  and 
 consolation,  and  his  desire  that  the  school  may  be 
 soon  finished,  that  they  may  have  regular  Christian 
 instruction,  are  so  remarkable  that  I cannot  think 
 they  are  the  feelings  of  any  except  of  those  who 
 are  the  children  of  God  and  the  heirs  of  glory. 
 His  present  situation  is  deplorable.  He  is  lying  on 
 a mat  on  the  floor,  and  his  broken  leg  is  fastened 
 down  to  two  stakes  driven  into  the  earthen  floor, 
 one  on  each  side,  so  that  it  is  impossible  for  him 
 to  move  it.  At  the  same  time  he  is  suffering 
 great  pain.  And  still  he  blesses  God  that  he  is 
 afflicted. 
 
 Roman  Catholic  Church  in  Colombo. — AdhI 
 
 i 
 
 5,  1829.  Being  in  Colombo,  I went  to  the  Romish 
 church.  It  is  one  of  the  neatest  places  of  worship 
 that  I have  seen  in  this  country.  I witnessed  both 
 their  morning  and  evening  devotions.  In  the 
 morning,  the  priest,  a man  from  Goa,  did  very  little 
 except  read  something  in  a very  low  tone  of  voice, 
 and  go  through  many  ceremonies  at  the  altar. 
 After  the  service  I went  to  the  altar,  and  found  it 
 bespangled  with  jewels,  and  adorned  with  numbers 
 of  wax  candles.  There  was  a large  image  of  our 
 Lord  lying  across  the  back  part  of  the  altar ; at 
 
ROMAN  CATHOLIC  CHURCH  IN  COLOMBO.  391 
 
 one  side  of  it  was  another  image  of  our  Saviour,  as 
 large  as  life.  Upon  the  altar  were  different  books 
 in  Tamul  and  Singhalese,  and  a leaf  containing  the 
 first  chapter  of  St.  John’s  gospel,  and  another  con- 
 taining part  of  the  first  chapter  of  St.  Luke,  in 
 Latin,  and  printed  with  red  letters.  Within  the 
 rails  of  the  altar,  and  before  we  reach  the  altar, 
 were  two  images,  one  on  each  side.  One  of  these 
 was  “ Santo  Petro,”  and  the  other  “ Santo  Joseph,” 
 with  the  infant  Saviour  in  his  arms.  Standing  in 
 front  of  the  large  image  of  Santo  Petro,  was  a small 
 image  of  the  Virgin  Mary,  which  seemed  a great 
 favourite  with  many  of  the  worshippers,  as  they 
 went  up  to  it  and  stroked  its  hands,  and  face,  and 
 feet  very  gently,  and  gave  it  many  kisses  on  all 
 parts.  It  was  covered  with  a network  of  silk,  to 
 keep  the  dust  off,  and  on  each  side  was  a lighted 
 candle.  Some  old  women,  with  very  grave  coun- 
 tenances, first  took  one  candle  into  their  hands,  and 
 having  blown  it  out  and  lighted  it  again  from  the 
 other,  proceeded  in  the  same  way  with  the  other. 
 
 The  chief  part  of  the  service  was  performed  by 
 one  of  the  people.  He  chanted  a verse  or  a pas- 
 sage, and  they  either  repeated  the  same  or  re- 
 sponded to  it.  The  name  of  u Maria”  came  often 
 over,  and  some  of  them  repeated  at  intervals  the 
 name  of  “ Jesus,”  in  a very  feeling  manner,  and 
 smote  their  breasts,  crying  out,  “ My  sin — my  great 
 sin.”  Occasionally,  too,  they  placed  their  hands  in 
 the  attitude  of  prayer,  upon  the  floor,  and  placed 
 their  heads  upon  them,  and  remained  in  this  pos- 
 ture for  a considerable  length  of  time. 
 
392 
 
 EXTRACTS  FROM  JOURNAL. 
 
 In  the  evening  the  priest  took  a greater  share  in 
 the  service.  He  walked  down  the  church  from  the 
 altar  and  back  again,  under  a canopy  beautifully 
 fringed,  supported  by  two  men,  and  sprinkled  holy 
 water  on  both  sides  of  him  upon  the  people.  Some 
 persons  preceded  him,  bearing  a smoking  censer. 
 Standing  still  at  one  end,  they  threw  perfumes  into 
 it,  from  which  a cloud  of  incense  arose,  which  was 
 an  offering  to  the  priest.  He  also  did  the  same  to 
 them,  taking  the  censer  in  his  hands,  and  waving 
 it  backward  and  forward.  At  the  conclusion  of  the 
 service,  all  the  people  stretched  out  their  arms  at 
 full  length  over  their  heads,  and  held  them  so  for 
 some  time. 
 
 Mahometan  Beggar. — June  18,  1829.  This 
 evening  I met  with  a Mahometan  religious  beggar 
 and  astrologer.  Begging  is  his  trade.  He  does  it 
 not  from  want,  but  he  says  his  father  and  grandfather 
 have  been  beggars  before  him,  and  he  belongs  to 
 that  caste,  and  must  therefore  continue  to  do  as  they 
 did.  He  spoke  with  great  reverence  of  Mahomet, 
 calling  him  the  “ Lord  God  Mahomet.”  Though  he 
 is  a man  of  some  learning,  he  has  never  read  the 
 Koran  ; he  has  seen  translations  of  some  parts  of  it 
 into  Tamul,  but  does  not  know  much  about  it.  I 
 told  him  what  we  Englishmen  were  taught  to  con- 
 sider Mahomet,  and  in  what  light  we  received  his 
 religion,  at  which  he  was  very  much  astonished.  I 
 also  spoke  to  him  on  Christianity,  and  let  him  see 
 how  the  rewards  promised  to  the  true  Christian  dif- 
 
SCENE  AT  A BUDHIST  TEMPLE. 
 
 393 
 
 fered  from  those  of  the  Mahometan  paradise.  After 
 having  conversed  with  him  nearly  an  hour,  he  went 
 away,  saying  that  he  would  reflect  on  what  he  had 
 heard. 
 
 He  begs  in  “ the  name  of  God,”  and  half,  if  not 
 more,  of  all  he  gets  he  gives  to  his  priest  for  the 
 mosque,  and  to  support  Mahometanism. 
 
 Scene  at  a Budhist  Temple. — June  25,  1829. 
 I went  this  evening  to  the  Budhist  temple,  as  I heard 
 there  was  going  to  be  a festival.  I did  not  find 
 many  people  assembled,  but  of  those  that  were  there 
 some  were  beating  the  tomtom,  others  dancing,  and 
 others,  chiefly  women  and  children,  sitting  in  the 
 Maduwa  where  the  Bana  is  read.  I felt  some 
 curiosity  to  go  into  the  interior  of  the  place  where 
 the  Bana  is  read,  and  when  I made  known  my 
 wishes  to  the  head  priest,  he  very  readily  invited  me 
 in.  I appeared  to  be  an  object  of  great  curiosity  to 
 the  people  as  well  as  to  the  priests,  as  they  all 
 flocked  round  me,  and  were  very  anxious  to  hear 
 every  remark  I made  upon  what  I saw  and  heard. 
 The  Maduwa  was  built  for  the  occasion,  chiefly  of 
 the  branches  of  cocoa-nut  tree,  and  ornamented  very 
 grandly,  according  to  their  ideas.  It  was  parti- 
 tioned off  into  many  apartments,  and  a square  was 
 left  in  the  middle,  in  which  was  a table  covered  with 
 a cloth,  as  well  as  seats  for  the  priests.  Every  part 
 of  it  was  hung  round  with  the  offerings  of  the 
 people,  consisting  of  plantains,  cocoa-nuts,  sugar- 
 canes,  chatties,  (small  earthen  vessels,)  full  of  cakes, 
 
394 
 
 EXTRACTS  FROM  JOURNAL. 
 
 the  flowers  of  the  areka-nut  tree,  & c.  Behind  the 
 table  sat  two  priests  reading  a Pali-book,  partly  as  a 
 meritorious  act,  and  partly  to  purify  some  water 
 that  was  standing  on  one  side  of  the  table  in  two 
 large  chatties.  These  chatties  were  set  one  upon 
 the  other,  and  a string  went  round  them,  the  end  of 
 which  wras  inserted  in  the  book  which  they  were 
 reading.  By  this  process  the  water  was  to  be  puri- 
 fied, and  as  many  of  the  people  as  liked  might  take 
 it  to  their  homes,  and  use  it  either  to  prevent  sick- 
 ness or  to  cure  it.  Having  gone  out  of  this  place, 
 some  of  the  priests  came  to  me  to  make  inquiries 
 about  Christianity.  They  asked  about  the  heaven 
 which  Christians  believe  in.  Having  answered,  not 
 satisfied , them,  they  then  wished  to  know  about  the 
 existence  of  a God,  and  the  creation  of  the  world, 
 and  brought  forward  a host  of  objections,  which  are 
 in  the  mouths  of  all  Budhists,  and  which  they  con- 
 sider to  be  quite  sufficient  to  upset  all  that  can  be 
 said  to  prove  the  doctrines  now  mentioned.  Some 
 of  these  objections  are  childish,  others  absurd,  and 
 others  blasphemous.  Every  frivolous  and  even  pre- 
 sumptuous question  which  they  asked  was  answered 
 in  such  a way  as  made  it  appear  to  every  one  stand- 
 ing  by  that  they  were  very  much  annoyed,  and  that 
 the  difficulties  of  disbelieving  an  All-wise  and  Al- 
 mighty God,  and  the  creation  of  all  things  by  Him, 
 are  a thousand  times  greater  than  any  that  can  at- 
 tend the  belief  of  such  doctrines.  The  priests  in 
 general  attended  to  what  was  said  pretty  quietly,  but 
 one  or  two  were  so  much  exasperated  that  I really 
 
SCENE  AT  A BUDIIIST  TEMPLE. 
 
 395 
 
 thought  they  would  set  upon  us.  It  may  be  seen 
 they  went  pretty  far  when  I say,  that  their  fists  were 
 doubled  in  the  face  of  the  interpreter  who  was  with 
 me,  and  that  their  voice  was  so  loud  and  attitude  so 
 menacing,  that  people  came  from  a distance  to  see 
 what  was  the  matter.  As  I know  well  that  the  sub- 
 jugation of  the  passions  is  one  chief  point  in  their 
 religion,  I did  not  fail  to  tell  my  brawling,  angry 
 friend  that  such  conduct  ill  became  him,  particu- 
 larly in  the  presence  of  so  many  people,  all  of  them 
 professedly  attached  to  Budhism.  This  and  our 
 calmness  only  made  him  rage  the  more.  The  other 
 priests  wished  to  go  away  when  they  saw  things  in 
 this  state ; and  soon  found  an  excuse  for  doing  so. 
 I left  them,  saying  that  I would  come  to  them  again 
 some  day  before  the  end  of  the  festival,  and  have 
 more  conversation  with  such  of  them  as  had  a mind 
 to  speak  with  me,  except  their  angry  brother.  I 
 made  this  exception,  and  told  them  so,  because  I 
 knew  it  was  of  no  use  to  talk  to  such  persons,  as  per- 
 haps they  might  be  provoked  to  do  something  im- 
 proper. They  asked  me  to  appoint  a day  to  come 
 to  them.  This  I declined  to  do,  but  said  they 
 should  see  me  again  before  the  end  of  the  festival. 
 
 July  1,  1829.  I went  this  evening  also  to  the 
 temple.  Soon  a multitude  of  people,  who  had 
 marched  in  procession  through  the  village,  came  up, 
 preceded  by  banners  and  men  dressed  like  soldiers, 
 with  swords,  and  lances,  and  guns,  and  accompanied 
 by  tomtoms,  dancers,  &c.  Having  come  into  the 
 Compound  before  the  temple,  the  dancing  com- 
 
396 
 
 EXTRACTS  FROM  JOURNAL. 
 
 menced  and  lasted  for  some  time,  during  which, 
 every  now  and  then,  the  soldiers  fired  their  guns, 
 and  fireworks  were  exhibited.  A large  image  that 
 was  brought  before  the  procession  was  carried  into 
 the  Bana  Maduwa,  and  laid  down  very  carefully. 
 The  Bana  Maduwa  was  very  capacious,  and  nearly 
 filled  with  women  and  children,  the  males  being  all 
 on  the  outside  to  witness  the  dancing,  &c.  The 
 reading  of  the  Bana  soon  commenced,  four  priests 
 taking  it  in  turns.  It  would  continue  till  daylight 
 next  morning,  without  intermission,  except  the 
 shout  of  the  people,  crying,  “ Sadu,  Sadu.”  Nearly 
 two  hundred  religious  tracts  were  distributed  among 
 the  people.  The  Bana  read  by  the  priests  was  in 
 the  Pali  language,  and  though  quite  unintelligible 
 to  the  people,  it  was  not,  as  it  usually  is,  interpreted 
 to  them.  When  it  was  time  for  the  people  to  call 
 out  “ Sadu,”  the  priests  were  obliged  to  remind 
 them  of  it,  and  to  tell  them  when  to  say  it  once  and 
 when  three  times. 
 
 In  the  little  square  in  the  middle  of  the  Bana 
 Maduwa  were  sitting,  on  mats  spread  on  the  floor, 
 ten  or  twelve  priests.  Of  these,  four  were  reading 
 the  Pali  books,  and  the  rest,  who  knew  them  by 
 heart,  were  saying  with  them.  A consecrated  cord 
 was  taken  down  from  the  place  where  it  is  kept,  and 
 a priest  who  sat  in  a corner  took  hold  of  it  with  his 
 hand,  and  passed  it  on  to  his  neighbour,  who  also 
 passed  it  on  till  each  of  them  had  hold  of  a part  of 
 it.  It  was  held  up  before  them  as  they  hold  their 
 books,  and  they  continued  with  it  in  this  manner  for 
 
DEATH  OF  A WESLEYAN  MISSIONARY. 
 
 397 
 
 some  time.  The  intention  of  it  was  to  keep  off  the 
 devil. 
 
 Death  of  a Wesleyan  Missionary. — Oct.  1, 
 1829.  I went  this  evening  to  Colombo  to  attend 
 the  funeral  of  the  Rev.  R.  Stoup,  one  of  the  Wes- 
 leyan Missionaries.  He  has  been  in  this  country 
 about  six  years,  and  was  a laborious  and  faithful 
 Missionary.  His  illness  is  supposed  to  have  been 
 occasioned  by  improper  exposure  to  the  sun.  He 
 had  been  confined  to  his  room  six  months,  and  to 
 his  bed  for  some  weeks,  but  never  thought  his  sick- 
 ness likely  to  terminate  fatally  till  a fortnight  ago. 
 Since  that  time  he  has  been  in  the  most  happy  and 
 comfortable  frame  of  mind,  fully  resigned  to  the  will 
 of  his  heavenly  Father,  and  entirely  acquiescing  in 
 the  conduct  of  his  wise  Providence  towards  him.  I 
 went  to  visit  him  a few  times  during  his  illness,  and 
 always  found  it  good  and  profitable  to  myself  to 
 converse  with  one  so  near  eternity.  When  visiting 
 him  a few  days  before  his  death,  and  inquiring  into 
 the  state  of  his  mind,  he  said  to  me,  “ My  dear 
 brother,  I am  happy ; I am  not  afraid  to  die ; my 
 Saviour  has  said,  ‘ I will  never  leave  thee  nor  forsake 
 thee and  can  I doubt  his  word  ? Heaven  and 
 earth  shall  sooner  pass  away  than  one  of  his  words 
 shall  fail.”  He  was  only  twenty-eight  years  of  age. 
 I was  particularly  attached  to  him,  and  though  be- 
 longing to  another  denomination  of  Christians,  I 
 loved  him,  and  looked  upon  him  as  a Christian  bro- 
 ther, and  engaged  in  promoting  the  same  great  end 
 
398 
 
 EXTRACTS  FROM  JOURNAL. 
 
 — the  salvation  of  the  heathen.  Many  in  different 
 parts  of  the  island  where  he  has  been  stationed  will, 
 I doubt  not,  rise  up  and  call  him  blessed. 
 
 Ceremony  of  “ Pulling  of  Horns.” — March 
 1,  1830.  The  ceremony  of  “ Pulling  Horns”  is 
 now  taking  place  in  this  village,  and  I went  this 
 evening  to  see  it.  In  passing  through  the  village  I 
 was  surprised  to  see  so  very  few  people  in  their 
 houses,  but  when  I got  near  the  place,  I found  they 
 were  all  there.  A place  in  the  jungle  is  cleared,  in 
 the  middle  of  which  a deep  hollow  is  dug.  In  this 
 hole  is  put  a cocoa-nut  tree,  about  ten  or  twelve  feet 
 high,  which  has  been  rooted  up  for  the  purpose, 
 with  its  roots  upwards.  The  people  of  the  village 
 divide  themselves  into  two  parties,  called  the 
 “ Upper  Party,”  (Uda  Pilla,)  and  the  “ Lower 
 Party,”  (Yata  Pilla ;)  and  each  party  has  a large 
 branch  of  a tree  with  the  bark  peeled  off  notched 
 in  the  middle,  and  another  piece  of  wood  very  strong 
 fastened  tight  across  it,  so  as  to  resemble  a hook. 
 In  some  places  the  horns  of  the  elk  are  used. 
 When  they  have  linked  the  two  together,  they  ara 
 fastened  to  the  cocoa-nut  tree  by  very  strong  ropes 
 or  creeping  plants,  (Wael,)and  each  party  pulls  with 
 all  their  strength,  at  the  same  time  making  a tre- 
 mendous noise,  till  one  of  the  horns  break.  The 
 broken  horn  is  put  into  a little  Cajan  bungalow 
 built  on  one  side,  and  the  other  is  carried  in  proces- 
 sion on  a man’s  shoulder,  wrapped  in  white  cloth, 
 together  with  the  ropes  with  which  it  was  fastened, 
 
NATIVE  FUNERAL. 
 
 399 
 
 round  the  cocoa-nut  tree  about  a dozen  times,  under 
 a canopy  supported  by  four  men.  They  then  stop 
 at  a tree,  in  the  middle  of  which  is  placed  a cocoa- 
 nut  shell  used  as  a lamp,  and  putting  the  victorious, 
 that  is,  the  unbroken  horn  in  it,  they  repeat  some 
 verses  in  Singhalese,  the  object  of  which  is  to  in- 
 voke the  goddess  Pattini  to  take  away  the  “ great 
 sickness,”  the  small-pox,  which  is  now  prevalent 
 among  them.  Having  concluded  the  verses,  they 
 worship  the  “ horn,”  with  their  hands  clasped  and 
 raised  to  their  foreheads,  in  the  same  manner  as  they 
 worship  Budha  at  the  temples.  They  continue 
 afterwards  to  £0  round  the  cocoa-nut  tree  as  before, 
 dancing,  and  singing,  and  blowing  the  conques,  and 
 beating  the  tomtoms ; and  then  the  conquered  party 
 sit  down  on  the  ground,  and  being  separated  from 
 the  other  by  a rope,  they  suffer  themselves  to  have 
 all  the  abuse  which  the  Singhalese  language  sup- 
 plies heaped  upon  them.  This,  however,  though 
 spoken  with  apparent  earnestness,  consists  merely  in 
 words  which  are  repeated,  or  rather  sung,  by  the 
 head  of  the  party,  the  rest  joining  in  by  way  of 
 chorus. 
 
 Native  Funeral. — March  26,  1830.  To-day 
 one  of  the  schoolmasters  came  to  request  me  to 
 preach  to  a great  number  of  people  who  were  as 
 sembled  at  a house  where  a man  had  died  from  the 
 bite  of  a snake,  and  who  was  to  be  buried  to-day. 
 More  than  one  hundred  persons  were  assembled. 
 The  coffin  was  placed  under  the  shade  of  the  trees, 
 
 5 
 
400 
 
 EXTRACTS  FROM  JOURNAL. 
 
 near  which  a chair  covered  with  a white  cloth  was 
 set  for  me.  The  men  sat  in  three  rows  on  chairs  on 
 one  side,  and  the  women  on  the  other,  and  all  lis- 
 tened with  silent  attention  while  I spoke  to  them  on 
 the  uncertainty  of  life,  and  the  necessity  of  faith 
 in  our  Lord  Jesus  Christ  to  live  and  die  happily. 
 
 It  was  melancholy  to  see  the  women  afterwards, 
 when  they  were  taking  the  coffin  away,  tear  their 
 hair  and  beat  their  breasts,  and  to  hear  them  howl  in 
 the  dreadful  manner  they  are  accustomed  to  do  at 
 funerals.  The  only  thing  that  takes  place  on  the 
 burial-ground  is,  that  when  the  coffin  is  put  into  the 
 grave  the  people  take  each  a handful  of  earth,  and 
 after  the  repetition  of  the  Lord's  Prayer,  which  is 
 generally  done  by  the  oldest  and  most  respectable 
 person  present,  throw  it  in  upon  the  coffin.  The 
 bier  upon  which  the  coffin  has  been  carried,  being 
 looked  upon  as  defiled,  is  then  cut  up  and  thrown 
 into  the  grave. 
 
 Superstition. — March  30,  1830.  One  of  the 
 schoolmasters  asked  me  to  go  and  visit  his  father, 
 who  had  been  sick  some  time  ago,  and  had  during 
 his  sickness  made  a vow,  which  he  wa9  intending  to 
 fulfil  in  a few  days.  He  was  going  to  employ  many 
 persons  all  the  week  to  build  a Maduwa,  and  orna- 
 ment it  under  the  direction  of  a Capurala,  or  devil's 
 priest,  who  will  then  go  to  the  place  to  perform  the 
 ceremony.  I talked  to  the  old  man  for  more  than 
 an  hour,  and  used  all  the  arguments  I was  able,  to 
 dissuade  him  from  performing  a ceremony  which 
 
SUPERSTITION. 
 
 401 
 
 only  shows  his  own  superstition,  will  raise  a great 
 disturbance  in  the  village,  and  encourage  in  their 
 wickedness  a set  of  men  who  live  upon  the  errors  of 
 the  people.  The  man  was  convinced  that  it  was 
 wicked,  but  he  said,  “ What  could  he  do  ? He  had 
 made  the  vow,  and  now  it  was  time  to  fulfil  it ; he 
 had  lately  had  many  very  fearful  dreams,  which  he 
 considered  as  warnings  sent  from  the  gods,  and  pre- 
 sages of  evil  which  they  would  inflict  if  he  did  not 
 act  according  to  his  promise.”  It  was  in  vain  to  tell 
 him  that  dreams  were  not  to  be  made  the  rule  of 
 our  conduct,  that  it  was  wrong  to  make  rash  and 
 inconsiderate  vows ; and  after  having  made  them  in 
 his  ignorance,  he  ought  not,  now  that  he  knew 
 better,  to  perform  them.  He  said  at  last  that  he 
 must  do  it,  and  he  asked  pardon  from  me,  and 
 hoped  his  doing  so  would  be  no  injury  to  his  son,  or 
 cause  us  to  put  him  out  of  his  situation  as  school- 
 master. 
 
 Nothing  can  exceed  the  strength  of  these  super- 
 stitious feelings  which  the  natives  have;  and  the  in- 
 fluence  which  these  feelings  have  over  their  actions 
 is  amazing.  If  they  are  intending  to  set  out  on  a 
 journey,  and  hear  a lizard  chirp,  or  see  what  they 
 think  is  a strange  thing,  they  put  off  their  journey 
 for  that  time.  If  a person  takes  medicine,  he  will 
 only  take  it  on  some  particular  day  of  the  week 
 which  he  considers  a “ lucky  day.”  If  they  hear  a 
 dog  howling  that  is  loose,  it  portends  evil  to  them 
 or  their  family,  and  they  live  in  constant  fear  for 
 some  time  after,  till  either  some  event  happens  which 
 
 D D 
 
403 
 
 EXTRACTS  FROM  JOURNAL. 
 
 they  can  accommodate  to  the  omen,  or  till  it  is 
 thrust  out  of  their  recollection  by  something  of  more 
 recent  occurrence.  Towards  the  end  of  the  year 
 they  tie  a strip  of  the  cocoa-nut  leaf  round  a great 
 many  of  the  trees  in  their  gardens,  and  on  the  eve 
 of  the  new  year  they  call  the  Capurala,  and  some 
 ceremony  is  performed,  when  the  trees  are  loosed, 
 and  they  begin  at  the  new  year  to  use  the  fruits. 
 
 Budhist  Priest. — Nov.  1,  1830.  A man  came 
 to  us  about  a month  ago,  who  had  a few  months 
 previous  left  the  Budhist  priesthood.  He  was  taken 
 here  to  assist  in  the  work  of  the  station,  as  he  was  a 
 very  good  Singhalese  and  Pali  scholar.  I have 
 conversed  with  him  several  times,  and  have  ex- 
 plained to  him  some  of  the  chief  things  of  our  reli- 
 gion, all  of  which  he  says  are  as  contrary  as  possible 
 to  Budhism.  I spoke  with  him  to-day  for  about 
 two  hours.  In  speaking  of  the  creation  of  the 
 world,  and  the  dominion  of  God  over  all  things,  he 
 says  that  Budha  represented  the  creation  of  all 
 things  as  a work  of  such  stupendous  magnitude 
 that  no  person  but  himself  could  understand  it,  and 
 that  therefore  he  has  in  his  books  forbidden  persons 
 who  profess  his  religion  to  make  any  inquiries  on 
 the  subject.  And  as  for  the  wisdom  of  the  Creator 
 in  forming  the  different  parts  of  the  human  body, 
 it  was  very  wonderful  that  he  should  suffer  the 
 eye,  which  is  so  valuable  and  necessary  a part,  to  be 
 so  easily  injured,  either  by  a blow,  or  by  something 
 running  into  it,  and  sometimes  even  to  be  destroyed. 
 
BAPTISM  OF  TWO  ADULTS. 
 
 403 
 
 Persons  that  have  been  accustomed  to  think  these 
 and  similar  objections  which  they  make  against  the 
 goodness  and  wisdom  of  God  insuperable,  are  very 
 backward  to  admit  that  there  are  more  things  that 
 tend  to  make  men  happy  than  which  make  men 
 miserable.  They  generally  say  that  if  God  is  as 
 good  as  we  represent  him  to  be,  why  did  he  suffer 
 men  to  commit  sin  at  all,  if  he  had  the  power  to 
 prevent  it  ? This  knotty  subject,  the  origin  of  evil, 
 
 I endeavoured  to  lead  him  from,  by  telling  him  that 
 we  ought  not  to  look  so  much  at  the  origin  of  the 
 disease  as  at  the  means  of  curing  it,  that  its  malignity 
 could  be  lessened,  and  its  power  broken,  and  a 
 complete  cure  obtained,  by  looking  at  the  blood  and 
 merits  of  our  great  Redeemer.  He  has  attended 
 divine  service  every  Sunday  since  he  came  among 
 us.  He  will  not  either  sit  or  kneel  down  in  the 
 church,  but  stands  in  some  very  conspicuous  place. 
 He  says  he  is  much  delighted  with  what  we  say 
 about  the  mercy  and  goodness  of  our  Lord  Jesus 
 Christ,  and  with  the  excellent  precepts  that  are  con. 
 tained  in  Christianity,  but  must  hear  and  inquire 
 more  about  it. 
 
 Baptism  of  two  Adults. — Nov.  9,  1830.  A 
 Tamul  man  and  his  wife  were  lately  allowed  to  come 
 and  live  in  a room  belonging  to  our  English  school. 
 They  are  both  desirous  of  being  baptized.  For 
 many  years  the  woman  was  much  afflicted  with 
 cancer  in  her  face,  and  went  from  Colombo  to  Jaffna 
 in  the  north  of  the  island,  to  Dr.  Scudder,  of  the 
 
 d d 2 
 
404 
 
 EXTRACTS  FROM  JOURNAL. 
 
 American  Mission,  who  cured  her.  While  under 
 his  care,  she  lived  in  some  part  of  his  house.  Mrs. 
 S.  was  very  kind  to  her,  and  talked  to  her  very 
 frequently  and  very  earnestly  about  Jesus  Christ, 
 and  salvation  through  him,  and  before  she  left  she 
 made  a solemn  promise  to  Mrs.  S.  that  she  would  be 
 baptized  before  she  died,  but  urged  the  circum- 
 stances of  her  family  and  her  heathen  connexions,  as 
 a reason  whv  she  could  not  then.  From  that  time 
 
 m/ 
 
 till  the  present  the  subject  of  Christianity  has  been 
 upon  her  mind.  She  has  not  been  placed  in  situa- 
 tions where  she  could  attend  the  means  of  grace,  but 
 she  says,  to  keep  up  in  her  mind  the  knowledge  of 
 Christianity,  she  has  had  a Bible,  and  very  frequently 
 got  the  children  of  her  neighbours  to  come  and  read 
 to  her.  Her  children  are  dead,  and  she  is  very  ill 
 of  dysentery,  and  all  her  thoughts  are,  as  she  says, 
 fixed  on  Jesus  Christ.  She  rejects  everything  that 
 she  has  heretofore  trusted  in,  and  relies  simply  on 
 Jesus  Christ  for  her  salvation.  And,  believing  in 
 him  according  to  his  command,  she  wishes  now  to 
 be  admitted  into  his  church,  and  numbered  among 
 his  people.  One  reason  why  she  is  so  anxious  to  be 
 baptized  is,  that  she  is  much  afraid,  if  she  dies  un- 
 baptized, that  her  heathen  friends  will  take  her  body 
 and  burn  it ; but  if  she  is  a Christian,  they  will  have 
 no  power  over  it. 
 
 Nov.  11.  I saw  the  Tamul  woman  this  evening 
 She  was  in  a frame  of  mind  befitting  one  who 
 intends  to  join  herself  to  the  Lord’s  people  by  the 
 sacrament  of  baptism. 
 
BAPTISM  OF  TWO  ADULTS. 
 
 405 
 
 Nov.  12.  To-day  was  baptized  the  woman  men- 
 tioned yesterday.  On  account  of  her  illness  the  bap- 
 tism was  private. 
 
 Nov.  20.  The  husband  of  the  Tamul  woman 
 came  to  speak  with  me  to-day  about  baptism.  On 
 inquiring  what  it  was  that  led  him  first  to  think 
 about  Christianity,  he  said  that  his  wife  began  to 
 talk  about  it ; and  that  they  then  read  the  Scrip- 
 tures together,  and  conversed  about  all  they  read  ; 
 and  that  the  more  they  read  and  conversed  about 
 it,  and  compared  it  with  their  former  system,  the 
 more  they  were  convinced  that  the  way  in  which 
 they  had  been  going  was  wrong ; that  there  was  no 
 salvation  for  their  souls  to  be  found  there,  but  that 
 in  the  Scriptures  there  was  a Saviour  provided, 
 exactly  suited  to  their  state,  and  they  had  fully  de- 
 termined to  embrace  Christianity  let  what  would 
 follow.  I explained  to  him  the  nature  of  baptism, 
 and  inquired  whether  he  knew  what  that  repentance 
 and  faith  were,  which  were  declared  necessary  to 
 baptism.  Having  showed  by  his  answer  that  he 
 understood  these  things,  I spoke  to  him  of  the  use- 
 lessness of  attempting  to  deceive  God  by  putting  on 
 the  appearance  of  goodness  in  the  eyes  of  men,  if 
 there  were  no  real  love  to  him  and  desire  to  obey 
 him  in  the  heart.  His  reply  was,  “ I believe  in 
 Jesus  Christ  my  Lord.  I know  that  no  one  else  is 
 able  to  save  me ; according  to  his  command,  I 
 wish  to  receive  baptism,  and  to  be  admitted  into 
 
 the  Christian  church  : I do  not  wish  to  deceive 
 
 * 
 
 you  by  putting  on  the  outward  show  of  what  is 
 
406 
 
 EXTRACTS  FROM  JOURNAL. 
 
 not  in  my  heart : I believe  that  Jesus  Christ  is  my 
 only  Saviour : and  by  the  help  of  God  I will  con- 
 tinue in  that  belief  to  the  end  of  my  life.”  “ But,” 
 I said,  “ in  a short  time,  when  you  leave  Cotta  and 
 go  among  your  relations  and  friends,  and  they  begin 
 to  revile  or  persecute  you  for  forsaking  the  religion 
 of  your  ancestors,  how  will  you  be  able  to  bear  it  ?” 
 “ I will  look  to  God  for  help  to  enable  me  to  bear 
 whatever  may  come.”  I read  to  him  a few  verses  of 
 the  tenth  chapter  of  St.  Matthew,  (verses  32  and 
 33,)  and  similar  passages  out  of  other  parts  of  the 
 gospels  and  epistles,  and  prayed  with  him. 
 
 Nov.  21.  To-day  the  Tamul  man  was  baptized 
 publicly  between  the  prayers  and  the  sermon,  by 
 the  name  of  Joseph.  Mr.  Lambrick  afterwards 
 preached  on  the  subject  from  1 Pet.  iii.  20.  The 
 sermon,  in  order  to  be  intelligible  to  all,  was 
 preached  in  English,  and  interpreted  first  into  Sin- 
 ghalese, and  then  into  Tamul.  It  was  one  of  the 
 most  novel  scenes  I ever  witnessed.  The  man  be- 
 haved with  great  propriety,  answered  the  questions 
 put  to  him  with  distinctness,  and  during  the  sermon 
 gave  a nod  of  assent  and  approbation  to  all  that  was 
 said.  His  wife  was  also  present,  though  still  very 
 ill,  and  unable  to  support  herself  in  an  upright  po- 
 sition. 
 
 Ignorance  of  a Christian  Native. — Dec.  22. 
 In  coming  home,  in  the  midst  of  a very  heavy  rain, 
 the  catechist  and  myself  went  into  a restshed,  where 
 we  met  with  a very  old  man.  On  inquiring  about 
 
CONFIRMATION. 
 
 407 
 
 his  religion,  and  prospects  concerning  another 
 world,  he  was  in  the  greatest  ignorance  of  the  way 
 of  salvation.  He  could  repeat  correctly  the  Lord’s 
 Prayer,  which  he  had  learnt  in  his  youth  at  the  go- 
 vernment school,  but  he  knew  nothing  of  Jesus 
 Christ ; and  from  the  time  of  his  leaving  school  till 
 the  present — a period  of  little  less  than  fifty  years — 
 it  is  probable  that  he  had  never  been  at  a place  of 
 Christian  instruction,  unless  to  attend  a wedding  or 
 a christening.  When  asked  how  he  expected  to  go 
 to  heaven,  he  made  no  reply  for  some  time,  and  at 
 length  he  said  he  must  pray.  When  told  that  this 
 was  not  enough,  he  said  he  must  go  there  by  his 
 good  works.  When  asked  what  good  works  he  had 
 done,  his  answer  was,  that  he  had  frequently  gone 
 to  the  temple  to  worship  Budha.  Being  told 
 that  this  was  a great  sin,  he  looked  with  astonish- 
 ment, and  said  nothing.  He  was  exhorted  to  re- 
 pent, and  to  use  daily  the  prayer  of  the  publican, 
 “ God  be  merciful  to  me  a sinner.” 
 
 Confirmation  by  Bishop  Turner. — Feb.  22, 
 1831.  To-day  the  confirmation  of  candidates  in  the 
 native  languages,  Portuguese,  Tamul,  and  Singha- 
 lese, took  place  at  St.  Paul’s  church,  Colombo. 
 Mr.  Lambrick  read  prayers  in  Singhalese,  and  dur- 
 ing the  confirmation  he  read  the  service  after  the 
 Bishop.  The  prayer  on  the  imposition  of  hands  was 
 also  read  in  Tamul  and  Portuguese.  Out  of  one 
 hundred  and  forty-nine  candidates  confirmed  to- 
 day, seventy-eight  belonged  to  the  schools  connected 
 
408 
 
 EXTRACTS  FROM  JOURNAL. 
 
 with  this  station  (Cotta).  These,  with  nine  that  were 
 confirmed  on  Tuesday,  when  the  whole  service  was 
 in  English,  make  up  the  number  of  those  who  have 
 taken  upon  themselves  their  baptismal  vows  con- 
 nected with  the  Mission,  eighty-seven  persons  Of 
 these,  twelve  belong  to  the  Institution,  one  is  a ser- 
 vant of  mine,  ten  are  schoolmasters,  and  the  rest  are 
 children  of  the  different  schools. 
 
 Zeal  of  the  Roman  Catholics. — May  24.  1 
 
 mention  here,  as  a specimen  of  the  zeal  of  the  Ro- 
 man Catholics,  which  might  put  Protestants  to  the 
 blush,  that  at  Negombo  the  Roman  Catholics  of  the 
 Fisher  Caste  are  building  a new  church  entirely  at 
 their  own  expense.  They  refuse  to  take  money 
 which  people  of  other  castes,  though  Roman  Catho- 
 lics, are  willing  to  subscribe.  They  give  up  the 
 produce  of  their  fishing  one  day  in  the  week  for 
 this  purpose. 
 
 The  church  is  now  about  half  finished,  and  has 
 already,  to  the  best  of  my  recollection,  cost  15,000 
 rix  dollars,  (1,125/.,)  and  will  probably  cost  as  much 
 more.  The  women,  too,  are  not  backward  in  doing 
 what  they  can.  Many  of  them,  in  moonlight 
 nights,  bring  sand  and  earth,  from  a place  at  some 
 distance,  in  baskets,  for  the  purpose  of  filling  up  a 
 large  pit  which  is  near,  and  which,  during  the  rainy 
 season,  is  filled  with  water.  Nearly  all  the  people 
 in  and  about  Negombo  are  Roman  Catholics.  Be- 
 sides this  new  church,  they  have  already  two,  one  of 
 which  is  very  large. 
 
POVERTY  OF  NATIVES. 
 
