> *<+*m |'* I * I 
 

 
 & 
 
 / 
 
 Si 
 
 c 
 
 
 
 .* > C 7 / 
 
 /L<- <L- S*\S/~. f, 
 
 
 /U^ /It 
 
 
 ffi 
 
 / . 
 
 ?/L 
 
 /' 
 
lea,/' CLS slill 
 
 style, e>r fren vs of iron, tt.incfaeS lon/a a^r^d we>vgn/ 
 
PERSONAL NARRATIVE 
 
 OF 
 
 A MISSION 
 
 TO 
 
 THE SOUTH OF INDIA, 
 
 FROM 1820 TO 1828, , 
 
 BY ELIJAH HOOLE. 
 
 ILLUSTRATED WITH LITHOGRAPHIC PLATES. 
 
 LONDON: 
 
 LONGMAN, REES, ORME, BROWN, AND GREEN. 
 1829. 
 
;pS 
 
 T. SOWLER, PRINTER, MANCHESTER. 
 
PERSONAL NARRATIVE 
 
 OF 
 
 A MISSION TO THE SOUTH OF INDIA, 
 
 From 1820 to 1828, 
 
 BY ELIJAH HOOLE. 
 
 IN TWO PARTS. 
 
 PART I. 1820 to 1824. 
 
 46931 
 
PREFACE. 
 
 INDIA, by its political and commercial relations to 
 Great Britain, has justly become the object of 
 anxious inquiry and speculation, both as regards 
 its own interests, and as connected with the 
 interests of our own country. 
 
 But the solicitude with which India is viewed 
 by the British public, in reference to its commer- 
 cial and political importance, must yield in the 
 mind of the Christian Philanthropist, to the deep 
 feeling with which he contemplates the religious 
 condition of so large and fair a portion of the 
 British Empire. 
 
 That there is a connexion between the political 
 circumstances of a people and their religious 
 interests, is as clear as is the fact that the God 
 of providence is the God of all grace. And that 
 India has been allotted to England in the distri- 
 
IV PREFACE. 
 
 bution of power by Him who is the sole arbiter 
 of human events, with the design that it might 
 become a field as open as it is extensive for the 
 propagation of the Gospel cannot, for a moment, 
 be doubted, by the enlightened and pious observer 
 of the operations of Providence. 
 
 The design of the Narrative now offered to the 
 public, is to afford some information on the reli- 
 gious state of the people of the South of India, 
 and to illustrate the difficulties and facilities expe- 
 rienced by those who are labouring for their 
 conversion to Christianity with a view to animate 
 the religious public to increased exertions in behalf 
 of the Hindoos, and thus to serve the cause in 
 which it has been the Narrator's honour to be 
 engaged, and which, he trusts, will ever be nearest 
 his heart. Many facts, however, are incidentally 
 stated, which cannot fail to interest the public, by 
 their bearing upon the commerce and policy of 
 that highly peopled region. 
 
 The Journal of the Author, kept as a matter of 
 official duty for the purpose of transmitting to the 
 Society at home periodical information of the pro- 
 gress of the Mission, and without any ulterior 
 view, has been the source from which the Narra- 
 tive has been chiefly compiled. Had he ever 
 contemplated a work like the present, his journal 
 
PREFACE. V 
 
 might have been written with more copiousness of 
 detail and particularity of description. 
 
 The author does not profess to give a general 
 account of the Wesleyan Mission to Continental 
 India; but his work will, at leas t, form a record 
 of some of the earliest efforts of Wesleyan Missio- 
 naries in that country, where, it may be confidently 
 hoped, they are destined to share largely in 
 the spiritual conquests which Christianity must 
 ultimately achieve over Hindoo superstition and 
 Mahommedan delusion. 
 
 The indisposition which obliged the writer to 
 return to England earlier than he had anticipated, 
 compelled him also to arrive at home, (after 
 eight years' residence in a tropical climate,) in 
 the midst of the severities of an English winter. 
 The partial confinement within doors rendered 
 advisable by such circumstances, has favoured the 
 immediate publication of the first part of the 
 work. The engagements of the ensuing months 
 will delay the appearance of the remainder, and 
 will afford opportunity for the execution of the 
 additional sketches, some of which are adverted to 
 in page 156. 
 
 The names of several highly respected indivi- 
 duals resident in India, are introduced in the 
 following pages; if necessarily without their ex- 
 
VI PREFACE. 
 
 press permission, it is hoped in a manner to which 
 they will not feel any objection. 
 
 An observation of Govinda Moodely, the Tamul 
 Teacher at Bangalore, affords the author the best 
 form of an apology for the style of his composition. 
 When pressed to learn the English language, as 
 the best means of gratifying his thirst for general 
 knowledge, he used to say That he never knew 
 a man who paid attention to many languages, 
 excel in any of them, and he therefore preferred to 
 perfect his acquaintance with his own, rather than 
 attempt the acquisition of any other. It is not 
 intended to defend the general application of this 
 remark; but it may, perhaps, be admitted as an 
 apology for the deficiencies of one who has passed 
 some of the best years of his life in studying the 
 peculiarities and idioms of foreign languages, rather 
 than the powers and elegancies of his own. 
 
 Pendleton, near Manchester, 
 IQth April, 1829. 
 
PERSONAL NARRATIVE, &c. 
 
 CHAPTER I. 
 
 NOVEMBER, 1819, TO SEPTEMBER, 1820. 
 
 Embarkation Voyage Touch at Ceylon Thunder-storm 
 Burning of the Vessel Escape of the passengers 
 and crew. 
 
 IN November, 1819, I took an affectionate leave of my 
 dear relatives and friends in Manchester, many of whom I 
 was never again to see, and proceeded to London, to wait 
 a convenient opportunity of embarking for Continental 
 India ; to which country, I had already been appointed a 
 Missionary, by my honoured Fathers and Brethren, the 
 Wesleyan Methodist Missionary Committee. 
 
 The kind attentions shewn to myself, and to the Rev. 
 James Mowat, my colleague, and Mrs. Mowat, by *J iie 
 official and private members and friends of the Society in 
 London, during our stay, demand a gr^ e f u l acknowledg- 
 ment; and, in our peculiar circumstances, ma de an impres- 
 sion on our hearts never to oe effaced. 
 
 After an unavoidable delay of some months, we embarked 
 at Gravesend, on Friday the 19th of May, 1820, in the ship 
 
2 VOYAGE. 
 
 Tanjore; a private trader of 500 tons burden, bound (on 
 her'.firsv v.ojrage J ,for Madras.und Calcutta ; and commanded 
 by Captain G. H. Dacre, an able and experienced officer of 
 the Royal Navy. 
 
 Besides my valued colleague and his wife, I had the 
 happiness to reckon among my fellow-passengers, the 
 pious and much esteemed Sir Richard Otley, now Chief 
 Justice of the Island of Ceylon, and the Rev. Thomas and 
 Mrs. Browning, of the Church Missionary Society, who 
 were appointed to Kandy, in the same Island; whose 
 friendship and society formed a principal part of our enjoy- 
 ments on board, and rendered more tolerable the prospect 
 of the confinement and tedium of so long a voyage. 
 
 On the evening of the following day we anchored off 
 Deal, and gladly embraced the opportunity afforded us of 
 passing another Christian Sabbath in our native land : the 
 Rev. W. M. Harvard, formerly Missionary in Ceylon, 
 shewed us much kindness ; he introduced us to his con- 
 gregations, commended us to their prayers, and when we 
 re-embarked, on the morning of Monday the 22d of May, 
 dismissed us with some valuable advice, respecting our 
 voyage, and the climate in which we should probably have 
 to reside and labour for many years. 
 
 Our passage down the Channel, was boisterous, and 
 exceedingly trying to persons unaccustomed to the sea : I 
 was the only passenger who did not suffer from sea-sick- 
 ness, and was happy to have it in my power to render some 
 assistance to my less favoured friends. The Lizard Point, 
 the last English land we saw, died away from our view on 
 the evening of the 31st of May; we then immediately 
 entered into fine weather, and became more settled and 
 comfortable in our new circumstances. 
 
 Our voyage was now become pleasant ; the cabins were 
 comfortable and clean, our ship being entirely new ; the 
 cuddy, or dining-room, was commodious ; our meals were 
 
VOYAGE. 3 
 
 regular, our food tolerable, our water good ; and the party 
 on board, on the whole, social and agreeable. By permis- 
 sion of the Captain, we held divine service once or twice 
 every Sunday; on deck, if the weather permitted; if other- 
 wise, under cover; the Church Missionary and ourselves 
 taking it in rotation, to read and preach to the attentive 
 congregation formed by the passengers, officers, and crew. 
 We administered the sacrament of the Lord's Supper, 
 three times during the voyage ; we assembled for family 
 worship, every morning and evening, in the cabin of our 
 highly respected friend, Sir Richard Otley; and those of 
 us who were Methodists, enjoyed every week the peculiar 
 privilege of a social class-meeting. Thus our spiritual 
 advantages during the voyage, were greater than those of 
 any Missionaries under similar circumstances, I remember 
 to have heard of; and we had reason to believe that our 
 exertions were not lost on those who sailed with us ; whilst 
 our diligent attention to reading, study, and composition, 
 happily beguiled the time, and enhanced the pleasantness 
 of our hours of relaxation and mutual converse. 
 
 We passed through the Bay of Biscay without experienc- 
 ing the rough weather we had anticipated : we entered the 
 Tropics, extended our sails to the trade winds, which blow 
 there all the year round, and sailed on the vast ocean 
 as smoothly as on a lake : we had a distant view of St. 
 Antonio, one of the Cape de Verd Islands, the only land we 
 saw till the termination of our voyage ; and were delighted 
 by the interesting phenomena peculiar to those latitudes, 
 such as, the thousands of flying-fish, the beautiful bonito 
 and dolphin, the voracious shark, (of each of which we 
 caught several,) the glories of the rising and setting sun; and, 
 during the night, the phosphoric brightness of the waves 
 and spray of the sea, the gradual sinking of the north polar 
 star, and the rising of the beautiful constellations of the 
 southern hemisphere. 
 
4 CEYLON. 
 
 Crossing the Equinoctial Line, we had the usual visit 
 from Neptune and Amphitrite; and the ceremony of 
 shaving with tar, and dashing about water in abundance, by 
 the passengers and crew, was duly observed. Some of the 
 passengers, with myself, disapproving of so ridiculous and 
 heathenish a custom, " more honoured in the breach than 
 in th' observance," gained exemption from any participation 
 in it, by paying a fine of some Spanish dollars each. 
 
 Baffling and contrary winds occasioned the loss of ten or 
 fourteen days, in doubling the Cape of Good Hope. Beyond 
 the Cape, in about 36 south latitude, we were overtaken 
 by a tremendous gale of wind ; it was impossible to carry 
 sail, the sea rose in awful grandeur, and the mountains and 
 valleys it presented to our view reminded me of the scenery 
 of some parts of Derbyshire. Our vessel was tossed about 
 like a cork or a splinter of wood; and rolled so from side to 
 side, that the heaviest furniture and packages, not well 
 secured, were loosened and dashed about in a manner at 
 ojce alarming and dangerous. In these seas we saw many 
 grampusses and whales. 
 
 The gale and the favourable breezes which succeeded it, 
 carried us so much to the eastward, that when we re-entered 
 the Tropics, we were in the longitude of Point de Galle, 
 and had consequently to keep a due northern course. We 
 rode on the wings of the monsoon, till the 3d of September, 
 when we saw the Island of Ceylon, having been only three 
 months and three days, in making the voyage from land to 
 land. During the whole of this period, we had only seen 
 one sail a homeward-bound vessel. 
 
 Sir Richard Otley and the other passengers for Ceylon, 
 were desirous of landing at Point de Galle ; but the wind 
 blowing steadily from that quarter, made it impracticable 
 to retrieve the few miles we had passed to the eastward of 
 it : we therefore coasted along the south-east side of the 
 Island, enjoying the smell of the land, which was extremely 
 
BATTICALOA. 5 
 
 grateful, and like the scent of new hay ; and admiring the 
 many romantic views of hill and dale, cultivated land and 
 jungle, skirted by the cocoa-nut tree and the Palmyra, 
 which every hour of our progress opened to us. 
 
 On Monday the 4th, we were visited by many of the 
 natives, in their homely but ingenious canoes, who brought 
 for sale various kinds of fruit, which, though unripe, proved 
 very acceptable to us. Adam Munhi Rathana, and Alex- 
 ander Dherma Rama, the two Buddhist priests, who had 
 been instructed and baptised in England, and were our 
 fellow-passengers in the Tanjore, proved of service here. 
 By their interpretation we learned the news of the Island, 
 and understood we might conveniently land our party for 
 Ceylon, at Batticaloa, which was not far distant. The 
 master of a large native vessel undertook to conduct us ; 
 and finding, that though under shortened sail, we went 
 much quicker than themselves, they fastened a tow line to 
 their fore-ship, to enable them to keep up with us. Towards 
 evening the wind freshened a little, and we thought to give 
 them a fair specimen of our superiority in sailing; but 
 they became frantic with terror, and with violent shoutings 
 and gesticulation, begged us to loosen the line, or their 
 vessel would soon be in pieces, for it was already giving way. 
 We could not but be amused with their alarm, from which, 
 however, we quickly relieved them, and proud of our gal- 
 lant ship, left them far behind. 
 
 The following day, we made Batticaloa, and came to 
 anchor. Our excellent friend, Sir Richard, landed the same 
 evening, accompanied by Mr. and Mrs. Browning. The 
 boat was too small to accommodate all the passengers, and 
 it was too late in the evening to make more than one trip. 
 The next day, Wednesday the 6th September, Sir Richard's 
 secretary, and other passengers, with Adam, one of the 
 Singhalese, went on shore, with all the baggage belonging 
 
6 THUNDER STORM. 
 
 to the Qeylon party ; and about 1 P. M. we weighed anchor, 
 and stood out for sea, intending to make direct for Madras. 
 
 Although oppressively hot, it was a fine day: in the 
 evening, however, we were neither surprised nor alarmed 
 at a heavy storm of thunder, -lightning, and rain, coming 
 direct upon us; for we had seen much lightning every 
 night, since we had been in the neighbourhood of land. It 
 was dusk, and I was taking a farewell view of the tops of 
 the mountains of the Island, fast diminishing in the dis- 
 tance, when I observed an unusually heavy cloud hastening 
 towards us. I pointed it out to Captain Dacre, with whom 
 I was conversing at the time : he replied that it was nothing; 
 and, alluding to a luminous appearance in the centre of it, 
 said that we might see through it. The rain began to pour 
 in torrents, and drove all on deck to seek shelter in the 
 cuddy, or below : the storm increased ; and flash after flash 
 of lightning followed each other in such quick succession, 
 that, with little interruption, it would have been possible to 
 have read by the glare. 
 
 I sat in the cuddy, watching the storm, till past eight 
 o'clock; when a flash which illuminated the whole hemis- 
 phere, and was accompanied with loud cracking, and a 
 tremendous noise, struck the ship, and killed upon the spot, 
 two of the seamen on the fore-castle. I ran to the door, to 
 ascertain the effects of the stroke, and heard the second 
 mate, who was between decks, cry out, " Fire in the hold ! 
 Fire below !" The cargo had taken fire from the electric 
 fluid. The scene which followed exceeds all description ; 
 it was one that can never be forgotten by any who wit- 
 nessed it. 
 
 In a moment all hands were on deck; buckets were 
 supplied in abundance ; the pumps were manned and 
 leaked, that the water might be discharged on the burning 
 cargo ; passengers and crew were all on the alert ; I threw 
 off my boat-cloak, which I had procured by rushing below 
 
BURNING OF THE SHIP. 7 
 
 through the smoke into my cabin, and assisted at the 
 pumps. When the hatches were taken off, to allow of water 
 being poured into the hold, flames and clouds of smoke 
 issued forth as from a furnace, increasing every instant in 
 heat and density. It was soon found that all exertion was 
 in vain the vessel must perish ! 
 
 From the pumps we ran to the boats : the gig hung over 
 the larboard quarter, so as to be lowered in a moment ; but 
 we should have lost its valuable services, had not a gentle- 
 man threatened to send a bullet through the head of the 
 carpenter, who, insane with terror, had brought a hatchet 
 to cut the ropes and drop it at once into the sea. The 
 yawl, a larger boat, was our great difficulty : it was turned, 
 keel upwards, over the long boat, to serve as a roof to the 
 live stock kept in the latter. Many attempts were made in 
 vain to raise it from its situation ; the long boat was already 
 on fire, by the flames bursting from the main hold. I climbed 
 into it (without feeling that, in doing so, I broke my shins 
 severely,) to give my assistance ; and when we were just 
 ready to despair, the yawl eased and rose, no one knew 
 how, and was over the side and in the water, more quickly, 
 the sailors said, than they had ever before seen it done. 
 
 Captain Dacre had already affirmed, in answer to my 
 inquiries, that the two boats could not carry all the ship's 
 company, passengers and crew : and under other circum- 
 stances, we should not have dared to try them : but the 
 trial must now be made. The two ladies, one of whom had 
 to be hurried from her bed, where she had retired for the 
 night, were first put safely into the yawl ; some other 
 passengers and myself, with part of the crew, followed, and 
 our weight sank it nearly to the water's edge : the captain 
 and others entered the smaller boat and sufficiently filled 
 it, leaving the vessel with honourable reluctance ; while 
 the first mate, Mr. Ibbetson, gallantly remained on board 
 to the last, suggesting the best arrangements, and assisting 
 
ESCAPE. 
 
 to hand to us any article that could be got at the moment, 
 that might be useful to us in the extreme perils we were 
 about to encounter. 
 
 Many of the party, having retired to their hammocks 
 before the electric fluid struck the vessel, were half naked ; 
 but were supplied with trousers and jackets, by those 
 seamen who had been on the watch ; who in consequence 
 of the heavy rain, had cased themselves in double or treble 
 their usual quantity of clothing. My own dress was merely 
 a nankeen jacket and trousers, a shirt and neckcloth : I 
 had lost my hat in assisting to get out the boat. 
 
 We happily succeeded in bringing away two compasses 
 from the binnacle, and a few candles from the cuddy table, 
 one of them lighted: one bottle of wine and another of 
 porter, were handed to us, with the table-cloth and a 
 knife, which proved very useful; but the fire raged so 
 fiercely in the body of the vessel, that neither bread nor 
 water could be come at. 
 
 It was now about nine o'clock : the rain poured in tor- 
 rents ; the lightning continued to stream from one side of 
 the heavens to the other, one moment dazzling us by its 
 glare, and the next leaving us in darkness, relieved only 
 by the red flames of the conflagration from which we were 
 trying to escape. 
 
 Our first object was to get clear of the vessel, lest she 
 should explode, and overwhelm us. But to our great 
 distress we discovered, that the yawl had no rudder, and 
 that in the two boats we had only three oars, all exertions 
 to obtain more from the ship having proved unsuccessful. 
 From the gig, which had a rudder, they gave us a rope's 
 end, to keep us in tow ; and by means of a few spars, found 
 at the bottom of the boat, we assisted in moving ourselves 
 slowly through the water. Providentially the sea was very 
 still, or our boats would have swamped and we must have 
 perished. There was also very little wind ; but it sometimes 
 
DIFFICULTIES OF ESCAPE. 9 
 
 changed, and assisted by the prevailing current, urged 
 forward the burning ship : for the sails, being drenched 
 with rain, did not easily take fire. Our situation there- 
 fore was for some time exceedingly perilous. The vessel 
 neared us more than once ; and seemed to threaten to 
 involve us in its own destruction. The cargo consisting 
 chiefly of hams, cheeses, ale, porter, spirits, and other 
 things equally combustible, burned with violence and 
 rapidity, and the flames rose to an amazing height. 
 
 We succeeded in increasing the distance between us and 
 the vessel ; directing our course towards land, by help of 
 the compasses, which we could see by the light of the 
 candles we had with us. About ten o'clock, we saw the 
 masts go overboard, and the sides of the vessel seemed to 
 be burnt down to the water's edge. The spectacle was 
 awfully grand, even contemplated abstractedly from a 
 recollection of our own circumstances. The destruction by 
 fire, of the animals on board, dogs, sheep, &c., at another 
 time would have excited our deepest commiseration ; but, 
 at present, the total loss of property, the awfully sudden 
 death of the two seamen, our own narrow escape, and the 
 great probabilities, even yet, that we should never again 
 see the light of day, or set our feet on solid ground, seemed 
 to absorb our faculties and feelings : for some time the 
 silence was scarcely broken, and I doubt not, that many, 
 like myself, were engaged in thoughts most suitable to 
 immortal beings on the brink of eternity ; in thankfulness, 
 and in prayer. 
 
 The number of persons in the two boats was forty-eight ; 
 and all, with the exception of the two ladies, who, I must 
 observe, bore these awful circumstances with extraordinary 
 fortitude, took it in turns to work at the oars and paddles. 
 After some time, to our great relief, the rain ceased -, the 
 labour of baling water from the boats was considerably 
 diminished : we hailed each other frequently during the 
 
10 DAY IN THE BOATS. 
 
 night, and the honest tars, true "hearts ofoak," occasionally 
 gave a simultaneous "hurra/' to cheer each other, and 
 to keep up our spirits. 
 
 The Tanjore must have risen in the water, as it gradually 
 consumed : we saw it hurning the whole night, and at day- 
 break could distinguish a column of smoke arising from it ; 
 which, however, soon ceased; and we saw and heard no 
 more of our favourite ship. Some months afterwards, 
 during my residence at Negapatam, on the Coromandel 
 coast, about three hundred miles from the spot where the 
 disaster occurred, a spar, partially consumed by fire, was 
 thrown on the beach by the surf; and appeared to me to 
 have been the fore-sail yard, or fore-top-sail yard, of the 
 unfortunate Tanjore. 
 
 When the sun rose, we could clearly discern land a head : 
 the sight of it filled us with grateful joy, and nerved us 
 with fresh vigour for our exertions in managing the boats. 
 We then discovered, that the purser was the only person 
 in our party, decently attired : the wretched and forlorn 
 appearance presented by the rest, in either only half 
 clothing, or the unsuitable clothing of others; increased 
 by exposure, want of rest, and the anxieties of the past 
 night; could not but provoke a smile and a few good natured 
 remarks. 
 
 As the day advanced, we more clearly discovered the 
 nature of the country. It was wild and covered with 
 jungle, without any appearance of population : could we 
 have got ashore therefore, our condition would have been 
 little improved; many of us might have perished, before 
 assistance could have been procured : but the breakers 
 dashing upon the rocks, convinced us that landing was 
 impracticable, even had we desired it. 
 
 About seven o'clock, A. M. we discovered a Dhoney or 
 native vessel, lying at anchor at some distance ; the wind 
 just then began to favour us, and we exercised our ingenuity 
 
NATIVE VESSEL. 11 
 
 to avail ourselves of it. In the yawl, we managed to extend 
 the table-cloth as a sail ; and in the other boat, a blanket, 
 (which the butcher had brought away with him, being 
 the whole of his property,) was made to serve the same 
 purpose. We were delighted with this additional help, 
 which was the more seasonable, as the rays of the sun 
 became intolerably hot, and greatly increased our sense of 
 weariness. One of the officers gave Mrs. Mowat his tartan 
 cap, to serve as some cover from the heat ; and I thought 
 myself happy in securing a hat that had been used during 
 the night for baling water ; it was soon partially dry, and 
 screened the top of my head from the direct rays of the 
 sun. Some of the sailors began to drink salt water, but 
 the passengers abstained from it. 
 