 409 
 
 Poverty  of  natives. — Aug.  24,  1832.  I went 
 to  visit  two  poor  women.  They  were  both  very 
 poor  indeed.  One  had  no  house  at  all,  and  was 
 obliged  at  nights  to  take  up  her  abode  either  in  a 
 bazaar,  or  in  the  verandah  of  some  house  in  the  part 
 of  the  village  in  which  she  happens  to  be.  The 
 other  is  little  better  off.  She  has  a place  to  lay  her 
 head  in,  but  it  is  only  made  of  the  leaves  of  the 
 cocoa-nut  tree  plaited,  and  is  so  small  that  two  per- 
 sons can  with  difficulty  be  in  it  at  the  same  time. 
 There  is  neither  couch  nor  chair.  The  only  articles 
 in  it  were  a chatty  (earthen  vessel)  to  bring  water 
 in,  a small  vessel  to  cook  rice  in,  and  a very  old 
 and  torn  mat  for  herself  and  her  child  to  sleep  on. 
 It  is  a fact — and  I would  not  commit  it  to  writing 
 without  being  assured  of  its  truth — that  when  per- 
 sons have  become  poor,  either  from  the  death  of 
 those  on  whom  they  depended,  or  by  any  misfor- 
 tune, have  been  reduced  to  great  misery  and  wretch- 
 edness, and  have  been  a few  times  relieved  by  their 
 neighbours,  they  are  entirely  deserted  by  them 
 afterwards  : their  bowels  of  compassion  become  shut 
 up  against  them,  and  they  leave  them  to  pine  away 
 in  poverty,  or  to  live  and  die  in  the  jungle.  They 
 think  that  their  wretchedness  is  brought  upon  them 
 by  some  bad  actions  in  a former  birth,  and  that  their 
 continuance  in  poverty  and  pain  is  a proof  of  it ; 
 and  that,  therefore,  it  would  be  not  only  no  merit 
 to  themselves  to  relieve  such,  but  that  their  doing 
 so  would  be  trying  to  derange  and  alter  the  course 
 of  things  as  established  by  the  Budhist  system  of 
 
410 
 
 EXTRACTS  FROM  JOURNAL. 
 
 religion,  viz.,  that  a good  action  brings  a good  re- 
 ward, and  a bad  action  a bad  reward.  All  events, 
 according  to  this  system,  are  determined  by  the 
 good  or  bad  conduct  that  has  been  pursued  in  a 
 former  birth.  Pain,  disease,  sickness,  poverty,  are 
 sure  signs  that  the  person  suffering  any  of  them  has 
 before  been  wicked  ; and  therefore  those  who  suffer 
 in  this  manner  are  neglected.  Does  not  this  prove 
 that  the  tender  mercies  of  the  wicked  are  cruel, 
 and  that  those  who  have  no  love  to  God  have  little 
 disinterested  love  to  their  neighbours  ? 
 
 Visit  of  a VVeda. — Oct.  9.  When  preparing 
 to  go  out  this  morning,  a man  from  the  Weda 
 country  came  to  beg.  He  and  all  the  people  of  his 
 village  had  been  obliged  to  leave  their  homes  on 
 account  of  the  drought.  The  cattle  of  all  or  most 
 of  the  inhabitants  had  died,  and  the  people  were 
 nearly  all  sick ; hence  they  were  obliged  to  leave 
 their  country,  and  to  take  refuge  in  another 
 place.  He  described  his  country  as  completely 
 parched  up.  The  language  in  which  he  spoke 
 (Singhalese)  was  so  very  different  from  the  language 
 of  this  part  of  the  country,  that  the  catechist  who 
 was  going  out  with  me  could  with  difficulty  make 
 himself  understood.  He  said  he  was  a worshipper 
 of  Budha,  and  that  the  people  of  his  country  never 
 heard  of  any  other  religion.  The  temple  to  which 
 they  were  accustomed  to  go  was  five  days’  journey 
 from  his  village,  and  they  go  two  or  three  times  a 
 year.  When  people  die  he  does  not  know  at  all 
 
VISIT  OF  A WEDA. 
 
 411 
 
 where  they  go  ; their  bodies  are  put  in  the  ground, 
 and  their  lives,  or  souls,  go  away.  He  had  never 
 seen  a shilling  or  a sixpence,  and  did  not  know  what 
 a fanam  (three-halfpenny  piece)  was.  The  only 
 money  in  use  among  them  was  pice  and  challies. 
 Children  he  called  “ images  of  men.”  He  did  not 
 know  what  a chair  was,  and  many  of  the  most  com- 
 mon things  he  knew  little  about. 
 
412 
 
 CHAPTER  X. 
 
 EXTRACTS  FROM  JOURNAL  CONTINUED,  1833 — 1836. 
 
 Budhism  in  Cotta — Blind  man — Feast  over  the  dead — Testimony 
 to  a native  catechist — Divine  service  in  schools — Size  of  the 
 image  of  Budha  in  the  Cotta  temple — Dismissal  and  subse- 
 quent apostasy  of  a schoolmaster — Caste — Bana  Maduwa — 
 Sick  child — Translation  of  the  Scriptures  into  Singhalese  com- 
 pleted— Journey  from  Nuwara  Eliya  to  Kandy — Singhalese 
 superstition — Witchcraft — Visit  to  a devil-temple — Baptism  of 
 two  native  youths — Ceremony  over  sick  persons — Native  doc- 
 tors— Lord’s  Supper  at  annual  meeting  of  Missionaries — Visit 
 of  the  Bishop  of  Calcutta  (Dr.  Wilson) — Good  Friday — Dis- 
 tribution of  Tracts — “ Netra  Pincama” — Attendance  on  di- 
 vine service — “ Netra  Pincama” — Distribution  of  tracts  at  the 
 festival — End  of  the  festival — Education  of  native  females. 
 
 Budhism  in  Cotta. — Jan.  13,  1833.  Yesterday 
 was  a great  day  among  the  Budhists.  It  appears  to 
 be  usual  among  the  priests,  when  the  high  priest  has 
 become,  through  age  or  infirmity,  incapable  of  per- 
 forming the  duties  of  his  situation,  that  another  is 
 put  in  his  place.  The  ceremony  took  place  yester- 
 day. An  unusual  crowd  of  priests,  accompanied  by 
 hundreds  of  other  persons,  walked  in  procession 
 
BLIND  MAN. 
 
 413 
 
 from  the  cutchery  in  Colombo — where  the  high 
 priest  elect  had  gone  to  receive  his  appointment, 
 and  to  take  some  oaths — to  the  temple  at  Cotta. 
 As  soon  as  they  reached  the  Cotta  bridge,  which  is 
 between  a mile  and  a half  and  two  miles,  from  the 
 temple,  numbers  of  persons,  with  tomtoms  and  all 
 sorts  of  Singhalese  musical  instruments,  met  them, 
 and  marched  before  the  procession,  beating  them  all 
 through  the  village,  till  they  arrived  at  the  temple. 
 The  washerman  was  also  in  attendance,  and  spread 
 white  cloth  all  along  the  line  of  road  for  the  priests 
 and  their  attendants  to  walk  upon.  The  people  of 
 Cotta,  too,  to  show  how  much  they  are  still  Bud- 
 hists  in  heart,  had  decorated  most  splendidly  a small 
 rest-house  which  is  in  the  middle  of  the  village, 
 where  the  procession  stopped  for  a short  time,  and 
 plentifully  supplied  the  priests  with  coffee,  & c.,  and 
 the  attendants  with  cocoa-nuts,  which,  to  the  num- 
 ber of  five  or  six  hundred,  were  prepared  in  the 
 morning  for  their  refreshment.  All  through  the 
 village  several  persons  dressed  in  masks  danced  be- 
 fore the  priests. 
 
 Blind  Man. — March  15.  I went  this  evening 
 with  the  catechist  to  visit  some  houses  at  Mirihani. 
 We  had  a long  conversation  with  a blind  man.  To 
 my  first  question,  “ How  he  became  blind  ?”  his  an- 
 swer was,  “ On  account  of  some  bad  actions  that 
 he  had  committed  in  a former  birth.”  I showed 
 him  how  foolish  it  was  to  be  led  away  by  his  igno- 
 rant neighbours ; and  that  the  only  way  to  find  out 
 
414 
 
 EXTRACTS  FROM  JOURNAL. 
 
 what  true  happiness  is,  and  where  it  is  to  be  found, 
 is  to  consult  the  Holy  Scriptures,  or  to  inquire  of 
 those  who  are  acquainted  with  their  contents.  He 
 is  accustomed  to  go  to  several  Budhist  temples,  and 
 make  offerings  like  other  people  ; and  the  reason  he 
 goes  is,  that  he  may  obtain  eyesight  and  other  bless- 
 ings in  the  next  birth.  He  promised  that  he 
 would  attend  the  school  of  the  village  where  we 
 preach,  if  I would  give  him  a cloth,  which  I pro- 
 mised to  do. 
 
 Feast  over  the  Dead. — March  24.  The  schools 
 where  I preached  to-day  were  very  thinly  attended  ; 
 nearly  all  the  children  of  one  school  were  absent, 
 having  gone  to  a house  of  the  village  where  was  a 
 feast  kept  in  consequence  of  the  death  of  some  one. 
 It  is  a custom  all  through  the  country  to  have 
 a feast  a few  weeks  after  a person  has  died.  The 
 head  person  in  the  house  invites  nearly  all  the  people 
 of  the  village  to  his  house,  and  after  having  well  eaten 
 and  drunk  at  his  expense,  they  go  to  their  homes. 
 It  would  be  considered  a disgrace,  and  as  showing 
 disrespect  to  the  memory  of  the  dead,  were  this 
 feast  to  be  omitted ; and  therefore  many  poor 
 people  would  rather  run  into  debt  than  pass  it 
 over. 
 
 Testimony  to  a Native  Catechist. — May  11. 
 Since  last  date,  our  catechist,  Harmanis,  has  left  us 
 to  go  to  live  at  his  own  village,  and  manage  the 
 concerns  of  his  father  s family,  as  he  is  the  eldest 
 
DIVINE  SERVICE  IN  SCHOOLS. 
 
 415 
 
 son  now  alive,  two  of  his  elder  brothers  having  died 
 suddenly  within  a few  months.  He  has  a good 
 knowledge  of  English,  and  is  well  acquainted  with 
 Christianity.  I supplied  him  with  books  and  tracts 
 of  various  sorts,  and  hope  and  believe,  with  the 
 blessing  of  God,  he  will  be  enabled  to  do  much 
 good  in  his  native  village.  He  performed  his  duty 
 faithfully  to  us  as  long  as  he  was  with  us.  Indeed, 
 of  the  three  at  the  station  who  have  been  placed 
 under  my  direction  as  catechists,  he  has  been  by 
 far  the  most  laborious,  has  been  the  most  beloved 
 by  the  people,  and,  I must  add,  I think  he  has  done 
 the  most  good.  I have  become  through  his  means 
 better  acquainted  with  many  families  in  this  and 
 the  neighbouring  villages  than  I could  otherwise 
 have  been.  He  has  given  me  more  information  of 
 their  state  and  character,  and  there  is  hardly  any 
 one  connected  with  the  Mission  at  this  station  whose 
 departure  I should  have  regretted  more  than  his. 
 He  was  always  ready  to  accompany  me  in  my  visits 
 to  the  people,  and  appeared  to  take  pleasure  in 
 speaking  with  them  on  the  concerns  of  their  souls. 
 
 Divine  Service  in  Schools. — May  12.  In  con- 
 sequence of  my  visit  to  the  village  of  Mirihani  last 
 evening,  I had  a school  full  of  people  to  attend 
 divine  service  this  evening  at  eight  o’clock.  Some 
 were  persons  who  had  never  attended  before.  I 
 am  convinced  that  at  any  village  where  we  have 
 schools,  if  the  masters  would  do  their  duty,  and 
 invite  the  people  with  affection  and  perseverance, 
 
416 
 
 EXTRACTS  FROM  JOURNAL. 
 
 we  should  have  as  good  an  attendance  every  time 
 we  go  to  preach.  The  congregation  also  at  the 
 school  where  I was  in  the  afternoon  was  good,  and 
 the  grown-up  persons  were  very  attentive.  In  the 
 evening  I wrent  towards  the  temple  to  distribute 
 tracts,  as  I saw  in  coming  home  in  the  afternoon 
 several  groups  of  persons  going  thither.  They  had, 
 however,  performed  their  worship  and  gone  home 
 before  I arrived  at  the  road  leading  to  the  temple. 
 One  old  man  that  I offered  a tract  to  was  very  un- 
 willing to  receive  it,  saying  he  could  not  read. 
 When  I asked  him  of  what  religion  he  was,  he  said, 
 “ A Budhist.”  “ If  he  had  been  baptized  ?”  “ Yes, 
 
 in  infancy.”  “ Why  then  should  you,  who  have 
 been  dedicated  to  the  true  God  in  your  infancy, 
 now  in  your  old  age  not  only  forsake  him  yourself, 
 but  teach  all  your  relations  (the  group  of  persons 
 with  him)  to  do  so  too?”  He  said  nothing  but 
 that  he  was  a Budhist,  and  could  not  read. 
 
 Size  of  the  Image  of  Bubha  at  the  Cotta  Tem- 
 ple.— I know  not  wdiether  I have  mentioned  it 
 before,  but  some  time  since  I went  to  the  Wihara, 
 and  when  there  I had  the  curiosity  to  measure  the 
 image  of  Budha,  which  is  placed  there  in  a reclin- 
 ing posture,  and  I found  it  to  be  no  less  than  forty- 
 two  feet  long.  It  is  made  of  clay,  and  is  beautifully 
 painted,  and  the  long  bench  which  is  placed  in 
 front  of  it  is  always  covered  with  newly-gathered 
 flowers  ; for  when  the  people  do  not  go  to  offer 
 flowers,  the  young  priests  about  the  temple  always 
 
APOSTACY  OF  A SCHOOLMASTER. 
 
 417 
 
 bring  and  offer  them.  They  are  removed  every 
 evening,  and  a fresh  supply  brought  next  morning. 
 The  pillow  upon  which  this  image  reclines  is  about 
 the  circumference  of  the  body  of  a cow.  His  feet, 
 which  are  placed  one  upon  the  other,  are  about 
 two  yards  across  the  toes,  and  what  is  remarkable, 
 the  toes  are  all  of  the  same  size  and  length,  while 
 the  soles  of  the  feet  are  painted  with  circles  and 
 variously-shaped  figures. 
 
 Dismissal  and  subsequent  Apostacy  of  a 
 Schoolmaster. — I add  here  that  the  Dummala- 
 denya  schoolmaster,  who  was  dismissed  for  bad  con- 
 duct on  the  2nd  of  February,  after  having  gone  to 
 reside  at  his  own  village,  which  is  about  thirty  miles 
 off,  for  a month  or  two,  has  lately  returned  to  this 
 village,  and  is  now  not  only  one  of  the  chief  pro- 
 moters of  devil  ceremonies  in  every  village  near, 
 but  a devil  priest.  I am  sorry  to  say,  too,  that  he 
 gets  plenty  of  work.  He  performs  his  ceremonies 
 chiefly  over  persons  who  have  been  a long  time 
 sick,  and  over  women  in  child-birth,  that  they  may 
 have  a safe  and  speedy  delivery.  He  was  first  of 
 all  a Budhist  priest ; on  professing  himself  a believer 
 in  Christianity,  he  was  employed  some  time  by  the 
 Wesleyan  Missionaries  as  a schoolmaster;  after  that 
 he  came  to  us,  and  was  employed  as  schoolmaster 
 at  Walicada  for  nearly  five  years,  and  at  Dummala- 
 denya  two  years,  during  which  time  he  lived  at 
 Cotta,  and  for  a long  time  appeared  an  active  and 
 zealous  man.  It  was  he  who  was  the  chief  means 
 
 e e 
 
418 
 
 EXTRACTS  FROM  JOURNAL. 
 
 of  a small  bungalow  being  erected  in  a distant  part 
 of  the  village  for  holding  divine  service  in,  and  to 
 which  I was  accustomed  to  go  for  nearly  three 
 years.  I used  to  employ  him  more  than  any  other 
 schoolmaster  in  distributing  tracts,  and  frequently 
 sent  him  to  the  Wiharas  at  festivals  for  this  purpose. 
 He  has  a very  good  knowledge  of  Christianity,  and 
 is  well  versed  in  the  native  books.  He  is  now  out 
 of  the  way  of  Christian  instruction,  and  I fear  “ has 
 turned  aside  after  Satan.” 
 
 Caste. — June  9.  I went  to  Psepiliyana  this 
 morning,  a place  that  I have  not  preached  at  for 
 several  months.  The  congregation  was  very  small, 
 there  not  being  more  than  three  persons  besides  the 
 children.  I am  glad  to  find  that  prejudice  is  dying 
 away  in  this  village.  A year  or  two  ago,  though 
 nearly  the  half  of  the  inhabitants  of  this  village  are 
 persons  of  the  Potter  caste,  (the  tenth  in  order  of 
 the  twenty-four  castes  in  Singhalese,)  not  one  of 
 the  children  came  to  the  school.  But  now  above 
 one  third  of  the  children  are  of  this  caste,  and  they 
 read  and  repeat  their  lessons  along  with  the  other 
 children,  and  sit  alongside  them,  as  if  they  were 
 all  of  one  caste.  This  is  not  the  case  in  some  of 
 the  other  schools.  The  low  caste  children  there 
 either  sit  on  a low  bench  in  a corner  of  the  room, 
 or  stand  inside  the  door. 
 
 Bana  Maduwa. — August  3.  I have  been  to  a 
 Bana  Maduwa  three  times  within  the  last  ten  days. 
 
SICK  CHILD. 
 
 419 
 
 On  the  first  evening  I merely  collected  a few  per- 
 sons, and  spoke  with  them  on  some  of  the  absur- 
 dities of  their  worship,  particularly  that  part  in 
 which  they  were  then  engaged,  reading  the  Budhist 
 books  in  what  was  to  them  a foreign  language, 
 without  interpreting  them.  All  the  reply  I had 
 from  the  priests  and  the  people  was,  that  it  was 
 customary  to  do  so.  One  of  the  chief  persons  in 
 procuring  the  erection  of  this  Maduwa,  is  a man 
 who,  about  three  years  ago,  was  engaged  in  one  of 
 our  schools  as  a teacher.  On  the  second  day  I 
 went,  I distributed  about  three  or  four  hundred 
 tracts,  which  the  people  received  very  readily.  I 
 never  saw  them  ask  for  tracts  before  that  evening. 
 On  the  third  evening,  the  people  came  round  me  in 
 great  crowds,  and  held  out  their  hands  for  the 
 tracts.  We  distributed  not  less  than  three  thou- 
 sand. 1 have  heard  since  that  the  people  were 
 urged  on  by  the  priests  to  ask  for  tracts  from  us, 
 in  order  that  they  might  get  them  and  burn  them. 
 A great  many  of  those  that  they  received  were 
 either  burned  or  torn  to  pieces.  Some  were  torn 
 to  pieces  before  our  eyes,  others  were  stuck  upon 
 the  branches  of  trees,  and  some  of  the  people,  more 
 impudent  than  the  rest,  as  soon  as  they  had  received 
 them,  said,  “ These  are  fine  things  for  wadding 
 for  our  guns  when  we  go  into  the  jungles  to 
 shoot.” 
 
 Sick  Child. — Oct.  8.  Yesterday  evening  I went 
 to  visit  a little  girl  who  belongs  to  the  girls’  school. 
 
 e e 2 
 
420 
 
 EXTRACTS  FROM  JOURNAL. 
 
 I found  her  on  her  mat  on  the  floor,  rolling  about 
 from  one  side  to  the  other.  She  was  quite  mad, 
 and  had  been  so  for  two  days.  Her  elder  sister  was 
 also  on  a mat  at  the  other  side  of  the  room  very  ill. 
 The  parents  had  called  the  devil  doctor  a day  or 
 two  before,  and  a devil  ceremony  had  been  per- 
 formed for  their  recovery,  the  remains  of  which  were 
 still  standing.  Both  the  girls  had  been  much  worse 
 since  that  time,  and  there  is  now  very  little  hope  of 
 their  recovery. 
 
 From  what  I saw  this  evening,  I am  almost  in- 
 clined to  think  that  the  hearts  of  the  Singhalese 
 people  are  either  naturally,  or  are  rendered  by 
 superstition,  harder  than  those  of  other  people. 
 The  sick  room,  where  these  two  girls  were  lying, 
 was  about  two  yards  wide  and  six  long.  It  had  two 
 doors  into  it,  one  at  the  end,  and  the  other  at  the 
 side.  Before  each  door  an  old  mat  was  hung  up 
 to  keep  off  the  wind,  which  made  the  room  as  dark 
 as  a dungeon  : indeed,  it  was  so  dark,  that  in  order 
 to  see  who  was  in  it,  a lamp  was  necessary.  The 
 gloominess  and  misery  of  the  place  was  beyond 
 description.  The  walls  were  built  of  mud,  but 
 they  were  not  whitewashed,  and  here  and  there 
 they  were  breaking  down.  The  floor,  which  was 
 also  of  mud,  was  damp  and  filthy  ; upon  this  one 
 of  the  girls  was  placed,  and  the  father  and  mother, 
 the  one  at  the  head,  and  the  other  at  the  feet,  were 
 holding  the  girl  down.  When  I inquired  about 
 medicine  for  the  child,  the  father  told  me  that  the 
 doctor  had  left  word  that  morning  that  some  which 
 
SICK  CHILD. 
 
 421 
 
 he  prescribed  was  to  be  brought  from  Colombo,  but 
 that  he  could  not  go,  and  had  no  one  to  send.  He 
 said  that  they  had  prayed  to  God,  and  made  offerings 
 and  vows  to  Katragama  Dewiyo , but  that  they  had 
 found  no  relief,  and  knew  not  what  to  do.  I spoke 
 with  the  father,  doctor,  and  devil-dancer,  at  the 
 door  of  the  house,  on  the  absurdity  of  performing 
 these  ceremonies,  while  at  the  same  time  they  ne- 
 glected to  administer  to  the  sick  children  the  medi- 
 cine that  had  been  ordered.  The  only  answer 
 returned  was,  that  it  was  the  custom  to  have  these 
 ceremonies. 
 
 The  younger  girl  has  been  at  the  school  for  a 
 long  time,  and  was  a very  attentive  and  good  girl, 
 has  a good  knowledge  of  the  Scriptures,  and  has 
 several  times  requested  those  of  the  station  who 
 have  visited  her  to  pray  for  her  at  home.  I was 
 also  told  that  she  was  unwilling  that  the  devil  cere- 
 mony should  be  performed. 
 
 Oct.  13.  I went  with  the  catechist  to  visit  the 
 girl  mentioned  on  the  8th.  She  was  sensible,  which 
 gave  me  an  opportunity  of  speaking  with  her.  She 
 repeated  the  Lord’s  Prayer  before  me,  and  I recom- 
 mended her  to  use  it  every  night  and  morning,  and 
 to  put  her  trust  in  Jesus  Christ,  and  to  love  him 
 with  all  her  heart.  It  was  with  difficulty  that  she 
 spoke.  She  was  very  glad  that  we  had  gone  to 
 visit  her.  There  are,  I think,  now  some  hopes  of 
 her  recovery.  The  elder  sister  was  in  the  corner 
 of  the  room.  She  is  worse  within  the  last  few 
 days. 
 
422 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Translation  of  the  Scriptures. — Nov.  14. 
 This  day  is  finished  the  translation  of  the  Scrip- 
 tures into  Singhalese.  Mr.  Lambrick  has  been  en- 
 gaged in  that  work  ever  since  he  came  to  Cotta, 
 and  I for  five  years.  We  did  not  separate  without 
 prayer  to  God  for  his  blessing  upon  our  labours. 
 
 Journey  from  Nuwara  Eliya  to  Kandy.— Jan. 
 3,  1834.  I set  off  yesterday,  at  ten  a.  m.,  to  walk 
 from  Nuwara  Eliya  to  Kandy.  The  climate  here 
 is  so  cold  that  it  is  neither  dangerous  nor  inconve- 
 nient to  walk  in  the  middle  of  the  day.  My  jour- 
 ney was  through  thick  jungles,  and  over  very  high 
 and  in  most  places  barren  mountains.  The  persons 
 that  I had  with  me,  as  baggage-bearers  and  guides, 
 fancying  that  they  were  able  to  find  out  a nearer 
 road  than  the  common  one,  led  us  up  to  the  top  of 
 a very  high  and  rugged  mountain,  and  having  de- 
 scended the  other  side,  and  wandered  a few  miles, 
 we  were  brought  at  last  to  some  Kandian  villages, 
 where  the  face  of  an  European  had  never  been  seen 
 before.  Before  arriving  at  any  village,  we  met 
 with  a person,  who  told  us  we  were  altogether  out 
 of  the  right  track.  This  person  was  on  his  way  to 
 a Dewala,  (a  temple  of  the  devil,)  to  fulfil  a vow, 
 but  we  persuaded  him,  by  the  promise  of  money, 
 to  come  and  put  us  in  the  right  road.  His  belief 
 in  the  existence  and  power  of  devils  was  far  stronger 
 than  I had  ever  heard  expressed  by  any  other  Sin- 
 ghalese man,  and  he  told  wonderful  stories  of  what 
 the  devils  were  accustomed  to  do,  and  the  power 
 
JOURNEY  FROM  NUWARA  ELIYA  TO  KANDY.  423 
 
 they  have  over  men’s  property,  and  the  necessity 
 all  people  are  under  to  make  offerings  to  them  to 
 prevent  them  from  from  doing  them  injury.  He 
 led  us  through  several  villages,  in  each  of  which 
 was  a very  large  building,  in  appearance  like  a 
 Wihara,  but  which  was  the  common  storehouse  of 
 thej Daddy  belonging  to  the  people  of  the  village. 
 It  had  various  images  painted  on  its  sides.  The 
 people  were  all  Budhists,  and  extremely  ignorant, 
 as  out  of  the  two  or  three  villages,  we  did  not  find 
 more  than  four  or  five  persons  who  were  able  to 
 read.  They  had  never  heard  of  Christianity,  or  of 
 any  other  religion  than  their  own.  When  I took 
 out  some  tracts  and  showed  them  to  them,  they 
 were  all  struck  with  astonishment,  as  they  had  never 
 seen  any  paper  books  before.  What  delighted  them 
 most  was  the  little  wood-cuts  with  which  the  tracts 
 were  embellished.  As  soon  as  they  saw  these  they 
 laughed  aloud,  and  clapped  their  hands,  and  beat 
 them  against  their  naked  thighs  for  joy.  As  they 
 were  curious  to  know  what  was  contained  in  the 
 books,  I had  the  opportunity  of  telling  them  a few 
 of  the  most  important  truths  of  our  holy  religion. 
 
 I gave  tracts  to  those  that  could  read,  and  left  with 
 them  several  others,  which  they  promised  they 
 would  give  to  the  people  of  the  surrounding  villages 
 who  were  able  to  read.  I was  much  pleased  with 
 the  simplicity  of  the  people.  They  said  they  would 
 read  the  Bana  books,  as  they  called  the  tracts,  be- 
 cause they  treated  on  religion,  and  they  would 
 believe  the  things  contained  in  them.  They  all  ap- 
 
424 
 
 EXTRACTS  FROM  JOURNAL. 
 
 peared  to  be  very  superstitious,  or,  as  they  would 
 call  it,  religious.  The  man  whom  we  had  pressed 
 into  our  service  for  a guide,  was  on  his  way  to  a 
 Dewala,  to  make  offerings,  as  he  said,  to  prevail  on 
 the  devil  not  to  injure  him  in  his  property  or  per- 
 son ; and  all  the  other  people  told  me  that  they 
 constantly  made  offerings  to  gods,  and  devils,  and 
 Budha.  I told  them  that  the  books  that  I had  dis- 
 tributed among  them  told  them  of  a God  far  greater 
 and  more  powerful  than  any  that  they  had  ever 
 before  heard  of,  who  had  made  the  heavens  and 
 earth,  and  who  had  sent  a Saviour  to  save  mankind ; 
 and  w7ho  also  had  prepared  a place  of  happiness  in 
 the  next  world  for  all  those  who  love  and  serve  him 
 in  this.  They  said  they  would  like  to  go  to  that 
 place  when  they  died,  but  at  present  they  knew 
 nothing  about  what  they  were  to  believe  and  to  do 
 in  order  to  go  there.  After  giving  them  a few 
 directions,  and  exhorting  them  to  pray  to  this  God, 
 and  to  believe  what  was  said  about  him  in  the 
 books  I had  given  them,  I proceeded  on  my  journey 
 towards  Kandy,  which  I reached  in  the  evening. 
 The  people  were  very  kind,  and  furnished  me  rea- 
 dily, and  gratis,  wuth  everything  that  I requested. 
 
 Singhalese  Superstition. — Feb.  2.  The  fol- 
 lowing ceremony  is  used  to  preserve  cocoa-nuts, 
 while  on  the  trees,  from  being  stolen.  When  a 
 man  wants  his  cocoa-nut  trees  to  be  preserved  from 
 thieves,  he  sends  for  the  Capuwa,  or  devil  priest, 
 and  before  the  priest  commences  any  of  the  cere- 
 
SINGHALESE  SUPERSTITION. 
 
 425 
 
 monies,  he  washes  himself  in  the  river,  or  a pond, 
 and  puts  on  a clean  white  cloth.  He  then  in  a very 
 solemn  manner  offers  up  prayers  to  Katragama 
 Dewiiyo , that  he  would  preserve  the  trees  for  three 
 months,  till  the  fruits  are  ripe  and  ready  to  be 
 plucked.  The  Capuwa  then  gets  the  young  tender 
 leaves  of  the  cocoa-nut  tree,  which  are  delicately 
 white,  with  some  flowers  of  various  sorts,  and  having 
 made  a small  shed  with  eight  or  ten  small  sticks, 
 and  in  the  inside  of  this  erected  a frame  or  altar, 
 called  in  Singhalese  “ Messa,”  he  decorates  the  shed, 
 both  inside  and  outside,  with  flowers.  He  then 
 takes  a number  of  the  leaflets,  equal  in  number  to 
 the  trees  in  the  garden,  and  offers  them  on  the 
 Messa  to  Katragama  Dewiyo , and  in  the  name  of 
 the  owner  of  the  garden  promises  that  when  they 
 are  full  of  fruit,  the  owner  shall  take  these  fruits 
 and  make  an  offering  to  Katragama  Dewiyo , before 
 he  appropriates  any  to  his  own  use,  or  permits  any 
 of  them  to  be  taken  by  others  for  any  purpose 
 whatever.  He  then  takes  the  white  cocoa  nut 
 
 leaves  which  have  been  offered,  one  by  one,  and 
 binds  them  round  the  trunk  of  every  cocoa-nut  tree 
 in  the  whole  garden.  The  people,  seeing  these 
 leaves  tied  round  the  trees,  know  there  is  “ Taha- 
 nama”  or  prohibition  to  touch  them,  and  are  con- 
 sequently afraid  to  steal  the  nuts.  And  if  any  one 
 is  so  daring  as  to  steal  the  fruits,  notwithstanding 
 the  “ Tahanama ,”  they  think  that  some  evil  will 
 befal  them  through  the  displeasure  of  Katragama 
 Dewiyo.  The  owner  of  the  garden  will  not  even 
 
426 
 
 EXTRACTS  FROM  JOURNAL. 
 
 break  one  of  these  fruits  to  give  a stranger.  On 
 the  18th  of  last  month,  on  my  road  from  Kandy,  I 
 arrived  at  a village  where  all  the  trees  of  their  gar- 
 dens  were  thus  bound  with  white  leaves,  and  I 
 could  neither  by  entreaties  nor  by  promise  of  money 
 prevail  upon  the  ignorant  and  superstitious  owners 
 to  give  me  a cocoa-nut  to  drink.  The  Singhalese 
 in  general  are  very  ready  to  put  themselves  to  a 
 great  deal  of  trouble  and  inconvenience  for  the  sake 
 of  showing  a little  kindness  to  a stranger,  but  these 
 were  some  of  the  most  obstinate  people  I had  ever 
 met  with. 
 
 Witchcraft. — Feb.  11.  This  evening:  I went 
 out  with  the  catechist  to  visit  the  people.  The  first 
 house  we  visited  was  that  of  a family  in  which,  out 
 of  eight  children,  six  had  died  within  the  last  two 
 months.  The  poor  mother  was,  as  might  be  ex- 
 pected, in  great  distress,  as  the  two  surviving  ones 
 were  also  sick  of  the  same  disease  that  had  car- 
 ried off  the  other  six.  She  says  it  is  a disease 
 brought  on  the  family  by  witchcraft , and  that  their 
 enemy  has  bewitched  them.  I used  all  the  means  I 
 could  to  try  to  persuade  her  that  there  could  be  no 
 such  thing,  and  that  the  sickness  that  had  visited 
 her  family  had  been  the  appointment  of  Almighty 
 God,  who  does  nothing  either  wrong  or  without  a 
 cause,  and  that  the  reason  he  brought  these  afflic- 
 tions was  to  soften  her  heart  and  to  bring  her  to  re- 
 pentance for  her  sins  and  reformation  of  life,  and  to 
 cause  her  to  trust  in  God  alone.  I conversed  with 
 
VISIT  TO  A DEVIL  TEMPLE. 
 
 427 
 
 her  and  several  others  who  came  around  us  for  some 
 time,  trying  to  comfort  her  and  to  persuade  her  that 
 it  was  the  will  of  God,  and  that  she  must  submit  to 
 his  dispensations.  The  poor  woman  could  only 
 console  herself  by  thinking  that  as  these  afflictions 
 came  on  her  now  without  any  sin  that  she  had  com- 
 mitted to  deserve  them,  she  would  in  the  next  birth 
 have  a better  lot  than  that  which  she  now  enjoyed. 
 I endeavoured  to  reason  her  out  of  this  false  notion, 
 which  indeed  it  is  a very  difficult  thing  to  do,  and 
 left  her,  advising  her  to  banish  from  her  mind  all 
 ideas  of  bewitchment,  and  to  begin  to  think  more  of 
 that  religion  which  she  had  been  baptized  into,  and 
 which  she  even  now  said  that  she  believed. 
 
 Visit  to  a Devil  Temple. — March  30.  I went 
 this  evening  about  six  o’clock  with  the  catechist  to 
 a Dewala,  in  a remote  corner  of  the  village  of 
 Pagoda . The  temple,  in  which  is  an  image  of  the 
 KatragamaDewiyo , painted  on  cloth,  is  a small  build- 
 ing, not  more  than  six  feet  square.  Before  it  is  a small 
 Maduwa  built  of  cajans.  We  arrived  long  before 
 the  ceremony  commenced,  and  had  thus  an  oppor- 
 tunity of  conversing  with  the  Capuwa  while  engaged 
 iu  ornamenting  the  building.  He  says  that  he  has 
 learnt  to  perform  the  ceremonies  from  his  father, 
 who  was  also  a Capuwa,  and  that  he  had  been  thus 
 employed  fifteen  years.  I spoke  with  him  at  some 
 length  on  the  absurdity  and  wickedness  of  worship- 
 ping any  but  the  true  God,  and  exhorted  him 
 earnestly  to  lay  aside  his  delusive  arts  and  worship 
 
428 
 
 EXTRACTS  FROM  JOURNAL. 
 
 God  alone.  He  makes  liis  living  by  this  art,  and 
 therefore  says  he  cannot  give  it  up,  and  besides,  he 
 was  appointed  to  the  office  by  the  Katragama 
 Dewiyo  himself,  who  appeared  to  him  in  a dream, 
 and  hence  he  must  continue  in  his  employment. 
 During  the  time  I was  speaking  to  him  some  of  his 
 servants  were  extracting  oil  from  cocoa-nuts  by  boil- 
 ing the  kernels  scraped,  as  it  is,  according  to  them, 
 unlawful  to  burn  any  oil  except  what  is  extracted  at 
 the  time . After  all  was  prepared,  the  Capuwa 
 locked  up  the  little  temple,  taking  the  key  with  him, 
 and  went  to  a canal  near  to  bathe — a necessary  pre- 
 paration for  the  ceremony.  As  he  was  to  be  absent 
 about  half  an  hour,  and  about  forty  or  fifty  persons 
 were  present,  I took  the  opportunity  of  reading  a 
 tract  to  them,  and  preaching  to  them  the  gospel  of 
 Christ, — rather  a novel  circumstance  in  the  very 
 temple  where  offerings  are  made  to  the  devil.  Some 
 of  the  persons  assembled  together  seemed  inclined 
 to  make  a noise  and  riot,  but  I spoke  to  them  on  the 
 impropriety  of  persons  attending  any  place  of  reli- 
 gious service  to  make  a riot,  and  they  afterwards 
 behaved  properly.  I distributed  about  twenty 
 tracts  to  the  persons  who  said  they  could  read. 
 The  tomtom  beaters  soon  arrived,  and  a dancer 
 began  to  play  his  tricks.  After  waiting  to  look  at 
 this  for  some  time,  we  went  to  a house  near,  and 
 read  part  of  another  tract  to  about  ten  persons  who 
 followed  us,  all  of  whom  behaved  with  respect.  On 
 our  return  to  the  Maduwa,  the  dancing,  accompa- 
 nied with  singing,  was  still  going  on  to  the  beat  of 
 
VISIT  TO  A DEVIL  TEMPLE. 
 
 429 
 
 the  tomtom,  and  continued  for  about  an  hour.  At 
 last  the  Capuwa  went  into  the  small  apartment,  and 
 while  the  tomtom  still  continued,  remained  there 
 about  another  half  hour  till  he  became,  as  the  people 
 called  it,  “ mad.”  Virgil’s  description  of  the  Sybil 
 was  completely  verified  in  the  priest — Virg.  iEneid., 
 lib.  vi.  v.  45,  et  seq. 
 
 When  the  maddening  influence  of  the  devil  was 
 on  him,  he  came  out,  and,  preceded  by  a dancer, 
 and  followed  by  a person  bearing  what  were  called 
 the  “ ornaments  of  the  god,”  he  went  round  the 
 temple  and  a large  sacred  tree  that  stood  near  it, 
 the  dancer  twisting  his  body  into  all  sorts  of  shapes, 
 and  several  others  accompanying  the  beat  of  the 
 tomtom  with  their  not  very  musical  voices.  The 
 Capuwa,  during  the  procession  round  the  temple, 
 had  on  his  head  a large  box  containing  the  sacred 
 ring  of  the  god,  which  persons  believing  in  Katra- 
 gama  Dewiyo  are  accustomed  to  swear  by  in  a court 
 of  justice.  This,  of  course,  caused  the  contortions 
 of  his  body  and  his  movements  in  dancing  not 
 to  be  so  violent  as  those  of  the  other  dancer. 
 All  the  persons  present  accompanied  them  round 
 the  temple.  The  beating  of  the  tomtom,  the  danc- 
 ing and  singing,  would  continue  till  daylight. 
 
 The  whole  of  the  ceremony  was  in  a style  which 
 betokened  either  the  poverty  of  the  parties  engaging 
 in  it,  or  the  little  hold  which  the  system  of  which  it 
 is  a part  has  on  the  minds  of  the  people,  The  cloth 
 used  as  a canopy  for  the  dancer,  Capuwa,  &c.,  was 
 dirty  and  ragged.  That  with  which  the  box  was 
 
430 
 
 EXTRACTS  FROM  JOURNAL. 
 
 covered  was  equally  so,  as  well  as  that  in  which 
 were  put  the  ornaments  of  the  god.  These  orna- 
 ments were  a large  iron  stile,  used  in  writing  on  the 
 ola,  and  two  or  three  pieces  of  painted  stick  about 
 a foot  and  a half  long.  The  assembly  was  equally 
 wretched  in  appearance.  There  was  not  one  re- 
 spectable native  present.  They  were  chiefly  poor 
 women  and  children  from  the  neighbouring  villages. 
 The  men  who  attended  were  of  the  lowest  descrip- 
 tion, and  most  of  them  persons  that  I am  accus- 
 tomed to  see  loitering  about  the  villages,  at  the 
 tavern  doors,  or  at  the  cockpit.  The  temple  is 
 opened  every  Wednesday  and  Saturday  evening, 
 and  the  ceremonies  are  performed  with  greater 
 strictness  at  this  season,  in  order  to  drive  away  the 
 small  pox,  which  has  for  some  time  been  very  pre- 
 valent. We  returned  home  about  two  a.  m.  The 
 account  of  Katragama,  taken  from  the  Ceylon  Ga- 
 zetteer— a work  written  by  a native  Modeliar,  and 
 now  passing  through  the  press — is  as  follows : 
 
 “ Katragam,  (Kaddirkaman)  a renowned  place  of 
 Hindu  pilgrimage  in  the  province  of  Uwa,  situated 
 on  the  left  bank  of  the  Paropa  Oya,  (river,)  about 
 fifty-eight  miles  south-east  of  Badula,  and  forty 
 north-east  of  Hambantotte.  At  this  place  there  are, 
 within  two  adjoining  enclosures,  a number  of  tem- 
 ples erected  to  every  deity  in  the  Hindu  calendar, 
 and  also  a Wihara  and  a Dagoba  belonging  to  the 
 Budhists ; but  the  principal  temple  for  which  it  is 
 celebrated  is  dedicated  to  Skanda,  the  god  of  war, 
 who,  according  to  tradition,  halted  on  the  summit  of 
 
VISIT  TO  A DEVIL  TEMPLE. 
 
 431 
 
 a hill  in  the  neighbourhood,  on  his  return  from 
 Mahendrapuri.  after  destroying  the  Asuras  who  op- 
 pressed the  Suras,  or  gods.  The  temple  is  a plain 
 building,  divided  into  two  apartments,  of  which  the 
 inner  (inaccessible  to  the  populace)  contains  the 
 image  of  the  god,  and  the  walls  are  ornamented 
 with  figures  of  different  gods  and  heroes,  richly  ex- 
 ecuted ; while  the  inside  of  the  roof  is  ceiled  with 
 painted  cloths,  and  the  entrance  to  the  inner  apart- 
 ment hidden  by  a similar  cloth.  Such  is  the  great 
 regard  the  people  have  for  the  shrine  of  this  god, 
 that  pilgrims  from  every  part  of  India  resort  to 
 worship  it,  frequently  bringing  with  them  pots  of 
 water,  from  the  Ganges  at  Benares,  slung  on  cress 
 bamboos;  and  even  the  professors  of  Islamism  do 
 not  object  to  participate  with  them,  under  a feigned 
 excuse  that  the  place  was  a favourite  resort  of  one 
 of  their  holy  men,  called  Kheder  Nabi,  who,  they 
 say,  has  rendered  himself  immortal  by  drinking  the 
 water  of  life,  which  he  discovered  in  this  neighbour- 
 hood. During  the  rebellion  in  1817,  access  to  this 
 temple  was  completely  barred  by  the  British  go- 
 vernment, and  all  persons  resorting  to  Ceylon,  un- 
 der the  denomination  of  Fakirs,  Pandarams,  and 
 Yogees,  from  foreign  parts,  were  placed  under 
 great  restrictions  ; but  at  present  nothing  of  the 
 kind  exists,  and  the  pilgrims  are  only  required  to 
 have  a passport  from  the  authorities  on  the  coast 
 before  they  proceed  into  the  interior. 
 
 “ The  temple  is  placed  under  the  superintend- 
 ence of  a Basnayaka  Nilame,  and  the  revenue  that 
 
 5 
 
432 
 
 EXTRACTS  FROM  JOURNAL. 
 
 arises  from  the  offerings  is  shared  among  the  priests 
 who  officiate  in  the  sanctuary.  A grand  festival  is 
 held  in  the  month  of  July,  and  continues  for  several 
 days ; and,  according  to  a long-standing  custom, 
 Moormen  (Mahometans)  are  obliged  to  bear  torches 
 before  the  imao’e  when  it  is  taken  out  and  carried  in 
 procession. 
 
 “ Skanda  has  several  names  in  Sanscrit,  but  he  is 
 here  commonly  styled  ‘ Kadirama,’  or  the  ‘ lord  of 
 the  rays he  having  sprung  from  an  assemblage  of 
 rays  emitted  from  the  eyes  of  Siva  for  the  purpose 
 of  accomplishing  the  destruction  of  the  Asuras.  He 
 is  represented  with  six  heads  and  twelve  hands,  in 
 each  of  which  he  holds  a different  weapon,  and  his 
 Wahane,  or  vehicle,  is  a peacock,  which  is  hence 
 reckoned  sacred  by  his  votaries.  Of  his  two  con- 
 sorts, Dewane  and  Walli,  the  latter  is  represented 
 as  having  been  nurtured  by  a Weda  female,  and  the 
 Wedas  are  therefore  particularly  attached  to  his 
 worship.” 
 
 Baptism  of  two  native  Youths. — May  19.  This 
 day,  after  the  regular  morning  service,  two  of  the 
 young  men  belonging  to  the  Christian  Institution, 
 each  about  the  age  of  sixteen,  the  one  a Tamulian 
 from  Jaffna,  and  the  other  a Kandian,  were  baptized 
 by  Mr.  Lambrick.  One  was  called  John  Hens- 
 man,  and  the  other  Henry  Martyn.  The  latter  was 
 for  several  years  at  the  school  in  Kandy,  and  has 
 been  at  Cotta  for  about  a year  and  a half,  and  is  a 
 boy  of  great  promise.  The  other  was  some  time  in 
 
CEREMONY  OVER  SICK  PERSONS. 
 
 433 
 
 the  Nellore  Seminary,  and  is  likewise  a boy  of 
 whom  we  have  good  hopes.  Both  are  children  of 
 heathen  parents,  and  we  trust  are  now  believers  in 
 Jesus  Christ. 
 
 Ceremony  over  Sick  Persons. — Aug.  2.  I 
 have  been  several  times  lately  to  visit  a sick  man  in 
 the  village  of  Nawala.  He  had  lived  about  two 
 years  in  one  of  the  Mission  families  at  this  station, 
 and  had  always  conducted  himself  in  a quiet  and 
 orderly  manner.  I found  him,  the  first  time,  on 
 his  couch  in  a corner  of  the  room,  and  spoke  to  him 
 on  the  duty  and  necessity  of  confessing  his  sins  to 
 Almighty  God,  and  asking  for  the  forgiveness  of 
 them  through  Jesus  Christ.  He  promised  that  he 
 would  do  it ; and  I recommended  him,  if  he  knew 
 no  other  prayer,  to  make  known  his  wants  to  God  in 
 the  words  of  the  Lord’s  Prayer  night  and  morning. 
 To  show,  however,  how  little  impression  all  that  I 
 had  said  had  made  on  him,  a few  days  after,  when 
 I went,  I found  the  astrologer  there,  who  had  been 
 sent  for  by  the  sick  man's  relations,  and  who  was 
 beginning  to  make  a large  image  of  clay  on  a frame- 
 work of  bamboo,  made  for  the  purpose.  I spoke  to 
 the  man  on  the  folly  of  attempting  to  cure  a disease 
 by  such  means  as  those  which  they  were  going  to 
 use,  and  recommended  him  and  the  sick  man’s  friends, 
 particularly  the  old  mother,  who  was  the  person  who 
 had  sent  for  the  astrologer,  to  give  it  over,  and  not  to 
 tempt  God  by  such  foolish  and  wicked  things.  They 
 
 F F 
 
434 
 
 EXTRACTS  FROM  JOURNAL. 
 
 would  not,  however,  be  persuaded  to  desist ; and 
 when  I went  the  next  evening,  I found  the  image  of 
 clay  completed,  together  with  four  others,  one  of 
 which  was  directly  underneath,  as  if  supporting  the 
 image  first  mentioned,  and  two  smaller  ones,  one  on 
 each  side.  These  were  painted  yellow,  red,  and 
 black,  and  one  of  them  had  an  immense  tusk  on 
 each  side  of  his  mouth.  The  frame  of  bamboos 
 which  supported  these  images  was  raised  nearly  per- 
 pendicular in  a small  cajan  shed  which  was  erected 
 near  the  house.  The  intention  of  this  was  for  a 
 ceremony  to  be  performed  by  the  astrologer  to  see 
 whether  the  stars  under  which  the  sick  man  was 
 born  were  lucky  or  unlucky.  On  the  night  of  the 
 ceremony  I went  to  see  it.  It  commenced  at  nine 
 o’clock,  and  would  continue  till  sunrise  next  morn- 
 ing. My  patience  was  worn  out  in  about  two 
 hours.  The  sick  man  was  brought  out  of  his  house, 
 and  laid  about  two  yards  in  front  of  these  images, 
 and  was  for  a long  time  supported  by  his  wife. 
 When  she  was  tired,  he  was  laid  down  on  his  mat, 
 with  a small  pillow  under  his  head.  The  astrologer, 
 with  his  assistant,  then  commenced  the  ceremony, 
 the  former  repeating  verses  from  some  astrological 
 books,  in  such  high  language  that  I could  only  un- 
 derstand a word  here  and  there,  and  dancing  to  the 
 sound  of  the  tomtom,  which  was  beaten  by  the 
 latter.  After  about  half  an  hour,  a cocoa-nut,  which 
 the  astrologer  had  all  the  time  held  in  his  hand,  was 
 put  to  the  feet  of  the  sick  man,  and,  after  another 
 
CEREMONY  OVER  SICK  PERSONS.  435 
 
 half-hour  spent  in  repeating  verses  and  beating  the 
 tomtom,  a piece  of  string,  which  was  fastened  to  the 
 head  of  the  highest  image  on  the  frame,  and  de- 
 scended over  the  whole  length  of  the  body  of  the 
 one  underneath  it,  was  put  into  the  sick  man’s  hand. 
 What  the  intention  of  this  was  I could  not  find  out. 
 After  the  repetition  of  the  same  sort  of  verse  for 
 some  time,  the  man  who  had  hitherto  beaten  the 
 tomtom  began  to  dance — though,  poor  old  man  ! he 
 was  so  decrepid  as  to  be  hardly  able  to  move  one 
 leg  over  the  other,  and  the  astrologer  beat  the  tom- 
 tom. I wished  now  to  return  home,  as  it  was  near 
 twelve  o’clock,  and  I saw  that  the  same  things  were 
 to  be  carried  on  all  night,  and  requested  them  to 
 stop  till  I said  a few  words  to  them.  I told  the 
 mother  and  other  friends  of  the  sick  man  who  were 
 assembled  there  the  wickedness  they  were  com- 
 mitting by  allowing  the  ceremony  to  take  place,  as 
 futurity  was  wrapped  up  in  impenetrable  darkness 
 to  all  mortals,  and  men's  sickness  or  health  de- 
 pended, not  on  the  position  of  the  stars  at  their 
 birth,  but  on  the  will  of  the  All-wise  Disposer  of  all 
 events.  I also  told  them  that  the  ceremony  they 
 were  engaged  in  would  probably  tend  to  shorten 
 the  poor  sick  man’s  life,  as  he  was  exposed  to  a 
 night  air,  and  kept  in  it  from  nine  p.  m.  till  sunrise 
 next  morning.  They  listened  very  attentively  to 
 all  I said,  and  replied  that  it  was  what  had  been 
 recommended  by  the  doctors,  as  the  only  means 
 in  which  it  was  possible  that  a cure  could  be  ef- 
 fected. 
 
 f f 2 
 
436 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Native  Doctors. — Aug.  JO.  I know  not  a more 
 unconscionable  and  liard-hearted  set  of  men  than  the 
 Singhalese  native  doctors,  most  of  whom  are  also 
 astrologers.  When  they  are  sent  for  to  a sick  man, 
 they  generally  say  to  the  friends  who  are  near, 
 “ If  you  will  give  me  so  many  rix-dollars,  (a  rix- 
 dollar  is  eighteenpence,)  I will  cure  the  sick  man.” 
 A promise  is  then  made  to  him,  and  if,  in  a few 
 days,  when  he  has  received  half  the  sum  promised, 
 any  change  for  the  worse  takes  place,  he  then  says, 
 “ This  disease  is  of  such  a nature  that  I shall  not  be 
 able  to  cure  it  unless  I receive  so  much  more 
 money  for  medicines  and  so  much  for  attendance.” 
 They  are  then  obliged  to  promise  a larger  sum  than 
 the  former ; and  I believe  it  is  a common  thing  for 
 a native  doctor  to  give  medicine  which  he  knows 
 will  make  the  patient  worse,  in  order  to  extort  from 
 his  ignorant  countrymen  more  money. 
 
 Lord’s  Supper  at  the  Annual  Meeting  of 
 the  Missionaries. — Sept.  7.  This  morning  the 
 communicants  at  Cotta  were  twenty-six  in  number, 
 belonging  to  four  different  classes  of  persons — Eng- 
 lish, Dutch,  Singhalese,  and  Tamulians.  The  Eng- 
 lish present — the  Missionaries  and  their  wives — had 
 all  been  brought  up  Protestants ; the  Dutch  had 
 been  brought  up  Protestants,  but  in  the  Lutheran 
 section  of  the  Christian  church  ; the  Singhalese  had 
 been  Budhists  before  they  had  been  connected  with 
 us;  and  the  Tamulians  had  been  some  idolaters, 
 and  others  Roman  Catholics.  All  were  now  ga- 
 
bishop  of  Calcutta’s  visit. 
 
 437 
 
 thered  together  around  the  table  of  the  Lord,  to  ce- 
 lebrate his  dying  love.  May  God  grant  that,  as  we 
 of  different  nations  meet  together  round  his  table 
 here,  we  may  meet  together,  with  some  of  every  na- 
 tion under  heaven,  at  the  marriage  supper  of  the 
 Lamb  in  glory  ! 
 
 Visit  of  the  Bishop  of  Calcutta  (Dr.  Wilson) 
 to  Cotta. — Nov.  11.  To-day  the  Bishop,  (who  ar- 
 rived on  the  7th,)  Dr.  and  Mrs.  Mill,  and  Mr. 
 Bateman,  the  Bishop’s  son-in-law,  and  chaplain,  the 
 Archdeacon,  and  some  of  the  clergy  of  Colombo, 
 visited  Cotta.  They  arrived  early  in  the  morning, 
 and  did  not  go  home  till  nearly  eight  o’clock  in  the 
 evening.  The  Bishop  conducted  family  prayers 
 in  the  Institution.  After  having  requested  Mr. 
 Lambrick  to  read  the  first  seven  verses  of  1 Tim. 
 chap,  ii.,  he  explained  them  at  some  length,  apply- 
 ing them  particularly  to  the  case  of  the  young  per- 
 sons then  before  him.  After  singing,  the  Bishop 
 concluded  with  prayer,  the  greatest  part  of  it  extem- 
 pore, and  applicable  to  present  circumstances. 
 After  breakfast  five  young  persons  (our  catechist  and 
 four  others)  were  introduced  to  him,  of  whom  he 
 asked  a great  number  of  questions  on  Scripture, 
 and  whom  he  addressed  in  a very  affectionate  man- 
 ner. The  Bishop  then  went  to  the  girls’  school  and 
 asked  several  questions  of  the  little  girls,  with  whom 
 he  seemed  much  delighted.  It  was  now  agreed  by 
 the  Bishop  and  Mr.  Lambrick  that  the  candi- 
 dates for  confirmation  should  be  confirmed  at  Cotta 
 
438 
 
 EXTRACTS  FROM  JOURNAL. 
 
 in  the  afternoon,  instead  of  at  Colombo  to-morrow, 
 as  was  at  first  intended,  and  a person  was  despatched 
 to  Colombo  for  the  Bishop’s  robes.  Till  he  re- 
 turned the  Bishop  went  to  the  Institution,  where  he 
 was  much  pleased  with  the  children  of  the  out- 
 schools  that  were  presented  to  him.  About  three 
 hundred  and  fifty  were  present,  of  whom  he  asked 
 many  questions,  and  in  general  received  correct  an- 
 swers. He  then  addressed  them  at  some  length. 
 Assisted  by  Mr.  Bateman,  he  spent  nearly  two  hours 
 in  examining  the  Institution  young  men  in  the 
 Bible,  geography,  trigonometry,  geometry,  Latin, 
 the  Greek  Testament,  and  the  Hebrew  Bible.  The 
 Bishop  said  that  this  was  the  first  time  he  had  heard 
 Hebrew  read  by  a native  of  India.  He  exhorted 
 them  all  to  persevere  in  their  studies  with  diligence 
 and  humility.  After  a while  he  put  on  his  robes, 
 and  proceeded  to  the  Institution  to  confirm  the  can- 
 didates. There  were  fifty-seven  children  and  adults 
 presented  to  him.  Of  these  seven  were  girls,  most 
 of  whom  belong  to  the  girls’  school,  (the  first  of  this 
 sex  that  have  ever  been  confirmed,)  twenty  belong 
 to  the  Instititution  and  English  school,  and  thirty 
 belong  to  the  out-schools.  The  service  was  inter- 
 preted into  Singhalese.  At  the  end  of  the  first  ex- 
 hortation in  the  confirmation  service,  the  Bishop 
 addressed  the  candidates  on  the  importance  of  the 
 rite,  and  after  the  imposition  of  hands  did  the  same, 
 exhorting  them  very  earnestly  to  pray  to  God  to 
 deepen  any  good  impressions  that  might  be  made 
 on  their  minds,  to  abstain  from  all  connexion  with 
 
DISTRIBUTION  OF  TRACTS. 
 
 439 
 
 idolatry,  to  be  particular  in  the  observance  of  the 
 sabbath,  and  constantly  to  implore  the  assistance  of 
 God’s  Holy  Spirit,  a portion  of  which  he  trusted 
 was  then  bestowed  upon  them,  and  to  grow  in  grace 
 and  in  the  knowledge  of  God,  and  of  his  Son  Jesus 
 Christ  our  Lord.  The  service  was  over  at  five 
 o’clock.  After  dinner  the  Bishop  returned  to  Co- 
 lombo. May  the  blessing  of  God  rest  upon  the 
 labours  of  this  important  day  ! 
 
 April  17.  Good  Friday. — To-day  all  the  children 
 of  the  schools  attended  divine  service  at  Cotta. 
 I read  prayers,  and  Mr.  Bailey  preached  from  John 
 iii.  14,  15.  After  the  sermon  they  all  assembled  in 
 the  English  school,  where  they  had  their  annual 
 feast  of  cakes,  plantains,  coffee,  &c.  Before  they 
 went  to  church  I addressed  them  on  the  particular 
 subject,  for  the  consideration  of  which  the  Church 
 of  England  had  set  apart  this  day,  the  sufferings  and 
 death  of  our  Saviour.  After  the  feast  was  finished  I 
 distributed  tracts  to  the  schoolmasters,  and  wished 
 them  to  give  one  to  each  of  the  children  that  were 
 able  to  read. 
 
 Distribution  of  Tracts. — April  20.  Two  of 
 the  catechists  accompanied  me  to-day  to  visit  some 
 villages  six  or  seven  miles  from  Cotta,  which  we  had 
 never  visited  before.  All  the  people  received  us 
 kindly  except  the  tomtom-beaters  and  the  astrolo- 
 gers, to  several  of  whom,  however,  we  went,  intend- 
 ing  to  give  tracts.  As  soon  as  we  had  explained 
 what  was  contained  in  the  “ little  books,”  they  said 
 
440 
 
 EXTRACTS  FROM  JOURNAL. 
 
 that  if  they  were  to  receive  those  books  and  forsake 
 their  religion,  and  become  true  Christians,  they 
 would  be  reduced  to  poverty,  as  they  had  no  lands 
 to  cultivate,  and  were  despised  by  the  rest  of  the 
 people  for  being  of  low  caste.  Out  of  several  fami- 
 lies of  this  class  of  persons  that  we  visited,  only  one 
 individual  received  a tract,  and  that  was  not  until 
 we  had  argued  with  him  for  half  an  hour,  and  as- 
 sured him  that  it  would  do  him  no  harm.  One 
 young  person  said  that  he  could  not  take  one  with- 
 out leave  from  his  father  or  elder  brother.  We 
 persuaded  him  to  take  one.  Soon  after  we  left  him, 
 his  elder  brother,  who  came  unexpectedly  to  the 
 place  and  saw  the  book  in  the  young  man’s  hand, 
 snatched  it  from  him,  and  ran  after  us,  calling  out 
 very  loud,  “ Here,  take  this  book,  I don’t  want.’’ 
 We  could  not  afterwards  prevail  on  him  to  receive 
 one.  After  remaining  out  till  one  o’clock,  going 
 from  one  village  to  another,  we  came  to  a small  cajan 
 rest  house  on  the  road-side,  and  had  some  refresh- 
 ment, and  remained  there  nearly  an  hour.  During 
 our  stay  we  gave  several  tracts  to  passengers.  One 
 man  who  received  a tract  went  to  a tavern  that  was 
 near,  and  collected  all  the  people  together,  and 
 began  to  read  it  to  them.  To  show  his  ignorance, 
 however,  of  “ paper  books,”  he  read  the  last  page 
 first,  and  when  that  was  finished  he  turned  over  and 
 read  the  last  but  one,  and  would  have  read  the  tract 
 through  in  that  manner  had  not  one  of  the  catechists 
 gone  to  him  to  put  him  right. 
 
NETRA  PINCAMA. 
 
 441 
 
 “ Netra  Pincama.” — June  13.  We  have  printed, 
 within  the  last  week,  a new  Singhalese  tract,  called, 
 “ Netra  Pincama,”  for  the  purpose  of  being  distri- 
 buted at  a great  Budhist  festival  which  is  to  take 
 place  soon.  “ Netra”  signifies  “ eye,”  and  this  fes- 
 tival is  to  be  kept  on  the  occasion  of  “ eyes”  being 
 put  into  twenty-four  images  of  clay,  which  some 
 time  ago  were  erected  in  a new  verandah  that  was 
 built  round  the  Cotta  Wihara.  The  workmen  have 
 lately  gathered  themselves  together,  (see  Isa.  xliv.,) 
 and  though  there  has  been  no  smith  with  his  tongs  and 
 hammer,  no  carpenter  with  his  rule,  and  lines,  and 
 planes,  and  compass,  as  the  images  are  made  of  clay, 
 yet  they  are  all  in  the  figure  of  a man,  — in  truth 
 they  are  more  than  that,  for  I have  never,  among  all 
 the  black  and  white  countenances  that  have  come 
 under  my  observation,  seen  anything  so  “ beauti- 
 ful.” They  are  also  new  out  of  the  workman’s  hand? 
 and  stand  “ upright  as  the  palm-tree.”  Many  a 
 worshipper  will  at  the  “ Netra  Pincama”  fall  down 
 before  him  and  say,  “ Deliver  me,  for  thou  art  my 
 God,”  or  what  is  the  same  thing,  though  in  different 
 words,  “ I take  refuge  in  Budha,  I take  refuge  in 
 his  priests,  I take  refuge  in  his  religion.”  Surely, 
 surely,  “ they  have  no  knowledge  nor  under- 
 standing.” 
 
 Attendance  on  Divine  Service. — July  6. 
 This  afternoon  I went  to  the  village  of  Yakbsedda  to 
 preach.  I found  a school  full  of  people.  They  had 
 come  to  a wedding-house  near,  and  while  the  bride 
 
442 
 
 EXTRACTS  FROM  JOURNAL. 
 
 and  bridegroom  had  gone  to  the  government  school 
 to  be  married  by  the  proponent,  they  came  to  hear 
 the  sermon.  As  several  of  these  were  persons  from 
 distant  villages,  they  were  so  rough  and  so  unac- 
 customed to  the  restraints  of  a place  of  worship, 
 that  they  were  not  only  uncomfortable  themselves, 
 but  they  rendered  me  so  too,  by  their  getting  up 
 from  their  places,  running  after  their  children, 
 laughing,  talking,  &c. 
 
 There  is  a kind  of  respectful  behaviour  shown 
 by  those  who  are  in  the  habit  of  attending  our  ser- 
 vices. But  it  is  with  great  difficulty  that  we  can 
 get  on  comfortably  when  a few  strangers  come  in. 
 Their  hearing  the  children  of  the  school  for  the  first 
 time  say  aloud  “ Amen,”  a word  which  they  never 
 heard  before,  their  seeing  and  hearing  their  own 
 language  read  by  a white  man , their  hearing  strange 
 things  out  of  the  chapter  of  the  Bible  read,  and  the 
 kneeling  down,  and  standing  up,  and  sitting  down 
 in  different  parts  of  the  service, — all,  indeed,  that 
 they  hear  and  see  excites  their  wonder,  and  they 
 take  no  pains  to  conceal  it. 
 
 The  “ Netra  Pincama.” — July  9.  This  is  the  first 
 day  of  the  great  Budhist  festival  at  the  Cotta  tem- 
 ple, called  the  “ Netra  Pincama,”  or  “ Festival  of 
 the  Eye.”  Several  large  processions  have  come 
 from  Colombo,  preceded  by  tomtoms  and  musical 
 instruments.  In  the  midst  of  these  processions  were 
 figures  dressed  up  like  men  on  horseback,  the  figure 
 of  an  elephant  as  large  as  life,  &c.,  as  well  as  two 
 
THE  NETRA  PINCAMA. 
 
 443 
 
 Asana  Kuduwas , or  ornamented  tops  of  the  pulpit 
 in  which  the  Budhist  priests  read  the  Bana  books. 
 The  road  from  the  Cotta  bridge  to  the  temple,  which 
 is  about  two  miles,  was  all  swept,  and  the  stones,  &c., 
 taken  out  of  the  way.  At  the  temple  itself  were 
 erected  two  very  large  and  very  beautifully  orna- 
 mented Bana  Maduwas.  They  were  adorned  with 
 different-coloured  cloths,  which  were  supplied  by 
 the  natives,  or  borrowed  for  the  occasion.  And  all 
 the  pillars  (each  of  which  is  an  areka-tree)  on  which 
 the  Maduwas  are  built  were  hung  round  with  the 
 largest  and  finest  bunches  of  ripe  cocoa-nuts  that 
 could  be  procured,  as  well  as  with  the  beautifully 
 delicate  areka-nut  flowers,  with  which,  as  well  as 
 with  the  young  leaves  of  the  cocoa-nut  tree,  the 
 interior  of  the  Maduwas  was  festooned.  I have 
 never  seen  so  many  people  at  any  Budhist  festival. 
 
 All  parts  within  the  compound  were  filled  with 
 people,  Singhalese,  Tamulians,  Portuguese,  Dutch, 
 Moormen,  and  here  and  there  an  Englishman,  who 
 had  come  to  look  at  the  doings  of  these  idolaters. 
 The  ceremony  of  dedicating  these  twenty-four 
 images  did  not  commence  till  nearly  twelve  o’clock, 
 the  former  part  of  the  night  being  chiefly  taken  up 
 in  repeating  slokas,  or  verses  out  of  different  books, 
 to  consecrate  the  offerings  of  rice,  oil,  &c.,  which 
 were  brought  in  large  quantities,  and  placed  before 
 these  images.  As  soon,  however,  as  the  eyes  were 
 painted  in  the  images,  tables  were  brought  into  the 
 temple,  where  the  images  are  erected,  and  they 
 were  no  sooner  placed  there,  and  dishes  placed 
 
444 
 
 EXTRACTS  FROM  JOURNAL. 
 
 upon  them  to  receive  money,  than  great  crowds 
 rushed  eagerly  in  to  make  their  offerings.  The 
 place  continued  to  be  filled  with  successive  crowds 
 of  worshippers  as  long  as  I remained,  which  was 
 till  one  o’clock,  a.  m.  In  one  of  the  two  Bana 
 Maduwas  we  counted  one  hundred  and  eighty 
 women  sitting  on  the  floor,  which  is  their  custom 
 when  they  go  to  a temple  to  hear  the  Bana  read  : 
 and  in  the  other  we  counted  nearly  five  hundred 
 women,  all  sitting  down  on  mats  spread  on  the 
 floor.  These,  however,  formed  but  a small  part  of 
 the  people  assembled.  There  were  at  least  as  many 
 children,  most  of  whom  were  all  the  time  fast 
 asleep  on  the  floor,  and  nearly  twice  as  many  men. 
 After  the  men,  dressed  so  as  to  resemble  horses, 
 had  played  all  sorts  of  pranks  in  the  compound , and 
 various  kinds  of  fireworks  had  been  exhibited,  and 
 guns  had  been  fired,  and  tomtoms,  & c.,  beaten,  the 
 ceremony  of  the  dedication  commenced,  by  the  two 
 priests  who  were  to  read  to-night  being  brought  on 
 men’s  arms,  covered  with  a canopy  of  white  cloth, 
 from  the  pansala,  (priests’  house,)  and  being  lifted 
 up  into  the  two  pulpits,  erected  in  a small  square 
 apartment  in  the  midst  of  the  Maduwa.  Before 
 they  began  to  read,  a little  child,  about  eight  years 
 old,  the  son  of  a headman  in  Colombo  or  the  neigh- 
 bourhood, who  was  dressed  like  a Kandian  chief,  with 
 his  short  sleeves  and  large  turn-down  collar,  which 
 came  half  way  down  his  back,  and  a book-muslin 
 dress  tied  round  his  waist  by  a broad  gold 
 band,  was  brought  into  the  inner  apartment,  and 
 
THE  NETRA  PINCAMA. 
 
 445 
 
 kneeling  down  in  the  space  between  the  two 
 pulpits,  (all  the  rest  of  the  people  in  the  Maduwa 
 who  were  before  sitting  down,  were  now  made  by- 
 order  of  the  priest  to  rise  upon  their  knees,)  and  in 
 an  attitude  of  worship,  in  which  all  present  joined, 
 he  repeated  the  ten  commandments  of  Budha.  He 
 then  repeated  a sloka , in  which  were  invoked 
 blessings  and  prosperity  on  the  priests  of  the 
 temple,  and  on  the  priesthood  in  general,  on  the 
 Budhist  religion,  on  the  assembled  multitude,  and 
 particularly  on  the  high  priest  of  the  temple.  He 
 was  cheered  on  in  the  repetition  by  the  cry  of 
 “ Sadu,”  “ Sadu,”  being  raised  every  now  and 
 then.  When  he  had  ceased,  one  of  the  priests  re- 
 peated the  commands  of  Budha,  and  was  followed 
 by  all  the  people  in  the  Maduwa.  The  effect  of 
 this,  repeated  aloud  by  the  voices  of  so  many  men, 
 women,  and  children,  was  astonishing.  The  priests 
 after  that  began  to  read  the  Bana , and  would  con- 
 tinue to  do  so  till  daylight.  The  temple  itself  was 
 full  of  worshippers,  and  no  sooner  had  one  set,  con- 
 sisting of  about  thirty  persons,  risen  from  their 
 knees  from  before  the  images,  than  another  set  fell 
 down.  This  continued  all  the  time  I was  there. 
 The  smaller  of  the  two  Mad u was  was  also  occupied 
 by  two  priests,  who  were  reading  the  Bana.  It  was 
 also  full  of  people.  We  distributed  a few  tracts 
 prepared  for  the  occasion.  But  as  the  festival  is 
 to  last  seven  days,  we  were  not  eager  to  distribute 
 many  the  first  day,  or  rather  night.  We  also  had 
 some  conversation  with  a priest,  who  was  very 
 
446 
 
 EXTRACTS  FROM  JOURNAL. 
 
 ready  to  talk  with  us,  and  who  willingly  received 
 one  of  the  tracts.  Besides  the  large  image  of 
 Budha,  and  the  twenty-four  new  ones  now  conse- 
 crated, there  are  several  small  buildings  near,  in 
 each  of  which  is  an  image  of  some  god,  Sakaya,  or 
 Maha  Brama,  or  some  other.  Each  of  the  build- 
 ings was  open,  and  offerings  were  made  to  the 
 images,  near  which  a man  stood,  and  prayed  to  the 
 god  represented  by  the  image,  to  defend  the  offerers 
 from  all  sorts  of  evil,  both  bodily  and  mental.  I re- 
 turned home  about  two  o'clock  in  the  morning. 
 
 July  10th.  Distribution  of  tracts  at  the  festival. 
 I went  to-night  too,  as  I had  done  last  night,  to  the 
 Wihara,  for  the  purpose  of  distributing  tracts.  The 
 people  were  very  shy.  Even  after  I had  a crowd 
 around  me,  and  told  them  what  I had  to  give  to 
 them,  not  more  than  one  or  two  said,  “ Give  me.'’ 
 I gave  one  tract  to  a young  man  who  had  been 
 some  years  ago  at  one  of  our  schools.  He  took  it 
 near  a lamp  at  one  of  the  entrances  of  the  Maduwa, 
 (there  are  generally  four  entrances,)  and  began  to 
 read.  He  soon  had  a number  of  persons  around 
 him,  and  a priest  came  up  to  him  and  asked  him 
 what  he  was  doing,  and  ordered  him  to  throw  the 
 book  away.  He  refused  to  do  this,  and  continued 
 reading  for  some  time,  a great  number  of  persons 
 being  collected  together  as  he  read  aloud.  After- 
 wards, when  one  of  the  catechists  was  with  me,  we 
 began  to  speak  to  a man  who  informed  us  that  he 
 had  before  heard  some  of  the  things  mentioned  in 
 the  tract.  He  spoke  in  so  disputatious  a tone  that 
 
 5 
 
THE  NETRA  PINCAMA. 
 
 447 
 
 the  crowd  around  us  soon  increased.  We  endea- 
 voured to  answer  in  good  temper  all  his  objections 
 against  our  religion,  as  well  as  told  him  some  of  the 
 faults  and  inconsistencies  of  the  Budhist  religion. 
 This  continued  for  some  time,  when  the  man  being 
 joined  by  others,  became  so  noisy,  that  we  with- 
 drew to  a distance.  We  soon  met  with  our  friend, 
 and  the  dispute  was  carried  on  with  our  catechist 
 with  more  good  feeling  and  less  noise  than  before. 
 It  chiefly  turned  on  the  difference  of  conduct  be- 
 tween Christ  and  Budha  when  they  were  in  the 
 world.  The  catechist  spoke  in  a most  convincing 
 manner,  and  showed  him  very  clearly  that  those 
 things  which  the  Budhists  are  accustomed  to  look 
 upon  as  meritorious  actions  are  great  sins,  and 
 would  not,  if  men  had  a little  more  knowledge,  and 
 would  use  common  sense,  take  place  any  longer. 
 We  afterwards  left  the  precincts  of  the  temple,  and 
 a crowd  soon  collected  around  us  again,  but  only  a 
 very  few  were  willing  to  receive  our  books.  We 
 had  a long  conversation  also  with  another  man,  who 
 was  a decided  Budhist,  and  tried  what  he  could  to 
 defend  image  worship.  He  also  said  that  Christians 
 were  divided  into  two  parts,  one  of  whom  said  it 
 was  not  wrong  to  worship  images,  and  the  other 
 said  it  was.  We  spoke  to  him  as  calmly  as  we 
 could,  and  told  him,  whatever  others  did,  it  was  the 
 duty  of  every  sensible  man  to  judge  for  himself, 
 and  to  take  his  religion  out  of  his  religious  books, 
 and  not,  as  he  could  get  it,  from  the  words  or  deeds 
 of  others.  Of  the  number  of  persons  around  us  at 
 
448 
 
 EXTRACTS  FROM  JOURNAL. 
 
 the  time,  only  two  or  three  were  willing  to  receive 
 tracts. 
 
 The  fireworks  were  not  so  splendid  as  last  night, 
 nor  the  number  of  persons  by  any  means  so  great. 
 The  man  who  carried  on  his  head  last  night  around 
 the  compound  of  the  temple  a frame  in  which  were 
 placed  more  than  one  hundred  lamps,  all  burning, 
 (I  don’t  say  this  by  guess,  but  counted  them,)  was 
 absent  to-night,  as  well  as  another  man,  who  wore  a 
 sort  of  skull-  cap,  covered  with  something  like  pitch, 
 and  which  when  set  on  fire  would  burn  for  hours.  Last 
 night  these  two  fire  carriers  seemed  to  attract  the 
 attention  of  a great  number  of  the  people  as  wher- 
 ever they  went  they  were  surrounded  by  crowds  of 
 persons.  The  priests  were  brought  from  the  pan- 
 sala  to  the  temple  each  in  the  arms  of  two  men,  one 
 on  each  side,  under  a canopy  of  white  cloth,  pre- 
 ceded by  tomtoms.  They  were  then  lifted  into  their 
 pulpits.  We  left  them  after  twelve  o’clock  reading 
 the  Bana,  which  would  continue  without  cessation 
 till  daylight.  There  were  eight  dancing-boys  to- 
 night, who  attracted  much  attention. 
 