 It was near noon before we reached the Dhoney. The 
 natives on board of it, were astonished and alarmed at our 
 appearance, and expressed some unwillingness to entertain 
 us : but our circumstances would admit of no denial, and 
 we scarcely waited till Alexander, the Singhalese, could 
 interpret to them our situation and our wants, before we 
 took possession of their vessel ; assuring them, that every 
 expense and loss sustained on our account, should be 
 amply repaid. 
 
 They treated us very kindly 5 gave us water sparingly, 
 but as many cocoa-nuts as we could devour : they also 
 boiled some rice for us, which they presented in cocoa-nut 
 shells, with curried fish, and jaggery, a sort of coarse black 
 sugar ; and laughing at our method of eating, made for us 
 a few rude spoons of bits of cocoa-nut shell and splinters of 
 bamboo. They informed us that Trincomallee, which we 
 knew to be one of our mission stations, was not far distant; 
 and agreeing to take us thither, proceeded to weigh anchor, 
 while we stretched our cramped and weary limbs on the 
 pent-roof thatch, which served as a deck to the vessel. 
 
 In the evening they cast anchor for the night : the 
 
12 NATIVE VESSEL. 
 
 heavens were again darkened with clouds ; the lightnings 
 flashed, and the distant thunder rolled and murmured; 
 awakening us to a more lively and awful remembrance of 
 the dangers we had escaped. 
 
 We had some difficulty in fixing ourselves for the night : 
 the ladies were accommodated with the master's apartment, 
 if a small but clean division of the vessel, in which it was 
 impossible to stand upright, may be dignified with the 
 name ; and the rest were left to choose their own quarters. 
 The smoke of cooking deterred me from going below, till 
 the cold and dew made me think shelter necessary. I then 
 stooped into the interior of the vessel, and creeping over 
 the cargo, which seemed to consist entirely of cocoa-nuts, 
 thought myself fortunate in finding a narrow board, five or 
 six feet in length, on which I stretched myself, putting a 
 bundle of fire- wood under my head as a pillow. Alexander, 
 who had attached himself closely to me since our misfor- 
 tune, came and lay by me. In the night he roused me, to 
 drink from a cup he held in his hand : it contained hot 
 conjee or rice-water, not an unpleasant beverage at any 
 time, but then peculiarly grateful to my parched mouth. 
 
 I slept soundly and rose refreshed ; but should have been 
 more so, had not one of the seamen, in searching for 
 accommodations, after I had fallen asleep, chosen my head 
 for his pillow, which before did not rest very easily on the 
 bundle of sticks, and now, pressed by the weight of a sailor's 
 scull, felt, when I awoke, as though it did not belong to 
 me : a bathe in sea water restored the circulation. 
 
 In the morning we again weighed anchor, and, in a few 
 hours, came in sight of the flag-staff of one of the forts of 
 the harbour of Trincomallee : the wind was unfavourable, 
 and we could not get into the harbour ; we therefore sent 
 our smaller boat, with four of the best seamen and the 
 purser, to give information of our circumstances. It was 
 a good distance, and the men were weary ; but within two 
 
REACH THE SHORE. 13 
 
 or three hours, we discerned the beautiful boats of a man of 
 war, then in the harbour, hastening towards us under 
 crowded sail ; next we could distinguish the naval uniform 
 of the officers, and, as they drew nearer, could see the fine 
 countenances of our countrymen beaming with interest and 
 commiseration, as they gazed on us and directed their boats 
 alongside : it was one of the finest scenes I ever beheld ; 
 and will, I think, ever be depicted on my memory. My 
 heart had been stout till that moment ; but I then leaned 
 against the mast, ready to burst with emotion, from the 
 mingled feelings excited in my mind. 
 
 We soon stepped into the boats, answering the numerous 
 and kind inquiries of the officers, and enjoying the slight 
 refreshment of fruit, &c. they had brought with them. 
 The men pulled hard at their oars : we soon entered the 
 harbour, admiring its spaciousness and the beauties of its 
 scenery ; but admiring most of all, the wondrous dealings 
 of that gracious Providence, which had preserved us in such 
 unusual perils, and brought us to a place of rest and safety. 
 We landed in the dock yard of Trincomallee, about 3 P. M. 
 on Friday the 8th of September, 1820, being exactly six- 
 teen weeks after our embarkation. 
 
 CHAPTER II. 
 
 SEPTEMBER, 1820. 
 
 Kind Reception Trincomallee Two Buddhist Priests 
 Mission House and Chapel Schooner Cochin Voyage 
 to Madras Gazette. 
 
 CLOTWORTHY UPTON, Esq. His Majesty's Commissioner 
 in the Naval Department in Trincomallee, already informed 
 
14 KIND RECEPTION. 
 
 of our circumstances, was waiting to receive us. We were 
 taken into an apartment, where a number of small loaves 
 of excellent bread and several bottles of wine, were set 
 before us, for our immediate refreshment. The tidings of 
 our escape and necessities, were soon promulgated, and the 
 carriages of the British residents, came to the door, to convey 
 us to their respective houses, each vying with the other in 
 kindness and hospitality. 
 
 Meantime Commissioner Up ton, looking at my colleague's 
 black coat, had inquired if any of our party were ministers ; 
 and immediately congratulated us, on the circumstance of 
 our having a Mission on that station, observing, "Mr. 
 Carver, your Missionary, is a most respectable man, whom 
 I have known many years; he will be happy to receive 
 you, and to supply all your wants/' A message was sent 
 to the Mission-house, and we soon found ourselves in the 
 company of our excellent brethren, Messrs. Carver and 
 Stead, who received us with open arms, uniting with us in 
 thankful acknowledgments to the God of all our mercies. 
 
 Mr. Stead gave up his room to Mr. and Mrs. Mowat, 
 and Mr. Carver, I believe, slept on the ground during our 
 stay, to afford us the better accommodation. Mr. Stead 
 initiated me into the modes of living and acting in a tropical 
 climate: both shewed us attentions, honourable to their 
 feelings and their hearts, and which have left an indelible 
 impression upon ours. They have never been repaid, 
 except in the satisfaction of their own minds : for a full 
 recompense, they must wait till the resurrection of the just. 
 
 One of our fellow passengers was entertained with us, at 
 the Mission-house ;* the other passengers and the officers 
 of the ship, were received by different gentlemen on the 
 
 * Alexander, the Singhalese, was also kindly received by Mr. Carver, at 
 the Mission-house, and supplied with a few books, clothes, and other things 
 immediately necessary ; he had not landed with Adam at Batticaloa, from 
 an intention of proceeding with the vessel to Calcutta, where he hoped to 
 
TRINCOMALLEE. 15 
 
 station, and the sailors found suitable accommodations, on 
 board one of the hulks in the harbour. 
 
 Notwithstanding our anxieties, our exposure to rain and 
 sun for forty-three hours, with the total want of food and 
 water for a considerable time, and afterwards only a scanty 
 supply of such aliment as we had been unaccustomed to ; 
 our passengers generally, after a day or two's rest, were in 
 tolerable health and spirits. Some of the seamen became 
 unwell, and two of them, very fine strong men, were carried 
 off by the cholera morbus, the third night after we landed. 
 
 Our kind brethren opened their stores so liberally, and 
 used their influence with their neighbours so effectually, 
 that we were soon supplied with several changes of clothing, 
 suitable to the climate ; and were able to walk out, morning 
 and evening, to see the town and neighbourhood. 
 
 The scenery of Trincomallee is picturesque and beautiful ; 
 none more so, I am informed, in the whole Island of 
 Ceylon. The extensive harbour, with its forts, and its islands 
 rising high out of the water and covered with verdure to the 
 top, and the shipping and public buildings, give a richness 
 to the varied prospect, truly pleasing to the eye ; and which 
 the clear atmosphere of the Island, enables one to enjoy to 
 perfection. 
 
 The public buildings of Trincomallee, are magnificent ; 
 the native town is extensive, but the houses mean and 
 small, and I thought the inhabitants had an appearance of 
 great poverty and wretchedness : this might be owing to 
 
 receive ordination from the Bishop. He subsequently came to Madras, soon 
 after we arrived there ; but, within a few days, returned to Ceylon, where, I 
 believe, he still resides. 
 
 Adam, I have been informed, is now one of the Proponents, or native prea- 
 chers, employed by the Colonial Government of Ceylon, in the southern 
 part of the Island. 
 
 These young men received from Sir Richard Otley and ourselves, every 
 attention during the voyage, but manifested no disposition, to connect them- 
 selves with us, as members of our society, or to engage in any department 
 of our Mission. 
 
16 MISSION HOUSE. 
 
 their comparative nakedness, and to my not being accus- 
 tomed to black skins, or to seeing so much of the body 
 exposed, as is common among the native inhabitants of hot 
 climates. The two most respectable-looking natives I saw 
 in Trincomallee, were at the Mission-house : one of them, 
 a venerable old man, the schoolmaster, who presented 
 himself every day, with his old, or palmyra-leaf book, to 
 make his report to Mr. Carver : he was a Christian, and has 
 since died in the faith and hope of the Gospel : the other was 
 a young man, a Christian also, in the service of Government. 
 
 The cattle and animals of all kinds, appeared to me, very 
 small, the pasturage, poor ; and the land, from the long 
 drought that had been then experienced, presented an 
 appearance of barrenness. 
 
 The Mission-house in Trincomallee, like most houses in 
 Ceylon and India, is only of one story ; but has rooms suffi- 
 cient to accommodate a family, or two single Missionaries ; 
 Mr. Carver having made many additions and improvements, 
 which were not then completed. I there first admired the 
 beautiful light given by lamps of cocoa-nut oil : the lamp 
 is of glass, in the form of a tumbler, with a foot fitting into 
 a candlestick, and having a cotton wick on a wire, standing 
 upright in the middle of the lamp : the doors and windows 
 of the house being generally open during the evening, and 
 the wind blowing strongly, a cylindrical glass shade, fifteen 
 or eighteen inches in height and about six inches in 
 diameter, is placed over the whole, allowing the lamp to 
 burn with a bright and steady flame. Finding one of these 
 on the table, when retiring to rest, I inquired how I must 
 extinguish it, and was informed, that it was intended to burn 
 the whole night. I afterwards found, that it is the practice 
 throughout India, to burn lights in the chambers, or imme- 
 diately within reach, to prevent the approach of noxious 
 insects or serpents; or to procure immediate relief and 
 satisfaction, if annoyed with them during the night. 
 
VOYAGE TO MADRAS. 17 
 
 On Sunday, the 10th, a respectable and attentive congre- 
 gation assembled in the Mission-garden ; and Mr. Mowat 
 preached. The place of worship was a Bungalow, a low 
 building with a pent roof and thatched, which served as a 
 school room during the week, and as a chapel on the Lord's 
 day. We were glad to enter again the courts of the Lord's 
 house, and were particularly gratified by the spirit and 
 feeling exhibited by many of the congregation, to whom we 
 were then introduced for the first time. A good chapel has 
 since been erected by Mr. Carver, more commodious, and 
 more suitable for the sacred purpose to which it is devoted. 
 
 Commissioner Upton having kindly offered to Captain 
 Dacre, the use of H. M. Schooner, Cochin, 50 tons burden, 
 commanded by Lieut. Twineham, R. N., to convey him 
 and our party to Madras, we embarked early in the 
 morning of Friday, 15th of September, being commended 
 by our brethren and friends to the care of Him, "who 
 gathereth the winds in his fist, and the waters in the 
 hollow of his hand." 
 
 Our accommodations on board this vessel were not very 
 commodious. The cabin was given to the ladies : the rest 
 of the party had hammocks slung so near together, that by 
 every motion of the vessel they rubbed one against another. 
 Not having been used to a bed of this kind, at my first 
 attempt, the moment I entered it at one side, I fell out at 
 the other ; alighting upon two native men, who were trying 
 to make themselves comfortable on the cargo. 
 
 Crossing the Straits between the Island and the Con- 
 tinent, the wind was strong, and the sea very rough, 
 frequently washing over the vessel, and exciting some 
 alarm in those, whose nerves had not recovered the severe 
 shock they had sustained by the conflagration of the Tanjore. 
 The voyage proved longer than had been expected, and 
 famine might again have stared us in the face, had it not 
 been for the liberal supply of bread, fowls, wine, &c. which 
 
 c 
 
18 ARRIVAL GAZETTE. 
 
 Mr. Carver had sent on board for us, in addition to the 
 public supply allowed to the vessel. The bare deck served 
 us for chairs, tables, and couches ; and after an uncomfor- 
 table passage, we anchored in the Madras Roads, at half 
 past eight on the evening of Sunday the 17th of September. 
 
 Our small vessel rolled and pitched severely during the 
 night, by the influence of the surf and current, though we 
 had anchored one or two miles from shore. Early next 
 morning several Masoola boats came off to us, which, 
 though large and deep, and lightly laden, did not convey 
 us through the surf without subjecting us to a copious 
 sprinkling by the spray of the sea. 
 
 By direction of some friendly persons we met with 
 immediately on landing, we entered three palankeens, and 
 soon found our way to the Mission-house, beyond Roya- 
 pettah, about four mites distant from our landing place ; 
 and in the kind attentions of our dear brethren Messrs. 
 Lynch and Close, and Mrs. Close, we soon forgot the 
 inconveniences we had recently suffered. 
 
 Immediately on our arrival at Madras, a Gazette 
 Extraordinary was published, announcing the destruction 
 of the Tanjore, and the escape of its crew and passengers. 
 This document, as I afterwards found, reached England, 
 (probably by way of Bombay,) and was published in the 
 London newspapers, long before our letters arrived. It was 
 a fortunate circumstance that it mentioned particulars, and 
 contained the names of the parties, or it might have occa- 
 sioned much uneasiness to our friends at home. 
 
1!) 
 
 CHAPTER III. 
 
 SEPTEMBER, 182ft. 
 
 Madras Beach Masoo la boats Cd tamdrams Rare iars 
 Black Town Gardens Roads Season. 
 
 MADRAS, (the seat of the Government of the British 
 possessions in the south of India, N. Lat. 13 5', E. Long. 
 80 25':) with its immediate neighbourhood, for many 
 miles in extent, is exceedingly low, the land scarcely rising 
 above the level of the sea ; there are some bold hills in the 
 perspective, to the north-west, called Naggery-riose ; and 
 St. Thomas's Mount is seen to the south-west, about nine 
 miles distant : but the general appearance of the coast, 
 when approached from the sea, is dull and uninteresting. 
 
 A pleasing contrast to this general appearance, is pre- 
 sented by the beach opposite the anchorage : to the right, 
 is a line of lofty and handsome buildings, consisting of the 
 Custom-house, the Supreme Court, the Offices of Houses 
 of Agency, &c. extending to a considerable distance ; to 
 the left is Fort St. George, with its public edifices, flag 
 staff, and glacis ; beyond that, the Governor's Garden- 
 house arid Banquetting-room. The spacious opening, 
 intervening between the Fort and the buildings on the 
 beach, allows an interesting view of the outer streets of the 
 town of Madras, overtopped here and there, by lofty pandals 
 or sheds, adorned with flags, on the occasion of a marriage 
 ceremony, or to the honour of some god ; or surmounted 
 by the tops of public buildings, and the towers and spires 
 of churches, of which there are many in Madras, Arme- 
 nian and Romish, Scotch and English. The tall minarets 
 of the Mahommedan Mosques, and the towers of the 
 
20 MASOOLA BOATS SURF. 
 
 Hindoo Pagodas, with brazen tops glittering in the sun, 
 cannot fail to attract the attention of a stranger. 
 
 Madras, like the rest of the Coast of Coromandel, 
 possesses no harbour. The communication between the 
 shipping and the shore is carried on exclusively by Masoola 
 boats and Catamarams. The form of the boats is exhibited 
 in the accompanying sketch, taken from the beach at Ma- 
 dras : the middle one is represented, as they usually appear, 
 when waiting for employment, lying high and dry on the 
 sand ; that on the left, shews the manner in which they 
 are pushed off; the men who are employed in launching, 
 climb into the boat, with astonishing ease, as soon as it is 
 afloat ; and that on the right is represented as passing 
 through the surf, towards the shipping in the roads. These 
 boats, which are from twenty to thirty feet in length, and 
 about six feet in depth and breadth, are constructed of 
 strong planks, bent by means of fire ; stitched together, 
 through holes drilled all round the edges, with thread or 
 cord of coir, the outer fibrous covering of the cocoa-nut : 
 inside the boat, the stitches enclose a sort of calking or 
 wadding of straw, rendering the seams water-tight. Ma- 
 soola boats are generally manned by ten hands, eight men 
 at the oars, one at the helm, and a boy to bale out the 
 water : they strike their oars with great regularity, keeping 
 time by a song, kept up by one voice, the whole company 
 joining in chorus at the end of each stanza. There are 
 usually three waves to be passed, between smooth water 
 and the shore ; these waves frequently rise to the height of 
 six feet and upwards, and breaking with a curl, the highest 
 part of the wave falls over first, leaving a kind of hollow 
 underneath. Unless well managed, even a Masoola boat 
 would be overwhelmed; any other kind of boat would perish. 
 
 The boatmen, accustomed to the surf, are very skilful 
 in avoiding its violence : when they come towards the first 
 wave, they rest on their oars in total silence, and the 
 

(ATA MARA MS. 21 
 
 helmsman directs the boat into the most favourable posi- 
 tion ; when it begins to rise on the wave, they at once burst 
 out singing, " Ale, ale," (" A wave, a wave,") and pull 
 away with all their might, till the wave has expended itself ; 
 while the passenger does well to cover himself from the 
 spray with his boat cloak : they then rest, waiting for the 
 succeeding wave, which is passed in the same manner, till 
 the boat is thrown almost dry upon the beach, and the men 
 jump out to secure it from being carried back. 
 
 In passing the surf, I have often noticed that the wave, 
 before it is expended, strikes the boat so severely, as to 
 excite some apprehension ; and there have been instances 
 of the boat having been dashed to pieces by its force, with 
 the consequent loss of the lading, and endangering of the 
 lives of the persons on board : the boats employed in em- 
 barking or disembarking passengers, are therefore often 
 attended by catamarams. 
 
 A Catamaram, (a term derived from two Tamul words, 
 kattal, to tie or bind, and mar am, wood, literally tied wood, 
 or timber lashed together,) is a raft, from twelve to fifteen 
 feet long, by three to five feet in breadth, composed of 
 three spars or logs of light wood, lashed together] and 
 managed by two or three kareiars, or beachmen, persons 
 of the same caste as those employed in the Masoola boats.* 
 
 When the surf is so high that Masoola boats cannot 
 
 * The kareiars, or persons thus employed on the beach at Madras, amount 
 to many hundreds, residing chiefly at Royapooram, a village to the north 
 of the town : they are generally Roman Catholics. A Masoola boat can 
 make three or four trips to merchant vessels, in the course of one day ; the 
 regulated charge for each trip is fifteen fanams, or nearly two shillings and 
 four-pence sterling. Vessels of war anchor at a greater distance from the 
 shore, consequently, a trip to them is charged double the amount, and two 
 trips only are made in the day. When in full employ, therefore, these men 
 do not gain more than one shilling each per day : small as this sum appears, 
 they have, of late years, contributed out of it so liberally, as to raise for 
 themselves a large and substantial church, in Royapooram, the erection of 
 which cost several thousand pounds. 
 
22 CATAMARAMS BLACK TOWN. 
 
 venture, catamarams are used to communicate with the 
 shipping,, usually anchored two to four miles from the shore : 
 the men secure letters, or small parcels, in their conical caps, 
 formed of the leaf of the palmyra tree : larger packages, 
 covered with canvas or wax-cloth, are lashed to the raft ; 
 and they fearlessly venture into the most tempestuous seas. 
 Though sometimes washed from the raft, their dexterity in 
 swimming and diving, enables them to regain it ; and the loss 
 of a man, in this perilous occupation, is of rare occurrence. 
 
 Besides these important services, the catamarams are 
 generally used in conveying the mails, in stormy weather, 
 from the coast of Coromandel to Ceylon, a passage of sixty 
 miles. They are also used by the fishermen, all down the 
 coast. On fishing excursions, they generally go in a party, 
 setting out early in the morning, well supplied with nets 
 and baskets. When outside the surf, they carry a neat 
 three-cornered sail, and proceeding many miles to sea, do 
 not usually return till evening. 
 
 I remember to have seen the Captain of a vessel, driven 
 by a heavy storm from her anchorage off Negapatam, while 
 he was ashore, set out in quest of her, seated on a chair 
 lashed on one of these catamarams : he thus crossed the 
 straits, which divide Ceylon from the Continent, and suc- 
 ceeded in finding his ship* 
 
 The accompany ing sketch, exhibits catamarams ventur- 
 ing into the surf at Madras, and a few dhoneys, or native 
 vessels, in the offing. 
 
 The town of Madras, usually called Black Town, is about 
 a mile in extent from north to south, and not much less 
 from east to west ; fortified to the north and west, by a 
 wall, kept in constant repair, having five gates, opening to 
 main roads leading to the surrounding country ; and to the 
 south, lying open to the fort, which is a sufficient protection 
 on that side. It contains numerous public offices, markets 
 or bazaars, shops and taverns. Many Armenians reside in 
 
INHABITANTS ROADS. 23 
 
 it: many streets are occupied by families of the descendants 
 of Europeans : but by far the greater part of the inhabi- 
 tants are Hindoos and Mahommedans, using the Tamul, 
 Teloogoo, and Hindostanee languages. It is worthy of 
 remark, that although so populous and central a place, 
 there are no Jews dwelling in it. 
 
 The low scite of the town, militates against its being 
 thoroughly drained and kept clean ; though considerable 
 pains have been taken for that purpose. Foul smells, 
 and myriads of musquitoes, abound in most parts of it, 
 particularly during the night ; and render it an unfit habi- 
 tation for Europeans, especially for those who have recently 
 arrived in the country, and are unaccustomed to its incon- 
 veniences : few Europeans therefore reside in the town. 
 The barracks for the soldiers, and quarters for the officers, 
 are within the walls of the fort. But the residences of the 
 English generally, are situated in gardens, extending from the 
 immediate neighbourhood of the fort, to beyond St. Thome, 
 which is four miles to the south of the town ; as far as 
 Kilpauk, nearly the same distance to the west ; and to the 
 village of Royapooram, a mile to the north. 
 
 The roads intersecting this extensive neighbourhood, are 
 formed of a red earth, brought from the neighbourhood of 
 St. Thomas's Mount, well adapted to the purpose, being 
 easily wrought when moistened with water, but hardening 
 in the sun. They are generally smooth, and in good repair; 
 bounded by hedges, or garden walls, and shaded with lofty 
 trees. Every few hundred yards, a gateway, or an avenue of 
 trees, opens to the view an elegant Mansion, seldom more 
 than two stories high, but covering a great extent of ground, 
 and well arranged for the comfort of its inhabitants : the 
 kitchen, stables, and other out-houses, being at a consider- 
 able distance, to allow of an uninterrupted circulation of 
 pure air. 
 
 The roads of Madras present to the stranger a lively 
 
24 CARRIAGES SEASON. 
 
 and interesting scene : the four-wheeled carriages and gigs 
 of the British inhabitants and of wealthy Hindoos and 
 Mahommedans, pass quickly along ; the carriages of native 
 construction, drawn by bullocks, move at a slower rate ; 
 palankeens of both Europeans and natives are very nume- 
 rous ; and throngs of well-dressed Hindoos and Mahom- 
 medans, both male and female, in all the variety of their 
 light and graceful costumes, and the marks of their different 
 castes or professions, pass and re-pass in pursuit of their 
 occupations or amusements : their general appearance much 
 superior to that of the people I saw at Trincomallee. 
 