 July  16.  The  end  of  the  festival.  To-night 
 being,  as  I understood,  the  last  night  of  the  festival, 
 I went  to  the  temple  about  nine  o’clock,  and  re- 
 mained till  one.  I had  not  much  conversation  with 
 the  people,  as  they  were  all  engaged,  some  in  beat- 
 ing the  tomtom,  and  dancing  to  it,  others  in  ex- 
 amining the  newly-erected  images  of  Budha,  and 
 paying  their  adorations  there ; others  in  letting  off 
 fireworks,  (some  of  which  were  very  beautiful,)  and 
 
NETRA  PINCAMA. 
 
 449 
 
 the  greatest  part  in  listening  to  the  Bana  books. 
 Both  Maduwas  were  full  of  women,  the  men  occu- 
 pying  the  entrance,  and  crowding  round  the  doors 
 and  the  outside.  In  the  small  Maduwa  the  priest 
 was  engaged  in  reading  and  explaining  the  trans- 
 migrations of  Budha.  In  the  latter  a “ Divine 
 Messenger”  (Dewa  Dutaya)  had  just  arrived,  and 
 was  delivering  his  message  from  the  gods  at  the 
 door  of  the  small  square  apartment  in  the  middle  of 
 the  Maduwa,  which  is  appropriated  to  the  priests 
 alone.  In  the  inside  of  this  apartment  were  a num- 
 ber of  priests,  sitting  upon  their  heels,  as  their 
 custom  is,  all  in  order,  each  taking  hold  very  reve- 
 rently of  a piece  of  cord  which  passed  through  all 
 their  hands,  and  one  end  of  which  was  put  into  a 
 chatty  of  water  in  one  corner.  I think  the  inten- 
 tion of  this  was  to  consecrate  the  water.  At  the 
 end  of  the  “ Message  from  the  gods,”  the  people 
 shouted  aloud  three  times,  “ Sadu.”  Guns  con- 
 tinued to  be  fired  at  short  intervals.  The  verandah 
 of  the  temple,  as  well  as  the  whole  of  the  court, 
 was  full  of  people,  the  greatest  part  of  whom  were 
 sitting  down  and  chewing  betel.  In  one  part  of 
 the  verandah  were  two  tables,  each  of  which  was 
 crowded  with  offerings  for  the  priests.  Some  of 
 these  were  priests’  robes,  fans,  dishes  for  begging 
 rice,  cups,  money,  &c.  As  I did  not  like  to  collect 
 a crowd  around  me  in  the  precincts  of  the  temple, 
 as  I had  heard  how  much  the  priests  were  embit- 
 tered against  me  for  what  I had  already  done,  the 
 catechist  and  myself  went  outside  the  gate,  where 
 
 G G 
 
450 
 
 EXTRACTS  FROM  JOURNAL. 
 
 we  had  a good  opportunity  of  distributing  all  the 
 tracts  we  took,  except  about  a dozen.  Very  few 
 elderly  people  asked  for  tracts.  Many  of  those  who 
 received  them  were  very  young  persons,  as  few  of 
 the  old  ones  were  willing  to  come  and  listen  to 
 what  we  had  to  say.  We  remained  till  one  o’clock, 
 when  the  reading  of  the  Bana  was  still  going  on, 
 and  would  continue  till  sunrise.  The  people  were 
 beginning  to  go  to  their  homes  at  the  time  we  left. 
 In  different  parts  near  the  temple  were  groups  of 
 persons  asleep  in  the  open  air.  The  road  leading 
 to  the  temple  was  full  of  booths,  for  the  purpose  of 
 selling  food  and  sweetmeats  to  the  persons  going 
 and  coming.  This,  together  with  the  tomtom 
 beating,  the  dancing,  firing  of  muskets,  the  blind 
 fiddlers  playing,  the  burning  of  fireworks,  the  groups 
 of  beggars  here  and  there  singing  their  doleful 
 ditty,  the  noise,  the  shouting,  the  bustle,  all  made  it 
 have  more  the  appearance  of  a fair  in  some  town  in 
 England  than  of  a religious  festival.  How  men’s 
 religious  feelings,  if  they  have  any,  can  be  called 
 forth  in  the  midst  of  all  this  confusion  I cannot 
 imagine.  All  that  I saw  or  heard  the  people  do 
 was  to  call  out  “ Sadu.”  I will  just  mention  here, 
 that  one  person,  who  in  a very  supplicatory  posture 
 asked  for  a tract,  no  sooner  received  it,  than  he 
 doubled  it  up  in  as  small  a compass  as  he  could,  and 
 began  to  pull  off  little  pieces  of  it  with  his  teeth, 
 crying  out,  “ There  !”  “ see  !”  at  every  piece  he  tore 
 off.  This  he  continued  to  do  till  the  whole  was 
 gone.  He  then  set  up  a loud  laugh  and  ran  off. 
 
EDUCATION  OF  FEMALES. 
 
 451 
 
 Education  of  Females. — Oct.  20.  As  the  edu- 
 cation of  girls  at  the  out-schools  is  a new  thing,  and 
 I have  felt  very  desirous  to  know  how  they  said 
 their  lessons  at  the  end  of  the  month,  I went  both 
 last  month  and  this  to  the  schools  to  superintend 
 their  examinations,  and  both  times  was  much  pleased 
 with  the  correct  manner  in  which  most  of  them  re- 
 peated their  lessons.  On  Tuesday,  about  twelve,  I 
 left  the  Institution  and  went  to  Bewila.  The  first 
 class  contains  nine  girls,  who  repeated  a portion  of 
 the  Church  Catechism  from  “ My  duty  towards  my 
 neighbour,”  to  the  end.  As  there  was  not  time  to 
 ask  them  questions  upon  every  part  of  it,  I took 
 the  Lord’s  Prayer,  and  the  questions  proposed  and 
 answers  returned  were  as  follow. 
 
 “ Whose  prayer  is  this  V 
 “ The  Lord’s.” 
 
 “ What  Lord’s  ?” 
 
 “ Our  Lord  Jesus  Christ’s.” 
 
 “ Whose  Lord  is  Jesus  Christ  ?” 
 
 “ The  Lord  of  all.” 
 
 “ To  whom  do  we  pray  ?” 
 
 “ To  God.” 
 
 “ What  is  God  here  called  ?” 
 
 “ Our  Father.” 
 
 “ Whose  Father?” 
 
 “ Ours.” 
 
 “ The  Father  of  black  men,  or  of  white  men,  or 
 of  both.” 
 
 “ Of  both — of  all.” 
 
 “ Where  does  he  live  ?” 
 
 g g 2 
 
452 
 
 EXTRACTS  FROM  JOURNAL. 
 
 “ In  heaven.” 
 
 “ Who  lives  in  heaven  ?” 
 
 “ God  our  Father.” 
 
 “ What  do  we  pray  God’s  name  may  receive  V 
 “ Honour.” 
 
 ££  What  do  we  pray  may  come  ?” 
 
 “ God’s  kingdom.” 
 
 t£  How  can  his  kingdom  come  when  he  is  already 
 king  over  all  ?”  (No  answer.) 
 
 “ Who  lives  in  heaven  ?” 
 
 “ God  and  Jesus  Christ.” 
 
 “ Who  is  there  in  heaven  to  do  God’s  will  ?” 
 
 “ Jesus  Christ.” 
 
 “ And  who  else  ?” 
 
 “ The  angels.” 
 
 “ And  who  else  ?”  (No  answer.) 
 
 £<  What  becomes  of  good  men  when  they  die  ?” 
 
 ££  They  go  to  heavem” 
 
 ££  Do  they  not  perform  God’s  will  in  heaven  ?” 
 
 ££  Yes.”  ‘ 
 
 ££  Good  men  on  earth  do  many  things  wrong,  and 
 all  things  imperfectly  ; will  they  do  anything  wrong 
 or  imperfectly  in  heaven  ?” 
 
 ££  No ; they  will  do  all  God’s  will  there.” 
 
 ££  What  do  we  pray  respecting  the  earth  ?” 
 
 ££  That  God’s  will  may  be  done  here  as  it  is  in 
 heaven.” 
 
 ££  How  is  that?” 
 
 ££  Perfectly,  and  by  everybody.” 
 
 ££  What  do  we  pray  God  to  give  us?” 
 
 ££  Our  daily  bread.” 
 
EDUCATION  OF  FEMALES. 
 
 453 
 
 “ How  much  is  that  V 
 “ Enough  for  our  daily  wants.” 
 
 “ What  should  we  do  besides  praying  for  it  ?” 
 
 “ Nothing,”  said  one. 
 
 “ What  did  God  give  us  our  hands  and  feet  for  V 
 “ To  work  with.” 
 
 “ Then  what  should  we  do  besides  pray  for  our 
 daily  bread  ?” 
 
 “ Work  for  it.” 
 
 “ What  necessity  is  there  to  ask  for  forgiveness 
 of  sins  ? 5 
 
 “ Because  we  are  all  sinners.” 
 
 “ Who  can  forgive  sins  ?” 
 
 “ God  only.” 
 
 “ Whose  sins  will  God  forgive  ?” 
 t£  The  sins  of  all  who  call  upon  him.” 
 
 “ If  two  children  quarrel,  and  keep  up  their  bad 
 feelings  in  their  minds  all  day,  and  yet  in  the 
 evening  say  their  prayers,  will  God  hear  them  V 
 <•  No.” 
 
 ££  Why  not  T 
 
 ££  Because  of  their  revengeful  thoughts.” 
 
 “ How  should  one  man  act  towards  another  that 
 has  offended  him.” 
 
 “ Forgive  him.” 
 
 ££  If  he  do  not  ?” 
 
 <£  God  will  not  forgive  him.” 
 
 ££  What  do  we  pray  not  to  be  led  into  ?” 
 
 ££  Temptation.” 
 
 <£  And  to  be  delivered  from  what  ? 
 
 ££  From  evil.” 
 
454 
 
 EXTRACTS  FROM  JOURNAL. 
 
 “ What  is  evil  ?” 
 
 “ Sin." 
 
 “ And  what  else  is  evil  ?” 
 
 “ Hell.” 
 
 “ What  kingdom  is  it  that  belongs  to  God.' 
 
 “ The  kingdom  of  heaven." 
 
 “ Whether  is  the  kingdom  of  God  or  that  of  the 
 kings  of  this  world  the  greater  ?” 
 
 “ That  of  God." 
 
 “ What  else  does  God  possess  ?” 
 
 “ Power.” 
 
 “ How  much  power  ?” 
 
 “ Very  much.” 
 
 “ A king  receives  his  power  when  he  is  born,  and 
 loses  it  when  he  dies.  Is  that  the  case  with  God  ?” 
 
 “ No.” 
 
 “ Why  not  ?” 
 
 “ Because  God  is  not  born,  neither  does  he  die.” 
 
 “ The  power  of  a king  extends  over  one  country, 
 and  not  over  another.  Is  that  so  with  God  ?” 
 
 “ No  ; he  reigns  over  all." 
 
 “ What  else  belongs  to  God?” 
 
 “ The  glory.” 
 
 “ When  will  God  lose  this  kingdom  and  power 
 and  glory  V9 
 “ Never.” 
 
 “ What  does  Amen  mean  ?” 
 
 “ May  it  be  so.” 
 
 Such  is  the  examination  of  one  class  of  nine  little 
 girls  on  the  Lord's  prayer,  who  had  only  been  at 
 school  three  months. 
 
455 
 
 CHAPTER  XI. 
 
 EXTRACTS  FROM  JOURNAL  CONTINUED,  1835 — 1837. 
 
 Journey  to  Adam’s  Peak — Girls’  School  at  Mihirani — Caste  in 
 schools — Easter  Sunday — Kindness  of  the  people — Distribu- 
 tion of  tracts — First  Adigar — Devil  dance  over  a sick  girl — 
 Baddagama — Death  of  a schoolmaster — Small  temple  of  the 
 “ Blessed  Foot” — School  at  Majuana — “ Hade  Demala  Kanda” 
 — Journey  to  “ Hinidum  Kanda,”  or  Haycock  Mountain — 
 Land  leeches — Sermon  for  Church  Missionary  Society  at  Bad- 
 dagama— High  hill  near  Baddagama — Native  wedding. 
 
 Journey  to  Adam’s  Peak. — December  26,  1835. 
 I left  Cotta  last  evening,  and  came  to  Pantura,  six- 
 teen miles.  I here  met  Cornelius  Alvis,  the  as- 
 sistant teacher  at  our  Institution,  when  we  set  off  on 
 foot,  intending  to  visit  Adam’s  Peak,  the  highest 
 mountain  in  the  country,  and  a celebrated  place  of 
 resort  for  pilgrims  of  almost  every  religion.  Its 
 perpendicular  height  is  about  7,420  feet,  and  it  is 
 seventy  miles  south-east  of  Colombo.  Leaving 
 Pantura,  we  came  to  Horona,  sixteen  miles.  Having 
 refreshed  ourselves,  and  remained  there  an  hour  or 
 two,  we  left  it  at  two  p.  m.,  and  reached  Nambapana, 
 thirty-two  miles  from  Colombo,  at  eight.  The  road 
 
456 
 
 EXTRACTS  FROM  JOURNAL. 
 
 between  the  two  places  is  through  jungles  and  across 
 swamps.  In  many  places  there  were  not  even 
 wooden  bridges  (which  are  generally  a single  tree) 
 across  the  small  rivulets.  We  found  this  to  be  the 
 case  to  such  a degree  that  during  the  whole  of  these 
 sixteen  miles  we  could  not  proceed  one  without 
 taking  off  our  shoes  and  wading  sometimes  above 
 the  knee  in  water  for  several  hundred  yards  together. 
 I distributed  several  tracts  at  Horona,  but  of  the 
 people  that  we  found  along  the  road  not  one  could 
 read.  The  houses  are  very  thinly  scattered  over 
 this  part  of  the  country,  as  we  passed  by  large  tracts 
 of  jungle  and  other  wild  country  that  had  never 
 been  turned  up  by  the  husbandman.  Our  road  lay 
 between  large  mountains,  some  of  very  grotesque 
 appearance.  Here  and  there  we  met  a solitary  in- 
 dividual, and  sometimes  groups  of  ten  or  twelve, 
 going  to  Colombo  with  fowls  and  other  things 
 to  sell. 
 
 Dec.  27.  As  this  was  Sunday,  we  remained  at 
 the  rest-house  till  nearly  two  p.  m.  That  it  might 
 not  altogether  be  a profitless  day,  I assembled  the 
 men  that  w7ere  with  me,  and  a few  others,  and  read 
 prayers  and  a sermon  to  them.  After  travelling 
 through  a very  rough  and  stony  country,  and  pass- 
 ing the  hundred  and  fifty  bridges  which,  as  is  com- 
 monly reported,  are  between  Colombo  and  Ratna- 
 pura,  we  arrived  at  the  latter  place  about  eight 
 o’clock,  and  as  there  was  no  rest-house  except  one 
 nearly  in  ruins,  we  were  very  kindly  entertained  by 
 the  medical  officer  in  charge  of  the  fort.  Some  of 
 
JOURNEY  TO  ADAM  S PEAK. 
 
 457 
 
 the  bridges  were  very  difficult  to  be  passed,  as  they 
 were  nothing  else  than  a long  tree  thrown  across  the 
 stream.  We  crossed  the  Kuruganga  in  a canoe,  but 
 the  stream  was  so  shallow  that  we  stuck  fast  in  the 
 middle,  and  were  obliged  to  wade  out  as  well  as  we 
 could.  Near  Ratnapura  is  a very  large  and  cele- 
 brated Dewala,  called  the  Saffragama  Dewala,  dedi- 
 cated to  the  god  Saman.  It  is  much  resorted  to, 
 and  a festival  takes  place  at  it  annually,  in  July, 
 which  lasts  fifteen  days. 
 
 Dec.  28.  We  left  Ratnapura  this  morning  about 
 eleven,  but  our  road  was  far  more  difficult  than  any 
 we  had  yet  passed,  as  the  hills  we  had  to  climb  were 
 very  steep,  and  only  capable  of  being  ascended  by 
 large  stones  being  placed  as  steps,  which  in  some 
 places  amounted  to  several  hundreds.  We  had  also 
 to  cross  several  rivers.  After  travelling  the  most 
 difficult  road  I ever  saw,  we  arrived,  about  three 
 o’clock  p.  m.,  at  Gillemalla,  a village  famed  for  betel. 
 We  then  began  to  ascend  the  mountain  bordering 
 on  the  Peak.  The  Peak  is  apparently  not  more 
 than  three  miles  off,  but  by  the  road  we  have  to 
 travel  it  is  eight.  The  villages  we  passed  through 
 are  all  very  small,  with  not  more  than  four  or  five 
 houses  each.  The  place  at  which  I am  now  writing, 
 Pallabadula,  is  on  the  top  of  a high  hill,  and,  besides 
 a few  native  huts,  has  a rest-house,  containing  two 
 rooms,  each  about  twelve  feet  square,  with  two  old 
 bedsteads  that  we  are  afraid  to  sleep  on.  A Wihara 
 is  near  the  rest-house.  We  have  only  seen  one 
 priest  at  it  at  present,  and  he  resides  at  a small  vil- 
 8 
 
458 
 
 EXTRACTS  FROM  JOURNAL. 
 
 lage  at  some  distance.  The  priest  who  resides  here 
 went  this  morning  to  the  Peak,  and  came  back  about 
 dark.  After  some  difficulty,  we  got  some  cooking 
 utensils,  and  had  rice  and  curry  prepared.  If  it 
 were  not  that  we  were  so  near  the  “ Sri  Pada,”  (the 
 Blessed  Foot,)  on  the  extremity  of  the  Peak,  we 
 would  all  have  turned  back,  owing  to  the  difficulty 
 of  the  road,  which  in  many  places,  for  several  hun- 
 dred yards,  is  nothing  but  large  stones,  from  one  of 
 which  we  must  jump  to  another,  now  and  then  pass- 
 ing a rivulet  and  ascending  a steep  mountain-side. 
 The  water  all  along  the  road  is  excellent,  and  is  as 
 cold  as  in  England.  We  have  only  gone  twelve 
 miles  to-day. 
 
 Dec.  29.  We  set  forward  this  morning,  and  in 
 three  hours  only  went  three  miles,  owing  to  the 
 steepness  of  the  ascent,  and  the  dangerous  nature  of 
 the  road.  The  sun  was  then,  nine  a.  m.,  just  begin- 
 ning to  disperse  the  thick  fog  with  which  these  high 
 peaks  are  covered.  We  were  however,  so  weary 
 and  footsore,  that  the  whole  party  of  us  agreed  to 
 turn  back  without  seeing  the  top  of  the  Peak.  I 
 am  able,  however,  to  say  that  the  “ summit  of  the 
 Peak  is  of  an  elliptic  form,  seventy  feet  by  thirty, 
 surrounded  by  a wall  five  feet  high.  Its  apex  is  a 
 solid  granite  rock,  about  nine  feet  high.  On  this  is 
 the  Sri  Pada.  The  ‘ Foot  ’ (Pada)  is  held  by  the 
 Budhists  as  the  memorial  of  Gowtama  Budha ; by 
 the  Mahometans,  of  Adam ; and  by  the  Tamulians 
 and  other  Hindus,  of  Siva.  The  Mahometans  say? 
 that  Adam,  whose  height  was  equal  to  that  of  a 
 
JOURNEY  TO  ADAM  S PEAK. 
 
 459 
 
 tall  palm-tree,  after  having  been  thrown  out  of  Pa- 
 radise, alighted  on  this  Peak,  and  remained  standing 
 on  one  foot,  till  years  of  penitence  and  suffering  had 
 expiated  the  offence,  and  formed  the  footstep.  It  is 
 five  feet  seven  inches  in  length,  and  two  feet  seven 
 inches  in  breadth.  A small  temple  of  wood  sur- 
 mounts the  rock,  and  is  retained  in  its  situation  by 
 many  strong  iron  chains,  fastened  to  the  stone,  and 
 to  the  trees  that  grow  on  the  steep  side  of  the  cove- 
 A wooden  temple,  three  feet  high,  dedicated  to 
 Saman  ; a Pansala,  six  feet  square ; one  large  and 
 one  small  bell,  are  all  that  we  found  here.”  * On 
 arriving  back  at  Pallabadula,  we  remained  there  so 
 tired  that  we  could  hardly  move  hand,  or  foot,  or 
 tongue,  for  an  hour  or  two.  After  bathing  in  a 
 beautiful  little  rivulet,  brought  down  to  the  back  of 
 the  rest-house  by  spouts,  we  set  off  for  Ratnapura  at 
 one  o’clock  p.  m.,  and  arrived  there  about  six.  I 
 found  a Budhist  priest  at  the  rest-house  on  my  re- 
 turn. He  was  a young  man,  much  more  modest 
 than  the  generality  of  them,  with  whom  I had  a con- 
 versation on  the  Christian  religion.  As  he  also  ex- 
 pressed a readiness  to  receive  a copy  of  the  book  of 
 Genesis  which  I had  with  me,  I gave  it  him,  telling 
 him,  at  the  same  time,  some  of  the  most  wonderful 
 things  contained  in  it.  He  listened  to  all  I said 
 with  patience,  and  went  away  apparently  much 
 pleased  with  his  book. 
 
 Dec.  31.  We  remained  yesterday  at  Ratnapura 
 
 * “ Eleven  Years  in  Ceylon,”  by  Major  Forbes,  of  the 
 78th  Highlanders. 
 
460 
 
 EXTRACTS  FROM  JOURNAL. 
 
 with  the  assistant  colonial  surgeon.  I baptized  the 
 children  of  two  persons  of  Portuguese  extraction, 
 living  here  and  connected  with  the  Government 
 Agent’s  Office.  Being  refreshed  by  a day’s  rest,  we 
 left  Ratnapura  at  six  a.  m.,  and,  as  we  intended  to 
 return  home  by  a different  road,  we  arrived  at  Ku- 
 ruwitiya  about  nine  for  breakfast.  The  road  that  we 
 had  to  pass  was  in  many  places  under  water,  which 
 we  had  to  wade  through  as  on  former  days.  Leaving 
 Kuruwitiya,  we  came  on  to  Nakandela,  where  we 
 arrived  at  five  p.  m.,  having  waded  through  four 
 rivers,  as  the  wooden  bridges  were  all  washed  away. 
 These  are  seldom  renewed,  except  at  that  particular 
 period  of  the  year  when  pilgrims  go  in  great  num- 
 bers to  the  Peak,  so  that  for  nine  months  in  the 
 year,  the  natives  and  every  one  else  who  travels  that 
 way  are  obliged  to  wade  through.  As  soon  as  we 
 arrived  at  the  rest-house,  the  natives,  seeing  a 
 stranger,  assembled  in  great  numbers,  and  I distri- 
 buted many  tracts  and  books  to  those  that  were 
 able  to  read.  The  ability  to  read  I always  tested  by 
 making  the  party  do  so  before  me,  before  I permitted 
 them  to  take  the  tracts  away  with  them.  I distri- 
 buted more  tracts  here  than  at  any  other  place  on 
 my  journey.  I explained  the  contents  of  the  seve- 
 ral tracts,  and  they  received  them  very  readily,  and 
 promised  to  read  them.  The  police  Vidahn  (con- 
 stable) of  a neighbouring  village  was  also  at  this 
 place,  to  whom  I gave  a great  number,  as  he  said 
 he  would  circulate  them  among  the  people  of  his 
 own  and  other  villages  that  were  able  to  read.  All 
 
JOURNEY  TO  ADAM  S PEAK. 
 
 461 
 
 those  to  whom  I gave  tracts  were  Budhists,  ex- 
 cept one  man,  who  comes  from  a place  near  Colombo, 
 and  who  is  settled  as  a bazar-keeper  at  this  place. 
 Besides  tracts,  I gave  him  a copy  of  the  book  of  Pro- 
 verbs, with  which  he  was  highly  pleased.  While  I 
 am  now  sitting  and  writing  in  the  rest-house,  I hear 
 the  people  of  the  neighbouring  house  reading  aloud 
 the  books  which  I have  just  given  them.  0 that 
 God  would  grant  his  blessing  to  these  labours,  and 
 give  us  more  success  in  the  year  that  is  now  coming 
 than  what  has  attended  us  in  the  year  that  has  now 
 only  a few  more  hours  to  run  ! Amen. 
 
 January  1,  1836. — Many  of  the  people  of  the 
 village  of  Nakandela  and  of  other  villages  around 
 came  this  morning  and  asked  for  books.  About 
 eight  a.  m.  we  set  out  on  our  journey  to  the  next 
 rest-house  at  Avisavella.  On  our  way  we  met  with 
 several  persons,  to  whom  we  gave  tracts.  An  old 
 man  with  a fine  white  head  and  a venerable  beard 
 (the  people  of  the  Kandian  country  which  we  are 
 now  in  never  shave,  while  those  of  the  maritime 
 parts  always  do)  walked  with  us  about  two  miles,  to 
 whom  I explained  several  parts  of  the  Christian  re- 
 ligion. Before  we  parted,  I gave  him  one  of  the 
 tracts  which  has  a wood  cut  on  the  title-page.  As 
 soon  as  he  saw  it,  he  began  to  laugh  aloud,  and  to 
 call  out,  “ Apoyi,  Budha  Rupa.”  “Hollo  ! the  image 
 of  Budha.”  He  had  not  gone  far  before  he  showed 
 it  to  another  man  whom  we  met,  and  to  whom  at 
 first  I did  not  speak.  On  looking  back,  I saw  that 
 they  were  examining  the  book  very  intently,  and  I 
 
462 
 
 EXTRACTS  FROM  JOURNAL. 
 
 then  called  the  man,  and  gave  him  two,  with  which 
 he  went  away  highly  delighted.  We  arrived  at 
 Avisavella  about  one  p.  m.,  and  remained  only  about 
 half  an  hour,  as  there  was  no  rest-house  keeper  to  be 
 found,  and  no  one  came  near  us.  It  was  the’newyear, 
 and  they  were  all  too  intent  upon  pleasure  to  attend 
 to  strangers.  We  passed  several  villages  inhabited 
 by  Rodiyas,  but  saw  only  one  or  two  women,  who, 
 in  personal  appearance,  far  surpassed  the  Kandians. 
 We  visited  a Wihara  situated  near  the  road,  but 
 there  were  only  two  young  Samaneros,  who  were 
 very  shy.  We  arrived  at  Hanwella  about  six  o’clock* 
 This  is  a large  village,  about  twenty  miles  from  Co- 
 lombo. The  Missionaries  of  the  Baptist  Society 
 formerly  had  a chapel  and  a school  here,  but  about 
 a year  ago  they  were  washed  down  by  a great  flood. 
 The  chapel  is  still  in  ruins,  and  the  school  has  been 
 removed  to  a place  a few  miles  off.  Last  night,  and 
 every  night  that  we  have  been  in  the  rest-house,  we 
 have  slept  on  old  couches  without  mattrasses,  which 
 are  part  of  the  furniture  of  the  rest-house  provided 
 by  government,  or  on  couches  that  have  been 
 brought  by  the  people  from  their  own  houses.  To- 
 night we  sleep  on  the  tables,  as  there  are  no  couches 
 nor  chairs,  nor  anything  else  here.  The  people 
 around  are  making  a great  noise,  singing,  and 
 dancing,  and  beating  the  tomtom. 
 
 *2.  We  left  Hanwella  this  morning,  about  six 
 o’clock,  and  as  all  the  people  had  been  engaged  in 
 dancing,  & c.,  during  the  night,  we  saw  very  few  as 
 we  passed  through  the  village.  We  distributed  few 
 
CASTE  IN  SCHOOLS. 
 
 463 
 
 tracts  on  the  road,  as  the  persons  whom  we  met,  or 
 who  went  along  with  us,  were  unable  to  read.  We 
 arrived  at  Kaduwila  about  ten  o’clock,  and  sat 
 under  the  shade  of  a large  tree,  as  there  was  no  rest- 
 house  in  the  place,  where  we  had  some  coffee,  &c. 
 At  a village  on  the  road,  where  we  stopped  to 
 change  our  clothes,  we  distributed  a great  number 
 of  tracts.  Hence  to  Colombo  is  ten  miles,  where 
 we  arrived  at  two  p.m.,  and  at  Cotta  at  four. 
 
 Girls’  School  at  Mirihani. — Jan.  11.  I went 
 this  morning  to  visit  the  Mirihani  school,  as  on  this 
 day  the  master’s  wife  was  to  commence  teaching  a 
 few  girls.  She  begins  with  eleven.  This  woman 
 is  one  of  the  most  active  and  clever  Singhalese 
 women  I know,  having  been  several  years  in  one  of 
 our  schools  when  she  was  a girl.  She  is  one  of 
 three  who  were  confirmed  by  Bishop  Turner  in 
 1831  ; and  when  her  husband  happens  to  be  absent 
 a day  from  his  school,  she  has  generally  been  accus- 
 tomed to  go  and  teach  the  children,  which  she  is 
 very  able  to  do.  I gave  her  needles,  pins,  thimbles, 
 &c.,  to  commence  with,  and  promised  to  reward  the 
 children  at  the  end  of  a month  or  two,  if  they  got 
 on  well  and  behaved  properly. 
 
 Caste  in  Schools. — Jan.  16.  On  looking  over 
 the  schoolmasters’  book  to-day,  I found  “ left” 
 written  against  the  names  of  several  of  the  girls  be- 
 longing to  the  Borella  school.  On  inquiring  the 
 cause,  I was  told  that  they  had  left  because  on  Christ- 
 
464 
 
 EXTRACTS  FROM  JOURNAL. 
 
 mas  day,  when  they  were  at  Cotta  enjoying  their 
 feast,  a girl  of  low  caste  was  placed  among  the  high 
 caste  girls,  and  sat  upon  the  same  bench,  and  drank 
 coffee  out  of  the  same  cup.  The  mother  of  one  of 
 the  girls  told  this  with  great  indignation  to  the 
 schoolmaster.  It  is  grievous  to  find  this  after  all 
 our  pains. 
 
 Easter  Sunday. — Kindness  of  the  people. 
 April  3.  This  afternoon  I went  to  the  Talangama 
 school,  and  preached  to  a congregation  consisting  of 
 sixty-four  children,  twenty-seven  adults,  and  a few 
 small  children  that  made  up  the  congregation  more 
 than  one  hundred.  The  government  proponent — 
 a venerable  old  man — and  his  wife,  and  nearly  all 
 his  family,  were  there.  All  present  behaved  with 
 the  greatest  decorum.  As  it  was  a great  day,  they 
 had  prepared  some  refreshment  for  me  in  a small 
 bungalow  erected  for  the  occasion  near  the  school. 
 This  refreshment  consisted  of  bread,  ghee,  instead  of 
 butter,  plantains,  oranges,  and  tea.  The  native 
 Singhalese  method  of  making  tea  is  by  putting  the 
 tea  into  the  kettle  and  boiling  it,  and  pouring  it  out 
 into  cups,  which,  as  well  as  the  saucers,  they  always 
 fill  to  overflowing.  All  the  time  of  eating,  the 
 women  and  children  of  the  school  were  standing 
 near  looking  on. 
 
 Distribution  of  Tracts. — May  22.  In  going 
 out  last  Sunday  to  preach,  I met  in  Cotta  a number 
 of  persons,  about  fifty,  who  had  come  from  Ratna- 
 
FIRST  ADIGAR. 
 
 465 
 
 pura.  Stopping  in  the  midst  of  them,  I called  the 
 principal  person  among  them,  whom  they  called 
 Lekam  Mahatmaya,  and  said  that  I had  a few  small 
 books  with  me  that  I was  willing  to  give  to  as  many 
 as  were  desirous  to  receive  them.  He  took  one, 
 which  was  a tract  that  we  had  lately  printed  on 
 “ drunkenness,”  and  his  example  was  soon  followed 
 by  the  rest,  who,  not  contented  with  one  each,  asked 
 for  several,  some  to  give  to  their  brothers  at  home, 
 some  to  their  fathers.  I have  never  seen  persons  so 
 eager  to  receive  tracts. 
 
 First  Adigar. — May  22.  About  ten  days  ago, 
 the  gentleman  at  whose  house  I remained  a day  or  two 
 when  at  Ratnapura,  at  Christmas,  came  to  visit 
 Cotta.  I was  much  gratified  to  find  that  a copy  of 
 the  Singhalese  New  Testament,  which  I left  with 
 him  at  that  time,  had  been  given  by  him  to  the 
 First  Adigar,  the  highest  native  gentleman  in  the 
 Kandian  country,  and  whose  residence  is  at  Bolan- 
 goda,  about  thirty  miles  farther  into  the  interior 
 than  Ratnapura.  In  presenting  the  book  to  him,  he 
 told  me  that  he  pointed  out  to  him  several  parts  as 
 worthy  of  his  special  attention.  Among  these  he 
 had  mentioned  the  sermon  on  the  mount.  The 
 Adigar  is  a very  strict  Budhist,  supports  a temple, 
 and  has  a priest  or  two  as  a part  of  his  household 
 establishment,  and  gives  large  sums  of  money  as 
 presents  to  the  priests,  and  for  the  maintenance  of 
 Budhism  generally. 
 
 H H 
 
466 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Devil-dance  over  a Sick  Child. — Oct.  9. 
 Though  it  is  now  past  one  in  the  morning  when  I 
 sit  down  to  write,  yet  I cannot  go  to  rest  till  I have 
 recorded  what  I have  just  been  doing.  I have  this 
 moment  come  home  from  a devil-dance.  I was  told 
 in  the  evening,  that  the  daughter  of  an  old  man  who 
 was  a long  time  one  of  our  schoolmasters  was  pos- 
 sessed of  a devil,  and  that  this  was  the  night  on 
 which  the  Yakandura,  devil-dance  performer,  was  to 
 attend  and  perform  the  ceremony  of  driving  it  out. 
 As  the  house  of  the  schoolmaster  is  on  the  other 
 side  of  the  Cotta  lake,  and  nearly  opposite  our 
 house,  they  took  care  to  have  the  young  woman 
 conveyed  to  a house  at  some  distance,  where  they 
 thought  the  sound  of  the  tomtoms  would  not  be 
 heard  by  us,  nor  the  lights  seen.  We  went  about 
 eleven  o’clock  from  home,  and  after  various  delays, 
 occasioned  by  our  canoe  getting  fast  in  the  mud, 
 and  our  inability  to  find  the  landing  place  on 
 the  other  side,  the  narrow  footpath  leading  to 
 the  house,  on  our  arrival  we  found  the  poor  girl 
 like  a distracted  person,  supported  by  her  mother 
 and  another  woman,  and  pulling  her  hair,  and 
 beating  her  breasts  and  body,  and  moving  her 
 arms  and  legs  at  the  beat  of  the  tomtom.  She 
 seemed  worn  out  with  fatigue,  and  unless  supported 
 must  have  fallen  down.  The  place  in  which  she 
 was  acting  in  this  manner  was  a small  cajan-coverea 
 shed  ; around  this  were  several  smaller  ones,  each 
 made  by  a few  small  sticks  driven  into  the  ground, 
 and  roofed  over,  and  beautifully  ornamented  with 
 
DEATH  OF  A SCHOOLMASTER. 
 
 467 
 
 the  young  white  cocoa-nut  leaf,  in  each  of  which 
 was  the  half  of  a pepul  fruit  scooped  out  and  filled 
 with  oil,  and  having  a wick  burning.  The  Yakan- 
 dura  was  dressed  in  a red  cloth  dress,  made  very 
 fantastically,  and  turned  up  at  the  bottom  with 
 white.  He  had  a lighted  torch  in  each  hand,  and 
 was  dancing  in  a manner  which  would  almost  make 
 one  think  that  he,  instead  of  the  poor  girl,  was  pos- 
 sessed. He  brandished  his  lighted  torches  in  every 
 direction,  frequently  throwing  into  them  handfuls 
 of  powdered  dummala,  (a  kind  of  resin,)  which  rose 
 up  in  an  immense  flame,  and  made  the  man’s  face 
 appear  truly  hideous.  After  remaining  there  for 
 some  time,  and  hearing  various  unintelligible  incan- 
 tations repeated  in  the  most  extravagant  manner,  I 
 left  the  place,  very  much  pained  to  think  that  the 
 wife  and  daughters  of  the  schoolmaster,  and  other 
 persons  in  the  village,  should  be  found  at  such  an 
 employment,  and  at  such  a time. 
 
 Baddagama — Death  of  a Schoolmaster. — 
 Nov.  28.  The  master  of  the  boys’  school  at  this 
 place  was  taken  ill  about  ten  days  ago,  and  died  on 
 Saturday,  and  was  buried  yesterday  (Sunday). 
 His  name  is  Johannis  Andrews.  He  was  originally 
 one  of  the  boarding  boys  at  this  station,  in  the  time 
 of  Messrs.  Mayor  and  Ward,  and  is  looked  upon 
 here  as  a great  loss  to  the  Mission.  He  was  a dili- 
 gent and  faithful  man,  completely  weaned  from 
 idolatry,  and  has  been  for  several  years  a communi- 
 cant, together  with  his  wife,  who  is  mistress  of  the 
 
 h h 2 
 
468 
 
 EXTRACTS  FROM  JOURNAL. 
 
 girls’  school.  He  was  carried  to  the  grave  by  the 
 other  schoolmasters. 
 
 Small  Temple  of  the  “ Blessed  Foot.” — 
 Dec.  2.  I went  with  the  interpreter  this  evening 
 to  a small  temple,  about  two  miles  from  Baddagama, 
 where  is  a mark  of  the  Sri  Pada,  or  “ blessed  foot,” 
 similar  to  the  one  which  is  on  the  top  of  Adam’s 
 Peak,  (see  Dec.  29,  supra,)  and  to  which  such  vast 
 crowds  of  worshippers  are  drawn  every  year.  It 
 appears  that  a priest  in  this  neighbourhood  some 
 years  ago,  went  to  the  Peak,  and  took  the  measure 
 of  the  “ foot,”  and  on  his  return  got  a stone-mason 
 to  cut  one  out  similar  to  it.  This  was  erected  on 
 the  top  of  a hill  in  this  neighbourhood,  and 
 enclosed  within  a small  building.  Great  numbers 
 of  people  come  at  certain  seasons  of  the  year  to 
 make  offerings  to  it.  I measured  the  length  of  it, 
 and  found  it  to  be  seventy-two  inches ; the  breadth 
 is  thirty-six  inches.*  The  length  of  each  of  the 
 toes,  which  are  all  alike,  is  fifteen  inches,  and  the 
 breadth  of  each  seven  inches  and  a half.  When 
 I asked  the  priest,  who  resides  at  a pansala  near  the 
 place,  what  sort  of  a body  the  person  must  have  had 
 who  had  so  enormous  a foot,  he  said,  with  much 
 gravity,  “ Don’t  you  know  that  our  Budha  is 
 eighteen  cubits  high  ?”  By  the  cubit  is  here  meant 
 two  feet  three  inches.  We  had  a long  conversation 
 
 * This  is  a little  different  from  the  one  on  Adam’s  Peak,  which 
 is  five  feet  seven  inches  long,  and  two  feet  seven  inches  broad. 
 See  Dec.  29,  1836,  supra. 
 
SMALL  TEMPLE  OF  THE  “ BLESSED  FOOT.”  469 
 
 with  him.  He  would  not  acknowledge  that  there 
 was  a Creator,  but  maintained  that  everything  took 
 place  according  to  the  Kusal  and  Akusal , the  merit 
 and  demerit  of  actions  done  in  a former  birth.  He 
 brought  forward  the  usual  Budhist  objections  against 
 a Creator,  that  some  men  are  rich,  and  others  poor* 
 some  lame,  blind,  deaf,  &c.  I endeavoured  to  show 
 him  that  this  was  rather  a proof  that  there  was  a 
 God,  than  that  there  was  not : as,  if  all  were  rich, 
 or  healthy,  or  good,  there  would  be  no  room  for  the 
 exercise  of  those  kindly  feelings  which  now  rise  in 
 the  minds  of  the  rich  when  they  relieve  the  poor, 
 and  in  the  minds  of  the  healthy  when  they  relieve 
 the  sick.  I said,  too,  that  according  to  their  system, 
 of  things  happening  according  to  the  Kusal  or 
 Akusal  of  the  individual,  they  would  have  no  means 
 of  obtaining  merit,  if  there  were  no  poor  persons 
 to  be  relieved,  nor  sick  persons  to  be  cured.  He 
 said  “ Yes;”  but  in  such  a manner  as  showed  that 
 though  at  the  time  he  thought  it  proper,  he  believed 
 it  to  be  contrary  to  their  books,  and  therefore  false. 
 He  asked  us  for  money,  which  gave  us  the  opportu- 
 nity of  charging  him  with  sin  in  breaking  Budha’s 
 commands,  as  one  of  them  says  that  money  is  not  to 
 be  touched  by  a priest.  This  he  evaded,  by  saying 
 that  he  asked  money,  not  as  a priest , hut  as  a man. 
 He  was  a very  good-tempered  man,  and  took  in 
 good  part  all  we  said,  and  received  one  of  our 
 tracts,  though  with  some  reluctance,  at  parting.  I 
 found  a leaf  of  the  Acts  of  the  Apostles,  in  Singha- 
 lese, cut  out  into  two  fantastic  figures,  and  pasted 
 
470 
 
 EXTRACTS  FROM  JOURNAL. 
 
 on  one  of  the  doors  of  this  little  temple,  and  another 
 leaf  cut  so  as  to  represent  the  sun  on  the  other  door. 
 The  priest  said  they  were  cut  and  put  there  by  some 
 boys. 
 
 School  at  Majuana Dec.  9.  I went  this  morn- 
 
 ing, about  eleven  o’clock,  to  the  school  at  Majuana 
 to  preach.  The  congregation  consisted  of  the 
 school-children,  thirty-two  in  number,  four  women, 
 and  ten  men.  I preached  to  them  from  Psalm  xxiv. 
 1 — 5.  They  were  all  very  attentive,  and  behaved 
 very  well,  except  one  old  man,  who  after  the  ser- 
 mon, and  when  I was  exhorting  them  to  take  to 
 heart  the  things  that  I had  said  to  them,  said  that 
 he  had  been  “ praying  and  praying”  (his  own  ex- 
 pression) all  his  life,  and  had  never  yet  received 
 anything  from  God,  and  he  did  not  see  the  use  of 
 praying  any  more.  I said  to  him  that  his  very 
 manner  of  speaking  showed  that  he  had  never 
 offered  up  one  prayer  which  would  be  acceptable 
 to  God,  and  that  if  he  were  to  go  every  day  in  the 
 year  to  the  house  of  a Modeliar,  or  any  gentleman, 
 and  ask  of  him  a favour  in  the  same  proud  or  care- 
 less spirit  in  which  he  appeared  to  have  prayed  to 
 God,  he  would  make  it  evident  by  his  very  manner 
 that  he  was  not  in  earnest,  and  did  not  really  feel 
 that  he  needed  the  things  that  he  asked  for  wTith  his 
 words.  I gave  him  many  more  exhortations,  as 
 well  as  invited  all  that  were  present  to  believe  in 
 that  God  whom  we  preached  to  them,  and  obey  his 
 commands,  and  all  would  be  well  with  them  in  time 
 and  in  eternity. 
 
HADE  DEMALA  KANDA. 
 
 471 
 
 “ Hade  Demala  Kanda.” — About  four  o’clock 
 this  same  afternoon  I left  Baddagama  with  the  in- 
 terpreter, to  visit  a Budhist  temple,  situated  on  the 
 top  of  a very  high  hill,  called  Hade  Demala  Kanda. 
 The  view  from  the  top  of  the  hill  is  most  extensive, 
 and  one  of  the  most  beautiful  objects  is  the  Badda- 
 gama  church,  which  is  very  conspicuous.  The 
 temple  itself  is  a miserable  little  place,  about  three 
 yards  square,  is  in  an  unfinished  state,  and  has  no 
 image  of  Budha  in  it  yet.  There  is  a Dagoba  near, 
 which  is  also  unfinished.  The  images  of  Budha, 
 one  of  which  is  painted  on  cloth,  and  the  other  a 
 brass  one,  about  eight  inches  high,  are  in  an  apart- 
 ment near  the  temple.  When  we  had  gone  about 
 half  way  down  the  hill,  we  came  to  the  pansala, 
 where  we  found  none  of  the  three  priests  who 
 usually  reside  here.  Near  the  pansala  is  a large 
 Bana  Maduwa.  As  a crowd  of  persons  who  had 
 collected  around  some  men  that  were  quarrelling 
 had  now  come  near  this  Maduwa,  we  began  to  talk 
 to  them.  They  all  listened  very  readily  to  what 
 was  said,  on  the  chief  things  in  the  Christian  reli- 
 gion. I exhorted  them  all  to  leave  off  the  foolish 
 and  wicked  practice  of  idolatry,  as  it  was  as  great 
 a sin  against  God,  the  great  Parent  and  King  of  the 
 whole  human  race,  as  the  rebellion  of  a son  against 
 a father,  and  of  subjects  against  their  king.  I spoke 
 also  of  Jesus  Christ,  and  of  salvation  through  him. 
 One  man  asked  what  had  become  of  all  the  people 
 that  had  died  without  ever  having  heard  about  the 
 Christian  religion.  I asked  him  if  all  his  ancestors 
 
472 
 
 EXTRACTS  FROM  JOURNAL. 
 
 had  been  thieves,  and  had  been  hanged  for  their 
 bad  deeds,  whether  he  would  wish  to  follow  them, 
 and  to  suffer  as  they  had  done ; and  persuaded  him 
 not  to  trouble  his  head  about  those  that  were  dead, 
 and  whose  fate  is  long  since  fixed  by  him  who  will 
 “ do  right,”  but  to  think  about  his  own  soul,  and 
 the  way  in  which  he  is  to  be  saved.  I distributed  a 
 few  tracts  among  the  people  that  were  able  to  read. 
 The  readers,  however,  were  very  few ; indeed,  not 
 one  in  twenty  of  those  who  were  around  me  was 
 able  to  read,  except  some  young  men  who  had 
 gone  to  our  schools  in  the  village.  They  readily 
 received  the  tracts,  and  began  to  read  them.  One 
 of  the  three  priests  is  a very  old  man.  The  other 
 two  are  young  men,  who  some  years  ago  were  taught 
 in  our  schools.  The  hill  is  said  to  have  formerly 
 belonged  to  some  Hindus , as  the  Singhalese  people 
 called  them,  but  Arabians , as  the  English  translate 
 the  word  they  use  in  speaking  of  them.  These  for- 
 merly governed  the  island,  and  it  is  said  that  when 
 the  Portuguese  first  took  possession  of  the  island, 
 they  threw  all  their  treasures  into  a large  pit  called 
 Sangara  Wala , on  the  north  side  of  the  hill,  and 
 which  is  about  two  hundred  yards  long  and  thirty 
 wide,  and  in  many  places  very  deep,  and  is  now 
 filled  with  fish. 
 
 Journey  to  Hinidum  Kanda. — Dec.  16.  On 
 the  13th  I accompanied  the  government  agent  of 
 the  district  of  Galle,  and  a gentleman  who  has  lately 
 come  to  the  island  from  Calcutta,  with  a view  of 
 
JOURNEY  TO  HINIDUM  KANDA. 
 
 473 
 
 settling  here  as  a planter  of  sugar-cane,  to  the 
 villages  of  Maplagama  and  Hinidum  ; the  former 
 about  twelve,  and  the  latter  about  twenty-four  miles 
 from  Baddagama,  up  the  river  Gindra.  We  arrived 
 at  Maplagama  about  seven  p.  m.,  and  remaining 
 there  all  night,  went  on  the  next  morning  to  Hini- 
 dum. Here  the  two  gentlemen  that  I had  accom- 
 panied, and  who  had  come  on  business,  remained 
 about  two  hours,  and  then  returned  ; but  as  there 
 is  in  the  neighbourhood  a very  high  and  famed 
 mountain,  called  Hinidum  Kanda,  or,  as  we  call  it 
 in  English,  the  Haycock  Mountain,  from  its  having 
 that  appearance  from  the  sea,  taking  with  me  a few 
 men,  I determined  to  ascend  it.  This  was  now 
 rendered  the  more  practicable  from  the  circum- 
 stance of  a gentleman  connected  with  the  engineer 
 department  of  this  island  having  ascended  it  about 
 three  weeks  ago,  and  having  had  a path  cut  through 
 the  jungle.  The  mountain  is  one  of  the  most 
 rugged  imaginable  ; in  many  parts  we  had  to  ascend 
 places,  which  without  the  assistance  of  small  ladders, 
 which  had  been  previously  made  and  left,  could  not 
 have  been  ascended.  After  some  difficulty  we 
 reached  the  top,  where  we  all,  Englishmen  like, 
 though  I was  the  only  Englishman  in  the  party, 
 gave  three  hearty  cheers.  The  view  from  the  top 
 is  very  grand.  On  one  side  is  visible  Colombo, 
 seventy  miles  distant,  together  with  all  the  sea- 
 coast  from  Colombo  to  Matura,  about  one  hundred 
 miles.  On  another  side  lie  the  Kandian  hills,  and 
 the  mountains  of  the  interior,  which  rise  beautifully 
 
474 
 
 EXTRACTS  FROM  JOURNAL. 
 
 one  above  the  other  as  far  as  the  eye  can  reach. 
 The  most  annoying  thing  in  going  among  the  moun- 
 tains of  this  country,  is  the  immense  number  of 
 land  leeches  which  are  everywhere  to  be  found. 
 They  are  seldom  thicker  than  a pin,  and  every 
 blade  of  grass  is  laden  with  them.  It  is  impossible 
 to  advance  one  step,  if  it  is  a wet  day,  without 
 having  our  legs  covered  with  them.  Our  ascent 
 was  very  much  delayed  by  having  to  stop  almost 
 every  minute  to  pick  them  off  our  legs.  The  na- 
 tives being  accustomed  to  them,  or  their  skin  being 
 harder  than  mine,  care  little  about  them  ; but  not 
 having  the  opportunity  of  tasting  an  Englishman's 
 blood  every  day,  they  cleave  to  his  legs  most  tena- 
 ciously. What  Horace  says  is  literally  true  of  the 
 Ceylon  land  leeches  : 
 
 “ Non  missura  cutem  nisi  plena  cruoris  hirudo.” 
 
 My  “ cutis”  will  show  the  marks  of  one  hundred 
 or  more  of  these  enemies  of  man  and  beast  for  some 
 weeks  to  come.  The  whole  country  around  is  very 
 hilly,  though  the  hills  from  the  top  of  Hinidum 
 Kanda  appear  small.  It  is  thinly  populated,  and 
 there  is  not  a Wihara,  nor  any  place  of  idolatrous 
 worship,  for  many  miles  round.  The  people  go  at 
 the  proper  season  of  the  year,  May  and  June,  to 
 worship  at  Adam’s  Peak,  and  other  famed  places. 
 I distributed  a few  tracts  at  the  rest-house,  where  I 
 was  detained  a day  longer  than  I expected  by  the 
 sudden  rise  of  the  river,  which  rendered  it  danger- 
 ous to  go  down  even  in  a double  canoe.  I had 
 
 8 
 
SERMON  AT  BADDAGAMA. 
 
 475 
 
 long  conversations  with  some  of  the  natives  on  reli- 
 gion, and  endeavoured  to  point  out  to  them  the 
 wickedness  of  idolatry,  and  to  direct  their  minds  to 
 Jesus  Christ. 
 
 As  the  water  had  much  subsided  this  morning, 
 we  crossed  the  river  in  a canoe,  and  came  on  foot 
 to  Maplagama.  In  some  parts  of  the  road  we  were 
 up  to  the  middle  in  water,  and  in  others  up  to  the 
 knees  in  mud.  In  one  place  I sunk  so  deep  in  the 
 mud  that  two  men  with  difficulty  pulled  me 
 out.  On  arriving  at  the  rest-house  at  Maplagama, 
 I found  that  Mr.  Trimnell  had  come  up  in  his 
 boat  to  meet  me.  He  had  been  alarmed  by  an  un- 
 founded report  that  I had  fallen  several  times,  and 
 was  much  injured.  We  all  arrived  safe  back  at 
 Baddagama  about  four  p.  m. 
 
 Sermon  for  Church  Missionary  Society  at 
 Baddagama. — January  1,  1837.  This  morning  we 
 had  one  of  the  largest  congregations  that  I have 
 ever  seen  here.  According  to  the  notice  given  last 
 Sunday,  I preached  in  behalf  of  the  Society,  from 
 Luke  x.  36,  37.  I endeavoured  to  show  them  the 
 benefits  which  both  they  and  their  children  had 
 received  from  the  Church  Missionary  Society,  whose 
 Missionaries  had  been  permitted  in  the  course  of 
 God’s  providence  to  labour  so  many  years  among 
 them,  and  exhorted  them  to  be  very  thankful  to 
 Almighty  God  for  the  religion  preached  among 
 them,  which,  if  heartily  embraced,  would  make 
 them  all  wise  and  good  and  happy  here,  and  eter- 
 
476 
 
 EXTRACTS  FROM  JOURNAL. 
 
 nally  happy  in  heaven.  The  collection  amounted 
 to  fifteen  rix-dollars,  two  fanams,  two  pice,  and 
 two  challies,  or  one  pound  two  shillings  and  ten- 
 pence.  Each  of  the  children  of  the  schools  contri- 
 buted a challie,  and  even  the  beggars  their  half 
 challie,  the  sixteenth  part  of  a penny. 
 
 ( 
 
 High  hill  near  Baddagama. — Jan.  20.  I went 
 with  the  interpreter  this  morning  to  a very  high  hill 
 near  Baddagama,  called  Akuratiya  Kanda.  It  is 
 covered  with  thick  jungle;  and  two  men  had  been 
 employed  with  bill-hooks  to  cut  a path  the  day  be- 
 fore. They  had  not  proceeded  far.  When  we  got 
 to  the  place  where  they  had  left  oflf,  we  were  obliged 
 to  cut  a way  for  ourselves.  The  beautiful  view  from 
 the  top  fully  compensated  for  the  trouble  we  had 
 been  at.  We  went  along  the  top  for  about  half  a 
 mile,  and  decended  at  the  other  side.  It  was  now 
 about -eleven  o’clock,  and  having  rested  a short  time, 
 we  went  up  another  high  hill  on  the  other  side  of 
 the  river.  This  had  been  cleared  and  burnt  nearly 
 up  to  the  top,  so  that  it  was  not  difficult.  It  was 
 full  of  large  monkeys  with  white  faces,  and  by  their 
 chattering  they  seemed  very  angry  that  we  should 
 have  intruded  on  their  domains.  The  view  from  the 
 top  of  this  hill  is  not  so  extensive  as  from  the  former. 
 Three  men  with  their  bill-hooks  cut  a road  for  us  on 
 the  top.  The  jungle  here  was  thicker  in  many 
 places  than  on  the  other  mountain,  and  much  more 
 matted , immense  creeping  plants,  some  of  which  are 
 as  thick  as  one’s  arm,  running  from  tree  to  tree,  and 
 
NATIVE  WEDDING. 
 
 477 
 
 thus  rendering  it  almost  impossible  to  pass  through. 
 We  arrived  at  home  in  the  evening. 
 
 Native  Wedding. — Jan.  28.  To-day  I married 
 a couple  of  respectable  natives  at  Hikkaduwa,  about 
 eight  miles  from  Baddagama.  As  I had  not  before 
 been  present  at  a native  wedding,  I will  describe 
 what  I saw.  I should  preface  it  by  saying  that 
 marriages  among  the  natives  are  always  made  up  by 
 the  parents,  or  guardians,  or  near  relatives  of  the 
 parties,  and  never  by  the  young  people  themselves? 
 as  it  seldom  happens  that  they  have  any  intercourse 
 before  marriage,  and  sometimes  they  see  each  other 
 for  the  first  time  when  they  are  brought  together  to 
 be  married.  The  house  where  the  bride  has  been 
 living  till  now,  and  where  the  marriage  is  celebrated, 
 is  beautifully  ornamented  in  the  native  style  with 
 young  cocoa-nut  leaves,  and  several  Maduwas  are 
 built  near  the  place  for  the  friends  and  relations  of 
 both  parties,  who  attend  in  great  numbers  on  such 
 occasions.  The  bridegroom,  who  lives  at  the  dis- 
 tance of  forty  miles,  arrived  at  the  house  with  a 
 great  number  of  his  friends  about  five  p.  m.  They 
 came  in  ten  palankeens,  and  with  a retinue  of  more 
 than  one  hundred  men,  preceded  by  dancers  in 
 masks,  with  small  bells  tied  round  their  ankles  and 
 wrists.  There  was  also  a man  in  very  lofty  stilts 
 stalking  along  before  them  at  a wonderful  pace,  at- 
 tended by  tomtom  beaters  and  numbers  of  other 
 musicians.  The  path  from  the  main-road  to  the 
 house,  about  one  hundred  and  fifty  yards,  was  orna- 
 
478 
 
 EXTRACTS  FROM  JOURNAL. 
 
 merited  on  each  side  like  the  Maduwas,  and  when 
 the  bridegroom’s  palankeen  arrived  at  the  place,  he 
 alighted,  and  the  washermen,  who  are  always  in  at- 
 tendance on  such  occasions,  spread  white  cloth  on 
 the  ground  for  him  and  his  attendants  to  walk  on 
 till  they  entered  the  house.  He  did  not  go  to  see 
 the  bride  till  she  was  brought  out  of  her  room,  ele- 
 gantly dressed,  into  the  room  where  I was  to  marry 
 them.  At  the  end  of  this  room  was  a raised  plat- 
 form, sufficient  to  hold  three  chairs,  covered  with  a 
 rich  carpet,  and  ornamented  over  the  top  with  gold 
 and  silver  paper  cut  into  various  devices.  As  soon 
 as  the  ceremony  was  concluded,  the  bride’s  nearest 
 relations  (her  parents  are  dead)  sprinkled  her  with 
 rose-water,  and  the  bridesmaids  and  others  took 
 handfuls  of  silver-paper,  cut  into  very  small  pieces 
 of  a diamond  shape,  and  threw  on  her  in  great 
 abundance.  This  is  done  to  none  but  virgins. 
 She  then  sat  down,  and  what  they  called  a 
 “ crown,”  which  is  a pearl  ornament  for  the  head, 
 was  fastened  into  her  hair,  and  she  was  conducted 
 to,  and  seated  in  the  middle  chair,  where  she  re- 
 mained till  tea-time.  Every  one  in  the  room  then 
 sat  down  in  chairs  covered  with  white  cloth,  and 
 the  fiddler,  an  old  Portuguese  man,  began  to  play, 
 and  all  the  company,  male  and  female,  began  to 
 chew  betel,  which  was  handed  round  on  a small  tray 
 as  we  do  cake  in  England.  The  bride  had  a beauti- 
 ful little  brass  vessel  brought  and  placed  by  her  side 
 to  spit  in,  and  larger  vessels  of  the  same  kind  were 
 afterwards  brought  and  placed  between  each  two, 
 
NATIVE  WEDDING. 
 
 479 
 
 all  round  the  room.  This  mastication  of  betel  con- 
 tinued till  tea  was  announced,  when  the  newly-mar- 
 ried couple  took  hold  of  each  other’s  hands  and  led 
 the  way  to  the  tea-table.  The  ladies  followed  first, 
 and  sat  on  one  side  of  the  table,  and  the  gentlemen 
 on  the  other.  The  table  groaned  under  cakes, 
 plantains,  oranges,  pumplemose,  pine  apples,  and  all 
 the  various  fruits  that  were  in  season.  As  the  Sin- 
 ghalese are  little  accustomed  to  sit  in  a formal 
 manner  at  table,  it  was  amusing  to  see  the  various 
 attitudes  and  the  awkwardness  displayed  in  the  use 
 of  the  knife  and  fork — things  which  they  never  use 
 in  general  at  their  own  houses.  As  every  Singha- 
 lese man  washes  his  hands  after  eating,  (which,  in- 
 deed, is  quite  necessary,)  the  bridegroom  set  the  rest 
 the  example,  by  pouring  some  tea  left  at  the  bottom 
 of  his  cup  into  the  saucer,  and  washing  the  ends  of 
 his  fingers.  After  tea,  all  went  back  into  the  wed- 
 ding-room, when,  as  soon  as  all  were  seated  as  be- 
 fore, the  tomtom-beaters  and  the  other  musicians 
 were  brought  before  the  doors,  and  began  to  play 
 Some  men  in  masks  began  to  dance.  After  two  or 
 three  pairs  of  these  dancers  (for  they  always  dance 
 in  pairs)  had  gone  through  their  parts,  the  man  on 
 stilts  came  and  danced  for  some  time.  This  he  did 
 very  dexterously,  though  the  stilts  were  two  and  a- 
 half  feet  high.  Two  other  men,  dressed  so  as  to 
 resemble  Caffre  soldiers,  that  is,  in  the  dress  of  the 
 men  of  the  Ceylon  regiment,  came  next,  and  per- 
 formed their  parts  very  gravely.  Last  of  all,  a man 
 dressed  so  as  to  resemble  a large  Koka  (an  immense 
 
480 
 
 EXTRACTS  FROM  JOURNAL. 
 
 bird  of  the  crane  species)  came  and  danced,  for 
 which  every  one  put  a piece  of  money  into  his 
 mouth.  After  this,  fireworks  were  displayed, 
 crackers  let  off,  &c.  The  dinner , as  they  called  it, 
 was  then  announced  at  twelve  o’clock  at  night,  and 
 lasted  till  two  a.  m.  The  bride  and  bridegroom,  and 
 the  attendants  of  both,  then  set  off  by  torch-light  in 
 their  palankeens  and  carriages,  preceded  by  the  tom- 
 tom-beaters and  others,  as  they  came,  and  would  not 
 reach  the  bridegroom’s  village  till  to-night  (Jan.  29) 
 or  to-morrow  morning,  having  forty  miles  to  travel. 
 At  his  house  feasting  had  already  been  kept  up  for 
 several  days  in  honour  of  the  bridegroom,  and  it 
 would  continue  for  several  days  longer  in  honour  of 
 the  bride.  The  expenses  of  a Singhalese  wedding 
 are  enormous,  and  it  sometimes  happens  that  debts 
 are  then  contracted  which  remain  unpaid  all  their 
 lives. 
 
Day  HHajhfi.  Uthr  'U/thtgu* 
 
Dayldlaghe-.Uth  rsboth<-,0u£(,rv. 
 
9 
 
MOON.  t)  MAYAN  GAN  AW  A 
 
481 
 
 CHAPTER  XII. 
 
 EXTRACTS  FROM  JOURNAL  CONTINUED,  1837. 
 
 Native  females — Astrological  ceremony  over  a sick  woman — Vil- 
 lage preaching — Falling  of  the  girls’  school  at  Baddagama — 
 Remembrance  of  former  Missionaries — “ Ata  Sil” — Mrs. 
 Gibson’s  school  at  Galle — Death  of  the  Talangama  Proponent 
 — Wretchedness  of  the  natives  in  wet  weather — Colombo  aca- 
 demy— Revision  of  the  Translation  of  the  Book  of  Common 
 Prayer  and  of  the  Bible— Examination  of  the  Cotta  Institution 
 youths  before  the  new  governor  of  the  island — First  collection 
 at  Cotta  for  the  Church  Missionary  Society — " Ceylon  in 
 1837” — Extract  from  Tumour’s  “ Mahawanso” — Extract  from 
 Bishop  Heber’s  Journal. 
 
 Native  Females. — February  4,  1837.  I went 
 with  the  interpreter  this  afternoon  to  about  thirty 
 houses  to  try  to  persuade  the  people  to  come  to 
 church  on  Sundays.  They  all  promised,  as  they 
 always  do,  to  come.  In  going  to  the  houses  of  the 
 people,  I found  a very  great  difference  in  the  man- 
 ners and  conduct  of  those  women  who  had  been 
 some  years  ago  taught  in  the  girls’  school,  and  those 
 who  had  not.  The  former  were  intelligent,  ready  to 
 converse,  and  answer  any  question  that  I asked 
 
 i i 
 
482 
 
 EXTRACTS  FROM  JOURNAL. 
 
 them  on  religion ; recollected  many  things  which 
 they  had  learnt  at  school ; and  generally  alleged  the 
 state  of  their  family  as  the  reason  why  they  were  not 
 more  constant  at  church.  The  latter  were  ignorant, 
 some  of  them  impertinent,  or,  if  not  so,  ran  away 
 into  their  houses,  and  talked  to  us  through  the 
 window,  and  had  not  the  least  knowledge  of  re- 
 ligion. 
 
 Astrological  Ceremony  over  a Sick  Woman  . 
 — Feb.  10.  I went  to-night  about  nine  o’clock  to 
 a house  in  the  village  where  the  astrologers  were 
 performing  a ceremony  over  a sick  woman.  There 
 were  large  images  of  all  the  nine  planets  painted  on 
 a large  bamboo  frame,  and  covered  with  clay  made 
 very  smooth.  The  nine  planets  are,  Iru,  the  Sun  ; 
 Handu,  the  Moon ; Angaharuwa,  Mars ; Budahu, 
 Mercury;  Brahaspati,  Jupiter;  Sikura,  Venus; 
 Senasura,  Saturn  : Kehulu,  the  earth ; and  Rahu,  a 
 kind  of  being  that  is  said  to  take  the  sun  or  moon 
 into  its  mouth  whenever  an  eclipse  takes  place. 
 The  Singhalese  names  of  the  week  are  derived  from 
 the  first  seven : Sunday  is  called  Irida  ; Monday, 
 Handuda;  Tuesday,  Angaharuwada ; Wednesday  ? 
 Badada;  Thursday,  Brahaspatinda ; Friday,  Siku- 
 rada ; and  Saturday,  Senasurada.  The  images  of 
 the  planets  were  only  painted  along  the  sides  of  the 
 frame ; those  of  several  gods  and  goddesses  were 
 made  of  clay  and  very  prominent,  and  particularly  a 
 female  figure  which  occupied  the  chief  place  in  the 
 middle.  On  the  right  and  left  of  her  were  two  hor- 
 
ASTROLOGICAL  CEREMONY. 
 
 483 
 
 rible  looking  figures  with  immense  eyes  and  large 
 tusks  like  those  of  a boar,  bending  upwards  towards 
 the  ears  in  a semicircle.  Above  the  head  were  two 
 other  images,  frightful  in  the  extreme,  and  under 
 her  feet  was  the  small  figure  of  a female.  The 
 woman  for  whose  benefit  this  ceremony  was  per- 
 formed, has  been  ill  of  the  dropsy  for  more  than  a 
 year,  and  has  in  that  time  taken  various  medicines, 
 but  without  any  apparent  good  effect;  and  this 
 ceremony  seems  to  be  the  last  resort.  She  was 
 placed  on  the  ground  in  front  of  the  images  in  a 
 small  Maduwa  erected  for  the  purpose,  and  all  the 
 time  the  astrologer  was  repeating  his  incantations, 
 she  was  commanded  to  look  right  at  the  images, 
 which  were  raised  and  placed  in  a reclining  posture, 
 directly  in  front  of  her.  A man  stood  behind  the 
 images  beating  the  tomtom,  while  the  astrologer  and 
 his  assistant  recited  their  parts  in  turns,  and  danced, 
 brandishing  lighted  torches  in  front  of  the  images 
 near  the  woman.  During  these  repetitions,  dancing, 
 &c.,  the  woman  held  in  her  hand  a lime  fruit  at- 
 tached to  a thread  that  was  fastened  to  the  top  of 
 the  head  of  the  uppermost  image,  and  a near  relation 
 stood  beside  her  with  the  flower  of  the  Areka  tree 
 in  his  hand,  and  at  the  end  of  each  verse  broke  off 
 parts  of  it,  and  threw  them  into  a brass  dish  filled 
 with  water  and  placed  near  the  woman’s  feet. 
 There  were  also  limes,  betel-leaf,  cocoa  nut,  and 
 other  things  near  her  feet.  Each  of  the  planets  was 
 invoked  in  its  turn,  to  avert  any  evil  influence  from 
 the  woman,  and  many  verses  of  various  kinds  and  in 
 
 i i 2 
 
484 
 
 EXTRACTS  FROM  JOURNAL. 
 
 different  languages,  as  Pali,  Tamul,  and  Sanscrit, 
 were  repeated,  which  neither  the  astrologer  himself 
 nor  any  one  there  could  understand  or  interpret. 
 In  some  verses,  indeed,  Pali,  Tamul,  and  Sanscrit 
 words  all  seemed  to  be  jumbled  together.  The  in- 
 terpreter and  myself  had  each  a chair  brought,  and 
 we  sat  near  the  woman,  and  sometimes  spoke  to 
 her,  and  at  other  times  to  the  astrologer,  on  the  ab- 
 surdity of  such  a ceremony  to  cure  the  dropsy.  The 
 astrologer  freely  confesses  that  he  does  these  things 
 only  to  get  a living  by.  He  lives  in  this  village, 
 (Baddagama,)  and  is  possessed  of  much  property  ac- 
 quired in  this  manner.  At  each  of  the  ceremonies, 
 whether  he  cure  the  patient  or  not,  he  gets  in  gene- 
 ral six  or  seven  dollars  for  making  the  images,  and, 
 together  with  his  associates,  he  is  fed  several  days  at 
 the  house  where  the  ceremony  is  to  take  place. 
 The  number  of  persons  collected  to  witness  it  was 
 small,  owing,  I believe,  to  the  commonness  of  such 
 ceremonies,  and  they  were  chiefly  relations  of  the 
 sick  woman. 
 
 Feb.  12. — The  first  sound  that  I heard  this  morn- 
 ing was  the  sound  of  the  tomtom  at  the  house  where 
 the  ceremony  was  performed  last  night.  It  was 
 finished  soon  after  six  o’clock.  I have  inquired  to- 
 day, and  find  that  the  poor  woman  is  the  same  as 
 before.  I met  the  astrologer  this  evening,  who  told 
 me  that  he  can  do  no  good,  but  that  he  has  been 
 taught  a number  of  verses,  &c.,  and  he  must  do 
 something  for  a living ; and  if  he  were  to  give  up 
 this,  he  has  nothing  else  to  turn  to.  Like  every 
 
VILLAGE  PREACHING. 
 
 485 
 
 other  Singhalese  man,  he  expects  to  go  to  a “ good 
 world”  when  he  dies,  by  his  “ good  works,”  though, 
 when  asked  what  his  “ good  works”  are,  he  only 
 turns  up  his  eyes  and  his  hands,  and  says,  “ I don’t 
 know.” 
 
 Village  Preaching. — Feb.  14.  I went  to-day 
 to  the  house  of  the  police  Vidahn  of  Ganegama,  and 
 preached  to  a congregation  of  forty-two  persons, 
 twenty-seven  of  whom  were  women.  They  all  paid 
 the  greatest  attention.  1 afterwards  went  to  the 
 temple,  where  a priest  lives  who  visited  me  lately. 
 I wished  to  get  a congregation  in  the  village  to 
 preach  to,  but  as  I had  given  no  notice  to  the  head 
 people  I failed  in  that.  The  priest  was  very  kind, 
 and  gave  the  interpreter  and  myself  oranges,  jag- 
 gory,  and  cocoa-nuts  to  drink,  as  many  as  we 
 pleased.  Both  he  and  his  “ disciple  ” received 
 tracts  when  we  offered  them.  The  “ disciple”  was  a 
 year  or  two  ago  a boy  in  one  of  the  Mission-schools. 
 He  isth e fifth  that  I have  heard  of,  in  these  villages, 
 who,  when  he  has  left  the  schools,  has  gone  to  learn 
 at  a Wihara,  in  order  to  become  a Budhist  priest. 
 The  tract  which  I offered  him  he  took,  and  began  to 
 read  aloud  before  us  all.  We  gave  tracts  to  as  many 
 as  we  found  able  to  read. 
 
 Falling  of  the  Girls’  School  at  Baddagama. — 
 March  3.  While  walking  in  the  verandah  this  even- 
 ing, I suddenly  heard  a tremendous  crash,  like  the 
 falling  of  trees.  I ran  towards  the  church  to  see 
 
486 
 
 EXTRACTS  FROM  JOURNAL. 
 
 what  was  the  matter,  when  I saw  that  the  girls’ 
 school,  a new  building;  that  had  not  been  erected 
 more  than  eighteen  months,  had  fallen  down.  The 
 roof,  till  a few  days  ago,  had  been  covered  with 
 cajans  and  leaves,  but  it  was  thought  it  would  be 
 better  to  cover  it  with  tiles.  This  was  completed 
 only  yesterday.  This  afternoon  there  had  been  a 
 very  heavy  rain,  which  rendered  the  tiles  very 
 heavy,  and  the  beams  and  rafters  not  being  good, 
 the  ridge  beam  gave  way  and  the  roof  fell  in.  I as- 
 sembled as  many  people  as  I could,  and  out  of  6,000 
 tiles  which  had  been  used  in  erecting  it,  we  heaped 
 together  about  2,000  or  3,000  good  ones,  the 
 rest,  with  most  of  the  wood-work,  being  completely 
 destroyed.  I could  not  but  think  afterwards  what 
 a providential  thing  it  was  that  this  accident  hap- 
 pened at  the  time  it  did,  for  if  it  had  happened  four 
 hours  sooner,  all  the  girls,  about  seventy,  would  at 
 that  time  have  been  in  it,  and  the  consequences 
 might  have  been  dreadful.  To  thank  God  for  his 
 preserving  care  is  not  the  least  part  of  the  duty  of  a 
 Christian,  and  I believe  that  not  only  myself,  but 
 every  one  about  the  place,  that  came  to  see  the 
 ruins  of  the  school,  was  deeply  impressed  with  feel- 
 ings of  gratitude  to  God,  that  no  limbs  were  injured 
 nor  any  lives  lost.  May  we  all  feel  as  thankful,  nay, 
 more  thankful,  for  the  salvation  provided  for  us  in 
 the  Saviour  the  Lord  Jesus  Christ ! If  the  Lord  of 
 hosts  is  for  us,  and  the  God  of  Jacob  our  Refuge, 
 though  the  earth  be  removed  and  the  mountains 
 cast  into  the  midst  of  the  sea,  though  the  world 
 
ce 
 
 487 
 
 ATA  SIL.” 
 
 and  all  its  works  should  be  burnt  up,  we  shall  suffer 
 no  loss. 
 
 Remembrance  of  former  Missionaries. — March 
 8.  After  preaching  to-day  to  a small  congregation 
 at  a house  in  an  adjoining  village,  an  old  man  came 
 to  me  and  said,  “ These  are  the  very  things  that 
 Padre  Mayor  used  to  preach  to  us  a great  number 
 of  years  ago.”  Mr.  Mayor,  though  he  left  Badda- 
 gama  in  1828,  is  not  yet  forgotten  by  the  people  of 
 this  and  all  the  surrounding  villages.  Every  one 
 here  speaks  of  him,  and  inquires  about  him,  with  the 
 greatest  pleasure.  One  man  told  me  the  other  day, 
 that  if  his  eyes  could  see  Mr.  Mayor  again,  he 
 would  not  afterwards  desire  to  see  anything  else. 
 
 “ Ata  Sil.” — March  17.  At  a school  that  I 
 visited  to-day  I had  a conversation  with  a respecta- 
 ble old  man  who  is  keeping  the  “ Ata  Sil,”  or 
 eight  precepts  of  Budhism.  Many  of  these  pre- 
 cepts refer  to  the  feelings  of  the  mind,  but  it  ap- 
 pears from  what  he  said  that  the  outward  observance 
 of  the  acts  is  sufficient.  For  instance,  one  “ Sil”  is, 
 that  men’s  desires  are  to  be  repressed.  The  ob- 
 servance of  this  consists,  not  in  a person’s  not  having 
 in  his  heart  a desire  after  that  which  is  another’s, 
 but  in  not  expressing  that  desire  to  others.  When 
 I told  him  that  this  was  an  evasion  of  the  command, 
 he  said,  “ Who  can  keep  such  thoughts  out  of  his 
 mind  ?”  Another  of  these  “ Sils”  is,  “ Thou  shalt 
 not  take  away  life.”  I tried  to  persuade  him  that 
 
488 
 
 EXTRACTS  FROM  JOURNAL. 
 
 every  time  he  ordered  a fowl  to  be  killed  for  his 
 curry  he  broke  this  command.  He  found  out 
 means  to  evade  this.  I endeavoured  to  show  him 
 the  folly  of  believing  in  the  transmigration  of  souls, 
 and  the  encouragement  afforded  by  such  a doctrine 
 to  continuance  in  sin.  He  listened  to  all  I said 
 with  good  humour,  and  at  last  went  away,  saying, 
 that  what  I had  told  him  was  according  to  my  reli- 
 gion, but  contrary  to  his,  and  therefore  false,  and  he 
 could  not  believe  it. 
 