 Many populous native villages, and crowded bazaars, are 
 included within the circle described ; being the limits of the 
 jurisdiction of the Supreme Court of Madras, and embracing 
 a population, of, it is supposed^ not less than three hundred 
 thousand souls. 
 
 In the month of September, when we arrived, the hottest 
 season of the year had passed. Refreshing showers of rain 
 in the evening, were not uncommon ; in consequence, the 
 earth had the appearance of a verdant carpet ; the trees 
 were clothed with luxuriant foliage; and the gardens were 
 adorned with beautiful plants, and flowers of the richest 
 hues, most of them new to me. Like most persons, on 
 their first arrival in India, I did not think the heat worth 
 noticing : the clear and constant shining of the sun, the 
 lightness and freedom of the air, together with the atten- 
 tions of my friends, and the satisfaction I felt in having 
 reached the end of my voyage, and being safely placed 
 among the objects of my mission, produced a cheerful 
 exhilaration of spirits, more delightful to experience, than 
 easy to describe. 
 
CHAPTER IV. 
 
 SEPTEMBER OCTOBER, 1820. 
 
 Stay in Madras Native Congregation Dress Class 
 Church Mission Chapel Mohorum Wesley an Mission 
 Tamul Language Teacher Proposed Journey. 
 
 IT had been intended, by our Missionary Committee in 
 London, that we should proceed to Bangalore, a town in 
 the interior of the Mysore country, and there attempt the 
 establishment of a Mission. Mr. Mowat and myself were 
 desirous of following these instructions immediately ; but 
 our brethren in Madras kindly urged us to remain with 
 them a few months, till we could replenish our wardrobes 
 and collect a few books, towards replacing those we had 
 lost : reminding us, that meantime, we might have access 
 to their libraries ; and whilst we applied ourselves diligently, 
 to the attainment of the Tamul language, might have* 
 the advantages of society, and occasional opportunities of 
 addressing the congregations, already formed in Madras and 
 its neighbourhood. 
 
 Concurring, in some measure, with these representations, 
 we agreed to remain. We were introduced to many highly 
 respectable individuals, friendly to the promotion of Chris- 
 tianity in India; to the excellent Missionaries of other 
 societies, and their families, then resident in Madras ; and 
 to our own congregations and societies, both English and 
 Native, in Black Town, Royapettah, and St. Thomas's 
 Mount. From the peculiar circumstances of our voyage, 
 we were extensively known, and in every quarter experi- 
 enced much kindness and hospitality. 
 
 I was greatly interested, by the first native Christian 
 congregation, I had an opportunity of seeing. It was in 
 
26 DRESS OF THE NATIVES. 
 
 the Mission Chapel, Royapettah ; a place of worship erected 
 by Mr. Lynch, chiefly for the accommodation of the natives, 
 and, of late, devoted to them exclusively. An assistant, of 
 Dutch descent, commenced the service by a Tamul Hymn, 
 and by reading the Rev. Dr. Rottler's translation of the 
 Liturgy, with the lessons of the day. The Missionary, Mr. 
 Close, then ascended the pulpit, and prayed and preached 
 in English; pausing at the end of each sentence, while the 
 assistant, who remained in the desk, interpreted in Tamul 
 to the congregation, who were wonderfully attentive, 
 responding aloud to questions put by the preacher, at 
 intervals, during the sermon, to ascertain whether they 
 understood the subject of his discourse. The whole assem- 
 bly, men, women, and children, sat upon mats, spread upon 
 the ground; they stood up, during singing; and at prayer, 
 knelt with their bodies inclined forward, almost prostrate, 
 their hands and faces resting on the ground. The men were 
 neatly attired, in white cotton cloths ; the women, in red 
 or blue cloths, of the same material, or of silk, one piece of 
 about nine yards in length being disposed, (without the aid 
 of pins or sewing,) into a modest covering of the whole 
 person ; one end being drawn over the head, to serve as a 
 veil, when they assemble in a public congregation.* 
 
 The class-meeting, which was held immediately after 
 service, for the members of our society, gave me an oppor- 
 
 * Some of the Hindoo women, wear under the cloth, a ravvikei or body 
 dress, usually of fancy silk, fitting close to the person, and only long enough 
 to cover the bosom : it has short sleeves, reaching half-way to the elbow. 
 Many of them have gold or silver bracelets and anklets of large size, on 
 their arms and ankles, and abundance of rings and jewellery, about their 
 noses and ears, fingers and toes : they wear no shoes, and no head-dress. 
 
 The men wear turbans : the rest of their dress consists of two cloths, one 
 disposed about the loins, forming something like a pair of loose trousers ; 
 the other gracefully thrown over the shoulders. Native men in the service 
 of Europeans generally wear also a close jacket, of muslin or calico, with 
 sleeves down to the wrist. 
 
 The cloths described are of native manufacture, and in general compose, 
 (with the turbans of the men,) the entire dress of the southern Hindoos. The 
 
MOHORUM. 1>7 
 
 tunity of ascertaining, that many of these persons, who had 
 lately been either Heathens or Romanists, now knew and 
 valued the power of experimental religion. Seeing what 
 the Almighty had been pleased to effect among the natives, 
 by the instrumentality of my brethren, I could not but 
 " thank God and take courage." 
 
 Within a few days after my arrival, I witnessed a much 
 more numerous assembly of native Christians, on the 
 occasion of opening the church in Black Town, erected by 
 the munificence of the Government of Madras, for the 
 Missionaries of the Church Missionary Society. On that 
 occasion, the natives connected with the different congre- 
 gations, in the neighbourhood of Madras, but chiefly, I 
 believe, with the Christian Knowledge Society's Mission, 
 in Vepery, assembled so numerously, as to fill the church ; 
 and presented a scene, which it was impossible for the 
 Christian or the philanthropist to gaze upon, without interest 
 and delight. The Rev. T. Barenbruck read the Liturgy, in 
 the Tamul language ; and the Rev. Dr. Rottler, a venerable 
 Missionary, more than seventy years of age, delivered in 
 the same language a sermon, which seemed to be under- 
 stood and felt, by all to whom it was addressed. 
 
 The Mohorum, an annual Mahommedan feast, continuing 
 ten days, commenced about this time : the streets and roads 
 of Madras, were crowded by farcical masques and mum- 
 meries; some of the parties consisted of men and boys, 
 whitened over with chalk or chunam, one being dressed as 
 
 quantity used for a dress, by each sex, (about nine yards in length, and one 
 yard and a quarter in width,) forms an entire piece, as it conies from the 
 loom ; the man's cloth being divisible into two parts, at a place left for 
 the purpose. They are frequently bordered with red, and sometimes with 
 gold thread. Specimens of these cloths are in the possession of my friends 
 in Manchester, which, being of the better sort, a kind of strong muslin with 
 borders of gold thread, cost me five and a half pagodas each, or about thirty 
 seven shillings sterling, for nine yards : for the humbler classes, the dress 
 may generally cost about ten shillings, or about thirteen pence halfpenny 
 per yard. 
 
28 HINDOO HOUSE NATIVE SCHOOL. 
 
 a tiger, with an enormous tail, and held in a chain by his 
 keeper ; others had given themselves a darker hue than that 
 which nature had bestowed, by means of oil and lamp- 
 black, and performed a dance, keeping time and making a 
 sort of accompaniment, by striking together the small clubs 
 they grasped in each hand : other parties had a still more 
 grotesque appearance, having as their principal character, 
 a man dressed to an unusual size in swathes of hay or 
 oakum, giving him a shaggy and terrific appearance. But 
 the most imposing scene was a splendid illumination, of a 
 large house and garden on the Mount road, belonging to a 
 rich Mahommedan, a relation to the Nabob : I was taken 
 to see it, about ten o'clock at night, and introduced to the 
 inner court of the house, where I found a large assemblage 
 of Natives, and a party of ladies and gentlemen, partaking 
 of refreshments, and waiting for an oration about to be 
 delivered in Hindostanee or Arabic. Whatever the inten- 
 tion of the feast might be, I never, on this, or on any future 
 occasion, saw any thing indicative of religious feeling 
 connected with it. 
 
 It was in Madras I first entered a Hindoo's house. They 
 are generally of a quadrangular form, having a door to the 
 front, but no windows : in the inside is a square court 
 open to the sky, in which their domestic concerns are 
 usually transacted. The accompanying plate is a represen- 
 tation of the interior of a habitation of this kind, and 
 displays the females of the family, employed in carrying, 
 beating, and winnowing the rice grain, to free it from the 
 husk. 
 
 I was much interested by the native school in our 
 Mission Garden, where I saw their mode of writing with 
 an iron style on the old, or palmyra leaf, and heard both 
 male and female native children repeat their lessons, 
 in the Tamul language, with an ease which I then could 
 not but envy. 
 
PREACHING TAMUL. 2<) 
 
 During my short stay in Madras, at this first visit, I 
 several limes addressed the native congregations, by means 
 of the interpreter; but more frequently preached to the 
 English congregations, at St. Thomas's Mount, Royapettah, 
 and Black Town, consisting of some Europeans, but chiefly 
 of Indo Britons, or descendants of Europeans, born in India. 
 We commenced a week evening English service, in John 
 Pereira's, another crowded part of Madras, where a house-full 
 of people assembled ; but the strength of the Missionaries, 
 did not allow of its regular continuance. Our chapel in 
 Black Town was small, and very much crowded ; liberal 
 subscriptions towards erecting a larger one, on the same 
 premises, since completed, were already commenced. A 
 Missionary Auxiliary Society had been formed, and had 
 been the means of bringing some contributions into the 
 funds of the Parent Society in England. 
 
 I employed a Moonshee or teacher, to assist me in gain- 
 ing a knowledge of the Tamul* language. Tamul is, I 
 conceive, more extensively spoken than any other lan- 
 guage, in the south of India : it is used by the natives of 
 the north of Ceylon ; and by the population of the Eastern 
 side of Continental India, from Cape Comorin, the southern 
 point, to some distance to the north of Madras, amounting 
 to many millions. It is one of that peculiar family of the 
 Indian languages, that disclaims the Sanscrit as its origin, 
 though many terms from the latter have been introduced 
 into it ; and whilst it has many words and idioms in com- 
 mon with the cognate dialects of the Malayalim, Teloogoo, 
 and Cannada, it differs from them essentially in its letters 
 and sounds, and in its own peculiar and extensive literature 
 
 *It is sometimes written Tamil ; but the true sound of the word, is, I 
 think, more correctly conveyed in the mode I have adopted, and which 
 was used by Beschi, and others of equal authority. The first syllable, 
 should be pronounced as the first syllable in the word tamper; and the 
 second, as the first syllable in the word ultra. 
 
30 TAMUL. 
 
 both ancient and modern. As a refined and cultivated 
 language, used by so large a portion of the human race, 
 its character is worthy of the attention of the linguist ; the 
 curious stores it opens to him, will amply repay his toil : 
 but to the Missionary to the natives of that part of India, 
 its acquisition is absolutely necessary. The Old and New 
 Testaments were translated into Tamul, more than a 
 century ago, by Ziegenbalg, and his coadjutors, of the 
 Danish Mission of Tranquebar. Another translation was 
 made, about forty years since, by Fabricius and others. A 
 still more idiomatic translation, by the Rev. C. Rhenius, of 
 Palamcottah, is now in progress, and passes under the 
 revision of a sub-committee of Translations of the Bible 
 Society in Madras ; concerning which, I can say from my 
 own knowledge, that its style is both clear and elegant, and 
 is perhaps not excelled by any modern translation of the 
 Holy Scriptures. 
 
 When in London, after considerable trouble, I found a 
 copy of a Tamul grammar, in Latin, by Ziegenbalg. I soon 
 made myself master of the characters, of the declensions of 
 the nouns and conjugations of the verbs, contained in it, 
 and of its vocabulary and phrases; but found, when I 
 recommenced my studies in Madras, that I had formed an 
 erroneous idea of the pronunciation of the letters, for want 
 of a living instructer ; for many of the sounds in the Tamul 
 language, are such as cannot be conveyed correctly, either 
 by the letters of our own language or the most elaborate 
 description. My teacher was a very stout native, whose 
 conceit and bad English afforded me no small amusement. 
 However, he rendered me considerable assistance, and 
 attended me regularly at six o'clock in the morning. 
 
 But I did not, at this time, remain long in Madras. The 
 Rev. T. H. Squance, of the Wesleyan Mission, who had 
 recently removed from the north of Ceylon, to Negapatam, 
 on the coast of Coromandel, one hundred and eighty miles 
 
PROPOSED JOURNEY. 31 
 
 to the south of Madras, wrote from thence, that there 
 were considerable openings, in that neighbourhood, for 
 Missionary labours, to an extent to which he was not 
 adequate, while alone ; and begged that one of the newly 
 arrived brethren, might come to his assistance. It was 
 toward the end of the month of October ; the rainy season 
 had commenced, and there was every prospect of an un- 
 comfortable journey : it would have been too great a risk, 
 for Mr. Mowat, with Mrs. Mowat, to have attempted it. 
 It was determined that I should go, and within five weeks 
 after my arrival at Madras, I was ready to leave it for 
 Negapatam. 
 
 CHAPTER v. 
 
 OCTOBER, 1820. 
 
 Journey Palankeen Bearers Choultries Crossing a 
 River Covelong Tripatoor Sadras Jungle 
 Pondicherry Cuddalore Tranquebar Mission 
 Negapatam. 
 
 I did not part with my companions in danger and suffer- 
 ing, nor leave my newly formed acquaintance in Madras, 
 without regret ; but the path of duty was before me, and I 
 considered the call imperative. On Tuesday, 24th of October, 
 at 4 P. M., I set out on my journey ;* having ten bearers to 
 
 * On this, and on all similar occasions, the whole of the time I resided 
 in India, I found no difficulty, in obtaining the requisite passports, from 
 the proper authorities ; on stating the object of my journey, and the route 
 I wished to travel. 
 
32 PALANKEEN. 
 
 my palankeen, and six men to carry my baggage, cooking 
 utensils, &c. The palankeen with which I was provided, 
 differed from those commonly used in India, being a double 
 tonjon, admitting two persons to sit face to face, and being 
 sufficiently long, for one person to recline in. The possi- 
 bility of thus changing the position, on a journey, is a great 
 advantage; the common palankeen does not admit of it, 
 but requires a position like that of sitting up in bed, 
 supported by pillows ; easy at the first, but when long 
 continued, very tiresome to persons unaccustomed to it. 
 
 In the first stage, I sat or reclined about two hours and a 
 half, the poles of the palankeen supported on the shoulders 
 of four men, who were relieved about every ten minutes, 
 by four others; those who were not actually carrying, 
 running before or behind ; the whole party talking, laugh- 
 ing, and singing, and moving at the rate of about five 
 miles an hour. 
 
 When I first saw this mode of conveyance, I heartily 
 pitied the men employed in bearing the palankeen ; and 
 could not dismiss a strong sense of self-disapprobation, for 
 allowing myself to be carried by them. But this method of 
 travelling, is often indispensable to an European, in a 
 torrid clime like India : and in a country so extensive, 
 where the roads are commonly little more than tracks, 
 through swamp and jungle ; where bridges are compara- 
 tively rare, and the passes of the mountains not unfrequently 
 impracticable to any beast of burden, without extreme 
 difficulty and danger; experience has fully established its 
 necessity. Travelling on horseback, is the only alternative ; 
 and with this mode, tents are required ; the stages, too, must 
 be short, unless the traveller can bear exposure to the dews 
 of the night, and the heat of the day. Observation has 
 convinced me, also, that there is no description of men in 
 India, better satisfied with their employment, than palan- 
 keen bearers ; they are cheerful in the performance of the 
 
CHOULTRIES. 33 
 
 journeys they undertake ; and though they run thirty or 
 even forty miles at one stretch, in the course of a night, 
 they are prepared to recommence their task on the succeed- 
 ing evening. Six men once carried me thirty-two miles, 
 between sunset and sunrise ; and on another occasion, six 
 men took up my palankeen, at the Mission-house door in 
 Madras, with the intention of performing a journey of six 
 hundred miles ; and said, they were ready to travel with me 
 even to Kasi, or Benares, (the most distant place a southern 
 Hindoo thinks of visiting,) if I desired it. 
 
 As their caste does not allow them to eat promiscuously 
 with others, one of the party is usually occupied in carry- 
 ing their pots for preparing food, and in cooking their 
 meals, which consist chiefly of rice. Whilst at rest during 
 the day, if they do not sleep, some amuse themselves with 
 cards, or a sort of backgammon ; the more thrifty employ 
 themselves in spinning cord, of which their fishing nets are 
 made; or in weaving the nets, with which, in passing 
 through the country, they almost every day provide a 
 plentiful fish curry to their rice. 
 
 The accompanying sketch represents a palankeen of the 
 common construction ; the bearers at rest ; one employed 
 in spinning, and another in weaving a net. 
 
 I rested the first night, in a choultry, or chattram ; an 
 edifice of one story, constructed of brick and chunam, or 
 of granite, presenting no other accommodation than bare 
 walls and a roof. Choultries abound in the parts of India 
 I have traversed : they are erected from charitable motives, 
 or as works of merit, by opulent Hindoos, for the accom- 
 modation of travellers of whatever class, who may choose 
 to rest in them by day or night. They usually have near 
 them the valuable addition of a tank or pond of water, of a 
 square form, built up the four sides with steps of bricks 
 or granite, and sufficiently deep, to secure the continuance 
 of water, good or bad, throughout the longest dry season ; 
 
 D 
 
34 CHOULTRIES. 
 
 often with a small temple on the banks, containing an image 
 of the patron's favourite object of devotion. 
 
 One or more peons or native officers of police, employed 
 by government, are usually in attendance at these places, 
 to maintain order among the visitants, and to assist the 
 traveller in obtaining supplies for himself and party. 
 
 Some choultries have divisions, to accommodate different 
 classes of travellers : others consist of one apartment only ; 
 in such, I have often slept, whilst the floor around me has 
 been covered with strangers, of all classes, and both sexes, 
 wrapped separately in their various coloured cotton cloths, 
 and lying side by side, like so many bundles. Sometimes 
 it is necessary to use some degree of authority, to silence a 
 noisy crowd of people, who have had some hours rest 
 before the weary traveller arrives ; and more than once, I 
 have been under the necessity of turning a large party out 
 of their lodgings, before I could secure any rest for myself. 
 
 Choultries are generally open to the road and, having no 
 windows, are liable to much dust and heat, without securing 
 the advantage of a circulation of air : they are also frequently 
 filthy, and the haunts of bats, monkeys, and serpents. 
 When the weather has permitted, I have generally preferred 
 passing the day under a shady tree, or the night in the open 
 air, to encountering the vile smells and inconveniences of 
 a choultry. 
 
 The traveller pays nothing for his accommodation in these 
 buildings : he remains as long as he pleases, and proceeds 
 on his journey when it suits his convenience. As there are 
 no inns on the roads in India, these establishments are 
 invaluable to those who do not travel with tents. But the 
 munificence of the Madras Government, has lately been 
 providing Bungalows, buildings of a superior description, 
 at intervals of twelve or fifteen miles on the most public 
 roads, for the accommodation of English travellers. 
 
 Opposite the choultry where I rested for the first night, 
 
CROSSING A RIVER. 35 
 
 was a bazaar, kept by dealers in rice, the various condi- 
 ments for curry, oil, &c. : both they and their customers 
 seemed to think a loud noise necessary to the driving of a 
 good bargain. A native woman having left her child 
 screaming on the floor of the choultry, while she had a 
 little chat with the people opposite, I went to look at it by 
 the glimmer of the lamp burning in the wall : she saw me, 
 and came running with great alarm, snatched her child from 
 the ground and, hastening away, left me in quiet possession 
 of my quarters. The peon came, as usual at these places, 
 to inquire my name and character, whence I came and 
 whither I was bound ; and offered his assistance to procure 
 any thing I might need. One of my attendants, whose 
 business it was to cook for me, kindled a fire outside the 
 choultry, and prepared me a cup of tea. I then lay down, 
 and slept undisturbed till three o'clock in the morning. 
 
 The moon shone beautifully clear : I roused my men, 
 who were sleeping on the ground around me, that we might 
 continue our journey before the heat of the day. We had 
 not proceeded far before we came to the banks of a river, 
 much swollen by the late rains, but which, like many on 
 the same journey, had to be passed without either bridge or 
 boat, in the manner which I shall now describe. 
 
 On these occasions, the palankeen bearers take off the 
 greater part of their clothing, and fold it on or about their 
 heads. They advance till about knee deep in the water, 
 bearing the palankeen in the ordinary mode ; when they 
 stand still, and by a joint effort, raise it upon the heads of 
 six of them ; (the traveller, of course, remaining in it the 
 whole time :) they thus proceed to the opposite bank, some- 
 times wading up to the neck ; the hands of those who are 
 bearing the palankeen, being held and supported by their 
 companions. This plan of crossing rivers may appear 
 dangerous ; but the men are so careful, that it is seldom 
 any serious accident occurs : I have, however, heard of 
 
36 COVELONG TRIPATOOR. 
 
 instances, in which a sudden rush of water from the 
 mountains, has overwhelmed the whole party, and washed 
 them into the sea. 
 
 I proceeded without accident, to Covelong; where I 
 dined with Mr. and Mrs. Close, and a friend from St. 
 Thomas's Mount : they were spending a few days in the 
 retirement of that place, to recruit their health. 
 
 Covelong is situated close to the sea, and is now nothing 
 more than a fishing village ; and would not be so large as 
 it is, were it not for a Romish church, and a charitable 
 establishment connected with it, for the reception of the 
 poor and infirm of all descriptions ; the cottages originally 
 erected for the accommodation of visitors, having been 
 appropriated to the purpose of alms-houses. The whole 
 establishment, religious and charitable, is, I believe, sup- 
 ported by legacy of the late Mr. De Monte, of Madras, a 
 Roman Catholic gentleman, whose wealth and charity have 
 rendered his name imperishable in that neighbourhood. 
 
 In the evening, neither intreaties nor threats could induce 
 my bearers to travel further than Tripatoor, though I had 
 engaged to preach at Sadras, a small Dutch settlement 
 about ten miles further down the coast. 
 
 Tripatoor is a large native village, with wide and clean 
 streets, presenting an appearance of great respectability 
 and comfort. The principal tank is on a rising ground to 
 the west ; it is built round with stone, and has a temple 
 near it of the same substantial materials : to the north is 
 another temple, on the top of a hill, from whence there 
 is a beautiful and extensive prospect; the ascent is by 
 several hundred steps of hard stone. No European resides 
 in the neighbourhood : I walked about, without expecting 
 to find any person with whom I could converse, and was 
 agreeably surprised to be accosted in English by a man as 
 dark as a native, but who said he was a Portuguese and a 
 Roman Catholic. He proved amazingly ignorant about 
 
SADRAS JUNGLE. 37 
 
 religion ; Christ's being the son of the Virgin Mary was 
 the sum of his knowledge of the Saviour; and as to the 
 transgression of our first parents, he thought they did 
 right, because they were much wiser after it than before. 
 How great is the guilt of those, who, professing to be 
 Christian teachers, take no pains to communicate a know- 
 ledge of the truth to their flocks. 
 