 Mrs.  Gibson’s  School  at  Galle. — March  25. 
 During  my  stay  at  Galle,  on  my  way  from  Badda- 
 gama  to  my  own  station  at  Cotta,  I visited  this 
 school,  which  has  been  supported  for  many  years 
 by  Mrs.  Gibson,  the  widow  of  an  English  merchant. 
 It  contains  about  forty  children  at  present,  many 
 of  whom  are  orphans.  They  are  of  all  classes, 
 English,  Portuguese,  Dutch,  and  Singhalese.  The 
 girls,  of  whom  there  are  about  twenty,  in  addition 
 to  learning  to  read  and  write,  are  taught  arithmetic, 
 sewing,  and  embroidery.  The  boys  are  taught 
 English  and  Singhalese,  and  also  different  trades, 
 as  carpenters,  tailors,  & c.  Mrs.  G.  spends  almost 
 all  her  time  among  them,  and  appears  very  motherly 
 and  kind  to  them,  and  is  highly  respected  and  be- 
 loved, as  she  ought  to  be,  by  all  the  children  now 
 at  the  school,  and  by  numerous  others  of  both 
 sexes,  w7ho  have  been  taught  at  the  school,  as  well 
 as  generally  by  all  the  Europeans  resident  at  Galle, 
 and  indeed  throughout  the  island. 
 
WRETCHEDNESS  OF  NATIVES  IN  WET  WEATHER.  489 
 
 Death  of  the  Talangama  Proponent. — April 
 2.  After  divine  service  this  afternoon  at  one  of  the 
 schools,  I went  to  the  government  school  at  Cotta, 
 to  attend  the  funeral  of  the  Talangama  Proponent, 
 or  native  preacher,  who  died  yesterday,  a few  hours 
 after  1 had  left  his  bedside.  We  have  reason  to 
 believe  he  was  a good  man.  He  has  been  in  the 
 employment  of  government  thirty-six  years  as 
 schoolmaster  and  preacher,  and  was  highly  respected 
 by  every  one.  He  brought  up  his  family  in  the 
 fear  of  God.  Even  his  daughters,  of  whom  he  has 
 several,  are  all  able  to  read  the  Bible,  a very  extra- 
 ordinary thing  among  females  in  this  country ; in 
 truth,  I do  not  know  another  instance.  He  re- 
 ceived the  sacrament  of  the  Lord’s  Supper  with  his 
 wife,  and  two  of  his  daughters,  a few  days  ago. 
 After  the  funeral  service  was  ended,  I spoke  to  the 
 people  on  the  necessity  of  preparing  for  death.  They 
 were  all  very  attentive  and  serious. 
 
 Wretchedness  of  the  Natives  in  Wet  Wea- 
 ther.— June  5.  Many  of  the  children  of  the 
 schools  have  been  prevented  from  attending  lately 
 by  the  very  heavy  rains,  by  which  the  rivers  have 
 overflowed  the  country  to  such  an  extent  as  to 
 render  it  next  to  impossible  to  get  from  one  village 
 to  another.  There  is  also  a great  deal  of  sickness 
 among  the  children,  brought  on  by  the  wet  weather. 
 I am  not  at  all  surprised  at  sickness  prevailing 
 among  the  natives  at  such  times,  as  their  houses 
 are  such  wretched  hovels ; and  when  they  get  wet, 
 
490 
 
 EXTRACTS  FROM  JOURNAL. 
 
 they  are  obliged  to  remain  in  a state  next  to  nudity, 
 huddled  together  round  a small  bit  of  fire  made  in 
 a corner  of  a dark  room,  till  their  wet  clothes,  which 
 have  been  taken  off,  have  become  dry,  as  they  have 
 not  always  a change. 
 
 Colombo  Academy. — June  29.  I was  in  Co- 
 lombo to-day,  attending  the  public  examination  of 
 the  pupils  of  the  Colombo  academy.  This  is  an  in- 
 stitution that  has  lately  been  commenced.  It  is 
 partly  supported  by  government,  and  partly  by 
 monthly  sums  paid  by  the  pupils.  It  contains  at 
 present  about  one  hundred  boys,  of  all  descriptions 
 among  the  natives.  It  is  under  the  charge  of  the 
 Rev.  J.  Marsh,  and  appears  to  prosper  under  his 
 judicious  management.  The  governor,  Sir  R.  W. 
 Horton,  was  present  at  the  examination,  and  a great 
 number  of  English  gentlemen  of  Colombo,  as  well 
 as  many  of  the  friends  and  parents  of  the  children. 
 The  boys  were  examined  in  reading,  arithmetic,  al- 
 gebra, geometry,  geography,  history,  and  a few  of 
 the  head  boys  in  Virgil  and  the  Greek  Delectus. 
 The  examination  gave  so  much  satisfaction  to  the 
 governor,  that  he  said  the  presents  which  he  had 
 brought  with  him  were  not  of  sufficient  value  to  re- 
 ward  so  much  merit,  as  their  progress  had  far  ex- 
 ceeded his  highest  expectations. 
 
 Revision  of  the  Translation  of  the  Scrip- 
 tures and  the  Book  of  Common  Prayer. — July 
 17.  I have  lately  met  with  a small  publication  of 
 
TRANSLATION  OF  THE  SCRIPTURES  REVISED.  491 
 
 Dr.  Mill’s,  of  Bishop’s  College,  Calcutta,  on  the 
 “ Rendering  of  Theological  Terms,”  in  the  transla- 
 tion of  the  Scriptures  and  the  Book  of  Common 
 Prayer  into  the  Oriental  languages  ; a publication 
 which  he  has  drawn  up  as  a guide  to  all  translators 
 into  those  languages  which  are  derived  from  San- 
 scrit. As  uniformity  of  translation  is  of  very  great 
 importance,  I thought  that  a consultation  for  a few 
 hours  with  the  government  proponent  of  Pantura, 
 the  most  learned  native  in  the  island,  would  be  of 
 great  service  in  the  revision  of  the  Cotta  version ; 
 and  for  this  purpose,  the  head  catechist,  who  has 
 always  been  our  chief  native  assistant  in  translating, 
 and  who,  from  his  piety  and  talents,  is  well  suited 
 for  such  a purpose,  accompanied  me  to  Pantura, 
 sixteen  miles  from  Cotta,  and  we  spent  the  greatest 
 part  of  the  night  in  examining  the  words.  The  re- 
 sult has  been,  that  we  consider  it  best  to  take  the 
 greatest  part  of  the  words  that  are  in  that  publica- 
 tion, which  are  different  from  these  which  we  have 
 already  used,  and  to  introduce  them  into  the  revised 
 version  of  the  Cotta  Scriptures,  which  we  are  now 
 proceeding  with.  We  have  hitherto  laboured  under 
 much  difficulty  in  the  choice  of  words  for  “ church,” 
 “ gospel,”  “ apostle,”  & c.,  expressive  of  the  sense  of 
 the  original,  and  at  the  same  time  sufficiently  digni- 
 fied to  be  made  use  of  in  so  sacred  a book  as  the 
 Bible.  The  terms  we  have  hitherto  used  are  a little 
 objectionable.  Some  were  too  low,  others  were 
 Greek  or  Latin  words,  which  we  thought  to  be  un- 
 translatable into  Singhalese.  As  we  have  now  sue- 
 
492 
 
 EXTRACTS  FROM  JOURNAL. 
 
 ceeded  in  obtaining  some  good  words,  which, 
 though  rather  high,  and  above  the  comprehension 
 of  the  lower  class  of  persons,  are  yet  infinitely  pre- 
 ferable to  foreign  words  in  a Singhalese  dress,  I 
 hope  we  shall  be  able  to  present  the  Cotta  version 
 to  the  people  in  a form  more  acceptable  to  them 
 than  our  present  one.  The  whole  list  of  words  to 
 which  I refer  as  necessary  to  be  altered  in  our 
 translation  is  small,  and  I therefore  copy  them  : — 
 “ Spirit,”  “ Proceeding,”  “ Apostle,”  “ Evangelist,” 
 “ Gospel,”  “ Church,”  “ Schism,”  “ Heresy,”  “ Bi- 
 shop,” “ Deacon,”  “ Sacrament,”  “ Faith,”  “ Hope,” 
 “ Love,”  “ Hell,  (W,)”  “ Hell,  “ the 
 
 Devil,”  “ Pentecost,”  ‘ Blaspheme.”  There  may, 
 perhaps,  be  a few  others,  which  increasing  know- 
 ledge and  experience  may  render  it  necessary  to 
 alter,  but  the  above  comprises  the  greatest  part. 
 No  principle  of  translation  hitherto  adopted  in  the 
 Cotta  version  will  be  violated  by  the  introduction  of 
 these  words  into  our  version.  Some  of  them  are  not 
 new,  as  they  are  already  used  in  some  places. 
 
 Examination  of  the  Institution  youths  be- 
 fore the  new  Governor. — Dec.  10.  To-day  the 
 new  governor,  J.  A.  Stewart  Mackenzie,  Esq.,  and 
 a few  gentlemen  from  Colombo,  came  to  Cotta,  and 
 we  examined  the  Institution  boys  before  them. 
 They  read  the  nineteenth  chapter  of  Genesis,  and 
 the  fourth  chapter  of  St.  John’s  Gospel,  in  both  of 
 which  a great  number  of  questions  were  asked, 
 which  were  readily  answered  by  the  boys.  They 
 
COTTA  CHRISTIAN  INSTITUTION. 
 
 493 
 
 were  afterwards  examined  in  English  grammar  and 
 geography.  The  first  class  in  Greek  read  a part  of 
 the  eighteenth  chapter  of  St.  Luke,  and  answered 
 many  questions  connected  with  grammar,  &c.  The 
 second  class  in  Latin  read  a few  sentences  in  the  De- 
 lectus. The  whole  was  so  satisfactory  to  the  gover- 
 nor, that  before  he  went  away  he  selected  four  books 
 which  he  gave  as  presents  to  the  four  best  boys  : 
 1.  Wright’s  Greek  and  English  Lexicon,  to  Corne- 
 lius Senanayaka ; 2.  Horne’s  Compendious  Intro- 
 duction, to  Mahala  Bandar ; 3.  Mangnall’s  Ques- 
 tions, to  Daniel  Alvis ; and  4.  Pinnock’s  Goldsmith’s 
 History  of  England,  to  Diapulla  Marshall. 
 
 From  the  manner  which  the  governor  and  his 
 lady  interest  themselves  in  schools,  an  impulse  ap- 
 pears to  be  given  to  education  amongst  us.  A 
 school  for  the  education  of  the  daughters  of  the 
 Modeliars  and  other  headmen  in  Colombo  is  to  be 
 commenced  in  January.  These  young  persons  have 
 hitherto  been  prevented  from  enjoying  the  benefits 
 of  education  from  the  wretched  customs  of  the 
 country,  which  confine  females  to  the  homes  of  their 
 parents  from  the  age  of  eleven  or  twelve  till  they  are 
 married.  A Society  has  been  formed  in  Colombo, 
 with  Mrs.  Stewart  Mackenzie  at  its  head,  connected 
 with  the  Ladies’  Society  in  England,  called  the 
 “ Indian  Female  Education  Society,”  and  a young 
 lady  who  came  out  in  the  same  ship  with  the  gover- 
 nor a few  months  ago,  is  to  commence  a school  at  the 
 beginning  of  the  year. 
 
494 
 
 EXTRACTS  FROM  JOURNAL. 
 
 [This  school  was  commenced  as  above,  and  a 
 short  time  before  I left  the  island,  in  1839,  the  first 
 anniversary  had  been  held,  a few  extracts  from  the 
 proceedings  of  which  I here  insert.  After  the  Report 
 had  been  read  by  the  secretary,  the  chief  justice,  in 
 proposing  the  first  resolution,  said  : 
 
 “ A work  of  more  thorough  benevolence  than  that 
 of  instructing  the  female  mind  throughout  the  teem- 
 ing  regions  of  the  East  could  scarcely  be  conceived. 
 Acts  of  ordinary  charity  extended  seldom  beyond 
 the  object  relieved  ; these  endured,  and  spread  a 
 salutary  and  ever-increasing  influence  from  genera- 
 tion to  generation  ; for  often  had  it  been  justly  ob- 
 served, that  few  men  of  eminence  had  arisen  whose 
 mothers  had  not  been  either  persons  of  superior  en- 
 dowments, or  of  strong  natural  powers  of  understand- 
 ing. Thus  it  was,  in  a great  measure,  that  female 
 education  and  general  civilization  went  hand  in  hand, 
 and  he  could  not  but  congratulate  the  gentlemen  of 
 the  native  population  then  present  upon  the  pros- 
 pects that  began  to  dawn  on  their  country.  The 
 period  was  comparatively  recent  since  females  in 
 Europe  had  in  any  number  become  eminent  in  lite- 
 rature ; they  now  avowedly  surpassed  the  men  in 
 more  than  one  of  its  branches,  and  this  day’s  pro- 
 ceedings had  shown  that,  with  proper  culture,  the 
 same  happy  effects  were  attainable  in  Ceylon.” 
 
 In  seconding  the  second  resolution,  the  Rev.  J. 
 J.  Ondatje,  a native  (Tamul)  chaplain,  said,  “ The 
 establishment  of  a Society  in  this  island,  having  for 
 its  object  the  dissemination  of  useful  knowledge 
 
 10 
 
NATIVE  FEMALE  EDUCATION. 
 
 495 
 
 among  native  females,  I have  viewed,  and  still  do 
 view,  as  one  of  the  greatest  and  most  inestimable 
 blessings  which  can  be  conferred  on  them.  To 
 have  seen  a large  number  of  females  excluded  some 
 time  ago  from  the  advantages  of  a liberal  and  Chris- 
 tian  education,  was  indeed  a lamentable  circum- 
 stance, and  the  cordial  thanks  of  every  individual 
 interested  in  the  promotion  of  education  among  the 
 natives  are  justly  due  to  those  pious  persons  who 
 were  instrumental  in  establishing  the  Colombo 
 Branch  Society  for  Native  Female  Education. 
 
 “ Education  in  general  is  an  important  object,  but 
 religion  is  of  vital  importance;  and  education  com- 
 pared with  religion  is  only  of  secondary  importance. 
 Even  knowledge  is  only  really  valuable  when  it  is 
 rendered  subservient  to  the  ends  of  virtue,  sancti- 
 fied in  its  possession  and  guided  in  its  application 
 by  religious  principle  and  feeling;  and  in  fact  no 
 knowledge  can  be  truly  beneficial  wThich  causes  us 
 to  neglect  the  study  of  Gods  sacred  word,  or  to 
 undervalue  or  disregard  his  laws  : and  there  is  no 
 kind  of  knowledge,  deserving  of  that  name,  with 
 which  religion  interferes  either  in  its  acquisition  or 
 right  employment ; inasmuch  as  religion  tends  to 
 preserve  the  mind  in  that  tranquil  state  which  is 
 necessary  for  the  successful  pursuit  of  every  branch 
 of  useful  knowledge  : it  teaches  us  to  set  a right 
 value  on  it  when  acquired,  and  to  employ  it  to  our 
 own  benefit  and  that  of  all  mankind.  It  is,  in  short, 
 the  “ one  thing  needful,”  and  in  it  are  concentrated 
 all  solid  happiness  and  tranquillity,  and  consequently 
 
496 
 
 EXTRACTS  FROM  JOURNAL. 
 
 (in  the  words  of  the  resolution)  “ Any  system  of 
 education,  to  be  really  conducive  to  the  happiness 
 and  prosperity  of  the  people,  must  be  based  on  the 
 principles  of  the  revealed  word  of  God.”  It  con- 
 tains truths  of  infinitely  great  moment,  with  which 
 we  should  acquaint  those  whose  spiritual  interests  it 
 is  our  duty  to  promote.  It  is  of  use  to  all,  for  all 
 need  to  be  instructed,  corrected,  and  directed. 
 There  is  something  in  the  holy  Scriptures  suitable 
 for  every  case.  Whatever  duty  we  have  to  per- 
 form, whatever  service  is  required  of  us,  we  may 
 find  enough  in  the  word  of  God  to  furnish  us  for  it. 
 It  is  a perfect  rule  of  faith  and  practice.  Then  let 
 the  chief  and  principal  care  of  those  who  may  be  ap- 
 pointed for  that  purpose  be  to  acquaint  the  children 
 taught  in  the  schools  connected  with  this  benevolent 
 Society,  with  the  “ Holy  Scriptures,  which  are  able 
 to  make  them  wise  unto  salvation  through  faith 
 which  is  in  Christ  Jesus.”  For,  let  us  be  assured, 
 that  the  greatest  kindness  we  can  show  to  children 
 is  to  make  them  early  acquainted  with  the  Bible. 
 Thus  we  do  something  to  continue  a succession  of 
 those  who  are  wise  unto  salvation,  and  furnished  for 
 every  good  work.  Hence  the  evident  necessity 
 there  exists  for  bringing  also  the  pupils  of  this  school 
 to  a belief  in  Jesus  Christ  as  their  Saviour.  This  is 
 the  only  and  the  surest  way  to  salvation.  There  is 
 no  other  salvation  than  by  Christ,  and  no  other  way 
 of  our  being  saved  by  Christ  than  by  believing  in 
 him  : it  is  the  way  appointed  by  God  in  his  word ; 
 and  he  is  faithful  that  promised  ; it  is  the  gospel 
 
EDUCATION  OF  NATIVE  FEMALES. 
 
 497 
 
 which  is  preached  to  every  creature : he  that  be- 
 lieveth  shall  be  saved.” 
 
 Mr.  Ernest  de  Saram,  (a  Singhalese,)  Interpreter 
 Modeliar  to  the  governor,  said,  he  would  only  re- 
 mark that  among  all  the  institutions  introduced  into 
 this  island  by  Europeans,  for  the  civilization  and 
 welfare  of  the  natives,  the  Colombo  Ladies’  Branch 
 Society  for  Native  Female  Education  certainly  stood 
 one  of  the  foremost. 
 
 Mr.  de  Levera,  (another  Singhalese,)  Atapattoo 
 Modeliar,  said,  that  being  a native  of  some  rank  in 
 society,  he  felt  a deep  interest  in  the  advancement 
 of  anything  that  would  contribute  to  diffuse  know- 
 ledge among  his  countrymen,  and  from  what  he  had 
 heard  and  seen  that  day  of  the  progress  made  by  the 
 girls,  he  could  not  but  anticipate  benefits  of  an  in- 
 valuable nature  to  the  native  population,  if  this 
 school  should  continue  and  be  encouraged  by  a 
 more  numerous  attendance ; that  such  had  not 
 hitherto  been  the  case  could  be  accounted  for  by  the 
 fact  that  some  time  should  necessarily  elapse  before 
 the  usefulness  of  any  institution  could  be  generally 
 known,  and  it  could  thereby  attract  public  attention 
 and  support;  that  the  experience  of  the  past  year 
 having  now  established  the  reputation  of  this  school, 
 there  could  be  but  one  opinion  about  it,  and  he 
 would  sincerely  hope  that  ere  long  we  should  have 
 the  satisfaction  of  seeing  its  value  more  deservedly 
 appreciated,  and  the  advantages  of  a regular  and 
 s\7stematical  education,  both  moral  and  intellectual, 
 which  it  was  capable  of  imparting,  more  generally 
 sought  after.  k k 
 
498 
 
 EXTRACTS  FROM  JOURNAL. 
 
 The  Rev.  S.  W.  Dias  (a  Singhalese  native  chap- 
 lain) said,  “ I cannot  forbear  from  making  one  or 
 two  observations  on  the  present  occasion.  If  the 
 labours  of  the  Colombo  Ladies’  Branch  Society  for 
 Female  Education  have  in  any  measure  succeeded 
 at  all,  we  know  how  much  we  are  indebted  for  the 
 success  of  those  labours  to  the  excellent  and  amiable 
 lady  who  is  at  the  head  of  that  Society.  I trust 
 that  my  country  will  one  day  acknowledge  in  a 
 suitable  manner  its  gratitude  to  Mrs.  Stewart  Mac- 
 kenzie. But  it  will  at  the  same  time  be  readily 
 allowed  on  all  hands  that  the  influence  contributed 
 by  the  governor,  by  the  attachment  frequently 
 shown  to  its  interests,  independently  of  his  muni- 
 ficent donation  in  aid  of  the  Society’s  funds,  has  in 
 a great  measure  conduced  to  the  benefit  of  this 
 Institution,  however  confined  hitherto  its  useful- 
 ness, owing  to  the  unavoidable  peculiarities  of  the 
 country.  And  we  cannot  but  know  that  the  In- 
 stitution will  stand  in  need  of  that  influence  yet 
 through  many  a stage  of  its  future  progress.  Under 
 this  impression,  it  gives  me  great  satisfaction  to 
 believe  that  in  his  Excellency’s  appearance  here 
 this  day  at  the  head  of  this  meeting,  and  in  the 
 kind  interest  which  we  have  all  had  the  gratification 
 of  witnessing  him  take  in  the  object  of  it,  the  Co- 
 lombo Ladies’  Branch  Society  for  Female  Educa- 
 tion has  received  an  assurance  of  his  Excellency's 
 continued  support — an  assurance  which,  under  all 
 the  circumstances  of  the  case,  calls  forth  our  warmest 
 gratitude.  I trust  that  the  manner  in  which  his 
 
COLLECTION  AT  COTTA  ON  CHRISTMAS  DAY.  499 
 
 Excellency  has  conducted  the  business  of  this  meet- 
 ing will  not  fail  to  have  its  proper  effect  on  the 
 mind  of  every  one  present.  And  I most  devoutly 
 hope  that  this  day  will  lay  the  foundation  of  an  era 
 of  greater  prosperity  and  more  vigorous  exertions 
 on  the  part  of  every  one,  particularly  my  own 
 countrymen,  for  the  advancement  of  the  interests  of 
 this  excellent  Institution.”] 
 
 First  Collection  at  Cotta  for  the  Church 
 Missionary  Society  on  Christmas  Day. — Dec- 
 25.  This  was  a great  day  at  Cotta.  The  children 
 of  all  the  schools  were  required  to  attend  at  Cotta, 
 as  we  wished  to  make  a collection  for  the  support  of 
 the  schools,  as  I had  done  last  year  at  Baddagama. 
 With  the  intention  of  making  it  known  among  both 
 natives  and  Europeans,  the  following  paper  was 
 printed  in  Singhalese  and  English,  and  extensively 
 circulated,  both  among  the  villages  where  our 
 schools  are  situated  and  in  Colombo. 
 
 “ Ceylon  Church  Mission. 
 
 “ On  Christmas  Day  a sermon  will  be  preached 
 at  Cotta  in  Singhalese  and  English,  by  the  Rev. 
 James  Selkirk ; after  which  a collection  will  be  made 
 in  behalf  of  the  native  schools  of  the  above  Mission. 
 The  prayers,  which  will  be  in  Singhalese,  will  begin 
 at  eleven  o’clock.  It  is  earnestly  requested  that  all 
 persons  favourable  to  the  education  of  the  natives 
 will  attend.  The  number  of  children  at  present  in 
 these  schools  is  as  follows : 
 
 k k 2 
 
500 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Stations. 
 
 Boys. 
 
 Girls. 
 
 Cotta 
 
 627 
 
 201 
 
 Kandy 
 
 254 
 
 41 
 
 Baddagama  . 
 
 305 
 
 75 
 
 Nellore 
 
 446 
 
 32 
 
 Total  . . 1,981.” 
 
 After  this  followed  the  hymns,  two  in  English, 
 and  one  in  Singhalese,  to  be  sung  on  the  occasion. 
 
 The  consequence  of  this  little  extra  exertion  on 
 our  part  was  that  nearly  all  the  children  of  our 
 station  was  present,  a great  number  of  their  parents, 
 and  a few  persons  from  Colombo,  among  whom 
 were  Mrs.  Stewart  Mackenzie,  and  some  of  the 
 members  of  her  family.  The  congregation  amounted 
 to  about  one  thousand  persons,  completely  filling 
 the  church,  as  well  as  the  large  verandahs  on  each 
 side.  I preached  in  Singhalese,  interpreting  each 
 sentence  into  English,  and  thus  keeping  up  the 
 attention  of  both  parts  of  the  congregation  at  the 
 same  time.  The  text  was  2 Cor.  viii.  9.  The  natives 
 particularly  seemed  interested  in  the  service,  and  out 
 of  the  sum  of  11.  13s.  2d.  collected,  nearly  31.  was 
 from  the  natives.  The  children  afterwards  had  their 
 annual  feast,  to  which  they  did  ample  justice,  and 
 they  all  went  to  their  homes  highly  delighted. 
 
 “ Ceylon  in  1837.” — Dec.  31.  I conclude  the 
 year  with  the  insertion  of  the  following  lines,  which 
 were  written  on  an  ornamented  card,  and  sold  at  a 
 bazar  of  fancy  articles  held  a few  days  ago,  for  the 
 
CEYLON  IN  1837. 
 
 501 
 
 benefit  of  the  “ Colombo  Branch  of  the  Indian 
 Female  Education  Society.” 
 
 CEYLON  IN  1837. 
 
 iEquore  gemmifero  cincta,  et  ditissima  frugum. 
 
 Insula  fausta ! tibi  radios  jam  spargere  csepit, 
 
 Ecce  nimis  sero  ! immensi  Lux  Publica  mundi, 
 
 Humanse  gentis  Servator,  nomine  Jesus. 
 
 Nunc  tua  progenies  nigra,  culpi  et  crimine  onusta 
 Innumeros  annos  picea  caligine  tecta, 
 
 Dsemonibus  diris,  detestandisque  tyrannis 
 Afflictata  diu,  servilia  vincula  rupit. 
 
 Jam  placido  vultu  natos  natasque  tuorum 
 Aspicit  e ccelo  convexi  Conditor  orbis. 
 
 Insignes  pietate  viri  nascentur,  et  artes 
 Augescent  doctee,  Domina  Dominoque  Mackenzie. 
 
 O happy  isle,  begirt  with  pearly  deep, 
 
 And  rich  in  nature’s  products,  now  on  thee — 
 
 Alas  how  late  ! — the  Sun  of  Righteousness — 
 
 Of  this  vast  world  the  light — his  brightest  beams 
 Begins  to  pour.  The  Friend  of  human  kind, 
 
 Jesus  his  name,  in  mercy  visits  thee. 
 
 Thy  tawny  race,  oppressed  with  sin  and  crime, 
 
 Years  without  number  sunk  in  nature’s  night. 
 
 With  blackest  darkness  covered — long  accursed 
 With  demons  * dire,  and  cruel  tyrants’*)'  deeds, 
 
 * In  the  Mahawanso,  as  translated  by  the  Hon.  G.  Tumour, 
 it  is  said  that  the  “ Vanquisher,  (Budha,)  knowing  by  in- 
 spiration that  Lanka  (Ceylon)  would  be  the  place  where  his  reli- 
 gion would  be  glorified,  proceeded  thither,  and  on  the  delightful 
 bank  of  a river,  in  the  Mahanaga  garden,  in  the  assembling  place 
 of  Yakkhos,  (devils,)  there  was  a great  assembly  of  the  principal 
 Yakkhos  in  Lanka ; there,  in  the  midst  of  the  assembly,  hovering 
 in  the  air  over  their  heads,  he  struck  terror  into  them  by  rains, 
 f See  note  in  next  page. 
 
502 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Have  burst  their  slavish  bonds,  and  now  are  free. 
 
 The  world’s  great  Lord,  the  universe’s  King, 
 
 With  countenance  benign,  from  heaven’s  high  throne. 
 
 Thy  long-lost  sons  and  daughters  now  beholds. 
 
 Men  shall  now  rise  for  j piety  renowned, 
 
 And  Learning , with  her  richest  treasures  fraught. 
 
 Shall  bless  thy  children,  while  the  much-loved  name 
 Of  good  Mackenzie  long  shall  be  pronounced 
 By  grateful  bps  along  thy  spicy  groves. 
 
 tempests,  and  darkness.  The  Yakkhos,  overwhelmed  with  awe, 
 supplicated  the  Vanquisher  to  be  released  from  their  terror.  To 
 the  terrified  Yakkhos  the  consoling  Vanquisher  thus  replied  : ‘ I 
 will  release  you,  Yakkhos,  from  this  your  terror  and  affliction ; 
 give  to  me  here,  by  unanimous  consent,  a place  for  me  to  light 
 on.’  All  these  Yakkhos  replied  to  the  deity  of  happy  advent, 
 
 £ Lord,  we  confer  on  thee  the  whole  of  Lanka  ; grant  thou  com- 
 fort to  us.’  The  Vanquisher  thereupon  dispelling  their  terror, 
 and  spreading  his  carpet  of  skin  on  the  spot  bestowed  upon  him, 
 seated  himself  there.  He  then  caused  the  carpet,  refulgent  with 
 a fringe  of  flames,  to  extend  itself  on  all  sides ; the  Yakkhos, 
 scorched  by  the  flames,  receding,  stood  around  the  shores  of  the 
 island,  terrified.  The  Saviour  (Budha)  then  caused  the  delight- 
 ful island  of  Giri  (the  Bassas,  south  of  Ceylon)  to  approach  for 
 them,  and  they  made  that  their  habitation.” 
 
 f Bishop  Heber,  in  his  visit  to  Kandy  in  1825,  says  : “ We 
 went  up  with  the  governor,  Sir  E.  Barnes,  to  Kandy,  where  I 
 preached,  administered  the  sacrament,  and  confirmed  twenty-six 
 young  persons,  in  the  audience  hall  of  the  late  king  of  Kandy, 
 which  now  serves  as  a church.  Here,  twelve  years  ago,  (in 
 1813,)  this  man,  who  was  a dreadful  tyrant,  and  lost  his  throne 
 in  consequence  of  a large  party  of  his  subjects  applying  to  Gene- 
 ral Brownrigg  for  protection,  used  to  sit  in  state,  to  see  those 
 whom  he  had  condemned  trodden  to  death  by  elephants  trained 
 for  the  purpose.  Here  he  actually  compelled  the  wife  of  one  of 
 his  chief  ministers,  (Ehelapola,)  whom  he  suspected  of  plotting 
 against  him,  to  bruise  to  death  in  a mortar,  with  a pestle,  with  her 
 
CEYLON  IN  1837. 
 
 503 
 
 own  hands,  one  of  her  children,  before  he  put  the  other  to  death  ; 
 and  here,  at  the  time,  no  Englishman  or  Christian  could  have 
 appeared,  unless  as  a slave,  or  at  the  risk  of  being  murdered, 
 with  every  circumstance  of  ciuelty.  Now,  in  this  very  place,  an 
 English  governor,  and  an  English  congregation,  besides  many 
 converted  natives  of  the  island,  were  sitting  peaceably  to  hear 
 an  English  bishop  preach.” 
 
504 
 
 CHAPTER  XIII. 
 
 EXTRACTS  FROM  JOURNAL  CONTINUED,  1838. 
 
 Fear  of  small-pox — Ceremony  to  drive  away  small-pox — Celebra- 
 tion of  the  queen’s  birthday  by  the  children  of  the  schools  at 
 the  Cotta  station — Prevalence  of  lying  among  the  natives — 
 Baptism  of  native  children  and  adults — Gratitude  of  a native — 
 Baptism  of  an  adult — Government  system  of  baptism  of  na- 
 tives— Willingness  to  send  girls  to  school — Mahometans  in 
 Kandy — Visit  to  Dumbera — Preaching  to  the  Pioneers — Pri- 
 soner in  Kandy  Jail — Second  visit  to  Dumbera — Rodiyas— 
 Execution  of  the  prisoner  in  the  jail — Native  convert — Budhist 
 procession — Rodiyas — Caste  in  Kandy  Jail — Dalada  Maligawa 
 at  Kandy — Examination  of  a school  of  Kandian  children — No 
 forgiveness  of  sin  in  Budhism — News  of  the  Rev.  T.  Brown- 
 ing’s death — A Mahometan  Lebbe — Persecution  of  a native 
 Christian — Departure  of  Mr.  Trimnell  from  Baddagama  for 
 England — Kind  feelings  of  natives  on  my  leaving  Cotta — De- 
 parture for  England. 
 
 Fear  of  Small-pox. — February  11,  1838.  The 
 attendance  at  the  schools  is  slack  at  present,  on 
 account  of  the  prevalence  of  the  small-pox,  of  which 
 the  natives  are  much  afraid.  They  think  it  is  a dis- 
 ease inflicted  upon  them  by  a goddess  called  Pattini 
 Dewiyo.  Whenever  they  speak  of  it,  they  do  so  in 
 
CEREMONY  TO  DRIVE  AWAY  SMALL-POX,  505 
 
 a whisper,  and  they  look  about  all  the  time  as  if  in 
 expectation  of  some  evil  coming  upon  them.  When 
 any  one  dies  of  small-pox,  instead  of  the  loud  lamen- 
 tations which  are  customary  on  the  death  of  a person 
 under  ordinary  circumstances,  there  is  not  a sound 
 heard  : none  of  the  usual  formalities  at  funerals  are 
 observed,  and  the  corpse  is  taken  from  the  house  to 
 the  burial-ground  at  dead  of  night.* 
 
 Ceremony  to  drive  away  Small-pox. — May  2. 
 A few  nights  ago  I went  to  the  Ampitya,  or  place 
 where  the  ceremony  of  “ pulling  the  horns”  takes 
 place  (see  March  1,  1830,  supra).  In  the  midst  of 
 a large  open  space  of  ground  a high  pole  is  erected, 
 generally  an  Areka-nut  tree,  with  the  bunch  of 
 
 * From  October  1,  1800,  to  September  30,  1802,  out  of  two 
 thousand  one  hundred  and  ten  persons  who  were  attacked  with 
 small-pox,  four  hundred  and  seventy-three  died. 
 
 In  6 months,  in  1819,  out  of  7,874  cases,  2,945  died. 
 
 In  14  „ 
 
 1830-1  „ 
 
 1,011 
 
 a 
 
 to 
 
 Oi 
 
 "4 
 
 In  14  „ 
 
 1833-4  „ 
 
 460 
 
 a 
 
 112  „ 
 
 In  10i  „ 
 
 1836-7  „ 
 
 1,102 
 
 a 
 
 303  „ 
 
 During  these  four 
 
 visitations 
 
 of  this 
 
 dreadful 
 
 scourge,  out  of 
 
 10,447  cases,  3,617 
 
 died : and 
 
 in  every 
 
 THREE 
 
 persons  attacked 
 
 with  small-pox,  in  Ceylon,  during  the  last  thirty-eight  years,  one 
 has  died.  Since  the  natives  have  been  indueed  to  submit  to  vac- 
 cination, the  visitations  of  small-pox  have  been  less  and  less  se- 
 vere. The  number  vaccinated  from  1802  to  1815,  are  278,003  ; 
 from  1815  to  1836,  soon  after  which  time  the  Report  that  I 
 quote  from  was  drawn  up  by  a medical  gentleman  in  the  island, 
 the  numbers  vaccinated  were  493,119. — Extracted  from  Dr.  Kin- 
 nis’s  “ Letter  to  the  Inhabitants  of  Ceylon  on  the  Advantages 
 of  Vaccination.” 
 
506 
 
 EXTRACTS  FROM  JOURNAL. 
 
 leaves  at  the  top  cut  off.  From  the  top  of  this 
 pole,  ropes  made  of  parts  of  the  cocoa-nut  leaf  are 
 extended  to  the  four  corners  of  an  enclosed  place. 
 A burning  lamp  is  fixed  on  the  top,  and  there  are 
 several  other  lamps  in  other  places.  A large  hole 
 is  dug  in  the  ground,  in  which  is  placed  the  lower 
 part  of  a dug-up  cocoa-nut  tree,  about  ten  feet  long, 
 with  the  roots  upwards.  Between  this  and  a 
 large  tree  about  twelve  yards  distant,  are  fastened 
 two  large  horns,  and  the  thick  and  tough  jungle- 
 creepers,  with  which  they  are  bound  together,  are 
 fastened  to  the  tree  on  one  side,  and  to  the  stump  of 
 the  cocoa-nut  tree,  on  the  other.  On  each  side 
 are  from  sixty  to  one  hundred  men,  trying  with  all 
 their  might  to  break  the  horn.  If  the  horn  of  either 
 party  breaks,  that  party  is  conquered,  and  submits 
 patiently  to  a great  deal  of  abuse  from  the  other 
 party.  The  conquering  party,  after  the  perform- 
 ance of  some  ceremony  at  the  tree,  carry  their  horn 
 to  a small  Maduwa  prepared  for  it  at  another  part  of 
 the  village,  in  great  triumph,  and  at  the  end  of  a 
 certain  number  of  days  the  Kapuwas,  or  devil  priests, 
 are  called,  and  a grand  ceremony  takes  place.  The 
 people  firmly  believe  that  “ pulling  horns”  is  the 
 only  way  to  get  rid  of  the  small-pox,  which  they  call 
 the  “ great  disease.”  And  they  say,  too,  that  when 
 this  disease  is  prevalent  in  the  country,  the  gods  in 
 the  other  world  are  in  the  habit  of  pulling  horns  at 
 night  to  stop  it.  In  proof  of  this,  a man  told  me  a 
 few  days  ago,  that  his  father  was  once  travelling  at 
 night,  and  on  his  way  he  heard  at  a short  distance  a 
 
CEREMONY  TO  DRIVE  AWAY  SMALL-POX. 
 