 The following morning I reached Sadras, and passed a 
 pleasant day, in the society of F. P. Regel, Esq., a Dutch 
 gentleman at the head of that settlement. The fort of 
 Sadras lies in ruins, having been blown up during the war ; 
 and the place altogether is too small, and too poor, to be 
 of any value to the Netherlands Government. They 
 retained it, however, and some other stations in India of 
 a similar description, until an advantageous exchange was 
 made by them, for the beautiful Island of Java. I preached 
 in the evening to a respectable congregation, in Mr. Hegel's 
 hall : the people were the more glad to hear the word of 
 God, as they had no opportunities of enjoying that pri- 
 vilege, except on the occasional visit of a Missionary. 
 
 My road now lay through jungle, and a flat country, 
 intersected by the Palaur, and other rivers, and two wide 
 inlets of the sea. Jungle is uncleared and uncultivated 
 ground ; in some parts overgrown with underwood, wild 
 plants and shrubs, rising to the height of twelve or sixteen 
 feet, and almost impenetrable ; in other parts presenting a 
 green sward, which serves as a pasture for sheep and 
 cattle, which are under the care of herdsmen, and are 
 kept together by the leaders having bells on their necks. 
 Clumps of thicket are every where interspersed, forming 
 a perfect wilderness; an excellent cover for game, which is 
 found in abundance ; but also the haunt of serpents and 
 other noxious reptiles. Jungles are the resort of tigers ; 
 several of a smaller kind, called chetas, have been killed 
 or taken in that I now traversed, but I met with none. 
 
38 PONDICHERRY TRANQUEBAR. 
 
 On Saturday morning I rested in Pondicherry, under 
 the shade of trees, not being aware of some decent houses 
 of entertainment in that place. It is one of the few 
 stations the French still hold in India, and is a populous 
 and pretty town : the European part of it is regular and 
 clean, and adorned with several churches : the native part 
 is so thronged with inhabitants, as to remind me, in 
 walking about, of the difficulty of pressing through an 
 English market. 
 
 The territory of Pondicherry is circumscribed, extending 
 but a short distance on each side of the town, but so 
 entirely cultivated as to resemble one large garden. If 
 every part of India were as industriously improved as the 
 neighbourhood of Pondicherry, it would be the richest, 
 and perhaps the most beautiful country in the world. 
 
 In the evening I reached Cuddalore, but not succeeding 
 in my inquiries for the person to whom I was directed, and 
 at whose house I was to have preached the following day, 
 I pursued my journey during the night, and passed the 
 Sunday at a solitary choultry ; where I had an opportunity 
 of giving tea and other refreshments to an English soldier 
 and his wife, who had travelled on foot about five hundred 
 miles, from the Travancore country, and were now on their 
 way to Madras. 
 
 On Tuesday morning I arrived at Tranquebar, where I 
 was hospitably received and entertained by Dr. Caemerrer, 
 Chaplain to the Danish Government of Tranquebar, and 
 Missionary of the Royal College of Copenhagen. He 
 shewed me the churches, the library, and the houses 
 belonging to this Mission; which was once extensive, 
 having no less than six Missionaries employed in it. I 
 viewed with interest the place where the devoted Ziegen- 
 balg, the first protestant Missionary to India, and his 
 companions, had lived and preached, and where their 
 remains are deposited till they shall be raised to their 
 
NEGAPATAM. 39 
 
 reward: but the sight which most affected me, was the 
 library, composed of the best works on Biblical Criticism, 
 in various languages, and of rare and valuable books, on 
 every subject suitable for such an establishment, falling to 
 pieces by the influence of the climate, or partially devoured 
 by insects, from which no book can be preserved in India 
 without uncommon care. 
 
 I reached Negapatam, on Wednesday the 1 st of Novem- 
 ber, having been eight days in travelling one hundred and 
 eighty miles, and was as glad to quit my palankeen, as a 
 bird his cage. Mr. Squance received me with every 
 demonstration of affection : in his society, and that of his 
 family and other residents in Negapatam, I found some 
 recompense for the journey, and for my separation from 
 my friends in Madras ; and could require no other relaxa- 
 tion from my studies and labours while resident there. 
 
 CHAPTER VI. 
 
 OCTOBER, 1820, TO MARCH, 1821. 
 
 Negapatam Fort Town Silver Pagoda English Resi- 
 dents Congregations Choultry preaching Study of 
 Tamul Nagore Mauttoo Pungul Voyage to Jaffna 
 District Meeting American Missionaries Wesley an 
 Mission Voyage and return. 
 
 NEGAPATAM, or Naga palnam, the serpent town } was 
 formerly the Capital of the Dutch possessions on the 
 Continent of India. The fort, which was extensive, has 
 been destroyed, and the materials sold and shipped away : 
 
40 NEGAPATAM. 
 
 the ditch, the mound, and the glacis remain, and when I last 
 saw them, were nearly covered with the Indigo plant. 
 The burial ground, within the bounds of the fort, though 
 neglected, presents some curious and affecting monuments 
 to worth and talent both ancient and modern. 
 
 The town is large and populous. Among the inhabitants 
 are many families of English, French, Dutch, and Portu- 
 guese descent ; but the bulk of the population consists of 
 Hindoos and Mahommedans. The principal streets are 
 broad and airy, but others are so narrow that three persons 
 can scarcely walk abreast. Heathen temples abound in it. 
 It contains some remains of the former prevailing system 
 of Buddhu : in one of the streets is a well executed 
 sculpture of Buddhu, full size, and seated as though in 
 meditation. Outside the town, is a high tower usually 
 called the Silver Pagoda, concerning which the traditions 
 are many and contradictory : that which attributes its 
 erection to the Chinese, appears to favour the notion of its 
 having formed part of a Buddhist temple. It is constructed 
 of red bricks, quite smooth, and of a small size ; with so 
 little cement, that it has been disputed whether any at all 
 had been used : an intelligent native of the place, who 
 was with me when I examined this building, said that a 
 cement had been used, consisting entirely of the earth 
 thrown up by the white ants in forming their mounds and 
 cells ; that this earth had been ground into a fine paste, 
 and used as a cement between each brick. The tower is 
 so lofty, as to be the first object visible at sea, and was 
 used by the Dutch for their flag-staff. I have been con- 
 cerned to hear a report, which I hope is untrue, that 
 preparations were making to take it down. There are 
 several Romish churches also in Negapatam. The old 
 Dutch church is one of the chief indications that remain 
 of the former importance of the place : the English resi- 
 dents assemble in it for divine service, performed by our 
 
MISSION WORK. . 41 
 
 Missionary, every Sunday morning ; but the tones of the 
 organ, which must at one time have been a fine instrument, 
 are now too broken to be awakened for the purposes of 
 devotion. 
 
 The amount of the population of Negapatam has been 
 variously computed, and, as is the case throughout India, 
 is difficult to be ascertained: the lowest calculation I 
 remember to have heard, was that it contained thirty 
 thousand inhabitants. The English residents of Negapa- 
 tam, chiefly in the service of Government, civil or military, 
 occupy houses of a good size and construction, opposite 
 the fort, and in gardens a mile or two distant to the 
 north west. The best road out of the town, is that 
 leading towards Tanjore, the capital of the ancient kingdom 
 of which Negapatam forms a part ; but the favourite morn- 
 ing's walk and evening's drive is round the fort and along 
 the sea beach. 
 
 A few days sufficed to introduce me to the objects of our 
 labours, and the circle of our acquaintance of all classes. 
 The English congregations, both morning and afternoon, 
 were respectable and attentive. The Portuguese services 
 on Sunday and Thursday evenings, held by Mr. Squance 
 in our own house, were well attended ; and gave promise 
 of results which have been fully realized. Among the 
 heathens and Mahommedans little had been accomplished : 
 it would have been vain to expect them to assemble for 
 instruction in places of Christian worship ; and until a 
 spirit of inquiry could be excited amongst them, we could 
 not expect them to visit us in our own houses, for conver- 
 sation on the subject of religion. 
 
 My zealous fellow-labourer Mr. Squance, adopted a 
 plan for the excitement of inquiry, and the diffusion of 
 Christian knowledge among the natives, in which I was 
 happy to join him. In Negapatam are several choultries ; 
 and there is scarcely a village among those which abound 
 
42 STUDY OF TAMUL. 
 
 on every side, that does not possess one of these buildings. 
 He determined to make trial of these choultries, as places 
 of preaching or conversation with the natives. We pro- 
 ceeded to one of them, and after a crowd had been drawn 
 together by our singing a verse in Tamul, Mr. Squance 
 addressed them in that language, and read portions of the 
 New Testament. The attention of the people encouraged 
 us to try other places on subsequent evenings; and at 
 length we selected seven of the most promising choultries, 
 to be visited in rotation on each successive evening of the 
 week. I myself occasionally addressed these crowds, by 
 means of a young native Christian, who acted as inter- 
 preter, and have witnessed among them a seriousness and 
 attention, corresponding with the importance of the sub- 
 jects of my discourse, and the solemnity of the feelings 
 of my own mind. Tracts were inquired for, and distributed 
 by us, with portions of the Scriptures. On this plan we 
 found no difficulty in assembling native congregations, and 
 I was never more satisfied that I was in my proper work, 
 than when engaged in Choultry preaching. 
 
 The chief part of my time in Negapatam, was occupied 
 in the study of Tamul. In this I was assisted by the 
 young man just alluded to, and another who attended when 
 required: the opportunity of referring to my colleague 
 in any case of difficulty, was of great service and encourage- 
 ment to me. The Grammar I was tolerably master of : 
 the sounds and idioms and a ready supply of suitable 
 words, were what I required. To obtain these, I devoted 
 several hours of each day to study : I read much aloud, 
 sentence by sentence after my teacher, imitating his 
 method of pronunciation and accent : and then required 
 him to listen and correct me whilst I read alone. I con- 
 tinued for some months to form a vocabulary of the new 
 words I met with in reading, and which I made use of in 
 my attempts to speak or to write. As my studies suffered 
 
NAGORE. 43 
 
 little interruption, I soon understood the translation of the 
 New Testament, and could read easy compositions. 
 Within seven months after my arrival in India, I had com- 
 posed, with the assistance and corrections of my teacher, 
 two sermons in Tamul. 
 
 In our evening excursions we several times visited 
 Nagore, a town on the coast, about four miles to the north 
 of Negapatam, chiefly famous for its commerce and its 
 mosques. Native vessels of a large size, from the opposite 
 coasts of Malacca, Acheen and Pegu, were often to be 
 seen in the roads. Arab ships sometimes visit it, and I 
 was told that constant communication is maintained with 
 Mecca. The trade appeared to be entirely in the hands of 
 the Mahommedan natives. Nagore, being the burial 
 place of a Mahommedan saint of great celebrity, whose 
 tomb is visited by pilgrims, and to whose honour an annual 
 feast is held, is regarded as a holy place in this part of 
 India ; so much so, that the late Nabob of Arcot made a 
 pilgrimage to it from Madras. Its mosques are extensive, 
 and its minarets are the highest and most beautiful I ever 
 saw : one of them is twelve stories high. We saw there 
 a fine cassawary, kept in one of the mosques as a curiosity : 
 it had probably been brought from Java: the natives 
 assured us that it would eat fire. After we had several 
 times visited this place, our assistant, a native of Ceylon, 
 ventured to go alone to address the people. He returned 
 in a dreadful fright, having been rudely used by the inha- 
 bitants and narrowly escaped being stoned : he had 
 sustained no injury, but his alarm made him unwell for 
 some days. 
 
 At Christmas, and the commencement of the year, Mr. 
 Squance and his family were quite troubled, by the number 
 of natives who appeared with small presents, to offer 
 the compliments of the season. 
 
 In the month of January I witnessed for the first time, 
 
44 WORSHIP OF CATTLE VOYAGE. 
 
 the annual Hindoo festival of Mauttoo Pungul, or boiling 
 of rice, &c. to the honour of cattle. At this season, 
 bullocks for draught or carriage, though not generally 
 treated with kind consideration, have their horns fancifully 
 painted and adorned with garlands. I saw a large herd 
 of them collected into a circle, standing quite unconscious 
 of the respect paid to them by a number of men who 
 marched round them to the sound of the tarei, a long 
 trumpet, and at intervals prostrated themselves on the 
 ground, as though praying for remission of the guilt of 
 their cruelties and ill usage at other times. It appeared to 
 me, on this and similar occasions, that the people attach 
 little or no meaning to their observances, but practise them 
 chiefly because they are ancient and established usages. 
 In the multiplicity of their ceremonies and objects of 
 worship, they are " without God" so far as the heart and 
 judgment are concerned. 
 
 Towards the close of the month of February, I had 
 again the pleasure of seeing my colleague and companion 
 in misfortune, Mr. Mowat. Mr. Lynch and he travelled 
 by land from Madras to Negapatam,* on their way to 
 Jaffna in Ceylon, where the annual meeting of the 
 Wesleyan Missionaries of the Tamul district was to be 
 held. Mr. Squance and myself joined the party, and 
 having engaged a small vessel to convey us to Jaffna, we 
 embarked on Wednesday, 21st February. The vessel was 
 too small to allow of much comfort : my only accommo- 
 dation was the deck, on which I slept during the night, 
 wrapped up in a boat cloak ; or, if awake, enjoyed the 
 clear moonlight, and was soothed and amused by the song 
 
 * They performed the journey to Negapatam, on horseback : the 
 exposure to heavy dews, to wet feet and legs from fording the rivers, and 
 to the direct rays of the sun ; with the other inconveniences and fatigues of 
 such a journey, proved very detrimental to Mr. Mowat, who did not recover 
 from the ill effects for several months. 
 
DISTRICT MEETING. 45 
 
 of the helmsman, by which, in the softest tones of the 
 Tamul language, he seemed to woo the wind. On Friday, 
 the 23d, we landed at Kaites, and on the evening of the 
 same day, proceeded in two small boats, up the shallow 
 strait of the sea which divides the province of Jaffna from 
 the rest of the Island of Ceylon ; and arrived late at night 
 in Jaffnapatam. 
 
 That regulation of Methodism, which requires the 
 annual assembling of its ministers from different points of 
 the same district, is of especial advantage in foreign lands. 
 On most stations, the members of our societies are com- 
 paratively few ; and the number of those who can enter 
 into the feelings of a Missionary, assist his counsels, and 
 solve his difficulties, is fewer still. If he were entirely 
 debarred from personal intercourse with others of the same 
 views and pursuits, he must be superior to the common 
 infirmities of human nature, if his sympathies be not 
 deadened, and the lively interest wherewith he commenced 
 his labours, considerably weakened. The interchange of 
 thoughts and counsels, therefore, and the opportunities of 
 mutual addresses and prayers, on these occasions, which 
 have their results in the freshness and vigour with which 
 each Missionary returns to his station and his work, are 
 advantages in my estimation as valuable as the professed 
 object of a District Meeting, the transaction of public 
 business. 
 
 We were affectionately received by our brethren in 
 Jaffna, and by those from Point Pedro and Trincomallee. 
 Mr. Mooyaart, one of the Magistrates, hospitably enter- 
 tained Mr. Mowat and myself, during our stay of more 
 than a fortnight. 
 
 After our meeting had closed, I passed an interesting 
 day in visiting the stations of the American Missionaries, 
 in the neighbourhood of Jaffnapatam. When the Portu- 
 guese had possession of the Island of Ceylon, a considerable 
 
46 MISSIONS IN JAFFNA. 
 
 part of the province of Jaffna was nominally Christian ; 
 parishes were formed, churches and parsonage houses were 
 built of substantial materials, the natives were baptized 
 and were required to attend public worship. The same 
 system was partially continued under the Dutch Govern- 
 ment ; but when the English took possession of the Island, 
 the people left to follow their own way, verged back to 
 heathenism ; and the churches and houses were allowed to 
 go to ruin. To these buildings and people, the Governor 
 of Ceylon directed the attention of the American Missio- 
 naries, when they arrived on the Island in 1816". At my 
 visit, I found them industriously engaged in repairing both 
 churches and houses, and in calling the attention of the 
 natives about them, to the great truths of Christianity. 
 
 Their discipline is congregational: they place themselves 
 at a station with no intention ever to remove : distant from 
 any other society, they devote their time and attention 
 exclusively to the natives ; take as many children as they 
 can support, into their own houses, to be educated in Chris- 
 tian principles and general knowledge; and, when I saw 
 them, expressed hopes of success, which have since been 
 in some measure realized. Their characters and operations 
 commanded my respect ; and I heartily wished them good 
 luck in the name of the Lord. 
 
 Our own Missionaries in Jaffna have been laborious, and 
 God has blessed their exertions. When I was there, a 
 society had been formed for some years : the congregations 
 were numerous and respectable; and so great was the 
 change that had taken place in the general character of the 
 town since their arrival, that a gay visitor complained, that 
 formerly there was music and dancing in every street, but 
 now, wherever he went, there was singing and prayer. Sub- 
 scriptions were then on foot towards the erection of a new 
 Chapel, which has since been completed. An extensive 
 establishment of Schools is connected with this Mission. 
 
VOYAGE AND RETURN. 47 
 
 The prejudices of the heathen natives of Jaffna and its 
 neighbourhood, are said to be weaker than those of the 
 natives of Continental India; though their religion and 
 ceremonies (in this northern part of Ceylon,) are sub- 
 stantially the same : * their regard for the distinctions of 
 caste is trifling. The climate is good ; the town neat and 
 pleasing in appearance, and the people very affectionate. 
 
 But 1 was glad to leave it for my own scene of labour. 
 We returned down the shallow strait of the sea, and 
 embarked in the evening of the 12th March, to re-cross the 
 straits, in a kalla dhoney, an open boat of about twenty feet 
 long, and eight feet in breadth; over part of which a shed 
 of palmyra leaves was constructed, to screen us from the 
 heat of the day and the dews of the night. 
 
 The following morning, about two o'clock, I was awoke 
 by the roaring of the wind and sea, and the violent motion 
 of our little bark : the sky gathered black ness, the stars, 
 our only guide, became obscured, the lightning flashed 
 every two or three seconds, and there was every indication 
 of a fearful storm. The native passengers seemed appre- 
 hensive of danger, and I heard them praying to their gods ; 
 but the seamen, natives also, kept their presence of mind, 
 and managed the boat exceedingly well. In a short time 
 it was necessary to take down one of our two sails : the sea 
 rolled tremendously, often threatening to overwhelm us. 
 We got several slight sprinklings of it, till at length a wave 
 actually broke in upon us. The natives shrieked with 
 terror : my mattress and clothes were entirely drenched, 
 and my companions were not in much better circumstances. 
 The seamen, however, attended to their duty: the wind 
 moderated, and by sunrise the storm subsided, leaving us a 
 favourable breeze which enabled us to make Negapatam at 
 seven in the evening, when we landed, thankful for our 
 
 * Brahminical : in other parts of Ceylon, the system of Buddhu prevails. 
 
48 NEGAPATAM. 
 
 preservation, and alive to the importance of the work 
 before us. 
 
 Mr. Lynch proceeded immediately to Madras ; but Mr. 
 Mowat, whose delicate state of health required rest and 
 medical advice, remained with me a fortnight. 
 
 CHAPTER VII 
 
 APRIL 1821. 
 
 Delay in Negapatam Preaching by interpretation 
 Musical Brahmin Preparation for Journey Trivo- 
 loor Neddiamungulum Heathen festival Tanjore 
 Rajah Mission Kelly cotta Trichinopoly Namcul 
 Moonoochoiidy Salem Ryacottah Oosoor 
 Character of Natives Bangalore. 
 
 SOME doubts having been expressed in our District 
 meeting, as to the preferableness of Bangalore to some 
 other places of importance in the same direction, equally 
 unoccupied by us; it was decided that one of the brethren 
 in Madras and myself, should take a journey, for the 
 purpose of ascertaining what place was most suitable as a 
 residence, and most promising as a Mission station. I 
 was advised from Madras, that Mr. Close would proceed 
 from thence to Bangalore, and that I might meet him there 
 at the end of April. 
 
 Mr. Squance being detained in Jaffna by family circum- 
 stances, I thought it best to wait his arrival before I left 
 Negapatam, and to endeavour meantime to supply his 
 place. In the Portuguese congregation, and in addressing 
 
PREACHING MUSICAL BRAHMIN. 49 
 
 the natives, I still used an interpreter ; an inferior method, 
 certainly, of conveying instruction, but which may be used 
 by a Missionary advantageously, until he acquires the 
 ability of expressing his thoughts, and choosing his own 
 phraseology, in the language of his congregations. My 
 interpreter, being a zealous Christian, who has since been 
 received as an Assistant Missionary, I could rely on his 
 faithfulness ; and even when I had gained enough of 
 the languages to understand his interpretation, I found 
 preaching by his assistance a profitable exercise, which 
 brought to my notice words and phrases that could not 
 have occurred to me, had I been confined to my own 
 composition. 
 
 On the last opportunity I supposed I should have in 
 Negapatam, of thus preaching to the heathen, a large 
 crowd assembled at one of the choultries, and appeared to 
 listen with great interest and amazement, to a discourse on 
 the day of judgment, a subject to them entirely new. My 
 own heart was affected, and I thought the hearts of my 
 hearers also; the event I leave with God who alone "giveth 
 the increase/' 
 
 Among the natives who about this time waited upon 
 me, for the purpose of compliment or inquiry, were two 
 brahmins ; one of them from Tanjore, who was acquainted 
 with music. He had been sent for to tune a Piano-forte for 
 a lady resident in Negapatam, and surprised me by opening 
 Mrs. Squance's piano and playing a hymn tune called 
 Frodsham, to which I was always partial, but had not heard 
 it before since leaving England. He was not the only native 
 I have met with, able to play on European instruments. 
 Although the native instruments, and their style of singing, 
 differ very much from ours, their music is evidently on the 
 same principles, and is a matter of science and study. 
 
 When Mr. Squance returned from Jaffna, I made my 
 arrangements for leaving Negapatam. No palankeen could 
 
50 JOURNEY TRIVOLOOR. 
 
 be procured ; I had lent my own to Mr. Mowat ; I there- 
 fore prepared to go by way of Madras, by sea ; but John 
 Cotton, Esq. principal Collector of Tanjore, a gentleman 
 who had already rendered me many kind and valuable 
 services, strongly recommended a journey through the 
 country, and generously begged my acceptance of an 
 excellent palankeen for the purpose. 
 
 I thankfully accepted his offer, and supplied by him 
 with a route and passport, commenced my journey at four 
 o'clock in the morning of Monday the 16th of April. 
 When I arrived at Trivoloor, the first stage, I found that 
 Mr. Cotton had sent one of his peons, to prepare a 
 comfortable part of the Rajah's bungalow, for my recep- 
 tion; and what was of still more importance, had given 
 an order for the attendance of a Taleiari, or guide, from 
 stage to stage ; this proved of great service, in the various 
 districts I had to pass through, before I reached Bangalore. 
 
 At Trivoloor, I much regretted my inability to sketch a 
 landscape ; the view from my resting place being peculiarly 
 Indian, and very beautiful. It presented an immense tank 
 or pool, perfectly square, each side several hundred yards 
 in extent and regularly built in steps the whole length, 
 affording an easy descent to the water in every part. In 
 the centre of the tank, arose a large Ufandabam, or elevated 
 platform of stone, open on all sides, its roof being 
 supported by pillars and surmounted by a heavy tower ; 
 the entrance to it ornamented by two large figures of 
 elephants. To the right of the tank stood a superb 
 temple, whose tower, several stories in height, was covered 
 to the top with figures of gods ; on every side were mag- 
 nificent buildings ; forming altogether, with the cheerful 
 appearance of the surrounding well cultivated country, 
 scenery worthy of the ablest pencil or the best talents of 
 description. 
 
 Leaving Trivoloor at eight in the evening, I proceeded 
 
NEDD1AMUNGULUM FESTIVAL. 5 I 
 
 on my journey, and the next morning at sunrise, found 
 myself in Neddiamungulum, a large native village, the 
 appearance of whose houses and inhabitants indicates a 
 considerable degree of wealth and comfort. A feast was 
 holding to Rama, one of the incarnations of Vishnu; a 
 deification of one of their ancient monarchs. The firing 
 of crackers, beating of tomtoms, and shouting of the 
 people, almost stunned me. Great crowds had assembled 
 to witness the procession, or to assist in drawing the car. 
 I went to look at the car, which was now on the road : I 
 found it of a pyramidal form, as the cars of the Hindoo 
 gods and the towers of their temples, usually are. It was 
 about fifty feet in height, of a heavy black wood not 
 unlike ebony, and exquisitely carved with very disgusting 
 figures, illustrative of the history of the god. The idol 
 was seated at a great height and accompanied by a number 
 of brahmins, (of whom some rode in the car,) who 
 directed and animated the multitudes by their shouts : the 
 whole was surmounted by a canopy of fine cloth of different 
 colours, and adorned with flags. Its weight was so great, 
 that several hundred men, employed at the cables fastened 
 to it, assisted by others who worked with levers at the 
 wheels, could not move it many feet in an hour, and I was 
 told it required nine days' exertions to drag it round the 
 temple. The vast expense of constructing such a 
 machine, and the labour and privations of many who 
 assist at these festivals, are proofs either of the great 
 attachment of the people to their superstitions, or of the 
 extraordinary influence of the brahmins, under whose 
 direction they are celebrated. The result of my inquiries 
 and observations is, that the latter has more to do with it 
 than the former, as the people not unfrequently complain 
 of the labour exacted from them on these occasions. 
 
 In the evening, setting out on my journey, I again 
 passed the car, and found it had not been moved for six 
 
52 TANJORE. 
 
 hours, but was leaning much to one side, one of the wheels 
 having imbedded itself in a soft part of the road. Such 
 detentions are not of rare occurrence, and are remedied by 
 propping the body of the car, and by digging under the 
 wheel, and forming of logs and planks a level track to 
 firmer ground. I thought the people looked on me with 
 suspicion, as though my presence had obstructed the 
 progress of their god, and sincerely pitying their mistaken 
 views and fruitless devotion, I pursued my way. 
 
 I walked along the road, before my palankeen, a full 
 hour. It was a beautiful evening ; the sky was without a 
 cloud, the full moon shed a silvery splendour on the 
 scenery, and every creature, even the plants and shrubs, 
 seemed to enjoy the cessation of the burning heat of the 
 day, and the refreshing rest to which a cooler atmosphere 
 invited. 
 
 Before midnight I reached Tanjore, and entered the 
 garden of the Rev. Mr. Kolhoff, Missionary of the Society 
 for promoting Christian knowledge. The deep silence of 
 all in the house and garden, bespoke a rest I was unwilling 
 to disturb ; so directing my palankeen to be placed under 
 a tree, I lay down in it, and slept soundly till five o'clock 
 in the morning. 
 
 Mr. Kolhoff received me with truly Christian hospitality, 
 and after breakfast, carried me to wait on the British Resi- 
 dent of the court of the Rajah of Tanjore, Lieut. Col. 
 Blackburne, and Sir T. Sevestre. His Highness, the 
 Rajah, was absent on a pilgrimage to Benares, more than 
 a thousand miles distant, the avowed object of which was 
 to wash away his sins in the waters of Gunga, the river 
 Ganges; but the true reason was said to be something 
 else : one report was, that the brahmins having prophesied 
 that he would die within two years, he had left the country 
 to deprive them of the opportunity of accomplishing the 
 fulfilment of their own prediction. 
 
MISSION. 53 
 
 Though this personage continues a Hindoo, he has a 
 high regard for Europeans ; and having himself been 
 educated by the venerable Swartz, he maintains an 
 European instructer for his own son. He has made 
 extensive grants to the Mission, and by his manner towards 
 the Missionaries, evinces the high estimation he has for 
 them. In the church, within the walls of the fort, he has 
 erected an exquisite monument of marble, to the memory 
 of Swartz, representing his dying scene, himself grasping 
 the hand of his instructer, and appearing to take an 
 affectionate farewell. In a smaller church, in the suburbs, 
 Swartz was interred ; and it was not without emotion 
 that I visited the grave of this eminently successful 
 Missionary. 
 
 The school and workshops connected with the Mission, 
 were neat and commodious. The children, besides being 
 taught the rudiments of learning in Tamul, Portuguese or 
 English, are instructed how to gain a livelihood. Some 
 attend on silk-worms, others dress the silk, and make it 
 ready for market : some are taught to bind books, others 
 to weave mats : but what most interested me, was a room 
 occupied by girls, who are taught to read and write and to 
 spin cotton. Such was the state of society among the 
 natives, and the systematic neglect of female education, 
 that Mr. Kolhoff assured me, that it was with much 
 difficulty they could raise a female school, even from among 
 the children of the Christian natives, who are numbered 
 by thousands. 
 
 I saw also the Rev. G. Sperschneider, a junior Missio- 
 nary, but a man of considerable talent and general informa- 
 tion. He attended the party in the evening, and, at family 
 worship, accompanied our Tamul hymn by his performance 
 on the piano-forte : Mr. Kolhoff prayed in Tamul and I 
 in English, and thus commended each other to God. 
 Being furnished by my kind host with additional supplies 
 
54 TRICHINOPOLY. 
 
 of bread, wine, and medicine, for my journey, I took leave 
 of Tanjore, at ten o'clock at night, much refreshed in 
 body, and greatly interested by what I had seen. 
 
 The choultry of Kellycotta, in which I passed the follow- 
 ing day, was a miserable building, hemmed in on every 
 side by houses, and in consequence insufferably hot. A 
 native visited me and intreated my acceptance of a number 
 of eggs, though he seemed too poor to have any thing to 
 spare. I have often received presents of this kind, and 
 even a good dinner or supper has been prepared and 
 brought to me, when travelling in India, by persons of 
 whom I had no knowledge, and whose kindness I never 
 had opportunity to requite. 
 
 In the evening we approached Trichinopoly. The first 
 view of it was striking : the rays of the setting sun were 
 glancing on the rock, which rises from the level plain to an 
 astonishing height, in the centre of the fort ; the buildings 
 on the rock having an appearance of strength and impreg- 
 nability, reminded me of the scenery presented to my 
 mind by the romances of early youth, or seemed a realiza- 
 tion of the rocks and castles I have fancied in the evening 
 clouds. Close to the rock, I found something better than 
 imaginary gratification, in the kind welcome of the Rev. 
 Mr. Rosen, and in the refreshing sleep I enjoyed during 
 the night, in a bungalow or shed of bamboos and palmyra 
 leaves, erected on the roof of his house for the advantage 
 of cool air. ' 
 
 Rising early, Mr. Rosen accompanied me to the top of 
 the rock. The ascent is by steps of stone, built or cut in 
 the rock, and is partially covered in : about mid- way is a 
 large Hindoo temple, whose endowments are said to yield 
 a monthly income of many thousand rupees ; and on the 
 summit, which is rather narrow, is a small temple, on the 
 top of which the British flag was hoisted. The view 
 afforded from this eminence was varied and extensive. 
 
CLIMATE. 55 
 
 Enclosing the rock, is the fort, built in the form of an 
 oblong square, adorned with tanks and public buildings, 
 and entirely filled up with regular streets containing, I was 
 told, thirty-five thousand inhabitants ; to the east the sun 
 was rising on the fertile plains of Tanjore ; to the south 
 were the cantonment, and the garden houses of Europeans, 
 extending a few miles beyond the fort ; to the north was 
 the river Cauvery, on an island of which we could see 
 the great temple of Seringham and the groves surrounding 
 it ; and the horizon to the north west was bounded by hills 
 of a bold and rugged appearance, through which Cauvery 
 winds its fertilizing course, and where lay my road to 
 Bangalore. 
 
 It being Good Friday, I attended service in the church 
 connected with the Mission, erected by Swartz.* The 
 Lutheran service and a sermon, in the Tamul language, 
 were read with distinctness and propriety by a native cate- 
 chist. Mr. Rosen then administered the Sacrament of the 
 Lord's Supper : the communicants, chiefly natives, were so 
 numerous as to fill the table four or five times. 
 
 The heat throughout the whole day was excessive, and 
 occasioned an exhaustion of strength and spirits I had not 
 hitherto experienced : I thought the rock gathered the heat, 
 which, with the reflection of the sun's rays from its surface, 
 rarefied the air so as to render it inadequate to the purposes 
 of respiration. 
 
 In the evening I was glad to leave the neighbourhood ; 
 and travelling through a woody and well-watered country, 
 along a road shaded by venerable trees, about midnight we 
 reached Musallee, a large native town, where I rested the 
 remainder of the night and passed the following day. 
 
 An extract from my journal will familiarly introduce the 
 reader to the next stage of my journey. 
 
 * It wasin this church that the late much-lamented Bishop Heber officiated 
 the morning of his death. 
 
56 NAMCUL. 
 
 " Namcul, Easter Sunday, 22nd April. Intending to 
 give myself and my bearers a full day's rest, I left Musallee 
 last evening at sunset, with the expectation of reaching 
 Namcul by midnight ; but we lost our way amongst the hills, 
 and the sun had risen upon us before we entered the town. 
 The light of the moon, but little past full, made it easy to 
 discern the character of the country through which we 
 passed : the valleys were covered with jungle, with the 
 exception of here and there a well-cultivated spot, in the 
 neighbourhood of the villages ; the hills were rugged, steep, 
 and many of them peaked, some entirely barren, but 
 others clothed with trees to the top ; the scenery of a 
 deep valley, in which we rested for an hour at midnight, 
 was grand indeed. 
 
 "This town appears to be of some importance, being the 
 residence of a Tasildar, a native magistrate, several of whose 
 peons have waited on me. There are no large temples 
 here, and I see very few brahmins ; the people seem to be 
 poorer and simpler than those on the coast, and I think 
 would more readily embrace the Gospel, were a few 
 self-denying men, willing to forego the comforts of 
 European society, to sit down among them and attempt 
 its introduction. 
 
 "The choultry in which I rest and now stand to write, (on 
 the roof of my palankeen,) has a sanctum sanctorum, into 
 which I have no access; and besides a number of mytholo- 
 gical sculptures, has the figures of a man and a woman, on 
 two opposite pillars, in a posture of devotion ; intended, 
 probably, to represent the wealthy devotees who erected it. 
 At a short distance is a large irregularly built tank, which 
 washes the foot of a bare rock of considerable height and 
 magnitude, whose top is fortified, and probably has a 
 temple also ; for a procession of Hindoos, principally well- 
 dressed females, attended with music of a sweet and sim- 
 ple character, descends from its summit towards the 
 
MOONOOCHOUDY. 57 
 
 tank. O that they were engaged in Christian worship, and 
 that on this great and holy day, in this distant but popu- 
 lous part of the world, I had no reason to be so sensible 
 of loneliness and singularity in my meditations and sym- 
 pathies ! " 
 
 Both myself and bearers gained fresh energy by a day of 
 entire rest : our observance of the Sabbath occasioned no 
 real loss of time, and greatly increased the pleasantness of 
 our journey. At Moonoochoudy, where I passed the middle 
 of the day on Monday, I found little accommodation, the 
 larger choultry being in ruins ; the smaller one contained 
 many idols. I was greatly amused by observing the great 
 quantity of food, (entirely of boiled rice, seasoned with a 
 little vegetable curry,) taken by a native man, on the banks 
 of a rivulet near my resting place : he finished his repast by 
 taking up water from the rivulet, with his two hands, and 
 drinking. I was the more struck with his heartiness, from 
 my own want of appetite, arising from so much exposure 
 to the sun, and a want of such food as I had been accus- 
 tomed to. Nothing but rice, and the ingredients for curry, 
 are to be purchased in the village bazaars ; fowls are gene- 
 rally to be met with amongst the country people, but mutton 
 cannot usually be had, without buying a whole sheep. I 
 have since often purchased a sheep for myself and my men : 
 the animal is brought to be looked at and bargained for \ 
 the usual price is a rupee, about two shillings sterling, and 
 the man who kills it takes the skin for his trouble. But, at 
 this time, I was too young a traveller in India, to manage 
 sufficiently well for my own comfort; and though suffering 
 from thirst and fatigue, I was afraid of taking any thing 
 more stimulative or invigorating, than very weak wine 
 and water. 
 
 My stomach had lost its tone, and my health might have 
 been seriously injured before reaching the end of my jour- 
 ney, but for the advice and refreshment I received the 
 
58 SALEM. 
 
 following day, under the hospitable roof of M. D. Cockburn, 
 Esq., Collector of Salem. 
 
 My bearers put down the palankeen in Salem soon after 
 sunrise, opposite a choultry quite filled by natives, I was 
 soon surrounded by a crowd, whose curiosity was of a more 
 bold and obtrusive character than I had observed in those 
 places where no Europeans reside : I therefore at once 
 desired to be conducted to the house of Mr. Cockburn, 
 who received me with that open hospitality peculiar to 
 India, though I had no previous acquaintance with him, 
 nor any letter of introduction. 
 
 A remark made by this gentleman in conversation, is 
 worthy of being recorded, as containing a fact perhaps not 
 generally known, and on which a volume might be written, 
 without conveying the idea more correctly. It was, " That 
 the Hindoos, allowing them their own religion, are the 
 most religious people in the world." No one who has 
 resided in India, and has taken pains to observe the manners 
 and character of the people, can doubt the correctness of 
 this assertion. 
 
 It was with difficulty at night, I could tear myself from 
 the company of my entertaining host and his friends, to 
 pursue my journey. I found my palankeen stored with 
 beer and other refreshments, to enable me to follow the 
 advice Mr. Cockburn had given me as to my mode of living. 
 My regret at the necessity of hastening away, was mode- 
 rated by a hope, afterwards realized, of paying a longer 
 visit to this part of the country, which, I believe, had never 
 before been traversed by a Protestant Missionary. Romish 
 Missionaries there are; for whilst I was with Mr. Cockburn, 
 a petition from one of them, was presented to him, com- 
 plaining of some interruption to a procession connected 
 with the late festival, in the course of which the image of 
 the Virgin had been despoiled of its crown. 
 
 The sun had risen and the day was hot, when we arrived 
 
TAPOOR PASS RYACOTTAH. 59 
 
 ut the choultry at the bottom of the Tapoor pass. A heavy 
 shower of rain fell in the course of the day, which not only 
 allayed the oppressive heat of the atmosphere, but relieved 
 us from some anxiety, by enabling us to ascend the pass by 
 daylight. Even with this advantage, we found it both 
 difficult and dangerous : by night it would have been almost 
 impracticable ; the more so, as my bearers had neglected 
 to purchase oil for their torch at Salem, and none was to 
 be procured in this neighbourhood. 
 
 About three P. M. we began to ascend the pass, which 
 extends, with various degrees of steepness, about five miles. 
 A further run of an hour and a half, through a beautiful and 
 well cultivated country, brought us to Adamancottah, where 
 we procured oil, and rested till three in the morning. We 
 then pursued our way to Pallicode, a large native town, 
 with a fort in ruins, situated amidst hills and rocks. The 
 country maintained the same character the whole of the 
 next stage, which was to Ryacottah, where I arrived on 
 the evening of Thursday the 26th of April. 
 
 It was nine o'clock at night, when I entered the house of 
 Dr. Thomas, a fellow-passenger by the Tanjore, attached 
 to the troops of the Honourable Company at this station. 
 Mrs. Thomas had not recovered the effects of the shock 
 occasioned by the burning of our vessel. My arrival brought 
 the circumstances fresh to her memory; nor was it sur- 
 prising that when, an hour or two after my arrival, a 
 tremendous thunder storm expended itself over us, it should 
 occasion more than ordinary alarm, and raise a suspicion 
 that I was the person whom it followed. But whatever 
 might have been the fears of the moment, they had no 
 effect on the hospitalities of the following day. At night 
 I again resumed my journey, over some of the highest land 
 in this part of India, and where the temperature of the 
 air is moderate during the day, and the nights are cold 
 and sharp. 
 
60 OOSOOR BANGALORE. 
 
 On Saturday the 28th, I rested at Oosoor, in a bungalow 
 to which I had been directed by Mr. Cockburn of Salem, 
 delightfully situated on an eminence, from which there 
 is a view of several miles in extent. The town is large and 
 well built : the houses are roofed with black tiles, the 
 colour of which is owing, I believe, to some peculiarity of 
 the clay. Water guglets and other ware made of the same 
 earth and quite black, are used in Bangalore, and have a 
 neat appearance. In most other parts of the country, the 
 earthenware is red. 
 
 The inhabitants of Oosoor were busily engaged in their 
 various occupations, and appeared to want nothing to com- 
 plete their happiness, but that certain knowledge of God 
 and of futurity, which the Gospel alone can impart. Whilst 
 looking about me in this neighbourhood, I could not but 
 reflect on the extent and importance of the work a Missio- 
 nary to India has before him, and realize some of those 
 feelings by which he should be actuated. 
 
 The next stage brought me to the end of my journey, 
 and to the house of the Rev. W. Malkin, the Chaplain of 
 Bangalore. 
 
 The reader will observe that during this journey, my 
 colloquial acquaintance with the language was not sufficient 
 to enable me to converse freely with the natives : my com- 
 munications with them were consequently brief, and elicited 
 no particulars of interest. 
 
 Considerable difference of character might be observed 
 in the population of the different districts through which 
 I had passed. The beautifully rich country of Tanjore, 
 remarkable for its entire cultivation, is peopled by a gentle, 
 and comparatively a polished race : if the inhabitants of 
 Trichinopoly and its neighbourhood differ from them, it is 
 in being of a darker hue and of a bolder demeanour. The 
 more scattered population of the Collectorate of Salem, 
 and the Kingdom of Mysore, had an appearance of greater 
 
CHARACTER OF THE NATIVES. 61 
 
 hardihood and rusticity ; and did not seem to include so 
 great a proportion of brahmins, or of others who subsisted 
 independently of the labour of their hands. 
 
 The Hindoos have the character of indolence very freely 
 attributed to them, and it may perhaps be merited by many 
 of those who enter the service of Europeans ; but the 
 appearance of neatness and comfort about many of the 
 habitations of the merchant, the manufacturer, and the 
 farmer ; their successful vigilance in observing the seasons 
 for ploughing, sowing, &c. ; the instances of skill and 
 labour observable on every hand, in their tanks and conduits 
 for water; and their great personal exertions, day and 
 night, for the irrigation of their land, when the season 
 requires it ; are sufficient to convince an impartial observer, 
 that they deserve the character of an ingenious and indus- 
 trious people ; especially when it is considered that the 
 climate and the circumstances of the country, neither require 
 nor generally allow, the robust vigour of body possessed by 
 Europeans. 
 
 Their good breeding appears in the collectedness and 
 ease with which they converse with strangers ; and though 
 rarely indulging in boisterous mirth, they are generally 
 good humoured and cheerful. 
 
 My palankeen bearers performed nothing extraordinary 
 on this journey. They were thirteen in number, twelve to 
 the palankeen, and one for their cooking utensils, rice, &c. 
 In thirteen days they travelled three hundred miles, and 
 for that service, according to regulations fixed by the 
 Government, had each to receive ninety fanams, about 
 fourteen shillings sterling, (which would be about seven- 
 pence farthing per mile for the whole set) ; their mainte- 
 nance, all the while, being at their own charge. I added a 
 small present in acknowledgment of their good behaviour. 
 The honesty of this class of men is almost proverbial, and 
 gives a feeling of confidence to the solitary stranger who 
 
62 BANGALORE. 
 
 commits himself to their guidance. In all my journeys, 
 though often obliged to trust much to their care, I do not 
 recollect ever having sustained the least loss from them. 
 
 It was early on Sunday morning when I arrived in 
 Bangalore ; the services of the church and the excellent 
 sermon delivered by Mr. Malkin, were refreshing to my 
 spirit. The day was delightfully passed, and closed in the 
 society of Mr. Malkin and his family, and in that of Mr. 
 Close, my brother Missionary from Madras, who had 
 arrived to meet me, the evening before. 
 
 CHAPTER VIII 
 
 MAY TO AUGUST, 1821. 
 
 Bangalore Fort Cantonment Bazaar Mission Station 
 Rev. W. Malkin Tamul Teacher Danger from 
 Serpent Gardens Monkeys Journey to Seringapa- 
 tam Kingairy Chinnapatnam Madoor Seringa- 
 patam Laul Bangh Mausoleum Abbe Dubois 
 Mysore Travelling Post Extraordinary Pedestrian. 
 
 BANGALORE is situated in the heart of the kingdom of 
 Mysore, formerly the territory of Hyder AH, and of his son 
 and successor the famous Tippoo Sultan, but now governed 
 by the Rajah of Mysore, who was restored to the throne of 
 his ancestors by the British, after the taking of Seringapa- 
 tam and the destruction of the Mahommedan power in that 
 part of India. It is about two hundred miles west of Madras, 
 little more than seventy miles north east of Seringapatam, 
 
DESCRIPTION. 63 
 
 and eighty from the town of Mysore, the present capital of 
 the kingdom. 
 
 The Fort and the Pettah (a name common to towns ad- 
 joining forts,) of Bangalore, are chiefly occupied by natives, 
 who use the Cannada or Canarese language, in number 
 perhaps thirty thousand; but there are amongst them a 
 number of Mahommedans also, the descendants of the 
 former invaders of the country, or of those who were made 
 to embrace Islamism by the violent zeal of Tippoo. 
 
 The Cantonment, built for the accommodation of the 
 British force maintained here, is about a mile from the fort 
 and pettah ; and is usually occupied by several native regi- 
 ments and two of English, one of horse and one of foot. 
 The bungalows occupied by the officers and their families 
 and other British residents, stand apart from each other, 
 surrounded by gardens, and present much the appearance 
 of a neat English village. 
 
 Connected with the cantonment, are the bazaars and 
 huts, built and occupied chiefly by the native followers of 
 the army, of all religions, trades and professions; the 
 greater part having accompanied the troops from Madras 
 or some other part of the Carnatic, use the Tamul language, 
 but the Teloogoo and the Hindostanee are also spoken. 
 
 Bangalore is said to be nearly three thousand feet 
 above the level of the sea: the climate is accounted 
 healthy ; the mornings and evenings are cool, but in the 
 course of the day the sun is very powerful. 
 
 In deciding on this station as favourable for the establish- 
 ment of a Mission, we were influenced by the consideration 
 of the salubrity of the climate, the accessibleness of the 
 natives of every class and description, the immediate 
 vicinity of Seringapatam, Mysore, Oosoor, Nundidroog, 
 and other populous towns and villages ; as well as by its 
 being a central mart for merchandise from various parts 
 of India. 
 
64 EMPLOYMENT DANGER. 
 
 Mr. Close returned to Madras, after having visited 
 Seringapatam. I remained in Bangalore, and was kindly 
 entertained by Mr. Malkin for several weeks, whilst wait- 
 ing the arrival of Mr. Mowat, and until I could engage a 
 house for our residence. 
 