 507 
 
 noise  such  as  is  made  at  the  pulling  of  horns,*  and 
 when  he  came  to  the  place  he  found  nobody,  and  he 
 was  sure  the  noise  could  only  proceed  from  the 
 gods.  The  poor  man,  however,  was  so  frightened, 
 that  he  went  home  and  died  soon  after. 
 
 The  great  ceremony  usual  when  the  “ pulling  of 
 horns”  is  ended,  took  place  to-night.  In  a distant 
 part  of  the  village  of  Cotta,  the  people  had  erected 
 three  Maduwas,  one  of  which  was  very  large.  It  was 
 filled  with  women  and  children.  In  one  of  the  two 
 smaller  ones  was  the  devil  priest,  and  in  the  other 
 were  many  things  that  he  makes  use  of  in  his  cere- 
 monies. There  were  two  tomtom-beaters  and  large 
 crowds  of  people.  The  Kapuwa  was  dressed  very 
 fantastically,  and  had  six  or  eight  little  bells  on  each 
 leg.  He  first  danced  with  a lighted  torch  in  each 
 hand,  then  with  a bunch  of  Areka  flowers,  then 
 with  a pitcher  of  water,  and  at  last  with  a broken 
 chatty,  in  which  was  burning  charcoal.  He  put 
 himself  into  all  sorts  of  attitudes,  with  each  of  these 
 in  his  hands,  and  neither  burnt  his  long  beard, 
 which  he  seemed  in  great  danger  of  doing,  from 
 carrying,  as  he  did,  the  two  lighted  torches,  the  one 
 on  one  shoulder  and  the  other  on  the  other,  nor 
 spilled  the  water,  nor  shed  the  hot  embers.  All  the 
 time  he  was  dancing  he  continued  to  throw  handfuls 
 of  powdered  dummala  or  resin  into  the  torches, 
 which  went  off  in  a sudden  blaze  like  gunpowder. 
 
 * The  noise  made  on  this  occasion  is  very  great,  and  may  be 
 heard  to  a great  distance.  It  always  reminded  me  of  1 Kings 
 xviii.  27. 
 
 8 
 
508 
 
 EXTRACTS  FROM  JOURNAL. 
 
 All  this  was  done  at  the  beat  of  the  tomtom,  accom- 
 panied with  singing,  by  the  men  beating  them.  I 
 remained  to  witness  it  till  twelve  o’clock,  and  the 
 dancing  was  still  going  on  and  would  continue  till 
 sunrise.  At  eight  p.  m.,  at  twelve,  and  at  four  a.  m., 
 plates  of  rice  and  seven  different  sorts  of  curry  are 
 placed  in  small  covered  Maduwas,  made  for  the  pur- 
 pose, as  offerings  to  the  devil.  Nearly  all  the  men 
 that  were  there  were  drunk  : the  women  sat  very 
 quietly  chewing  betel,  and  applauding  the  dancer. 
 How  grievous  it  is  to  think  that  these  are  the  doings 
 of  a people  who  have  been  baptized,  many  of  whom 
 have  been  taught  more  or  less  at  a Christian  school, 
 and  all  of  whom  have  for  the  last  fifteen  years  had 
 opportunities  of  learning  the  folly  and  wickedness 
 of  these  vanities,  and  listening  to  the  gospel  of 
 Christ. 
 
 Celebration  of  the  Queen’s  Birthday  by  the 
 CHILDREN  OF  THE  COTTA  STATION. — May  25.  The 
 governor’s  lady  sent  us  word  that  she  would  give 
 the  children  a feast  on  the  Queen’s  birthday.  We 
 put  it  off,  however,  till  to-day,  when  we  collected 
 more  than  six  hundred  children  from  the  out-schools, 
 and  seventy-five  of  the  girls  of  the  Cotta  school,  and 
 they  had  their  feast  in  the  verandah  of  the  Institu- 
 tion. As  we  had  no  Singhalese  version  of  “ God 
 Save  the  Queen,”  at  the  conclusion  of  the  feast  we 
 sung  a hymn  that  is  known  to  nearly  all  the  chil- 
 dren, and  which  I here  insert,  with  a translation. 
 
queen’s  birthday.  509 
 
 Mulu  lowatadipa 
 
 ti 
 
 Apa  rakna  kuln  nse 
 
 ti 
 
 Tihuwa  himita  ni 
 
 ti 
 
 Wewa  buhuman  ha  tu 
 
 ti. 
 
 Lowata  eliya  wa 
 
 na 
 
 Karuuawen  yutu  wa 
 
 na 
 
 Hlmihata  Tesus  wa 
 
 na 
 
 "Wewa  tuti  garu  wa 
 
 na. 
 
 Aeti  bala  yasa  te 
 
 da 
 
 Sema  de  penwana  son 
 
 da 
 
 Suddhatmayanam  hata 
 
 da 
 
 Wewa  tuti  hsema  san 
 
 da. 
 
 1 All  creation’s  mighty  Ruler, 
 
 Full  of  mercy,  Lord,  to  thee  ; 
 
 Thee,  the  great  Jehovah  ever. 
 
 Thanks  and  adoration  be. 
 
 2 And  to  thee,  thou  gracious  Saviour, 
 
 Light  of  all  the  world,  to  thee — 
 
 Thee,  the  great  Jehovah,  Jesus , 
 
 Thanks  and  adoration  be. 
 
 3 O thou  mighty,  gracious,  glorious. 
 
 Source  of  every  good,  to  thee — 
 
 Thee,  thou  blessed  Holy  Spirit , 
 
 Thanks  and  adoration  be. 
 
 The  children  behaved  very  well,  sang  as  well  as 
 they  could,  and  returned  home  with  their  masters 
 and  friends  about  two  o’clock,  much  delighted. 
 
510 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Prevalence  of  lying  among  the  Natives. — 
 June  1.  I was  much  vexed  and  hurt  to-day  at 
 finding  out  a system  of  falsehood  that  has  been  going 
 on  at  one  of  the  schools.  The  children  had  been 
 very  irregular  in  their  attendance  during  the  month, 
 and  were  unable  at  the  examinations  to  say  anything 
 right ; and  when  I inquired  how  it  was,  the  master 
 told  me  a whole  string  of  lies  about  it.  On  this  ac- 
 count he  was  dismissed  from  the  school.  He  endea- 
 voured to  excuse  himself  by  saying  it  was  his  “foolish- 
 ness,” or  his  “ ignorance  and  by  reminding  me  that 
 Jesus  Christ  had  required  his  disciples  to  forgive  those 
 that  did  wrong  seventy  times  seven.  My  reply  was 
 that  I forgave  him,  but  that  he  must  ask  forgiveness  of 
 God,  whom  he  had  offended  much  more  grievously 
 than  me,  but  that  I could  not  at  present  have  any- 
 thing more  to  say  to  him.  Everybody  here  can 
 quote  Scripture  when  they  think  it  will  suit  their 
 purpose.  A man  some  time  ago  came  to  one  of  our 
 Missionaries,  and  said  that  our  religion  taught  us  to 
 “ give  to  every  one  that  asked  of  us,”  and  then 
 asked  the  Missionary  to  give  him  as  many  cajans  as 
 would  cover  his  house.  The  Tenth  Commandment 
 was  repeated  to  him,  and  he  was  told  that  that  made 
 a part  of  the  Christian  religion,  as  well  as  the  verse 
 he  had  quoted. 
 
 The  sin  of  lying  prevails  to  a dreadful  extent  in 
 this  country.  There  is  not  one  person  in  a hun- 
 dred who  speaks  the  truth,  and  not  one  in  a thou- 
 sand who  in  telling  a thing  does  not  equivocate  in 
 some  way  or  other  to  gain  his  own  ends.  Going 
 
BAPTISM  OF  NATIVES. 
 
 511 
 
 straight  forward  about  a thing  is  what  they  never 
 were  taught,  and  never  think  of.  And  when  they 
 are  found  out,  they  have  always  an  excuse  at  hand  : 
 it  was  their  “ modakama,”  their  “ foolishness,”  # as 
 if  telling  lies  was  a misfortune  that  happened  to 
 them,  and  not  an  act  of  deliberate  wickedness.  I 
 talk  to  the  children  of  the  schools  almost  every 
 time  I go  about  lying.  I mention  it  again  and 
 again  to  the  schoolmasters  at  our  Saturday’s  meet- 
 ings. I make  it  the  subject  of  some  sermons,  and 
 introduce  the  mention  of  it  into  almost  every  one ; 
 and,  after  all,  those  whom  we  appoint  to  instruct 
 others  in  the  ways  of  truth  and  holiness,  are  the 
 very  persons  by  whom  sometimes  the  evil  things 
 that  the  children  learn  at  their  homes  are  strength- 
 ened and  encouraged.  If  the  doom  of  the  wicked 
 will  be  dreadful,  how  much  more  dreadful  will  be 
 the  doom  of  those  who  not  only  do  bad  things 
 themselves,  but  “ take  pleasure  in  them  that  do 
 them.”  “ To  behold  vice  with  complacency  is  the 
 last  stage  of  a degenerate  mind.” 
 
 Baptism  of  Native  Children  and  Adults. — 
 June  28.  I went  this  afternoon  to  Talangama, 
 where  was  one  of  the  most  pleasing  scenes  I have 
 
 * One  of  my  native  servants,  who  had  lived  with  me  many 
 years,  robbed  me,  and  I threatened  to  take  him  before  the  magis- 
 trate. He  and  his  father  and  mother,  and  others  of  his  family, 
 came  and  fell  down  flat  on  their  faces  on  the  ground  before  me, 
 and  begged  that  I would  forgive  him,  as  it  was  his  “ moda- 
 kama.” 
 
512 
 
 EXTRACTS  FROM  JOURNAL, 
 
 witnessed  since  I came  to  the  island.  After  the 
 prayers  I baptized  eight  young  persons,  about  thir- 
 teen or  fourteen  years  of  age.  They  have  all  been 
 in  the  school  for  some  time,  and  are  well  grounded 
 in  the  truths  of  the  Christian  religion.  I baptized 
 them  as  adults.  They  all  answered  very  distinctly 
 to  the  questions  proposed  to  them  out  of  the  bap- 
 tismal service,  and  from  the  tears  that  started  now 
 and  then  in  the  eyes  of  several  of  them  during  the 
 service,  it  was  evident  that  they  felt  the  importance 
 of  the  service  in  which  they  were  engaged.  I 
 preached  on  the  subject  of  baptism  to  a congrega- 
 tion of  one  hundred  and  twenty-seven  persons. 
 After  the  service,  I spoke  to  the  young  persons, 
 and  exhorted  them  to  continue  to  the  end  of  their 
 lives  in  that  holy  and  divine  religion  into  which 
 they  were  now  initiated  by  the  sacrament  of  Christ’s 
 own  appointment.  I also  baptized  two  children. 
 
 Gratitude  of  a Native. — June  29.  I went  this 
 morning  to  solemnize  the  marriage  of  a native 
 couple  at  the  school  of  Yakbaedda.  This  is  the  first 
 marriage  that  has  taken  place  there.  It  was  at- 
 tended by  a very  great  crowd  of  people.  After  the 
 ceremony  was  concluded,  the  headman  of  the  village 
 came  to  me  and  said  that  he  returned  thanks,  first 
 to  God,  and  then  to  us,  for  his  having  lived  to  see 
 the  four  things  accomplished  that  he  had  in  his 
 mind  when  he  first  wished  to  have  a school  erected 
 in  the  village.  These  four  things  are,  1,  the  educa- 
 tion of  the  children  ; 2,  the  preaching  of  the  Word 
 
BAPTISM  OF  AN  ADULT  NATIVE. 
 
 513 
 
 of  God  ; 3,  the  celebration  of  marriage  : and  4,  the 
 baptism  of  the  children.  He  said  that  he  was  now 
 happy,  and  he  trusted  that  the  Word  of  God  would 
 continue  to  be  preached  among  them,  and  the  cele- 
 bration of  Christian  rites  would  still  be  kept  up 
 for  the  benefit  of  the  children  and  succeeding  gene- 
 rations. The  old  man  was  affected  to  tears  while 
 speaking. 
 
 Baptism  of  an  Adult  Native. — July  1.  To-day 
 a young  man,  who  has  been  at  the  Christian  Insti- 
 tution nearly  a year,  wras  baptized  by  the  name  of 
 Thomas  Lockton.  He  is  a native  of  Jaffna.  In  the 
 year  1826,  he  was  admitted  into  the  Church  Mis- 
 sionary Society’s  school  at  Nellore,  and  remaining 
 there  about  a year,  his  father,  with  the  intention  of 
 having  him  taught  the  religion  of  Siva,  and  of 
 giving  him  further  instruction  in  the  Tamul  lan- 
 guage, took  him  from  the  school,  and  gave  him  in 
 charge  to  a learned  man  in  the  neighbourhood. 
 During  the  time  he  was  under  this  man,  he  made 
 considerable  progress  in  Tamul,  and  copied  a large 
 volume  of  a heathen  book  on  the  Ola , for  the  pur- 
 pose of  reading  at  times  appointed  by  the  master. 
 About  the  end  of  1832,  he  was  admitted  a second 
 time,  and  began,  under  his  brother,  (known  since 
 his  baptism  by  the  name  of  John  Raban,  and  now 
 employed  as  a catechist  at  Nellore,)  to  learn 
 English,  besides  going  on  with  the  study  of  his  own 
 language.  As  soon  as  he  had  acquired  some  know- 
 ledge of  the  Christian  religion,  he  felt  much  anxiety 
 
 L L 
 
514 
 
 EXTRACTS  FROM  JOURNAL. 
 
 to  search  the  Scriptures,  and  compare  the  religion 
 there  found  with  heathenism.  By  proceeding  thus, 
 he  says,  “ I was  led  step  by  step,  by  a series  of  cir- 
 cumstances, far  beyond  my  original  intention,  and 
 determined  in  the  Lord  to  be  a partaker  of  Christ’s 
 blood,  which  cleanseth  from  all  sin.”  In  1836,  he 
 became  more  diligent  in  the  use  of  private  prayer 
 night  and  morning,  and  in  reading  the  Bible.  He 
 began  also  to  attend  the  meetings  which  are  held  at 
 Nellore,  to  converse  with  the  students  on  Chris- 
 tianity. In  1 837,  he  accompanied  the  two  Mission- 
 aries of  the  station  to  Cotta  for  the  annual  meeting, 
 and  was  then  admitted  as  a probationer  into  the 
 Christian  Institution  ; and  though  there  is  a certain 
 awkwardness  of  manner  about  him,  and  he  pro- 
 nounces English  badly,  there  is  at  the  same  time  a 
 diligence  and  perseverance  in  his  studies  which, 
 combined  with  good  temper  and  much  kindness 
 towards  all,  whether  older  or  younger  than  himself, 
 has  endeared  him  to  all  his  schoolfellows,  and  (I 
 can  speak  for  myself)  has  made  us  love  him.  Since 
 he  has  been  at  Cotta,  he  has  had  to  write  themes  on 
 religious  subjects  once  a week,  and  he  has  always 
 taken  much  pains  with  them,  and  shows  a good 
 knowledge  of  the  Scriptures,  and  evinces  much 
 concern  about  the  salvation  of  his  soul.  He  has 
 long  cast  off  his  heathen  practices ; he  has  now  cast 
 off  his  heathen  name,  Veracatty,  the  name  of  the 
 Indian  Apollo,  the  god  of  wisdom,  and  is  now  en- 
 rolled among  the  people  of  God.  May  he  con- 
 tinue, to  use  his  own  words,  “ constant  in  prayer, 
 7 
 
GOVERNMENT  SYSTEM  OF  BAPTISM. 
 
 515 
 
 and  stedfast  in  faith,  and  overcome  all  opposition  by 
 the  help  and  preservation  of  God  the  Almighty,”  and 
 continue  Christ’s  faithful  soldier  and  servant  to  his 
 life’s  end, 
 
 Government  System  of  Baptism  among  the 
 Natives. — July  4.  I refused  to-day  to  baptize 
 some  children  that  were  brought  to  the  school  on  a 
 wedding  occasion,  and  took  the  opportunity,  when 
 the  party  were  all  assembled,  to  tell  them  whom  we, 
 as  ministers,  are  willing  to  baptize,  and  what  kind 
 of  persons  we  shall  invariably  require  as  sponsors 
 for  children,  and  witnesses  for  adults.  The  system 
 that  has  been  pursued  by  the  government  native 
 preachers,  called  Proponents,  has  been  a very  bad 
 one,  and  has  tended  more  than  anything  else  to 
 lower  Christianity  in  the  eyes  of  the  natives.  The 
 Proponents  have  sometimes  baptized  two  or  three 
 hundred  infants  and  elder  children  at  a time,  while 
 making  the  circuit  of  their  district,  and  have  taken 
 any  one  they  might  find  as  sponsors.  Persons 
 going  along  the  road,  and  never  seen  by  the  parties 
 bringing  the  children  till  that  moment,  have  often 
 been  called  in  to  be  godfathers  and  godmothers  ; per- 
 sons as  ignorant  of  Christianity  as  if  there  were  no 
 such  religion  in  the  world,  and  who  perhaps  have 
 never  been  baptized  themselves.  Indeed,  almost  all 
 the  Budhist  priests  in  the  maritime  provinces  are 
 persons  who  have  been  baptized  in  their  infancy. 
 Now,  when  the  people  of  Cotta  and  all  the  sur- 
 rounding villages  are  beginning,  since  the  death  of 
 
 l l 2 
 
516 
 
 EXTRACTS  FROM  JOURNAL. 
 
 the  late  government  proponent,  under  whom  they 
 were  placed,  to  come  to  us  for  the  baptism  of  their 
 children,  we  think  it  right  to  be  cautious  whom  we 
 admit  as  sponsors,  and  I am  always  in  the  habit  of 
 talking  to  parties  at  christenings  on  the  duties  of 
 godfathers  and  godmothers,  and  by  this  means  our 
 determination  will  become  better  known  among 
 them,  and  we  may  hope  that  a more  correct  know- 
 ledge of  what  baptism  is  will  be  spread  around  us, 
 and  that  we  shall  by-and-by  become  connected 
 with  these  villagers  in  the  relation  of  ministers  and 
 people,  more  than  has  hitherto  been  the  case.  I 
 have  also  drawn  up  a small  tract  on  the  subject, 
 entitled  “ Plain  Instructions  to  the  Singhalese 
 People  on  Christian  Baptism.”  It  is  now  in  the 
 printers  hands,  and  will  be  ready  soon,  when  I hope 
 and  trust  it  may  be  extensively  useful. 
 
 Willingness  to  send  Girls  to  School. — Sept. 
 2.  This  morning  (Sunday)  I left  home  at  seven 
 o’clock,  and  was  out  all  day,  till  near  five  p.  m.  I 
 read  prayers  or  preached  at  four  places.  One  of 
 these  is  a place  where  we  are  going  to  open  a new 
 school  to-morrow.  There  is  no  backwardness  now 
 as  formerly  in  the  people’s  sending  their  girls  to  our 
 schools.  They  see  and  hear  that  girls  who  have 
 “ learnt  books,”  as  they  term  it,  are  not  spoiled,  and 
 rendered  unfit  for  other  work.  A number  of  girls 
 are  now  growing  up  around  us  of  a very  different 
 stamp  from  those  of  any  former  generation,  with 
 minds  imbued  with  Christian  precepts,  and  fingers 
 
MAHOMETANS  IN  KANDY. 
 
 517 
 
 accustomed  to  needlework,  &c.,  and  taught  habits 
 of  neatness,  order,  and  cleanliness ; and  we  may 
 expect,  too,  that  when  they  become  mothers  of 
 families,  a great  change  will  be  effected  in  the 
 general  morality  and  decency  of  the  villages  where 
 they  may  reside,  for  they  can  never  forget  what 
 they  now  learn,  though  from  the  force  of  bad  ex- 
 ample they  may  perhaps  in  some  measure  neg- 
 lect it. 
 
 Mahometans  of  Kandy. — Sept.  18.  Early  this 
 morning  I went  out  with  one  of  the  catechists  to 
 visit  some  of  the  families  of  the  town  (Kandy).  We 
 visited  some  Mahometan  families.  As  long  as  we 
 spoke  of  the  wisdom,  goodness,  or  power  of  God, 
 we  were  listened  to  ; but  as  soon  as  the  name  of 
 Christ  was  mentioned,  all  was  uproar  and  confusion, 
 and  I dare  not  put  in  writing  all  the  blasphemies 
 which  these  followers  of  the  false  prophet  uttered 
 against  Christ.  May  they  be  forgiven  ! The  only 
 persons  who  directly  oppose  us,  insult  our  cate- 
 chists, refuse  to  listen  to  our  statements  of  Christian 
 truth,  and  to  accept  our  tracts,  are  the  Mahometans. 
 There  are  great  numbers  of  them  in  this  town,  and, 
 with  very  few  exceptions,  when  they  are  visited, 
 they  rage  against  the  Missionaries,  and  blaspheme 
 the  name  of  Christ. 
 
 Visit  to  Dumbera. — About  one  p.  m.  I went 
 with  the  catechist  and  schoolmaster  to  the  country 
 of  Dumbera,  a few  miles  from  Kandy,  where  we 
 
518 
 
 EXTRACTS  FROM  JOURNAL. 
 
 nave  established  a school.  After  crossing  the  Maha- 
 wseli  Ganga,  the  largest  river  in  the  island,  we 
 passed  about  four  or  five  miles  through  a most 
 beautiful  and  hilly  country,  and  arrived  about  four 
 o’clock  at  the  school,  which  is  a deserted  Bana 
 Maduwa,  situated  on  a small  hill.  There  were 
 about  twenty  children.  The  people  of  the  place, 
 seeing  that  I was  a stranger  among  them,  came  to 
 look  at  me  and  hear  what  I had  to  say.  I explained 
 to  the  children  the  ten  commandments,  which  they 
 had  learnt  by  heart,  and  afterwards  spoke  to  the 
 people.  As  they  expressed  a desire  to  hear  more 
 about  the  Christian  religion,  for  they  had  never 
 heard  it  before,  no  Missionary  besides  myself  having 
 been  among  them,  I appointed  next  Tuesday  to  go 
 and  visit  them  again,  when  they  said  they  would 
 call  all  the  people  of  the  country.  In  returning 
 home,  we  spoke  to  an  old  Kandian,  a fine  venerable- 
 looking  man,  with  a very  thick  white  beard,  and 
 requested  him  to  send  his  son  to  the  school.  He 
 readily  agreed  to  do  so,  but  anxiously  inquired 
 what  day  was  a “ good  day”  to  send  him.  We  told 
 him  that  Friday  next  was  a “ good  day,”  and  he 
 agreed  to  send  him  on  that  day.  Friday  is  con- 
 sidered a very  unlucky  day  among  the  Singhalese, 
 and  we  mentioned  Friday  purposely,  to  show  that 
 we  were  not  observers  of  days  or  times,  but  that 
 even  those  days  which  among  them  were  considered 
 bad,  are  proper  to  begin  a good  work  upon. 
 
 Preaching  to  the  Pioneers. — Sept.  23.  Early 
 
PRISONER  IN  KANDY  JAIL. 
 
 519 
 
 this  morning  I went  with  the  Tamul  catechist  to 
 the  “ Malay  Lines,”  near  the  entrance  of  Kandy  on 
 the  Colombo  side.  About  seventy  or  eighty  of  the 
 pioneers,  chiefly  persons  from  the  coast  of  India, 
 and  who  are  employed  here  in  making  government 
 roads,  were  brought  together  by  the  serjeant-major, 
 and  I addressed  them  for  nearly  half  an  hour, 
 through  an  interpreter,  their  own  language  being 
 Tamul.  They  were  all  very  quiet  and  attentive, 
 while  I explained  to  them  the  Lord’s  Prayer.  We 
 afterwards  distributed  tracts  among  them,  which 
 they  very  readily  received. 
 
 Prisoner  in  Kandy  Jail. — On  our  return 
 home,  we  went  to  the  jail  to  see  a Hindustanee  man 
 who  has  been  left  for  execution.  A short  time  ago 
 this  man  and  his  servant  were  travelling  through 
 various  parts  of  the  Kandian  country  selling  different 
 articles  of  brass  ware,  and  suspecting  that  his  ser- 
 vant had  robbed  him,  he  tied  him  to  a tree,  and  de- 
 liberately cut  off  his  nose  and  ears,  and  beat  him  so 
 much  that  he  died  soon  after.  He  was  tried  at  the 
 Kandian  sessions,  which  are  just  over,  and  being 
 found  guilty,  is  left  for  execution,  which  is  to  take 
 place  on  the  first  day  of  next  month.  He  has  been 
 frequently  visited  by  the  catechist  before  I came  up 
 to  Kandy,  but  he  has  no  sense  of  the  crime  that  he 
 has  committed,  and  he  says  that  all  things  happen 
 by  the  appointment  of  God,  (who  God  is,  he  has  no 
 idea,)  and  that  God  is  guilty  of  the  murder,  not  he. 
 When  I saw  him  this  morning,  he  was  sitting  in  a 
 
520 
 
 EXTRACTS  FROM  JOURNAL. 
 
 corner  of  his  cell,  on  a mat,  counting  his  beads,  that 
 is,  saying  his  prayers.  He  is  a Gentoo.  He  spoke 
 with  the  greatest  indifference  of  what  he  had  done, 
 and  of  what  is  to  be  done  to  him.  And  when  I ex- 
 horted him  to  use  the  time  that  is  left  him  in  re- 
 penting of  his  sins,  and  asking  mercy  of  God  through 
 Jesus  Christ,  his  reply  was,  that  he  was  quite  ready 
 to  go  before  God.  He  becomes  angry  when  the 
 name  of  Jesus  Christ  is  mentioned  to  him.  It  is 
 difficult  to  speak  to  him,  as  he  knows  no  language 
 but  the  Hindustanee.  I spoke  in  English,  which 
 was  interpreted  into  Tamul  by  the  catechist  to  a 
 prisoner  wrho  understands  Tamul  and  Hindustanee, 
 and  he  spoke  to  the  murderer. 
 
 Second  Visit  to  Dumbera,  Rodiyas. — Sept.  25. 
 I went  this  morning  with  the  catechist  to  the  school 
 at  Dumbera.  In  our  way  we  fell  in  with  a party  of 
 Rodiyas,  a race  of  people  who,  according  to  Davy, 
 were  formerly  punished  by  being  made  outcasts  for 
 continuing  to  indulge  in  eating;  beef  after  its  use 
 had  been  prohibited,  and  of  those  who  have  since 
 been  degraded  for  high  treason.*  These  were  in  a 
 small  rest-house  on  the  side  of  the  road.  There 
 were,  besides  one  old  man,  four  or  five  young  men 
 and  several  women  of  different  ages,  and  a few  little 
 children.  They  all  were  extremely  clamorous.  I 
 spoke  to  them  a little,  but  they  seemed  to  under- 
 stand nothing  about  God,  or  to  have  any  idea  of  a 
 Supreme  Being,  though  they  said  that  they  were 
 * See  the  account  in  Davy’s  History  of  Ceylon. 
 
RODIYAS. 
 
 521 
 
 accustomed  to  worship  what  they  call  their  “ gods.’ 
 Who  these  were,  I could  not  understand  from  their 
 boisterous  manner  of  speaking  and  using  words 
 which  none  of  those  with  me  could  fully  compre- 
 hend. Neither  men  nor  women  had  any  covering 
 more  than  a piece  of  cloth  tied  round  their  loins, 
 and  which  reached  barely  to  the  knee.  They  had 
 a wild,  vacant  stare,  and  the  few  challies  that  I gave 
 to  one  to  distribute  amoikg  the  rest  produced  nearly 
 a quarrel  among  them. 
 
 We  arrived  at  Dumbera  about  nine  o’clock,  and 
 found  thirty  children,  and  about  the  same  number 
 of  adults.  These  were  all  Kandians . I make  this 
 remark  because  very  few  Kandians  attend  our  other 
 schools.  As  soon  as  we  were  a little  settled,  we 
 arranged  the  children  in  two  rows  at  one  end  of  the 
 Bana  Maduwa,  and  I preached  to  them  from  1 Cor. 
 viii.  5,  6.  During  the  time  I was  speaking,  the 
 people  frequently  said  aloud  at  the  end  of  a sentence, 
 “ Very  true,”  “ Very  good.”  It  was  a most  inte- 
 resting congregation.  At  the  conclusion  of  the 
 sermon,  I conversed  with  the  people,  and  distri- 
 buted tracts  to  those  that  were  able  to  read,  and 
 when  this  was  done,  we  took  the  lessons  of  the  chil- 
 dren. Twenty  of  them  repeated  the  Ten  Command" 
 ments,  and  answered  nearly  every  question  put  to 
 them.  They  also  read  their  own  Ola  books.  After 
 having  taken  some  refreshment  provided  for  us  by 
 the  people,  we  left  the  school,  and  went  to  a Wihara 
 near,  called  Gal  Pihilla  Wihara.  It  has  been  built 
 in  its  present  place  within  the  last  four  years,  and  is 
 
522 
 
 EXTRACTS  FROM  JOURNAL. 
 
 kept  very  clean.  All  the  images  are  newly  painted, 
 and  look  very  smart.  We  found  a number  of  priests, 
 who  showed  much  kindness  to  us,  and  opened  the 
 doors  of  the  temple,  and  readily  took  us  into  all  their 
 rooms,  and  showed  us  some  of  their  books,  and 
 spread  out  a mat  for  me  to  lie  down  upon.  There 
 was  a chair  in  one  of  the  rooms,  but  they  did  not 
 offer  me  that,  as  no  one  is  allowed  to  sit  in  the  pre- 
 sence of  a priest.  I did  not  accept  their  mat,  as  I 
 had  no  notion  of  lying  on  the  floor,  while  they  were 
 sitting  on  chairs  or  couches.  We  conversed  on 
 various  subjects  connected  with  Christianity  in  a 
 friendly  spirit,  and  parted  good  friends.  As  soon  as 
 we  left  them,  we  went  to  another  temple  about  two 
 miles  off,  called  Degal  Doruwa  Wihara.  The 
 greatest  part  of  this  temple  is  cut  out  of  solid  rock. 
 Here  we  found  three  priests,  who  were  also  very 
 civil,  giving  us  cocoa-nuts,  jaggor y,  &c.  One  of 
 them  explained  to  us  a long  history  which  was 
 painted  on  the  wralls  of  the  temple.  We  also  re- 
 lated to  them  one  of  our  histories,  which  seemed  to 
 interest  them, — the  history  of  the  Prodigal  Son.  I 
 told  him  also  that  this  history  was  intended  to  teach 
 the  great  love  of  God  to  penitent  sinners,  and  the 
 feast  of  good  things  which  they  will  be  admitted  to 
 both  here  and  hereafter.  We  then  left  them  to  pursue 
 our  journey  home.  Under  a lofty  Bo- tree  on  the 
 side  of  a mountain  we  had  a long  conversation  with 
 several  persons  that  we  found  there  sheltering  them- 
 selves under  it  in  the  heat  of  the  day,  to  whom  we 
 gave  several  tracts. 
 
NATIVE  CONVERT. 
 
 523 
 
 Execution  of  the  Prisoner  in  the  Jail. — Oct. 
 
 1.  Two  days  ago  I went  to  see  the  prisoner  in  the 
 jail.  He  was  in  the  same  hardened  state  of  mind  as 
 when  I saw  him  before,  and  seemed  to  think  it  hard 
 that  he  should  be  put  to  death  for  the  crime  that  he 
 had  committed, — a thing  which  he  scarcely  consi- 
 dered a crime,  as  he  only  did  it  to  punish  his  ser- 
 vant. I intreated  him,  if  he  valued  his  soul  or  his 
 happiness  in  a future  world,  to  repent  and  confess 
 his  sins  to  that  great  God  who  alone  can  pardon, 
 and  whose  mercy  is  as  great  as  the  heaven  is 
 higher  than  the  earth.  He  spoke  without  the  least 
 fear  of  death,  and  said  that  he  was  ready  to  give  an 
 account  to  God  of  all  that  he  had  done  and  said  all 
 his  life,  and  continued  to  justify  himself  in  what  he 
 had  done,  which,  he  said,  was  what  was  done  in  his 
 country  to  thieves.  This  morning  he  was  executed. 
 He  underwent  his  awful  fate  with  coolness  and  even 
 hardihood,  adjusting  the  rope  to  his  neck  himself. 
 
 Native  Convert. — Oct.  2.  A petty  headman 
 of  the  village  of  Ratmlwsela,  fifteen  miles  from 
 Kandy,  was  some  time  ago  confined  in  the  jail  for 
 some  crime  that  he  had  committed.  While  there, 
 he  received  some  tracts  which  he  read  carefully. 
 On  the  expiration  of  his  imprisonment,  he  went  to 
 our  catechists  and  Missionary  in  Kandy,  with  whom 
 he  had  at  various  times  long  conversations  on  Chris- 
 tianity. A copy  of  the  Scriptures  was  given  him, 
 which  he  read  with  attention,  and  through  God’s 
 blessing,  he  became  a convert  to  Christianity,  and 
 
482 
 
 EXTRACTS  FROM  JOURNAL. 
 
 was  eventually  baptized  by  the  name  of  Abraham,  a 
 name  chosen  by  himself  from  having  read  the  history 
 of  that  patriarch  in  Genesis.  His  eldest  son,  a lad 
 about  fourteen,  was  baptized  at  the  same  time  by  the 
 name  of  Isaac,  and  his  wife  is  now  receiving  instruc- 
 tions in  religion,  and  is  by-and-by  to  be  baptized  by 
 the  name  of  Sarah.  He  has  evinced  his  sincerity  in 
 several  ways  since  his  baptism.  All  his  native  books, 
 out  of  which  he  had  learnt  the  art  of  conjuring,  he 
 brought  to  the  Missionary,  and  requested  him  to 
 burn  them.  The  value  of  them  is  about  eio;ht  or 
 nine  pounds.  He  attends  the  Mission  church  at 
 Kandy,  coming  on  the  Saturday  evening  and  return- 
 ing to  his  village  on  the  Monday  morning,  and  this 
 he  has  continued  to  do  for  the  last  six  months.  His 
 neighbours  say  of  him  to  the  catechist,  “ Since  he 
 became  of  your  religion,  he  has  left  off  all  his  bad 
 ways,  and  now  does  nobody  any  harm,  but  before 
 he  was  a conjurer,  and  a very  bad  man.”  I went 
 with  the  catechist  to  this  mans  house  to-day.  It  is 
 in  a small  village  romantically  situated  among  the 
 mountains.  No  Englishman  was  ever  in  the  village 
 before.  From  the  rest-house  at  the  head  of  the 
 Kadugannawa  Pass,  where  we  remained  all  night, 
 we  proceeded  two  miles  over  high  hills,  covered 
 with  long  grass,  and  full  of  land-leeches,  which 
 are  very  ^troublesome,  and  across  several  sets  of 
 paddy  fields,  which,  running  up  between  the  moun- 
 tains, and  being  distributed  in  terraces,  at  this 
 season  of  the  year,  when  the  paddy  is  just  coming 
 into  ear,  have  a very  beautiful  appearance.  We 
 
NATIVE  CONVERT. 
 
 525 
 
 arrived  at  the  village  about  nine  o'clock,  and  first 
 visited  every  house  in  it  to  invite  the  people  to  at- 
 tend at  Abraham’s  house.  They  were  all  very  wild 
 and  uncouth  in  their  manner  and  appearance,  and  at 
 first  hardly  seemed  to  know  whether  we  were  friends 
 or  foes.  After  a while  they  assembled  to  the  num- 
 ber of  forty,  and  sat  down  in  a small  court,  where  I 
 preached  to  them.  They  paid  the  utmost  attention 
 to  all  I said,  and  some  asked  questions  while  I was 
 speaking.  After  the  sermon  we  distributed  tracts 
 among  such  as  were  able  to  read.  As  soon  as  they 
 had  all  returned  to  their  homes,  we  collected  the 
 whole  family  of  Abraham,  his  wife  and  seven  chil- 
 dren, and  I read  and  made  a few  remarks  on  the  18th 
 chapter  of  Genesis,  and  after  this  prayed  with  them. 
 His  wife,  like  all  the  females  in  the  Kandian  country, 
 has  never  been  taught  anything  in  her  life,  and 
 therefore  may  be  supposed  to  be  very  slow  in  learn- 
 ing a religion  where  everything  is  new  to  her,  and 
 where  she  has  no  other  teacher  than  her  husband, 
 who  is  himself  but  a learner.  The  man  reads  the 
 Scriptures  twice,  and  has  family  prayer  night  and 
 morning,  and  occasionally  in  the  middle  of  the  day. 
 In  seeing  this  village,  situated  as  it  is  in  the  midst 
 of  the  mountains,  and  accessible  only  by  a footpath 
 through  the  jungle  and  across  paddy  fields,  a village 
 in  which  a Christian  minister  had  never  before 
 shown  himself  before  myself,  it  is  to  me  a wonder- 
 ful thing  that  this  family  should  have  been  selected, 
 as  I think  it  is,  by  the  providence  of  God,  to  be  the 
 persons  who  should  receive  his  truth,  profess  the 
 
526 
 
 EXTRACTS  FROM  JOURNAL. 
 
 religion  of  his  blessed  Son,  and  maintain  a cha- 
 racter which,  since  the  father  and  the  eldest  son  be- 
 came Christians,  no  one,  even  amongf  his  neigh- 
 bours,  some  of  whom  are  very  ready  to  catch  at  any 
 thing  that  has  the  appearance  of  wrong,  can  say  a 
 word  against.  They  are  at  this  time  suffering  from 
 the  injustice  of  the  husband’s  younger  brother,  who 
 is  wishing  to  deprive  them  of  some  of  their  pro- 
 perty, because  they  have  left  their  former  religion. 
 When  their  neighbours  come  to  their  house  to  make 
 collections  for  the  Budhist  priests,  or  the  temples, 
 they  always  refuse  to  contribute,  for  which  they 
 suffer  much  abuse.  Hitherto,  as  far  as  I can  learn, 
 all  the  members  of  the  family  are  consistent  in 
 their  profession. 
 