 I deferred any arrangements for the commencement of 
 Missionary labours in public, till my colleague could arrive, 
 that we might in all things act in concert. The man I 
 employed to assist me in Tamul reading and composition, 
 hazarded some advice on the subject, very illustrative of his 
 own character as a heathen and Hindoo. I had finished a 
 sermon in Tamul, which had cost me considerable pains 
 both as to matter and composition, and to ascertain its 
 intelligibleness and its effect, I read it to my teacher, who 
 thus criticised it, " The people will not hear it, because it 
 tells of Christ; when I, who can explain things better, 
 mention him, they say it is all lie :" he then proceeded to 
 recommend that I should first acquire great influence among 
 the people, and then attempt the promotion of Christianity. 
 
 Whilst residing with Mr. Malkin, I usually rose early ; 
 and finding I could bear the heat of the sun for two hours 
 after its rise, I gratified my curiosity, and enlarged my 
 acquaintance with the immediate neighbourhood of Ban- 
 galore, by taking long walks in every quarter successively. 
 Study of the Tamul language employed me during the day 5 
 and in the evenings I was generally accompanied by my 
 kind host to some neighbouring gardens, kept by natives, 
 for the growth of the aromatic and pungent herbs used for 
 curry ; of roots of various kinds ; and of the kerbuja, or 
 water melon, usually the object of our inquiry, which, 
 though seldom brought to the tables of Europeans in India, 
 is a most pleasant and refreshing fruit. 
 
 In one of these evening excursions I was near setting 
 my foot on a serpent ; it was creeping on the other side of 
 a hedge, which I had taken a leap to cross : I cleared the 
 
ROSE GARDEN MONKEYS. 65 
 
 dangerous reptile, and gave warning to Mr. M. not to 
 follow. The serpent concealed himself in the hedge ; we 
 disturbed him, and he twined up one of the shrubs : again 
 he found a hole in the ground, from whence we dug him 
 up with a gardener's spade and despatched him. He was 
 about three feet long, and was said to be of a venomous 
 kind, whose bite frequently occasions death. 
 
 The garden I was most fond of visiting, was one (the 
 property of a wealthy and respectable old Hindoo,) in 
 which there was an abundance of fruit trees of various 
 kinds; but its chief attraction was the clearness of the 
 water in its stone tank, and the profusion of roses which 
 adorned it, at almost every season of the year: these 
 latter were, I believe, made an article of profit, being sold 
 for the manufacture of rose water, of which the natives 
 make plentiful use at their feasts. 
 
 The numerous tribe of Monkeys that inhabit the jungle 
 round the Pettah of Bangalore, sometimes attracted my 
 attention, and induced me to enter the jungle and observe 
 their habits. Some were as large as a good sized mastiff. 
 They seemed very fond of plantains, and would crowd 
 around me at the distance of a few paces, when they saw 
 my hands filled with them, but none would approach near 
 enough to receive them from my hands, except the females 
 with young ones clinging about them. I was amused with 
 the appearance of order and government maintained 
 amongst them; the largest or oldest always claiming to 
 be served before the younger. A smart junior, one day, 
 stepped nimbly before one of his seniors, and snatching up 
 a plantain I had just thrown, thrust it into his mouth, 
 hoping to retire with it in safety ; but in a moment found 
 himself in the gripe of his offended and grinning superior, 
 who threw him to the ground, and, thrusting his hand into 
 his mouth, drew out the plantain, and safely deposited it in 
 his own. These animals seemed to have a great dislike to 
 
 F 
 
6(> JOURNEY KINGAIRY. 
 
 dogs, perhaps because frequently robbed by them of the 
 rice or other food placed for them by pious Hindoos. 
 
 After Mr. Mowat's arrival, I commenced reading my 
 sermons to the people in the villages, who in general 
 were not unwilling to hear. A Christian native of Tran- 
 quebar accompanied me, to explain my intentions more 
 fully than my present acquaintance with the language 
 enabled me to do. Several of them attended the service in 
 our own house on Friday evenings, when we talked and 
 prayed with them, in the manner we thought best calculated 
 to interest and benefit them. 
 
 Having received an invitation to Seringapatam, which 
 we thought might also prove a place of importance, I set 
 out in my palankeen on Wednesday the 25th of July, and 
 passed that day at Kingairy, a large village with a fort in 
 ruins and an excellent bungalow for the accommodation of 
 travellers. The bungalows erected by the munificence of 
 the Rajah of Mysore, on every road likely to be travelled 
 by English gentlemen throughout the whole of his territory, 
 render it much more pleasant and easy to be traversed than 
 other parts of the country. 
 
 A general invitation to the inhabitants of Kingairy was 
 successful in bringing a room full of natives, to whom I 
 read a sermon in Tamul, which one undertook to explain 
 in Teloogoo to those who did not understand the former 
 language. I presented to them four different tracts in 
 Teloogoo, which I found they were more generally 
 acquainted with than Tamul : they were all read aloud, and 
 excited attention and interest. 
 
 I now passed through a rough, desert-like country, 
 uncultivated in most parts, and apparently incapable of 
 cultivation. Early in the morning of Thursday, parched 
 with heat and thirst, we stopped for a few minutes in front 
 of a heathen temple, to avail ourselves of the water of the 
 tank in its neighbourhood : I purchased two cocoa-nuts for 
 
( HINNAPATNAM MADOOR. 67 
 
 forty cash, not quite a penny, and was much refreshed by 
 the water they contained within the kernel. 
 
 About ten A. M. we arrived at the bungalow near Chinna- 
 patnam, which, as its name imports, is a small town, having 
 a neat little fort. I was immediately visited by the Cutwal, 
 a sort of head police officer, a venerable old Mahommedan 
 with a white beard, who spoke Tamul, and was very com- 
 municative as to the history and present state of the town. 
 I asked him if he could read Tamul or Teloogoo ; he boldly 
 replied he could read both, but when I tried him, confessed 
 he did not know a letter ; and thus destroyed any confidence 
 I might have been inclined to place in his previous state- 
 ments. A heavy storm gathered in the evening, and 
 prevented me from visiting the streets of the town, to 
 converse with the people, of whom I understood a good 
 number were acquainted with Tamul. 
 
 The next day we were detained a short time, by the 
 swollen state of the Madoor river, occasioned by the rains 
 of the preceding night. Its depth and rapidity made it 
 difficult to pass, and perhaps dangerous also : the bearers 
 exhausted their stock of objections, and after a little delay, 
 carried me safely to the other side. 
 
 We found the town of Madoor fairly depopulated, by 
 that dreadful and unaccountable disease, the Cholera 
 Morbus. The rain detained me at Mundium till nine A. M. 
 on Saturday ; when we again set out, and for some miles 
 travelled through such a wilderness as I had not hitherto 
 seen ; uninhabited, rocky, and barren ; hardly a stunted 
 shrub or a blade of grass to relieve the eye. 
 
 A little after noon, we stood at the head of the valley in 
 which are situated the fort and island of Seringapatam ; 
 through this valley, the Cauvery, a river deemed sacred by 
 the Hindoos, has its course, and, by separating and again 
 uniting, forms the island, (about four miles in length and 
 one and a half in breadth,) on which stands the most 
 
68 SERINGAPATAM. 
 
 celebrated fortress in India. Canals, commencing from 
 the river at some distance up the country, conduct the 
 water to the higher grounds of the valley,, and, by an 
 aqueduct over the river, into the island and fort itself, which 
 would otherwise be without means of irrigation ; and thus 
 extend the verdure of cultivation far beyond the immediate 
 banks of the Cauvery. The lovely green of the fields and 
 gardens that adorn the valley, formed a most delightful 
 contrast to the appearance of the country I had just 
 traversed ; and the sight of the minarets arid towers within 
 the fort of Seringapatam, excited most interesting historic 
 recollections, which gladly mingled with the feeling, that 
 this former seat of tyrannical usurpation and cruel Mahom- 
 medan bigotry, was now in the peaceful possession of my 
 own countrymen. For though in the midst of the 
 dominions of the Rajah of Mysore, the fort and island of 
 Seringapatam have been retained by the British Govern- 
 ment, ever since the successful siege and storming by 
 General Harris in ] 799. 
 
 About three P. M. we entered the gates of the fort; I was 
 soon recognised and conducted to the bungalow prepared 
 for my reception. I waited on the Commandant Col. S. 
 who received me with friendly politeness; the Fort Adjutant 
 Lieut. Lawler was not at home when I called at his house, 
 but afterwards came to see me and shewed me many 
 attentions. I was conducted to the chapel, erected about 
 twelve months before, by the Protestants residing in 
 Seringapatam : they are chiefly descendants of Europeans, 
 and are employed in the Gun carriage manufactory within 
 the fort. In erecting the chapel, they were liberally assisted 
 by the Honble. A. C. Resident at the Court of Mysore, and 
 by the Officers of the Garrison : it will contain a congre- 
 gation of one hundred persons. They had been accustomed 
 to assemble in it, for prayer and reading, every Sunday ; 
 but no minister had preached there before Mr. Close, who 
 
PRESENT STATE LAUL BAUGH. 69 
 
 visited them in May, and of whose labours they retained a 
 grateful recollection. 
 
 The following day, being Sunday, I conducted divine 
 service in English in the chapel, morning and evening, 
 and preached to an attentive congregation. 
 
 On Monday I received and paid many visits. In the 
 evening I read a Tamul sermon to a large congregation, 
 with more ease and pleasure than I had anticipated. 
 
 Desirous of making my visit as profitable as possible to 
 the people of Seringapatam, I busied myself in receiving 
 and conversing with all who came to see me during the 
 day, and every evening had a public engagement in English 
 or Tamul, either in the chapel or in my own house ; not 
 without incurring considerable fatigue, and a degree of 
 indisposition that required the use of medicine. 
 
 On Friday morning I walked to view the fortifications of 
 this celebrated place : they are not very ruinous, except at 
 the unrepaired breach at which it was stormed in 1799. I 
 should think the fort nearly three miles round ; its popula- 
 tion was once immense, but at present does not perhaps 
 much exceed twenty thousand ; many of its Mahommedan 
 inhabitants having removed to Arcot or Madras, and the 
 wealthier Hindoos having been drawn away to Mysore, 
 the present seat of the native court. 
 
 The palaces and seraglios of Hyder and his son, are 
 occupied as barracks, hospitals, or private residences, by 
 the British officers and troops. 
 
 No part of the remains of the former splendour of 
 Seringapatam, interested me more than the palace in the 
 Laul Bangh, or royal garden, at the east end of the island, 
 about three miles distant from the fort. This palace or 
 banquetting-house, now in ruins, was thirty years ago, the 
 most superb in this part of India. I went through the 
 whole of its galleries and apartments, now entirely un- 
 occupied. It appeared to have been highly finished and 
 
70 MAUSOLEUM OF HYDER AND TIPPOO. 
 
 very costly. The walls were plastered with chunam, the 
 shell lime of India, firm, and bearing a polish equal to 
 plaster of Paris ; on this white ground a regular pattern of 
 flowers was exquisitely finished with paint, and gilt, giving 
 it the appearance of rich porcelain, and superior to the 
 best paper used for rooms in England ; many parts of it 
 still in good condition. The four principal apartments 
 open with their full width to the court or garden, and being 
 galleried on three sides, appear to have been intended for 
 displaying and witnessing dances or shows. On the bank 
 of the river, is a smaller building, or rather a roof supported 
 by pillars, finished in the same style; all the sides are 
 doors, which may be opened to admit the air, or shut at 
 pleasure. 
 
 Near the entrance of the Laul Baugh, stands the Mauso- 
 leum, in which are interred the remains of Hyder and 
 Tippoo. It is a beautiful building, in the Moorish style of 
 architecture, and having the attention paid to it which the 
 climate requires, is in excellent preservation. The open 
 verandah or terrace round the mausoleum, is supported by 
 pillars of black marble polished ; the pavement is of the same 
 material, and strongly contrasts with the rest of the edifice 
 which is plastered with chunam, nearly white. The whole 
 has a solemn and imposing appearance, well suited to the 
 character of the place. As I ascended the steps I was 
 desired to take off my shoes, the mark of respect paid in 
 the East to places reputed sacred. I told the persons in 
 attendance, that it was not my custom to do so, and from 
 the regard usually given to custom, was allowed to proceed 
 without submitting to so great an inconvenience. The 
 interior of the building is beautifully finished with embossed 
 work in chunam : on the floor are three mounds, each 
 about two feet in height ; the middle one is over the body 
 of Hyder All; one on the side, over that of Tippoo 
 Sultan ; and that on the other side over the body of Sid- 
 
ABBE DUBOIS. I 
 
 tanka ma, the mother of Tippoo. These mounds were 
 covered with precious cloth from Mecca, and constantly 
 adorned with flowers. A lamp was kept burning ; the 
 place was filled with a strong aromatic smell, very pleasant ; 
 and was attended by a respectable man, who seemed to be 
 a minister of the Mahommedan religion. 
 
 From the tomb I went to the mosque close by ; in which 
 the object that most interested me was a beautiful youth, 
 reading the Koran, under the direction of a venerable old 
 man. The whole establishment of the tomb and mosque 
 to the memory of Tippoo Sultan, is, I believe, supported 
 by the liberality of the British Government ; with that 
 national generosity, which however peculiar, is much ex- 
 emplified in India, honouring all that is great, although 
 hostile, and having a more tender regard for the prejudices 
 and superstitions of even a subjugated people, than for the 
 appearance of consistency with the dictates of its own 
 purer system. 
 
 In the evening I returned to the fort, and formed a class 
 of a number of persons, who appeared sincerely desirous of 
 the advantages of religious communion, and of conforming 
 to our rules. 
 
 On Saturday, August 4th, I passed, within the fort, the 
 famous Abbe Dubois, in his palankeen. He was dressed in 
 a Moorman's or Turkish habit, and wore his own long 
 black beard. By conforming in some measure to the 
 customs of the natives, and by his acquaintance with their 
 languages, he had acquired great respect and influence 
 among them ; though he complained in European society 
 and in his writings, that during a thirty years' residence in 
 the country, he had never been able to find or to make a 
 real Christian among the natives ; that the Hindoos did not 
 want Christianity, and if they did embrace it, the change 
 was for the worse. 
 
72 ABBE DUBOIS. 
 
 One of the officers of the garrison was very desirous of 
 witnessing an interview between the Abbe and myself, and 
 drove to the Abbe's residence to arrange with him as to 
 place and time ; but found him preparing for an excursion 
 through the country, to visit distant portions of his flock. 
 He could not defer his journey ; but sent for my perusal, 
 the manuscript of his Letters on Christianity in India, which 
 have since been published in England, with the expression 
 of his regret that a young man, such as he had heard me 
 described, should have devoted himself to so hopeless a task 
 as that of the conversion of the Hindoos, and his earnest 
 recommendation to me, to take the earliest opportunity of 
 returning to England. 
 
 I read his letters, and whilst I saw the futility and con- 
 tradictory nature of his arguments, could not but pity the 
 man who had such sufficient reason to complain that he 
 had " spent his strength for nought :" and regretted that a 
 person of such constitutional energy and adaptation to the 
 climate and circumstances of India, had not commenced 
 his labours among the natives with clearer views, and con- 
 ducted them on better principles. Had he laboured to 
 found faith upon knowledge, and to displace idolatrous 
 superstition by the worship of God in spirit and in truth, 
 I doubt not he would have seen results the opposite of those 
 he complained of: had he aimed at communicating a 
 knowledge of the scriptures, and faithfully insisted on the 
 peculiar doctrines and privileges of Christianity, his influence 
 might have been more contracted, and his worldly honour 
 less, but he would have found a full compensation in the 
 conversion of some souls to God, and in the peaceful satis- 
 faction of his own mind. 
 
 Another Lord's day, August 5th, was, I trust, profitably 
 employed by me in Seringapatam. We assembled in the 
 chapel for prayer at seven o'clock in the morning ; in the 
 
MYSORE RETURN. 73 
 
 forenoon I read prayers and preached, and administered 
 the sacrament of the Lord's Supper, and held service again 
 in the evening. 
 
 Monday the 6th, I set out early to Mysore, the present 
 capital of the kingdom, about nine miles distant from 
 Seringapatam. I alighted and walked through the Pettah 
 of Mysore ; the streets were very dirty, and the place did 
 not appear to me so large and respectable as the Pettah of 
 Bangalore. 
 
 I breakfasted and dined with the Honble. A. Cole, 
 British Resident, or political agent at the Rajah's court. 
 He received me with his accustomed and well-known 
 kindness and affability, and honoured me with a conversa- 
 tion of considerable length, on the object of my visit and 
 of our Mission in general ; in the course of which, he 
 offered his influence in our favour in Mysore, if we were 
 desirous of establishing ourselves there. The unassuming 
 dignity and condescension of this gentleman commanded 
 my high respect ; and I could not but be proud that my 
 country's Government, in a foreign court, should have so 
 able a representative. 
 
 In the evening I preached in the Pettah of Mysore, to a 
 small congregation of the English and country people, in 
 the service of the Resident and the Rajah. 
 
 I here received an invitation to visit Oonsoor, a place 
 about thirty miles distant, with an offer of conveyance by 
 means of elephants and camels ; but having made other 
 arrangements was obliged to decline it. 
 
 Returning to Seringapatam next morning, I dined with 
 Col. S. at whose table I met most of the English officers 
 and gentlemen in the neighbourhood. In the evening I 
 again met those who were formed into a class, and was 
 gratified by their earnestness and desire to learn the things 
 of God. 
 
 On Wednesday I delivered another sermon in Tamul, 
 
74 EXTRAORDINARY PEDESTRIAN. 
 
 and took leave of the affectionate and grateful people, both 
 Indo-British and native, who had been the chief objects of 
 my visit. Were no other ends to be answered by Missions 
 to India, than the maintenance of Christian knowledge and 
 feeling among those who already profess our holy religion, 
 it is an object worthy of the beneficent liberality of the 
 public at home, and of the exposure and exertions of the 
 devoted Missionary. 
 
 The following morning, having been supplied by the 
 kindness of Mr. Cole with an order for the Rajah's bearers, 
 to carry me post to Bangalore, I set out in company with 
 Captain Monk of the Hon. Company's service, who was 
 going to the same place. We found relays of bearers 
 waiting for us at every stage, having thus six or seven 
 changes in the whole distance to Bangalore, which we 
 travelled in twenty hours, averaging nearly four miles an 
 hour; all the expense incurred being a present of two 
 rupees, about four shillings sterling, to each set of bearers, 
 consisting of twelve or thirteen persons to each palankeen. 
 Captain Monk was afterwards one of my fellow passen- 
 gers on the voyage home in 1828, and while on board ship, 
 reminded me of a circumstance that occurred on the 
 journey above mentioned. Soon after we had left Seringa- 
 patam, Capt. M. observed a native stranger in company 
 with us, who carried a sort of knife or dagger ; and 
 thought it proper to inquire who he was, and why he had 
 joined our company; he replied he was servant to a 
 gentleman in Bangalore, and understanding we were travel- 
 ling to that place, only desired liberty to run along with 
 the palankeens : being allowed to do so, he kept company 
 with us the whole journey, and was with us when we 
 reached the fort of Bangalore at day-break the following 
 morning, having run a distance of seventy-five miles in 
 twenty hours, without indicating any symptoms of excessive 
 fatigue. 
 
75 
 
 CHAPTER IX. 
 
 AUGUST, 1821, TO FEBRUARY, 1822. 
 
 Bangalore garden Means for instruction of natives 
 Alsoor Conversation with natives Bhagavatham 
 Argumentation Temples Mendicants Suttee 
 School Seringapatam State of the people Descrip- 
 tion of Durbar or levee of the Rajah of Mysore. 
 
 ON my return to Bangalore, I found my colleague and 
 his wife removed to a house more suitable and convenient 
 than that I had first engaged. The garden attached to 
 it was extensive, producing culinary vegetables, such as 
 spinnage, cabbages, cauliflowers, nolecole, lettuces and 
 onions. Peaches, of an inferior kind to those grown in 
 England, but still delicious, and originally I believe from 
 Persia, were in such abundance, that we could neither use 
 them all, nor even give them away. The lacott, a Chinese 
 fruit, not unlike a plum, was produced also in great plenty ; 
 it is sweet when ripe, and both used for tarts and eaten as 
 dessert. We had also the rose apple, a fruit whose taste 
 resembles the scent of a rose, so far as there is any simila- 
 rity between the perceptions of the two senses ; the 
 pomegranate was not uncommon, but its tart and astringent 
 flavour usually made little suffice, and disappointed the 
 notions I had formed of it; mulberries were fine and 
 abundant ; the custard-apple whose pulp is soft and deli- 
 cious; the lime, the orange, the pumplemose, (a large 
 fruit resembling an orange but three or four times the size,) 
 and coffee were all grown in this garden, the extent of 
 which might be 5000 square yards. It must be remem- 
 bered, however, that the climate of Bangalore is more 
 
76 PURSUITS ALSOOR. 
 
 favourable to horticulture than most other parts of the south 
 of India. We had a few English apple trees whose fruit was 
 excessively small and poor. The guava an agreeable fruit, 
 not unlike a pear in shape and size, but very dissimilar in 
 flavour, was a favourite with us when ripe ; but the trees 
 were often robbed during the night by flying foxes, a species 
 of bat so large, that their wings from tip to tip extend 
 more than three feet. For the house and garden we paid 
 a monthly rent of about 4. 4s. sterling. 
 
 As an additional means in connexion with the object of 
 our Mission, we frequently assembled the natives occasio- 
 nally employed in our house and garden, to hear the reading 
 of the scriptures and prayer, in their own language : the 
 bandi kdran, or the man who had charge of the bullocks 
 used in drawing our palankeen carriage, excused himself 
 from attending family prayer, on the ground of its being 
 against his caste. 
 
 I continued my evening walks for the purpose of road- 
 side conversation with the natives, and village preaching : 
 sometimes I found attentive hearers; sometimes I was 
 unheeded ; sometimes complimented. 
 
 One evening, walking out to Alsoor, a respectable village 
 near Bangalore, I approached a school of well-dressed 
 children, assembled in the front verandah of a respectable 
 native house. The moment I addressed the schoolmaster, 
 he rose and presented a bit of carpet, on which he begged 
 me to be seated. I complied, and enjoying the shade, for 
 the sun was still hot, took off my hat, and tried to converse 
 with him ; but found that it was to some disadvantage, for 
 though he seemed to understand my Tamul, his answers, 
 being in Teloogoo, were quite unintelligible to me. 
 
 Whilst thus trying to converse with each other, a very 
 black but good looking native, with the triple mark on his 
 forehead as a worshipper of Vishnoo, and an ola book in his 
 hand, more like a man of learning than of wealth, joined 
 
TAMUL TEACHER PURANA. 77 
 
 us, and offered his assistance to interpret for us from Tamul 
 to Teloogoo, and from Teloogoo to Tamul. Several other 
 persons also came, and stood or sat to listen. Our conver- 
 sation turned on the subject of religion, and led me to 
 expose the absurdities of the Hindoo system, especially 
 those arising from the doctrine of metempsychosis, or 
 transmigration of souls, for which I found them great 
 sticklers. They at length referred to the authority of their 
 Puranas, or sacred historical books, next in repute to 
 the Vedas; I acknowledged I had not read them, not 
 having had opportunity, but had no objections to do so. 
 The man who had served as interpreter, offered his assistance 
 to me in reading them, which I accepted, and invited him 
 to our house. 
 
 Next day he came, and agreed to attend me for a monthly 
 sum of fourteen rupees, l. 8s. sterling, but objected to 
 commencing any thing of importance on Friday, it being an 
 unlucky day. I allowed him to take his own way ; and 
 when he was ready, began to read with him the Sree Maha 
 Bhagavatham, a Vaishnava Purana of great note, contain- 
 ing an extraordinary medley of mythological fables, morals 
 and metaphysics; and a particular history of the god 
 Krishna, from his birth to his death. Govinda Moodely, 
 my new friend, plainly " showed the work of the law written 
 on his heart/' while reading with me this heathen scripture: 
 he pointed out the beauties of the composition ; he boasted 
 of the excellent morals, here and there inculcated; but 
 was often ashamed of the follies, absurdities, and wicked- 
 ness, attributed to those who are considered objects of 
 worship. We were often quite opposite in our sentiments, 
 and entered into arguments which gave me an opportunity 
 of stating my views, and the authority on which they were 
 founded ; on these occasions he exhibited much keenness 
 and temper, and was frequently so intent on his argument, 
 that though engaged to attend me only two or three hours 
 
78 HINDOO ARGUMENTATION. 
 
 in a morning, he would wait while I dined, to continue 
 the dispute, and not leave me till sunset. 
 
 As one proof of the truth of the Hindoo system, he adduced 
 and professed to believe a vague story common among the 
 natives, that there are yogis or monks, in the caves of the 
 mountains, who have been living there without food, in a 
 state of abstraction from the world, for several hundred 
 years ; and would not admit its fallacy, till I offered to 
 travel any distance and to pay all expenses, if he would 
 conduct me to the abodes of any of them. 
 
 He endeavoured to account for the unmingled excellency 
 of the Holy Scriptures, without allowing any especial or 
 superior inspiration of the writers, by attributing their 
 purity, consistency and truth, to the judicious revision of 
 Europeans, who, he professed to think, had taken pains to 
 purge out every thing contradictory or absurd ; and knew 
 not how to escape the argument, that they were for the most 
 part written whilst Europe was in a state of barbarism, 
 and had not since undergone any alteration. 
 
 I read with him the whole of the Bhagavatham, and 
 several other native compositions in verse and prose ; and 
 as he was a studious and well read man, I could not have had 
 better assistance ; his entire ignorance of English made it 
 necessary to carry on all our conversations in Tamul, 
 which thus became valuable exercises, as to a ready ap- 
 prehension and utterance of the language, and gave me 
 a fair opportunity of observing the native method of 
 argumentation. 
 
 This person attended me four or five months as Tamul 
 teacher, in the course of which he appeared quite as desirous 
 to know the national customs and peculiarities of the British, 
 as I was to learn those of the Hindoos : he was particularly 
 interested by our systems of astronomy and geography, and 
 seemed convinced of their truth, chiefly from the practical 
 uses to which they were evidently applicable. I gratified 
 
TAMUL POETRY. 79 
 
 him by an account of my own family : in his questions on 
 this subject it was evident he wished to ascertain whether 
 the office of Minister was hereditary amongst us, as amongst 
 the brahmins, or if we had any distinctions analogous to 
 those of caste. He inquired into my education, and listened 
 with extraordinary interest to an account of my voyage to 
 India, and my subsequent movements and pursuits. As a 
 man of learning he was of course a poet, for all esteemed 
 Tamul compositions, of science as well as of fiction, are in 
 a poetic form; and even at the present day, a Tamulian can 
 lay no claim to literary taste or eminence, if he does not 
 possess poetic talent : my friend did not rank himself 
 in the lowest class of poets, and often treated me with 
 specimens of his composition, pronounced in the sort 
 of chant with which the natives always recite their poetry. 
 As a proof of his abilities, he threw the main circumstances 
 of my story, within two or three days after he had heard it, 
 into a poetic form ; and recited and presented the verses to 
 me, with a countenance indicative of the pleasure he felt in 
 his performance : a copy of the original is annexed, as an 
 illustration of the Tamul letters and method of writing, and 
 the first stanza given in English characters in the note. 
 The reader may observe that a stanza consists of four lines 
 or verses, of six feet to each verse, and that, (extraordinary 
 as it may appear,) the rhyme, as in all Tamul poetry, lies in 
 the commencement and not in the ending of the line ; the 
 similarity of the endings of some of the lines is accidental, 
 and not necessary to the poetry : it is impossible by writing to 
 convey an idea of the cadence with which it is pronounced.* 
 
 * TlajavM padhiriar pril 
 Asiria viruttam. 
 
 Tang-adaningileesu latineeburugreeku tagamci perav unarndu 
 
 sabeiinil aneyvarum manamagizhav6 pira sangamathuv6 purindu 
 
 Vangamathil6riyat tireienakadalinil varumalavil teevarindu 
 
 vandidumalavinil idiathu vizhundusilar malav kappal vendu 
 
80 GOVINDA MOODELY. 
 
 Govinda paid a visit to Madras a short time before I left 
 in 1828, when I reminded him of our former conversations, 
 and regretting that he still wore the mark of heathenism 
 and idolatry on his forehead, pressed him to yield to his 
 convictions of the truth. He said he still kept the Bible in 
 his house, and sometimes read it ; he acknowledged himself 
 much indebted to me for his acquaintance with many 
 things, and for a great improvement in his circumstances, 
 but intimated he would never become a Christian, unless 
 made so by the irresistible power of God ! 
 
 Siwg'alatte'yamathil sagariftdaruvipai tiringumalei tannil vandu 
 
 sezhikindra p6rgoley kandavamirundu pin sevvey s6rurey pugandroi 
 
 Ing-ilandenunteevil lancashirenumpalil manchesterenumooril va 
 
 zhinia v61andu vul manamagizhave 1 petta vilajavul enum magiban. 
 
 A translation of this composition looks very ridiculous, but will serve to 
 illustrate the style of modern Tamul poesy. The whole poem is as follows : 
 
 " Having, as was his duty, gained a suitable knowledge of English, Latin, 
 Greek and Hebrew, preached in the church with universal acceptance, 
 
 Embarked on ship-board for a sea- voyage, and perceiving the island 
 touched and quitted it, several persons perished and the ship was consumed 
 by a thunder-bolt which fell, 
 
 Reached jTrincomallee in the island of Singala, saw the great people, 
 remained there and then The utterer of right and well adapted words 
 
 Son to the good Holland Hoole, to the rejoicing of his heart, who flou- 
 rished in the town of Manchester, in the division of Lancashire, in the Isle 
 of England, Elijah Hoole, O the illustrious ! 
 
 Having reached the good and marriage filled city of Madras, successfully 
 learned to read sweet Tamul, again embarked on the tall ship 
 
 Quitted that place and went to Jaffna, arrived in the ornamented Negapa- 
 tam, passed through Tanjore, and Trichinopoly, being beautiful 
 
 On by way of Namcul, Salem and Ryacottah to Bangalore, where he 
 dwells, praised by all, introduced to the Rajah of Mysore, O great one ! 
 
 Son to the good, &c. 
 
 In his native country, in the isle of Singala, in the fair city of Madras, in 
 the chief town of Jaffna, in Negapatam, and in the great city of Tanjore, 
 
 In Bangalore itself, in Trichinopoly, and in Mysore the capital, in the 
 famed Seringapatam also, in the wide spread church 
 
 A faultless preacher, a finished scholar, of an excellent temper, liberal in 
 bestowing, heroic in reproving, a very Plutus in wealth, 
 
 Son to the good, &c. 
 
3 v 
 
 6 
 
 1 g 
 
 a 
 
 o 
 
 3 *3 
 
 ^ 4 \ 
 
 ^ a ^ 
 
 t> s * 3 
 
 ^ ^ 
 
 ^ 1 ^ x^ 
 
 ^ S ^ 
 
 
 (9 
 
 
 3 
 
 
 ef l 
 
 ^\\ 
 
 2 f 2 
 
 i ft-q| 
 
 J-^ 
 
 s 
 
 - 
 
 l\ 
 
 Q 
 
 6) 
 
 a 
 
 1 3 
 g 
 
 2 
 
 8 
 
 i 
 
 2 
 @ Q> 
 
 N 
 
 <J 
 
 V 
 
 1 & 
 
 (9 
 & 
 
 ^ 
 
 i 
 
 2 
 
 111 
 
 8 
 
 <j v -'- 
 
 9 
 
 b J Cft 
 1 ^^Q 
 gU 
 
I 2 
 
 J 
 
 V| I 
 
 f 
 
 * i 
 
 i 
 
 
 I I 
 
 ? o> 
 
 cp -> 
 
 11 
 
 G J 
 
 ^ ^ 
 
 b \P 
 
 s 
 
 (5 
 
 J J 
 
 ' e 
 
 ff> 
 
 1 
 
 
 f.'( 
 
 IS 
 
 ^ g 
 
 2 
 
 ^ 
 
 9 
 
 g 
 
 fe ^9 
 rt 
 
 Q 
 
 OC 
 J 
 
 I Q 
 
 r ! 
 
 g) 
 
 e 
 
 JJ 
 
 a 
 
 r 
 
 
 <6 
 
 J 
 
 OS 
 
 d 
 
 3 
 
 d'1 
 
 
 <8 
 
 I 
 
 Qe 
 
 s to 
 
 eg 3 
 
 6 
 
 **. a 
 J J 
 
 & S 
 
 A ^ 
 
 S 2 
 
 3 C* 
 
 2 
 
HINDOO TEMPLES. WORSHIP. 81 
 
 Bangalore, though not possessed of any splendid estab- 
 lishment of temples and brahmins, contains sufficient of 
 both to interest and affect the curious and Christian 
 observer. The largest temple is in Alsoor, the village 
 already mentioned. Govinda Moodely procured my 
 admission into it, but I believe repented of his kindness, 
 when he found what I thought of the abominable figures 
 displayed within its bounds, and the too clear illustrations 
 I thus obtained of the nature of idolatry. 
 
 The origin and progress of another temple in that 
 neighbourhood, were curious. I had observed a mound, 
 on a small piece of waste ground by the road side, some- 
 times decorated with flowers, and which I was told was 
 the burial place of a heathen man or woman. Within a 
 short time a sort of heading to the grave was built, with a 
 hole for a small lamp which was sometimes lighted ; and 
 flowering shrubs were planted about it. I saw women or 
 carters, passing with fire-wood, throwing each a small 
 stick or faggot as an offering, and was told that loads of 
 bricks and tiles passing that way generally left a tribute of 
 one brick or tile, the carter not fearing to rob his master 
 for so pious a purpose. Within a few months by these 
 contributions, a small temple rose, having its idol, its 
 servant, and its worshippers, whose feasts were generally 
 more noisy than any other in the vicinity. 
 
 One day, before another small temple, I observed a man 
 performing the ceremony of shaslan^am, or prostration of 
 the eight members, repeatedly lying flat on his face on the 
 ground. Several natives also were watching him : presently 
 he appeared convulsed, and, as though possessed by the 
 old serpent, writhed over the ground in an extraordinary 
 manner, heedless of his turban, which loosened its folds 
 and fell into the dust, and of the stones and prickly shrubs 
 encountered by his partially naked body. He had not the 
 appearance of drunkenness, but was strongly agitated; and if 
 
82 MENDICANTS SUTTEE. 
 
 under no uncommon influence, was a most clever hypocrite, 
 powerfully reminding me of the pretended inspirations 
 described by the Greek and Latin poets. 
 
 Occasionally I saw religious mendicants : some with 
 their cheeks and tongues bored, with iron or wooden spikes 
 passing through them ; some with lighted fires on their 
 heads, so hot as to make it surprising how they endured it ; 
 and others with iron frames, a foot, or a foot and a half 
 square, rivetted about their necks, rendering it impossible 
 to rest the head in lying down. I saw one man with 
 spikes thickly set in the soles of his sandals, his foot 
 resting on their points, which, however blunt, must have 
 occasioned considerable pain, walking apparently on a 
 pilgrimage ; and many others of both sexes and all ages, 
 who seemed to have abandoned every idea of home and 
 comfort, to secure the fancied advantages and merits of 
 this mode of abstraction from the world. All I witnessed 
 impressed me with a deeper horror of that system, profess- 
 edly religious, which not only allows, but sanctions and 
 extols such gross departures from every thing that is 
 reasonable and worthy of man. 
 
 The burning of a widow alive, on the funeral pile of her 
 husband, occurred in the neighbourhood, while I was in 
 Bangalore, but I was not informed of the circumstance 
 till after it had taken place : a horrible instance of this 
 practice was witnessed there, on the 9th of June, 1826, by 
 Mr. England our Missionary at present on that station. 
 This is, however, a rare occurrence in this part of India, 
 even under a native Government, and is, I believe, quite 
 unheard of within the Government of Madras, the custom 
 having fallen into disuse, from the strong disapprobation 
 expressed against it by the British Authorities about thirty 
 years ago. 
 
 In November, 1821, we applied to the proper authorities 
 for the grant of a small piece of ground, in that quarter 
 
NATIVE SCHOOL ROOM SERINGAPATAM. 83 
 
 of Bangalore occupied by the followers of the army, for 
 the purpose of a school, and place for preaching to the 
 natives : the spot we selected had been formerly appro- 
 priated to the same object by a member of our society, 
 temporarily residing in Bangalore, who had erected a 
 building of mud \valls and thatch, of which there were 
 still some ruinous remains. Our application was success- 
 ful, and a small building, little more than thirty feet in 
 length and thirteen feet in breadth, suitable to the purpose, 
 was commenced and completed under the direction of 
 Mr. Mowat. 
 
 In January, 1822, I again visited Seringapatam, and 
 remained three weeks, occupying myself as on my former 
 visit, and dividing my attentions between that place and 
 Mysore. From both English and native congregations, I 
 received every demonstration of affection and respect: 
 rooms were prepared for my reception, and on the days I 
 was not engaged to dine with the Officers of the garrison 
 or other English residents, the poor people vied with each 
 other in preparing for me a comfortable meal in my own 
 apartments, by a plan they had laid down amongst themselves 
 and which they insisted on attending to. 
 
 Some Romanists publicly avowed their renunciation of 
 Popery, and were received into the Protestant church ; 
 several adult natives also professed Christianity, and were 
 baptized by me. 
 
 The person I had appointed at my former visit to lead 
 the class, having died, its meetings had been discontinued, 
 and I found what I have since observed to be the case in 
 many other places, that however useful and acceptable to 
 the people my occasional visits might be, there was little 
 hope of maintaining the regular discipline of a Christian 
 society, without the residence and immediate superinten- 
 dence of a Missionary. I gave them the best advice and 
 directions I could, and promised to use my influence with 
 
84 DURBAR OF RAJAH OF MYSORE. 
 
 my brethren in India and with the Committee at home, to 
 obtain for them a resident Missionary, or to allow me to 
 come and remain among them myself. 
 
 On the 9th of February, I received a polite invitation 
 from the Honourable the Resident at the Court of Mysore, 
 to come over that evening to be present at a Durbar. 
 
 A Durbar is a levee or court held by the native princes, 
 on especial occasion s, when a display is made of their 
 splendour and magnificence. 
 
 I hastened to the Residency at Mysore, and joined the 
 party of ladies and gentlemen already assembled there. The 
 Uncle of the Rajah paid a complimentary visit to the 
 Residency, and shortly afterwards, his Highness's carriages, 
 accompanied by elephants carrying immense tomtoms or 
 drums, and by numberless torch bearers, were in readiness 
 at the door to convey us to the palace. 
 
 The darkness of the night, relieved by the light of the 
 flambeaux, the sounding of the music and tomtoms, 
 and the firing of guns, increased the imposing effect of 
 the procession. 
 
 We found the native military drawn up in front of the 
 palace ; a great number of elephants were in attendance, 
 and hosts of dancing women, and of officers peculiar to 
 Hindoo courts. 
 
 We were conducted up a staircase to the gallery of a 
 large apartment, opening with its full width to the area in 
 front, and crowded with native attendants and visitors of 
 the court. In the centre of the gallery we found his High- 
 ness, Kistnah Rajah Oodiaver, seated on his musnud or 
 throne, a square couch of about two feet in height; he 
 was a good looking man of dark colour and complexion, 
 apparently about thirty years of age. 
 
 The British visitors, both ladies and gentlemen, were 
 successively presented by the Resident, Mr. Cole, to his 
 Highness, and shook hands with him, a ceremony which he 
 
RAJAH'S PALACE. 85 
 
 performed in a hearty good humoured manner ; and then 
 taking seats on chairs placed near the musnud, we gazed 
 on the splendour around us and in the court below, while 
 Mr. Cole and the Rajah conversed in a language I did not 
 understand. 
 
 The Resident then proceeded to adorn the person of the 
 Rajah, with rich presents from the Honble. Company, of 
 cloths, shawls, and jewelry ; which were successively taken 
 off and carefully preserved by the attendants who stood 
 behind the Rajah. 
 
 His Highness then directed his British visitors to be 
 adorned with garlands of sweet-scented flowers, which was 
 accordingly done to each of us by his servants. 
 
 At intervals a powerful voice was heard beneath the 
 gallery, which I supposed to be that of a herald proclaim- 
 ing the royal descent, and the titles and dignity of his 
 sovereign. 
 
 An infant son of the Rajah, covered with jewels of 
 immense value, was presented to us. 
 
 At length we took leave of his Highness, again shaking 
 him by the hand, and retired to an apartment of the palace 
 where a splendid table was set for us. At the dessert after 
 dinner, there was a profusion of ices and of English 
 preserves and jellies. 
 
 During the whole of our repast, a female dancer of 
 superior elegance and grace, attired in the usual costume, 
 but with the addition of a girdle about her waist, broad as 
 a ribbon and apparently of solid gold, performed the native 
 dances. 
 
 After rising from table, we were taken through the 
 palace ; the more costly of its furniture and ornaments are 
 of English manufacture. 
 
 In the most splendid apartment, we found seated a 
 holy Hindoo monk, so nearly naked, that one of the 
 gentlemen threw a handkerchief over his lap, while the 
 
86 RETURN TO BANGALORE. 
 
 ladies passed him : from this apartment a door was opened 
 to another, to give us a sight of the sacred cattle, bulls or 
 cows, kept by the Rajah. They were large white animals, 
 and appeared in very good condition. The whole establish- 
 ment presented an odd mixture of Hindoo peculiarities and 
 European improvements. 
 
 I slept that night at the Residency, and the following 
 day returned early to my work in Seringapatam. 
 
 On the 22d of February, 1822, I left Seringapatam and 
 returned to Bangalore, having been favoured, (by the kind- 
 ness of Mr. Cole,) with the Rajah's bearers both in going 
 and returning. 
 
 CHAPTER X. 
 
 MARCH, 1822. 
 
 Recall to Madras Journey Chiltoor Mr. D' Acre's estab- 
 lishment Arcot Madras Detail of labour Com- 
 mittee of Translation Departure of Mr. Squance 
 Arrival of Mr. Lynch. 
 
 WHILST on my late visit to Seringapatam and Mysore, 
 I had received a letter from Mr. Lynch, the Chairman of 
 our District Meeting then assembled in Jaffna, communi- 
 cating the decision of the meeting, that Mr. Squance should 
 return to England in consequence of the entire failure of 
 his health ; that Mr. Close, whose health had also suffered 
 considerably, should proceed from Madras to occupy Nega- 
 patam, in the hope that change of place, and some degree 
 of relaxation from labour, might prove beneficial to him ; 
 
JOURNEY CH1TTOOR. 87 
 
 and that I was appointed to Madras, to labour in the 
 Mission there. 
 
 I did not receive this intelligence without considerable 
 regret ; I had been assisting to lay a foundation for Mis- 
 sionary labours in the neighbourhood of Bangalore, and 
 was desirous of witnessing the superstructure; and was 
 also exceedingly unwilling to be again separated from my 
 excellent colleague Mr. Mowat. 
 
 There was, however, no alternative ; I prepared for a 
 journey to Madras, and, taking an affectionate leave of my 
 friends, set out on the 4th of March. 
 
 For four days I travelled through a country inhabited by 
 persons using the Cannada or other languages with which 
 I was not familiar, and meeting with very few who spoke 
 Tamul, had no intercourse with the people worthy of being 
 recorded. 
 
 On the 9th of March I arrived at Chittoor, a considerable 
 native town, and the residence of several English families, 
 connected with the Provincial and Zillah courts established 
 there, and other departments of the Honourable Company's 
 service. It is situated in a fertile valley at the foot of the 
 Ghauts, hemmed in on every side by bare rocky hills of a 
 very bold character, rendering more remarkable the beau- 
 tiful green of the fields and gardens. Mangoes, strawberries, 
 and other fine fruits are produced in great abundance at 
 Chittoor, and the land appears capable of any production 
 suitable to the climate. It was then esteemed healthy, 
 though the heat is great, and I could fancy an insufficiency 
 in the air occasioned by its rarefaction. But it was, per- 
 haps, more from the delightful retirement enjoyed by the 
 English residents here, than from other circumstances, that 
 it had been denominated, the Happy Valley. 
 
 I was welcomed with kind hospitality by Joseph D'Acre, 
 Esq., a gentleman high in the service of Government, and 
 much esteemed in the church of Christ. From his peculiar 
 
88 MR. D'ACRE'S ESTABLISHMENT. 
 
 engagements, and his long residence in the country, lie 
 spoke Tamul with the ease of a native, apparently with 
 greater ease even than English. Being himself a pious 
 character, and possessing a zealous missionary spirit, the 
 faithful discharge of his arduous official duties as Judge, 
 did not prevent him from devoting such a portion of his 
 time and talents to the promotion of Christianity among 
 the natives, as, by the blessing of God, to make him instru- 
 mental in converting some hundreds of Heathens and 
 Mahommedans to the faith of Christ. 
 
 Mr. D'Acre had been resident in Chittoor many years. 
 When he first came, there was perhaps not one native 
 Christian in the place : he read the scriptures and conversed 
 with his native servants on the subject of religion; he 
 established schools in his garden, and employed masters 
 and catechists ; but was not satisfied of the propriety of 
 addressing the natives publicly, or of preaching, until after 
 some conversation with Mr. Lynch on the subject, which 
 encouraged him to adopt this method also, in which he 
 proved very successful. 
 
 He was surrounded by the objects of his bounty; one 
 was a brahmin widow who had been saved from the funeral 
 pile of her husband ; another a fine boy, whose mother, an 
 entire stranger in Chittoor,, had just arrived and died, 
 leaving him destitute; many were his converts, or their 
 children, whom he assisted in various ways to procure a 
 livelihood. 
 
 He pressed me to stay, and I remained with him eight 
 days, much delighted with what I witnessed. Every morn- 
 ing and evening about one hundred natives, including the 
 children of the school, assembled to family prayer. On 
 each of the two Sundays, I read prayers and preached in 
 the court-house to the English residents, and addressed the 
 natives in a wing of Mr. D'Acre's house, devoted to that 
 purpose. I administered the Lord's Supper to about sixty 
 
ARRIVAL IN MADRAS. 8i> 
 
 native communicants; I baptized, during my stay, more 
 than thirty persons, chiefly adults, and married eight cou- 
 ples. Such successful endeavours to introduce Christianity 
 among the natives, I had not hitherto seen in actual 
 operation. No doubt Mr. D'Acre's wealth and rank had 
 great influence among the people, as well as the truths he 
 delivered ; but it may justly be inquired whether the influ- 
 ence of wealth and rank can serve a more important 
 purpose, than the deliverance of men from the yoke of 
 heathenism and falsehood, and their introduction to the 
 enjoyment even of the outward privileges and blessings of 
 Christianity ; and whether it ought not, in a country like 
 India, to be more frequently thus employed than it is. 
 