 Budhist  Procession.  — On  leaving  Kadugan- 
 nawa  to  return  to  Kandy,  about  three  p.m.,  we 
 met  with  a procession  consisting  of  about  two  hun- 
 dred persons  who  had  come  from  a Korala  near 
 Colombo,  about  fifty  miles  off,  and  were  on  their 
 way  to  the  Dalada  Maligawa  at  Kandy,  with  alms 
 and  other  offerings  for  the  temple  and  the  priests. 
 It  was  quite  distressing  to  see  old  men  and  women, 
 between  sixty  and  seventy  years  of  age,  with  each  a 
 little  talpat  leaf  as  a screen  from  the  heat  of  the  sun, 
 so  footsore  as  hardly  to  be  able  to  move,  on  their 
 way  to  pay  their  adorations  to  this  far-famed  relic 
 of  Budha,  the  Tooth.  At  a small  Ambalama  on  the 
 road-side  the  greatest  part  of  them  stopped  for  a 
 short  time,  and  we  went  among  them,  and  spoke  to 
 
RODIYAS. 
 
 527 
 
 them,  and  distributed  tracts.  They  listened  reluc- 
 tantly to  what  was  said,  and  received  our  tracts  ; 
 but  on  our  way  afterwards  we  found  several  persons 
 to  whom  they  had  given  them,  wishing  to  get  rid  of 
 them.  They  told  us  that  their  hearts  were  full  of 
 joy  at  being  so  near  their  journey’s  end,  and  at  the 
 prospect  of  soon  obtaining  an  additional  stock  of 
 Pin  (merit)  by  virtue  of  their  offerings.  They  were 
 preceded  by  flags,  tomtoms,  &c.,  and  a number  of 
 persons  playing  upon  a wind  instrument  called  He- 
 wisi,  and  they  played  with  all  their  might  at  every 
 village  which  they  passed  through.  (See  Matt.  vi.  2.) 
 They  expect  to  reach  Kandy  to-morrow  evening. 
 
 Rodiyas. — In  our  way  home  we  passed  a village 
 inhabited  by  Rodiyas.  We  called  some  of  them  to 
 come  to  the  road-side,  and  about  thirty  came,  old 
 and  young,  of  both  sexes.  According  to  the  ac- 
 count of  the  Hulawaliya,  or  headman  among  them, 
 they  are  all  Budhists,  and  go  to  the  Wiharas  at 
 stated  periods.  They  have  no  marriage  rites  among 
 them,  any  man  taking  any  woman  he  likes,  and 
 living  with  her  as  long  as  he  pleases.  When  they 
 die,  they  do  not  know  what  becomes  of  their  souls. 
 They  put  the  body  in  a hole.  They  eat  everything 
 they  can  get,  either  by  honest  or  dishonest  means. 
 They  are  great  rogues  and  thieves,  and  are  hated 
 and  despised  by  the  people  of  the  villages  near 
 which  they  live.  No  persons  of  others  caste  will 
 live  in  their  village,  or  among  them,  it  being  con- 
 sidered the  greatest  disgrace  and  infamy  to  do  so. 
 
528 
 
 EXTRACTS  FROM  JOURNAL. 
 
 In  general  they  are  tall,  good-looking  persons,  par- 
 ticularly the  women.  These  last  have  very  large 
 holes  in  their  ears,  through  which  is  put  a piece  of 
 ola,  or  something  else,  about  as  thick  as  one’s 
 thumb.  They  also  wear  necklaces,  and  have  their 
 hair  tied  in  a knot  or  cundy , and  hanging  down 
 upon  the  neck,  like  the  Kandy  women.  Both  men 
 and  women,  while  they  talk  with  persons  of  other 
 castes,  stand  with  their  hands  clasped  together  on 
 the  top  of  their  heads.  Their  language  is  as  dif- 
 ferent from  common  Singhalese  as  that  of  a person 
 of  the  most  vulgar  county  in  England  is  from  that 
 of  the  inhabitants  of  London.  They  are  most  im- 
 portunate beggars,  and  followed  us  a great  way 
 along  the  road,  with  their  hands  as  above  men- 
 tioned, begging.  Whenever  they  meet  persons  on 
 the  road,  they  go  as  near  as  they  can  to  the  hedges, 
 and  pass  them  in  a cringing  manner,  with  their 
 hands  on  the  top  of  their  heads.  It  is  only  within 
 a few  years  that  they  have  been  allowed  to  enter 
 the  town  of  Kandy. 
 
 Caste  in  Kandy  Jail. — Oct.  7.  This  morning 
 (Sunday)  I went  early  to  the  jail,  where  I read  a 
 few  of  the  prayers,  and  preached  to  about  thirty 
 prisoners.  They  all  behaved  pretty  well,  and  re- 
 quested me  to  come  again.  I could  not  but  remark 
 the  strong  feeling  that  there  is  even  among  the  in- 
 mates of  a jail  against  the  despised  Rodiyas.  A 
 prisoner  of  this  class  was  standing  at  the  door  of 
 his  room,  at  a distance  from  the  place  where  the 
 
DALADA  MALIGAWA  AT  KANDY. 
 
 529 
 
 rest  of  the  prisoners  were  assembled,  and  as  I knew 
 not  what  caste  he  belonged  to,  I called  him  to  come 
 and  join  the  rest  of  the  prisoners  in  the  worship  of 
 God.  They  immediately  told  me,  if  that  man  came 
 into  the  room  where  they  were , they  must  all  leave , as 
 they  could  not  stay  in  the  same  place  with  him. 
 
 Dalada  Maligawa  at  Kandy. — Oct.  19.  The 
 third  Adigar,  (the  first  and  second  are  dead,  and 
 their  places  have  not  been  filled  up,)  the  highest  na- 
 tive at  present  in  the  Kandian  country,  and  the  lay 
 head  of  Maligawa,  called  to  pay  me  a visit  a few 
 days  ago.  I then  said  that  I should  like  to  see 
 the  Maligawa,  and  went  for  this  purpose  this  even- 
 ing at  the  time  he  was  making  his  offerings.  On 
 my  arrival,  about  seven  o’clock,  I was  led  up  stairs, 
 and  the  Adigar  by  special  favour  admitted  me  into 
 the  very  penetralia  where  the  Ran  Karanduwa , or 
 golden  case  is,  in  which  is  contained  the  precious 
 relic  of  Budha.*  This  relic  is  enclosed  in  the  seventh 
 of  a set  of  Karanduwas,  which  are  put  one  into  ano- 
 ther. It  is  only  taken  out  on  great  occasions. 
 The  small  Dagoba,  in  which  the  six  Karanduwas  are 
 enclosed,  is  about  a yard  and  a half  high,  and,  as 
 nearly  as  I can  guess,  about  a yard  and  a half  round 
 the  base.  There  is  a beautiful  bird  made  of  pre- 
 cious stones  set  in  gold  hanging  over  it,  and  the 
 front  of  the  Dagoba  is  covered  with  gold  and  pre- 
 cious stones.  I was  told  it  was  worth  two  or  three 
 lacs  of  rupees  (20,000  or  30,000  pounds).  The 
 
 * For  the  account  of  this  relic,  see  chapter  iv,  supra. 
 
 M M 
 
530 
 
 EXTRACTS  FROM  JOURNAL. 
 
 Asana,  or  table  for  offerings  on  which  it  is  placed,  is 
 covered  with  plates  of  gold,  and  edged  with  silver 
 beautifully  cut  and  worked.  Near  the  Asana  in 
 front  are  the  altars  on  which  are  presented  the 
 offerings  of  flowers  that  are  made  morning  and 
 evening  by  the  Adigar.  When  I went  in  there  was 
 a large  table  before  the  altar,  which  was  covered 
 with  a white  cloth,  and  on  which  were  placed  by  the 
 Adigar  and  the  servants  of  the  temple  about  fifty 
 small  silver  cups,  each  having  a spoon  in  it,  and 
 containing  honey  or  lime-juice,  or  other  small  things 
 as  offerings.  After  remaining  here  for  some  time, 
 these  were  removed,  and  the  contents  became  the 
 portion  of  the  priests,  and  would  be  used  by  them 
 when  they  ate  their  rice  and  curry.  They  thus 
 “ eat  things  offered  to  idols”  A small  silver  salver 
 was  then  placed  on  the  table,  with  all  the  little  im- 
 plements made  use  of  by  persons  accustomed  to  eat 
 betel.  These  were  all  of  gold.  The  plates  on  which 
 flowers  were  brought  by  the  Adigar’s  attendants 
 were  of  gold.  The  large  massy  doors  which  opened 
 into  this  splendid  Adytum  were  gilt  with  gold.  The 
 door  frames  were  inlaid  with  ivory,  beautifully 
 carved.  In  short,  everything  is  of  the  greatest  rich- 
 ness and  splendour,  and  is  well  calculated  to  im- 
 pose upon  the  senses  of  the  worshippers.  After 
 leaving  this  place,  I went  to  another  temple  still 
 within  the  precincts  of  the  Maligawa,  where  is  an 
 image  of  Budha  in  a sitting  posture,  about  four  feet 
 high,  covered  with  gold,  and  a great  number  of 
 other  images  of  Budha,  some  an  entire  precious 
 7 
 
DALADA  MALIGAWA  AT  KANDY. 
 
 531 
 
 stone,  others  of  gold  or  silver.  On  one  of  those 
 made  of  silver  is  the  following  Singhalese  inscription, 
 which  I copied  while  the  image  was  before  me : — 
 “ Awayana  desayehi  Rakkaduwe  maha  Dagoba 
 Wihara  sthanayen  gat  me  Pilima  wahanse  Barnes 
 Kumarikawa  wisin  Dalada  Mandiriyata  pradanaya- 
 kale  warusha  ek  dahas  ata  siya  wisi  hatediya  i.  e. 
 “ This  image  of  Budha  taken  from  the  great  Dagoba 
 and  Wihara  at  Rakkaduwa,  in  the  country  of  Ava,  was 
 presented  to  the  Dalada  Mandiriya  (temple)  in  the 
 year  1827,  by  Missf(the  princess)  Barnes.”  Miss  B.  is 
 the  daughter  of  the  late  Sir  Edward  Barnes,  who 
 held  the  government  of  Ceylon  from  1823  or  4 to 
 1831.  The  priests  showed  me  two  other  images 
 made  of  silver,  presented  to  the  temple  by  the  Maha 
 Modeliar,  the  highest  native  in  the  maritime  pro- 
 vinces, and  a Christian.  In  this  place  were  also 
 several  small  images  of  gold,  some  in  splendid  cases, 
 with  small  glass  doors. 
 
 The  number  of  priests  attached  to  this  temple  is 
 forty.  There  are  also  twenty  persons  in  daily  at- 
 tendance to  collect  flowers,  &c.,  for  offerings,  and 
 who  wait  upon  the  Adigar  when  he  goes  morning 
 and  evening.  On  festival  occasions  there  are  one 
 hundred  and  fifty  or  two  hundred  priests  in  attend- 
 ance. The  chief  revenues  of  this  temple  arise  from 
 lands  left  by  various  Singhalese  kings.  The  twenty 
 persons  just  mentioned  are  changed  every  month,  so 
 that  in  the  year  there  are  nearly  two  hundred  and 
 fifty  persons  engaged  in  the  performance  of  the  ser- 
 vices of  this  one  temple , in  addition  to  the  priests. 
 
 mm2 
 
532 
 
 EXTRACTS  FROM  JOURNAL. 
 
 During  the  time  the  Adigar  was  engaged  in  making 
 his  offerings,  the  trumpets  and  bugles  were  sounded, 
 and  he  whispered  in  my  ear,  “ This  we  do  in  honour 
 of  Budha,  in  the  same  manner  as  English  gentlemen 
 have  bands  of  music  to  play  before  them  while  they 
 are  at  dinner.” 
 
 I give  this  plain  statement  of  what  I saw  and 
 heard  on  this  occasion  without  any  remark.”* 
 
 * In  a pamphlet  lately  published  under  the  title  of  ff  The 
 British  Government  and  the  Idolatry  of  Ceylon,”  the  following 
 seven  particulars  are  given  in  proof  of  the  connexion  of  the  Chris- 
 tian government  of  England  with  the  idolatries  of  the  country. 
 
 1 . The  principal  Budhist  priests  of  the  interior  are  appointed 
 by  the  governor,  and  hold  their  offices  bene  placito. 
 
 2.  The  priests  of  the  Maligawa  in  Kandy  are  confirmed  in  their 
 appointments  by  the  British  government. 
 
 3.  The  lay  chiefs  of  the  principal  Dewalas  (Demon  Temples) 
 are  appointed  by  the  British  government. 
 
 4.  The  British  government  grants  a monthly  allowance  for  the 
 support  of  Budhist  priests. 
 
 5.  The  Perahara  (grand  Budhist  festival  at  Kandy)  is  princi- 
 pally got  up  at  the  expense  and  by  the  command  of  the  British 
 government.  The  bill  for  this  festival  sent  in  to  government  in 
 1839,  was  1 bl.  19s.  9 \d. 
 
 6.  The  British  government  is  at  the  expense  of  other  festivals, 
 both  Budhist  and  Braminical.  The  expenses  paid  by  government 
 for  seven  of  these  festivals,  in  1838,  were  102/.  7s.  7d, 
 
 7.  The  British  government  pays  the  expenses  of  a ceremony 
 which  consists  of  invocation  by  a demon  priest,  i.e.  the  expenses 
 of  a “ Devil  dance , called  Waliyakun.”  These  generally  amount 
 to  between  three  and  four  pounds.  The  voucher  for  the  payment 
 of  this  is  in  these  words  : “ Received  from  the  honourable  the 
 
 government  agent  for  the  central  province  the  sum  of , 
 
 being  in  full  as  per  above  account  of  particulars  for  her  Majesty's 
 
SCHOOL  OF  KANDIAN  CHILDREN. 
 
 533 
 
 Examination  of  a School  of  Kandian  Chil- 
 dren.— Nov.  3.  I went  early  this  morning  with 
 the  catechist  to  examine  the  children  of  the  school 
 at  Dumbera.  They  are  all  Kandians  except  one, 
 who  is  from  the  maritime  provinces,  or  low  coun- 
 try. They  all  said  their  lessons  remarkably  well. 
 As  this  is  only  the  second  monthly  examination,  I 
 here  insert  the  questions  put  to  them  out  of  the 
 “ First  Principles  of  the  Christian  Religion,”  which 
 they  all  had  learnt  during  the  month,  and  the  an- 
 swers they  gave. 
 
 “ Of  what  religion  are  these  the  first  princi- 
 ples r 
 
 “ Of  the  Christian  religion.” 
 
 “ What  does  the  Christian  religion  mean  ?” 
 
 “ The  religion  of  God — the  religion  of  Jesus 
 Christ.” 
 
 “ Is  all  the  Christian  religion  contained  in  this 
 small  paper  book  ?” 
 
 “ No,  it  is  contained  in  a large  book  called  the 
 Bible.” 
 
 “ Who  made  the  world  and  all  things  in  it  ?” 
 
 “ God.” 
 
 “ How  many  Gods  are  there  ?” 
 
 “ One.” 
 
 “ What  must  we  do  to  that  God  ?” 
 
 “ Worship  and  serve  him.” 
 
 service , and  for  which  I have  signed  duplicate  receipts  of  the 
 same  tenor  and  date.”  Devil  ceremonies  celebrated  “ for  her 
 Majesty’s  service,”  and  paid  for  with  English  money  ! The 
 pamphlet  ought  to  be  universally  read. 
 
534 
 
 EXTRACTS  FROM  JOURNAL. 
 
 “ What  must  we  not  do  to  other  gods  V 
 “ Not  worship  nor  serve  them.” 
 
 “ Whom  did  God  first  create  ?” 
 
 “ Adam.” 
 
 “ In  whose  image  ?” 
 
 £<  In  God’s.” 
 
 “ What  is  God’s  image  ?”  (No  answer.  They 
 were  told.) 
 
 “ What  does  create  mean  ?” 
 
 “To  form  or  fashion.” 
 
 “ A carpenter  takes  a piece  of  wood  to  make  a 
 chair  ; is  that  creating  ?” 
 
 “ No,  it  is  forming” 
 
 “ What  is  create  ?” 
 
 “ To  make  out  of  nothing,  and  then  put  life  in.” 
 
 “ How  was  woman  made  ?” 
 
 “ Out  of  one  of  the  man’s  ribs. 
 
 “ What  was  her  name?” 
 
 “ Eve.” 
 
 “ Where  were  they  placed  ?” 
 
 “ In  the  garden  of  Eden.” 
 
 “ What  command  was  given  them  ?” 
 
 “ Not  to  eat  of  one  particular  tree.” 
 
 “ Was  that  a kind  command  or  an  unkind  one  ?” 
 
 “ Kind.” 
 
 “ How?” 
 
 “ Because  only  one  out  of  a whole  garden-full 
 was  forbidden.” 
 
 “ Name  the  forbidden  tree.” 
 
 “ The  tree  of  the  knowledge  of  good  and  evil.” 
 
 “ What  was  it  said  should  happen  on  the  day 
 they  should  eat  of  it  ?” 
 
SCHOOL  OF  KANDIAN  CHILDREN. 
 
 535 
 
 “ They  should  become  sinners  and  die.” 
 
 “ Who  persuaded  them  to  eat  ?” 
 
 “ The  devil  in  the  form  of  a serpent — the  ser- 
 pent.” 
 
 “ Who  was  first  persuaded  ?” 
 
 44  Eve.” 
 
 “ What  did  she  do  V 
 
 44  She  persuaded  her  husband  to  eat.” 
 
 “ By  this  breach  of  God’s  commands,  what  hap- 
 pened V 
 
 44  The  image  of  God  was  lost.” 
 
 “ What  does  that  mean  ?” 
 
 44  They  became  wicked.” 
 
 “ What  were  they  before  V 
 44  Good.” 
 
 44  How  did  they  show  that  their  good  nature  was 
 lost  V 
 
 44  By  hiding  themselves  from  God.” 
 
 44  Can  any  hide  himself  from  God  ?” 
 
 44  No.” 
 
 44  Why  r 
 
 44  Because  he  knows  every  one.” 
 
 44  What  is  the  nature  of  every  one  that  is  born 
 into  the  world  ?” 
 
 44  Bad.” 
 
 44  What  was  the  nature  of  Adam  and  Eve  when 
 their  children  were  born  V 
 44  Wicked.” 
 
 44  What  punishment  did  God  denounce  against 
 them  T 
 
 44  Death.” 
 
536 
 
 EXTRACTS  FROM  JOURNAL. 
 
 “ What  promise  was  made  at  the  same  time  ?” 
 
 “ The  promise  of  a Saviour.” 
 
 “ How  was  this  promise  made  ?” 
 
 “ In  a parable  or  figure.” 
 
 “ Was  that  Saviour  to  be  like  us  ?” 
 
 “ He  was  not  to  have  a bad  nature.” 
 
 “ How  wras  he  to  be  different  from  us?” 
 
 “ In  not  being  a sinner.” 
 
 “ What  is  the  name  of  that  Saviour  ?” 
 
 “ Jesus  Christ.” 
 
 “ How  was  he  born  ?” 
 
 “ As  a child.” 
 
 “ What  was  his  human  mother’s  name  ?” 
 
 ££  The  Virgin  Mary.” 
 
 £‘  How  did  he  act  when  he  was  in  the  world  ?” 
 
 ££  He  did  good  both  to  the  bodies  and  souls  of 
 men.” 
 
 ££  How  to  their  bodies  ?” 
 
 “ By  healing  their  diseases — casting  out  devils — 
 and  raising;  the  dead  to  life.” 
 
 <£  How  to  their  souls  ?” 
 
 ££  By  forgiving  their  sins.” 
 
 “ Did  he  always  do  good,  or  only  sometimes  ?” 
 
 £<  Always.” 
 
 ££  How  did  he  act  towards  God  ?” 
 
 “ Always  obeyed  him.” 
 
 “ What  happened  to  him  at  last  ?” 
 
 ££  He  was  killed  on  the  cross.” 
 
 ££  What  is  a cross?”  (This  was  shown  them.) 
 
 “ What  did  he  do  on  the  third  day  after  his 
 death  ?” 
 
SCHOOL  OF  KANDIAN  CHILDREN. 
 
 537 
 
 “ He  rose  from  the  dead.” 
 
 “ What  happened  then  ?” 
 
 “ He  remained  on  earth  a short  time.” 
 
 “ Did  he  go  to  heaven  ?” 
 
 “ Yes.” 
 
 “ Will  he  come  again  ?” 
 
 " Yes.” 
 
 “ When  r 
 “ At  the  last  day.” 
 
 “ What  will  he  come  to  do  ?” 
 
 “ To  judge  men.” 
 
 “ What  will  he  do  to  the  good  ?” 
 
 “ Take  them  to  heaven.” 
 
 “ What  is  heaven  ?” 
 
 “ A place  of  happiness  where  God  dwells.” 
 
 “ What  will  he  do  to  the  bad  ?” 
 
 “ Put  them  in  hell.” 
 
 “ What  is  hell  r 
 “ The  place  for  the  bad.” 
 
 “ Who  is  in  hell  ?” 
 
 £<  The  devil  and  his  angels.” 
 
 “ How  long  will  the  happiness  and  the  punish- 
 ment last  ?” 
 
 “ For  ever.” 
 
 £<  How  many  natures  had  Christ  ?” 
 
 ££  Two.” 
 
 ££  What  are  they  ?” 
 
 ££  The  human  and  divine.” 
 
 ££  How  many  persons  are  there  in  the  Godhead  ?” 
 ££  Three.” 
 
 ££  Are  there  three  Gods,  then,  or  one  God  ?” 
 
538 
 
 EXTRACTS  FROM  JOURNAL. 
 
 “ One  God.” 
 
 “ Where  do  we  get  all  this  account  from  V 
 
 44  From  the  Bible.” 
 
 “ What  is  the  Bible  ?” 
 
 “ God’s  book.” 
 
 4 4 Why  is  it  called  God’s  book  ?” 
 
 44  Because  God  put  into  the  minds  of  the  writers 
 
 the  things  contained  in  it.” 
 
 © 
 
 t4  What  should  we  do  to  that  book  ?” 
 
 44  Look  at  it  and  read  it.” 
 
 The  parents  of  several  of  the  children  were  pre- 
 sent at  the  examination,  and  were  much  pleased  to 
 see  their  children  give  answers  so  satisfactory. 
 
 I may  also  observe  here,  that  in  the  native  schools 
 at  and  around  Kandy,  out  of  three  hundred  and 
 forty-two  children,  who,  when  I left  them  in  No- 
 vember, 1838,  were  in  the  schools,  there  were 
 seventy-four  Kandians,  and  two  hundred  and  fifty 
 low-country  children.  The  remaining  eighteen  were 
 Malays,  Tamulians,  and  Portuguese.  It  will  be 
 seen  from  this  that  the  Church  Mission  has  not  yet, 
 at  the  end  of  twenty  years,  made  much  progress 
 among  the  native  Kandians. 
 
 No  Forgiveness  of  Sin  in  Budhism. — As  soon 
 as  the  business  of  the  school  was  finished,  we  went 
 to  a neighbouring  Wihara,  where  we  found  two 
 priests.  In  conversation  with  them,  I tried  to  press 
 upon  them  the  necessity  of  there  being  some  way 
 found  out  in  which  sin  could  be  pardoned,  as  every 
 one  must  acknowledge  himself  to  be  a sinner.  He 
 
NO  FORGIVENESS  OF  SIN  IN  BUDHISM.  539 
 
 went  into  a long  story  about  Karma , the  merit  and 
 demerit  of  actions  in  a former  birth ; but  I told 
 him  that  as  Budha  in  his  books  said  a great  deal 
 about  sins  in  a former  birth,  but  did  not  specify  any 
 sins  that  any  individual  had  committed,  it  was  im- 
 possible for  him  or  me,  or  any  one,  either  white  or 
 black,  learned  or  ignorant,  to  know  what  sins  we 
 had  done  in  a former  birth.  He  had  just  confessed 
 that  he  was  a sinner.  I felt  that  I was  a sinner ; 
 all  around  us  and  in  all  the  world  were  sinners ; 
 and,  therefore,  instead  of  inquiring  how  did  sin 
 come,  we  should  ask,  can  sin  be  forgiven  ? and  if 
 so,  how  and  by  whom  ? I told  him  further,  that 
 according  to  our  Christian  religion,  there  was  one 
 who  could  and  would  forgive  sin,  and  that  there 
 was  nothing  that  so  drove  away  the  fear  of  the 
 future  state  out  of  our  minds,  or  put  so  much  com- 
 fort into  them,  as  the  doctrine  of  the  forgiveness  of 
 sins  through  our  Lord  Jesus  Christ.  He  seemed  to 
 think  it  a strange  thing,  and  said  it  was  altogether 
 contrary  to  their  religion,  as  every  sin  must  neces- 
 sarily be  suffered  for  in  one  or  another  of  their 
 hells,  or  in  some  miserable  existence  in  a future 
 birth.  In  coming  away,  after  we  had  given  him  a 
 tract  on  “ Jesus  Christ,  the  only  Saviour  of  Sin- 
 ners,” the  priest  asked  the  catechist  in  a whisper  if 
 I would  appoint  him  as  a schoolmaster : but  I told 
 him  that  he  was  not  one  of  the  right  cloth  to  be- 
 come a teacher  of  the  Christian  religion  to  Budhist 
 children. 
 
540 
 
 EXTRACTS  FROM  JOURNAL. 
 
 News  of  the  Rev.  T.  Browning’s  Death. — 
 Oct.  11.  The  news  of  the  Rev.  T.  Browning’s 
 death,  which  was  heard  a day  or  two  ago,  has  pro- 
 duced a great  sensation  among  the  natives,  by  whom 
 he  was  exceedingly  beloved,  and  among  whom  he 
 had  laboured  eighteen  years.  He  died  at  sea  in 
 July  of  this  year,  when  he  was  within  a day’s  sail  of 
 England.  I gave  notice,  at  the  lecture  on  Thurs- 
 day evening,  that  I would  preach  on  the  subject  to- 
 day ; and,  in  consequence,  had  an  overflowing  con- 
 gregation, mostly  in  mourning.  Every  seat  in  the 
 place  of  worship  was  soon  occupied,  the  chairs  were 
 taken  from  the  Mission  House  to  furnish  seats,  and 
 several  were  brought  from  houses  in  the  street  for 
 the  same  purpose.  I was  extremely  glad  to  see 
 such  a mark  of  respect  and  affection  to  the  memory 
 of  our  dear  departed  brother.  I preached  from 
 Psalm  cxvi.  15  : “ Precious  in  the  sight  of  the  Lord 
 is  the  death  of  his  saints.”  When  I arrived  at  the 
 latter  part  of  the  sermon,  in  which  I attempted  to 
 describe  the  character  of  Mr.  B.,  I stopped,  and 
 told  the  congregation  that,  as  I saw  several  persons 
 in  the  church  who  understood  English  better  than 
 Singhalese,  I would  interpret  the  latter  part  of  my 
 sermon,  sentence  by  sentence,  into  English,  which  I 
 did.  It  was  listened  to  with  breathless  attention, 
 which  was  only  interrupted  by  the  sighs  of  the 
 adults,  or  the  cry  of  an  infant.  Some,  indeed,  went 
 out  and  wept  in  the  verandah. 
 
 A Mahometan  Lebbe. — Oct.  12.  In  returning 
 
A MAHOMETAN  LEBBE. 
 
 541 
 
 home  this  evening  from  visiting  the  people  with  the 
 catechist,  I had  a conversation  with  a Mahometan 
 Lebbe,  or  learned  man.  I had  my  Bible  in  my 
 hand,  and  opened  it  and  read  John  iii.  16,  which  of 
 course  excited  his  opposition,  and  led  to  a long  dis- 
 cussion. The  doctrine  of  the  Trinity  and  of  the  di- 
 vinity of  Christ  the  Mahometans  cannot  bear.  I 
 asked  him  how  sin  was  to  be  pardoned,  if  God  was 
 a just  God,  as  he  acknowledged  him  to  be. 
 
 “ Sin  must  be  pardoned  by  the  mercy  of  God, 
 by  penitence,  by  prayers,  by  almsgiving,  by  good 
 works.” 
 
 “ God’s  mercy  and  justice  are  both  alike  great, 
 are  they  not  ?”  I asked. 
 
 “ Yes.” 
 
 “ But,  according  to  your  system  of  penitence — 
 prayers,  & c.,  procuring  the  forgiveness  of  sins — it 
 shows  that  his  mercy  is  greater  than  his  justice  ; 
 and,  therefore,  that  one  of  God’s  attributes  is  perfect 
 and  another  not  ; and,  therefore,  too,  that  if  God’s 
 justice  is  less  than  infinite,  like  his  mercy  or  other 
 attributes,  it  is  injustice.  If  God  can  pardon  sin, 
 can  forgive  men  who  break  his  commands  upon  their 
 mere  repentance,  it  must  make  us  think  that  God 
 has  given  us  a law  to  keep,  and  that  he  does  not 
 care  whether  we  keep  it  or  not,  and  that  he  is  so 
 regardless  of  the  honour  of  his  law,  as  not  to  exact 
 punishment  from  the  sinner  who  breaks  it.” 
 
 “ How  do  you  say,  then,  that  sin  is  to  be  for- 
 given?” he  inquired. 
 
 “ I believe  in  the  incarnation  of  the  second  per- 
 
542 
 
 EXTRACTS  FROM  JOURNAL. 
 
 son  of  the  divine  Trinity,  and  can  reconcile  all  the 
 attributes  of  God  one  to  another  by  looking  at  the 
 death  of  Jesus  Christ  as  the  atonement  for  sin,  and 
 consider  it  both  as  the  greatest  proof  of  God’s  love, 
 and  the  most  illustrious  display  of  his  justice.  Repent- 
 ance and  promises  of  amendment  and  good  behaviour 
 for  the  future  will  not  cancel  a debt  that  we  owe  to  a 
 man ; and  if  we  think  right  about  the  divine  character, 
 we  must  think  that  something  more  is  requisite  to 
 introduce  us  into  God’s  favour  than  repentance.” 
 
 After  some  more  conversation,  he  held  out  his 
 long  thin  hand  for  me  to  shake,  and  left  me.  There 
 were  two  other  Mahometans  with  him,  who  said 
 very  little. 
 
 Persecution  of  Abraham. — Oct.  17.  I was  ex- 
 ceedingly sorry  to  hear  to-day  that  the  persecution 
 raised  against  Abraham  by  his  brother  (see  Oct.  2) 
 had  increased  so  much  of  late,  that,  a day  or  two 
 ago,  he  took  a gun  and  deliberately  snapped  it  at 
 him.  Happily,  it  did  not  go  off.  The  poor  man  is 
 in  great  distress,  and  does  not  know  what  to  do. 
 His  relations  do  him  all  the  injury  they  can,  because 
 he  has  forsaken  his  religion . They  cut  and  wound 
 his  cattle,  break  down  his  fences,  and  injure  his  pro- 
 perty all  they  can,  and  insultingly  ask  him,  “ What 
 is  the  use  of  having  such  a brother  as  you  are  ? As 
 you  have  left  us  and  your  former  religion,  what 
 brotherhood  is  there  between  us  now  ?”  The  man 
 continues  as  yet  firm  in  his.  adherence  to  Chris- 
 tianity. He  is  as  desirous  as  ever  that  his  wife 
 
KIND  FEELING  OF  THE  NATIVES. 
 
 543 
 
 should  be  baptized,  and  his  little  children,  and  that 
 he  should  be  married  in  a Christian  manner.  His 
 brother  has  been  bound  by  the  magistrates  five 
 times  to  keep  the  peace  towards  him,  but  all  to  no 
 purpose.  (A  few  days  after  this,  when  I was  leav- 
 ing Kandy  to  return  to  my  own  station,  I met 
 Abraham  on  the  road.  He  was  still  in  great  dis- 
 tress on  account  of  his  brother’s  cruelties  towards 
 him.) 
 
 Departure  of  Mr.  Trimnell  and  Family  for 
 England. — Oct.  27.  I arrived  at  Baddagama  a 
 few  days  ago  to  take  the  place  of  Mr.  Trimnell, 
 who,  with  his  family,  left  Baddagama  yesterday, 
 and  embarked  on  board  the  “ Caroline”  this  evening. 
 He  has  laboured  at  Baddagama  since  1826,  and 
 leaves  beloved  and  respected  by  all . 
 
 Kind  feeling  of  the  Natives  on  my  leaving 
 Cotta. — Dec.  21.  To-day  all  the  schoolmasters, 
 and  a great  number  of  other  persons,  came  to  pre- 
 sent me  an  address  on  leaving  them.  They  have 
 presented  me  with  a more  substantial  proof  of  their 
 friendly  feelings  towards  me  than  a piece  of  paper, 
 and  which  I shall  value  as  long  as  I live.  What  I 
 refer  to  is  a silver  watch,  which  was  given  me  on 
 my  departure,  as  a “ small  token  of  their  gratitude 
 for  my  services  among  them  as  a Christian  Mission- 
 ary for  the  period  of  thirteen  years.”  I left  Cotta 
 to-day,  on  my  return  to  Baddagama,  amidst  the 
 tears  and  lamentations  of  all.  I have  spent  a third 
 
544 
 
 EXTRACTS  FROM  JOURNAL. 
 
 part  of  my  life  among  them,  and  I have  been  happy 
 and,  I hope,  useful.  Laus  Deo. 
 
 (Departure  for  England. — I continued  at  Bad- 
 dagama  a few  days  after  the  arrival  of  Mr.  and  Mrs. 
 Powell  on  the  18th  of  January,  1839,  and  embarked 
 on  board  the  “ Captain  Cook,”  at  Galle,  on  the  23rd, 
 reached  the  Cape  March  21st,  St.  Helena  April 
 10th,  and  England  June  11,  1839. 
 
 THE  END. 
 
 LONDON  : 
 
 PRINTED  BY  G.  J.  PALMER,  SAVOY  STREET,  STRAND, 
 
The  Best  Book  on  this  Subject— EMIGRATION. 
 
 THE  SETTLER’S  NEW  HOME, 
 
 OR 
 
 THE  EMIGRANT’S  LOCATION. 
 
 Br  SIDNEY  SMITH, 
 
 SECRETARY  TO  THE  LONDON  LIBERAL  REGISTRATION  ASSOCIATION,  FORMERLY  SECRETARY  OF  THE 
 ANTI- CORN-LAW  LEAGUE,  AND  OF  THE  METROPOLITAN  ANTI-CORN-LAW  ASSOCIATION, 
 
 AUTHOR  OF  “ THE  PRINCIPLES  OF  PHRENOLOGY,”  ETC  , ETC. 
 
 While  excellent  manuals  of  Emigration  have  recently  appeared,  confined 
 to  the  description  of  individual  colonies,  no  work  has  presented  at  one  view 
 all  fields  of  settlement  open  to  our  redundant  population. 
 
 The  present  treatise  will  afford  the  fullest  details  of  all 
 
 EMICrMATIOlV  FIELDS, 
 
 sift  the  testimony  given  to  the  advantages  of  each,  compare  the  particulars 
 which  ought  to  determine  choice,  and  discuss  impartially  whatever  the 
 subject  suggests,  including  the  relative  merits  of  each  Settlement,  the  con- 
 siderations of  health,  climate,  mode  of  life,  social  circumstances,  commercial 
 prospects,  and  nature  of  occupation.  Every  work  on  the  subject  down  to 
 the  most  recent,  has  been  collated  ; and  the  book  is  illustrated  by  the  corre- 
 spondence of  actual  settlers,  written  in  the  present  year,  1849. 
 
 The  author  has  directed  his  first  attention  to  the  British  North  American 
 Colonies,  and  the  different  fields  of  settlement  in  the  United  States,  including 
 the  islands  in  the  St.  Lawrence,  Lower  and  Upper  Canada,  New  England, 
 the  Middle,  Western,  and  Slave  States  of  the  .Republic,  because  they  have 
 been  neglected  in  our  most  recent  emigration  hand-books — because  they 
 appear  to  be  the  most  generally  eligible — and  because  the  number  of  British 
 and  Foreign  Emigrants  to  North  America  is  upwards  of  eight  times  as  large 
 as  that  to  the  whole  of  the  rest  of  the  world. 
 
 The  writer  has  endeavoured  to  be  the  candid  adviser  and  friendly  counsellor 
 of  the  reader  of  every  rank — not  concealing  from  him  the  responsibilities  he 
 incurs  by  leaving  his  country,  the  difficulties  and  social  bufferings  he  will 
 have  to  encounter,  the  pecuniary  hazards  he  will  run.  He  consults  with  him 
 on  his  circumstances  and  prospects,  considers  the  adaptation  of  his  and  his 
 family’s  habits  and  constitution  to  the  climates  presented  to  his  choice,  and 
 the  modes  of  life  which  form  the  alternatives  of  his  adoption.  Wages,  cost 
 of  outfit,  voyage,  prices  of  land,  stock,  rent,  profits,  relative  value  and  interest 
 of  money,  investments,  scenery,  manners  and  habits  of  neighbourhood,  are 
 also  practically  detailed.  The  middle  classes  possessed  of  moderate  capital, 
 who  desire  a place  of  retirement  from  the  toils  and  anxieties  of  life,  will  here 
 be  informed  of  the  means  of  obtaining  large  interest  and  good  security  for 
 investments,  in  localities  where  living  is  very  cheap,  rural  enjoyment  may 
 be  realized,  and  comfortable  and  commodious  farms  and  habitations  may  be 
 procured 
 
 Price  ONE  SHILLING-1849. 
 
 By  the  same  Author. 
 
 THE  PRINCIPLES  OF  PHRENOLOGY. 
 
 Seaond  Edition,  35  ents,  3 plates.  Cast,  development,  and  character  of  Rush.  Chapter  on  moral 
 responsibility  and  the  punishment  of  death.  5s.  6d.  Cloth.  1849. 
 
 JOHN  KENDRICK,  4,  Charlotte  Row,  Mansion  House,  London. 
 
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DATE  DUE 
 
 T&2 
 
 - 
 
 GAYLORD 
 
 PRINTED  IN  U S. A.