 It was with difficulty I could prevail on my kind host to 
 allow me to proceed on my journey. I left Chittoor on the 
 night of Monday the 18th of March, and the following 
 morning reached Arcot, where 1 was most kindly enter- 
 tained during the day by the Rev. R. Smyth, M.A. chaplain 
 of the station. In the evening I again hastened on my 
 journey, passed the following day in a very hot, uncomfor- 
 table choultry ; and two days after, on the morning of the 
 22d, arrived in Madras. 
 
 At the Mission House in Royapettah, I was affectionately 
 received by Mr. Squance and family, who had already arrived 
 to take their passage to England; and by Mr. Erskine, another 
 of our Missionaries, who was here on his way from Ceylon, 
 (where he had been labouring from the first establishment of 
 the Mission,) to New South Wales, to engage in our Mission 
 there. Mr. Lynch had not yet arrived from the District 
 Meeting in Jaffna. 
 
 I commenced my labours on my new station the day of 
 my arrival, by going to Black Town, four miles distant, and 
 delivering a Tamul sermon in the evening to the native 
 congregation ; thus entering on that department of the work 
 
yO MADRAS MISSION. 
 
 most pleasing to me, and in which I felt it my duty to be 
 chiefly engaged. 
 
 A detail of our labours for a few days, will serve to give 
 some idea of the extent of our exertions in Madras at that 
 time. 
 
 Sunday, 24th of March, at seven o'clock in the morning, 
 I heard Mr. Squance read prayers and preach in English to 
 a small congregation in the Royapettah chapel : at ten in the 
 forenoon I preached to the natives in Tamul, and met the 
 class in the same language ; and at seven in the evening 
 preached in the same chapel to a small English congrega- 
 tion. On the same day there were also two English services 
 in our chapel in Black Town. 
 
 Tuesday, 26th, I went to St. Thomas's Mount, six miles 
 distant, and took with me a Tamul sermon, expecting to find 
 a congregation of natives ; but found, in our small school 
 room there, an assembly of soldiers and others, to whom I 
 preached in English, and afterwards addressed the master 
 and boys of the native school, in the Tamul language. 
 
 On Thursday evening, 28th, there was English preaching 
 and meeting of class in Black Town. 
 
 Friday, 29th, I read a sermon in Tamul to our native 
 congregation in Black Town, whose appearance made me 
 long for greater fluency in their language, and for divine 
 assistance in my labours. 
 
 On Saturday evening an English class met at the Mission 
 House, Royapettah. 
 
 Sunday, 31st, I drove to Black Town, and at seven o'clock 
 in the morning read prayers and preached in English : one 
 reason for holding services so early in the morning is, that 
 the great heat of the mid-day sun would render it uncom- 
 fortable for our English congregation to assemble later; and 
 another, because we find it more convenient to our native 
 congregations to come together in the heat of the day, and 
 
COMMITTEE OF TRANSLATION. Dl 
 
 therefore reserve that time to attend to them : in the fore- 
 noon I met the native class in Royapettah ; and in the 
 evening again preached in English in the same chapel. 
 
 This day I received a kind letter from Joseph D'Acre, 
 Esq., inclosing one hundred and fifty rupees, to be laid out 
 in the way I might think best calculated to promote the 
 great object he had at heart, the conversion of the natives. 
 
 Monday, April 1st, I attended the monthly Missionary 
 Prayer Meeting, held by the Missionaries of the London 
 Society and of our own, at their chapel and at ours alternately. 
 This evening it was held in Pursewaukum chapel, where I 
 had the pleasure to hear the Rev. E. Crisp of the London 
 Society, (then just arrived from England) deliver an address 
 appropriate to the occasion. 
 
 In general my engagements in Madras required me to 
 deliver four or five, and sometimes seven sermons each 
 week, in English and Tamul, and to attend to many other 
 meetings, public or private, of a religious character, besides 
 the superintendence of schools. My labour w r as conside- 
 rably augmented by the necessity of paying unceasing 
 attention to reading and composition in Tamul, with a view 
 to the attainment of such a proficiency as should enable 
 me to converse in it with ease, and to preach extem- 
 porarily; that I might thus be better fitted for more 
 extensive exertions among the vast heathen population of 
 Madras and the surrounding country, which lay open to us 
 as a field of labour, but into which the number of efficient 
 Missionaries who had entered, was very small. 
 
 Before I had been many days in Madras, I was invited 
 to attend a meeting of the Sub-Committee of Translations 
 of the Bible Society, for the revision of the Tamul version 
 of the Holy Scriptures 5 and was elected a member of the 
 Committee. The venerable Doctor Rottler was the Chair- 
 man ; and at his house the meeting was held, consisting of 
 Missionaries of all societies, who understood the language, 
 
92 DEPARTURE OF MR. SQUANCE. 
 
 and of such lay Gentlemen of the Committee of the Bible 
 Society, whose leisure and knowledge of Tamul, enabled 
 them to give their services : we were assisted also by the 
 cleverest moonshees and pundits of the College of Fort St. 
 George, and by valuable correspondents in different parts 
 of the country. 
 
 The Rev. T. Nicholson, of the London Missionary 
 Society, was at that time Secretary to the Committee. His 
 health was delicate, and he died in the course of a few 
 months greatly lamented. I was then desired to take the 
 office of Secretary; and although a great addition to my 
 labours, already too numerous, I thought it of too great 
 importance to be refused or neglected, and accepting the 
 office, continued to act in it until I left Madras in 1828. 
 
 Before the end of March, 1822, Mr. Squance and his 
 family embarked for England in the ship Barossa, followed 
 by the prayers of his brethren and of the people to whom 
 he had ministered. A few days after his departure, Mr. 
 Lynch arrived at Madras, having been so remarkably 
 detained on his journey to Ceylon both by sea and land, 
 that he had been three months absent from the station. 
 
93 
 
 CHAPTER XT. 
 
 APRIL TO DECEMBER, 1822. 
 
 Methodism in Madras Chapel New Chapel Founda- 
 tion Erection Opening Departure of Mr. Erskine 
 Tamul labour Mr. Close's affliction and return to 
 Madras Bangalore relinquished St. Thome Hea- 
 then and Romish establishments Chapel and Schools 
 Mr. Stead's visit Labour and Translations. 
 
 FROM the first establishment of the Wesleyan Mission 
 in Madras in 1817, the Rev. James Lynch had laboured 
 there with much acceptance and usefulness, among people 
 of all classes. He had built by subscription the chapel 
 already mentioned, in the Mission premises at Roya- 
 pettah; but in Black Town, the most populous part of 
 Madras, and where the largest congregations assembled, 
 the services had been held in various incommodious and 
 unsuitable places; one of these, the place where Methodist 
 meetings were first held in Madras, was a stable altered for 
 the purpose. 
 
 A plot of ground with some old buildings upon it, 
 situated in Popham's-Street, or as it is usually called Pop- 
 ham's Broadway, being one of the broadest and best streets 
 in Black Town, was at length purchased; and the principal 
 building, a low room about sixty feet in length and ten feet 
 in breadth, was appropriated to the purpose of public 
 worship : many are the pleasing feelings, which will ever 
 be associated, by both ministers and people, with the recol- 
 lections of their assembling in that place. 
 
 It was, however, too low and confined to be comfortable 
 to the congregation assembling; and the minister was 
 
94 BLACK TOWN CHAPEL. 
 
 usually drenched in perspiration as soon as he commenced 
 his work; and in the course of the service was much dis- 
 turbed by passengers and carts passing close by the doors 
 and windows, open the whole length of the building, as 
 also by the thousands of musquitoes and other insects, 
 that found this a suitable habitation, or were attracted 
 by the lights used at evening service. 
 
 The society and congregation agreed with the Missio- 
 naries that a chapel was necessary, and engaged to subscribe 
 towards its erection. A more appropriate plot of ground 
 than that already occupied, could not be procured ; and it 
 was sufficiently large to allow of a new chapel being 
 built, without interfering with the building then used as 
 such, and which was the only one the congregation had to 
 assemble in. 
 
 It was resolved that the chapel about to be erected, 
 should be raised one story from the ground floor, to secure 
 a free circulation of air, and to avoid the annoyance from 
 insects and from the noises of the crowded streets. 
 
 The character and object of our Mission were so well 
 known, that Mr. Lynch found no difficulty in obtaining 
 encouragement and liberal subscriptions from many of the 
 servants of Government and other highly respectable resi- 
 dents in Madras, as well as from those who had profited 
 by the ministry of himself and colleagues. Contributions 
 were ultimately raised to the amount of about seven thou- 
 sand Madras rupees, or 700. sterling. The cost of the 
 erection and fitting up of the chapel was more than ten 
 thousand rupees, the original purchase of the land and 
 premises had been upwards of three thousand five hun- 
 dred rupees. 
 
 In digging for the foundation, it was found that the 
 nature of the ground was such as not to permit the safe 
 erection of such a building as that now contemplated, 
 without more than common precaution. Wells were there- 
 
M.A B 
 
 
 3 Feet 
 
 O. 
 
ERECTION AND OPENING. 95 
 
 fore sunk to the depth of about twelve feet, and partly filled 
 with sand ; from this artificial ground arches were turned, 
 and on the arches the building was erected ; the expense 
 was considerably increased by the necessity of such a 
 foundation. 
 
 The whole was substantially constructed of bricks and 
 chunam, and entirely plastered with chunam within and 
 without. The accompanying elevation and section, give 
 a correct idea of the chapel and premises. 
 
 The upper story, which is the chapel, is fifty-seven feet 
 long, (independent of the covered verandah or porch in front, 
 about seven feet,) and thirty feet in breadth ; and is capable 
 of accommodating a congregation of three hundred persons : 
 more than that number have assembled in it on especial 
 occasions. The roof is of teak- wood and covered with tiles ; 
 but within, has an arched ceiling of boards, the centre of 
 which is nearly nineteen feet from the floor, which is also 
 of teak-wood. 
 
 The lower apartments are dry and commodious : the front 
 one is used as a vestry ; that to the left is occupied as the 
 Depository of the Madras Religious Tract Society ; that on 
 the right is used for committee and class meetings. 
 
 The small building to the right of the chapel is the place 
 formerly used as such, and which has since undergone some 
 improvements and alterations, and continues to be valuable 
 for Portuguese and Tamul preaching, and for day and 
 Sunday schools, both English and native. 
 
 The chapel was opened on the 25th of April, 1822. On 
 this occasion a lively and extensive interest was excited 
 among our friends. Before the hour appointed, the chapel 
 was quite filled, and in the congregation we had the 
 pleasure to recognise many Missionaries of other Societies, 
 either resident in Madras or occasionally visiting it : about 
 four hundred persons found room, but a great number had 
 to return from the door, without gaining admittance. 
 
UG INCREASED INTEREST. 
 
 I commenced the service by giving out the hymn begin- 
 ning with, "Jesu, we look to thee," &c. : the Rev. C. 
 Loveless, of the London Society, then read the Liturgy and 
 appropriate lessons : the Rev. C. Traveller, of the same 
 Society, next offered up an extemporary prayer ; and Mr. 
 Lynch preached an appropriate and impressive sermon on 
 Matt, xviii. 20, "Where two or three are gathered together 
 in my name, there am I in the midst of them." After 
 sermon the Rev. T. Nicholson prayed, and gave an address, 
 stating the expense of the building and the amount of the 
 contributions already made, and urging the necessity of 
 further exertions ; while he spoke we made the collection, 
 which amounted to about 40. sterling. Mr. Erskine then 
 offered up a prayer and concluded the service. 
 
 Thus was another house dedicated to the service of the 
 living God, in the midst of a heathen and idolatrous popu- 
 lation : it is the largest Wesleyan Chapel yet erected in 
 Continental India. 
 
 It was an interesting occasion to ourselves and our 
 society, and was the means of increasing the favourable 
 opinion already existing in Madras with regard to our 
 Mission. In a short time afterwards, we were invited to 
 erect another chapel in a different quarter of Madras, by two 
 gentlemen who would have subscribed liberally ; but our 
 hands were already full ; we had occupied more ground 
 than we had strength to cultivate to our own satisfaction, 
 and however desirous of enlarging our sphere of labour, we 
 were under the necessity of giving a refusal. 
 
 In the beginning of May Mr. Erskine left us, to proceed 
 to Calcutta, from whence he embarked for New South 
 Wales, having waited in vain at Madras for several months, 
 for a vessel direct to that part of the world. His labours 
 had been very acceptable to our congregations, and a great 
 relief to us ; and by his departure, the full work of the 
 station devolved upon Mr. Lynch and myself. 
 
MR. CLOSE'S AFFLICTION. 97 
 
 The assistant, who had formerly been very serviceable 
 in Madras, as interpreter and superintendent of schools, 
 having returned to Ceylon his native place, it rested with 
 me to conduct the Tamul services entirely, and fill up all 
 our engagements among the natives. 
 
 I was still under the necessity of writing my Tamul 
 sermons ; my plan was to compose four or six pages daily : 
 a learned brahmin attended me early in the morning and 
 corrected what I had written, of which I had then to make 
 a fair copy, and to prepare another portion for correction on 
 the following morning. I thus found the composition and 
 transcribing of one sermon in Tamul per week, as much 
 as I could accomplish in addition to my other numerous 
 engagements. 
 
 But unequal as we had felt our numbers and strength to 
 the work before us, they were now to suffer a diminu- 
 tion. The hopes, which had been indulged, of the recovery 
 of Mr. Close, by his removal to Negapatam, were severely 
 disappointed ; he never regained the vigour he had lost by 
 his zealous labours in the sultry climate of Madras. His 
 favourite boy died in Negapatam, soon after their arrival 
 there ; Mrs. Close sustained considerable injury by being 
 thrown out of a gig ; and notwithstanding the advantages 
 of relaxation, and the society and affectionate attentions of 
 our excellent friends in Negapatam, Mr. Close's health 
 continued to decline, till it was declared necessary for him 
 to leave the country. He accordingly came up with his 
 family to Madras in July, to embark either for the Cape of 
 Good Hope, or England. Here their afflictions were 
 increased by the sickness and death of their only surviving 
 child. Of their Madras friends who visited them, during 
 their stay with us at the Mission House, none, I believe, 
 departed, without shedding tears of Christian sympathy, over 
 the afflictions and altered appearance of Mr. and Mrs. Close. 
 
 The comparative claims of Negapatam and Bangalore 
 
 H 
 
98 BANGALORE RELINQUISHED ST. THOME. 
 
 now became matter of serious deliberation 5 for we were 
 reduced to the painful necessity of giving up one of those 
 stations, at least for a time. The society already formed in 
 Negapatam, and the prospect of immediate and extensive 
 usefulness,, especially among the Dutch and Portuguese 
 population, gave that station a character of considerable 
 importance. It had also been occupied by us previously 
 to Bangalore, and was not the residence of Missionaries of 
 any other religious body. By the influence of our excellent 
 friend J. Cotton, Esq., an allowance had been obtained from 
 Government of about 100. per annum for the performance 
 of chaplain's duty by our Missionaries in Negapatam ; 
 which, being a considerable contribution to our General 
 Fund, ought not to be forfeited without due consideration. 
 
 It was with great reluctance I gave my consent to the 
 temporary abandonment of our Mission in Bangalore ; but 
 there appeared no alternative. Soon after the embarkation 
 for England of Mr. and Mrs. Close in the commencement 
 of August, Mr. and Mrs. Mowat came down from 
 Bangalore, and proceeded to Negapatam. 
 
 Meantime we had pleasing indications of success and 
 of the divine blessing on our labours, in various quarters of 
 the extensive circuit of Madras. 
 
 A favourable opening presented itself in St. Thome, a 
 large and populous neighbourhood on the sea side, about 
 one mile south of the Mission House. This place has a large 
 heathen temple, whose annual feast is attended by many 
 thousands of strangers, as well as by its own native inha- 
 bitants, who are very numerous, and have among them a 
 considerable appearance of wealth and respectability. The 
 descendants of the Portuguese, who about two hundred years 
 ago, occupied St. Thome as their chief station in this part 
 of India, are numerous also : many Indo-Britons reside there, 
 sufficient to form a good English congregation ; of these, 
 some had occasionally attended our English services in 
 
GRAVE OF ST. THOMAS THE APOSTLE. 99 
 
 Royapettah; and in the hot season a great number of 
 invalid or convalescent European visitors resort to St. 
 Thome, to enjoy the advantages of its pleasant situation 
 and salubrious air. 
 
 The remains of the old Portuguese fort are still to be 
 seen on the beach ; and, hard by, is the Romish cathedral, 
 a building of considerable magnitude, with extensive 
 premises adjoining connected with the establishment; 
 consisting of the palace, or residence of the Portuguese 
 Bishop, who receives his appointment from Goa, and 
 accommodations for the priests and students. 
 
 Adjoining the east end of the cathedral is a small chapel, 
 similar in outward appearance to a heathen temple; the 
 tradition concerning it is, that it was formerly a heathen 
 temple, but was granted by the native prince of Mielapoor 
 (the Tamul name of St. Thome) to St. Thomas the 
 Apostle ; who is said to have preached the Gospel in India, 
 to have suffered martyrdom in this neighbourhood, and to 
 have been interred in this chapel. When I entered the 
 chapel on one occasion, the reputed grave of the Apostle 
 was shewn to me, being a deep and wide excavation having 
 its entrance within the chapel : the excavation has been 
 occasioned by the holy earth having been from time 
 immemorial taken away in small quantities, to preserve 
 voyagers from storm and shipwreck, and to answer other 
 purposes of superstition. 
 
 A poor fisherman of St. Thome, who, though the son of 
 an Englishman, lived among the natives and had a native 
 wife, constantly brought his family to our Tamul services 
 in Royapettah, and was a member of our native class. His 
 wife was now a member also, but had formerly been a Roman 
 Catholic. A circumstance which occurred before she 
 became a Protestant, will serve to mark the character of her 
 husband, and the view he took of Popery. She was desirous 
 of attending the annual Romish festival in Pulicat, twenty- 
 
100 OPENING IN ST. THOME. 
 
 five miles north of Madras; her husband acceded and 
 resolved to accompany her. When they set out on their 
 journey, which, as they were foot- travellers, would occupy 
 them two days in going and two in returning, he persisted 
 in leaving his hat behind him, and walked bareheaded. 
 When questioned as to his reasons, he said he knew well 
 that when they entered the church at the end of their 
 journey, he should be required to take off his hat, and 
 rather than uncover his head on entering a place of idola- 
 trous worship, he preferred making the whole journey 
 bareheaded ! 
 
 This person, though not able to read himself, sent his 
 children to our schools ; and invited a few of his neigh- 
 bours to hear the reading of the scriptures and prayer at 
 his own house : the number of this evening assembly 
 increased, and he erected a pandal for their accomodation. 
 
 About the same time, he pressed a respectable inhabitant 
 of St. Thome to attend our English preaching. This 
 gentleman, though born in India, had enjoyed many advan- 
 tages, having received a classical education at Harrow 
 school. He began to attend our preaching early in April, 
 and became for some time an altered character. He 
 occasionally attended the English class, and expressed his 
 surprise, that religious instruction should have enabled 
 persons who had received so little education, to speak on 
 divine subjects with an ease and propriety to which he 
 found himself inadequate. 
 
 He invited us to make use of one of his houses in St. 
 Thome as a chapel. We gladly embraced the offer ; and 
 commenced our regular services there, on the evening of 
 Wednesday, the 28th of August, 1822. 
 
 At a few hours notice an assembly of more than two 
 hundred persons of various descriptions, but chiefly natives, 
 was collected. Mr. Lynch commenced with prayer and an 
 address of about quarter of an hour in English. I then 
 
SWINGING ON *HOOKS.' 101 
 
 addressed the congregation in Tamul, on the great objects 
 we had in view, and concluded by prayer in the same 
 language. We regularly continued a stated service of the 
 same kind for several weeks, and saw some fruit of our 
 labours in the increase of our Royapettah congregation, 
 and in the number of heathens, and others equally ignorant, 
 brought under the sound of the word of God. 
 
 At length it was found advisable to have the English 
 and native services separate from each other. It was pro- 
 posed to us to purchase the premises we had occupied, 
 which, though the situation was rather obscure, were the 
 best we could expect till our means should be enlarged. 
 The poor but zealous man, before mentioned, solicited and 
 obtained subscriptions from the poor as well as from the 
 rich : the house was purchased and altered for the purposes 
 of public worship. Regular English service has been ever 
 since held in it twice or thrice each week ; and Tamul and 
 Portuguese sermons have been occasionally preached in it 
 to attentive congregations. Two schools, one English and 
 the other Tamul, were established, and an English society 
 was formed. The house, thus converted to a chapel, has 
 been found incommodious for the English congregation, 
 and from the increasing interest lately exhibited by our 
 friends in that neighbourhood, I have no doubt that if they 
 had a little encouragement from England, they would 
 exert themselves to raise a building more suitable to the 
 sacred purpose, and better adapted to the character of the 
 place. 
 
 One evening, about this time, passing along the road, 
 near our house, my notice was attracted by an immense 
 assemblage of people, and preparations for the feast at 
 which certain devotees swing on hooks thrust into the 
 muscles of the back. On this occasion none came forward 
 to swing, but a poor sheep was made to act as substitute. 
 This absurd and painful ceremony is chiefly observed by 
 
102 I UBLI .LABOURS TRANSLATIONS. 
 
 the lower classes, and is generally practised in consequence 
 of vows made in time of danger, or for the obtaining of 
 some desired object. 
 
 In the month of September, Mr. Stead from Jaffna paid 
 us a visit in Madras, and by his seasonable assistance, in 
 some measure lessened our toil, and enabled us to extend 
 our sphere of exertion. My increased familiarity with 
 Tamul now enabled me to begin delivering sermons extem- 
 porarily ; I commenced out-door preaching in the villages 
 and roads, and distributed many tracts among the natives. 
 The Cholera Morbus, which raged dreadfully at this time, 
 seemed to have the effect of awakening the attention of 
 the people to those subjects which related to God and to 
 eternity. But in the mass of human beings around us, 
 our utmost endeavours seemed to be as insufficient to pro- 
 duce a general influence, as a pebble dropt into the ocean 
 would be, to produce an agitation of the whole. An 
 oppressive conviction to this effect is, I believe, felt by 
 every Missionary scattered throughout the vast population of 
 India : but their faith regards the promises and the prophetic 
 declarations of God ; and their hope is turned to the land 
 of their nativity, for a supply of more labourers to enter 
 into the harvest. 
 
 About the end of the year, at the request of the Madras 
 Religious Tract Society, I engaged in re-translating into 
 Tamul, considerable part of a large tract by the late Mr. 
 Nicholson, " On the Truth of Christianity proved by the 
 Resurrection of Christ :" the larger portion of the fair copy 
 he had prepared for the press having been unfortunately 
 lost. I made also a translation of the Rules of o,ur Society; 
 and of the Account of Mr. Wesley and the Rise of 
 Methodism, contained in the tract of the Rev. V. Ward, 
 entitled, "Facts," &c., to which I added the View of the 
 doctrines of Methodism contained in the same book, 
 making those omissions and alterations required by the 
 
CLOSE OF THE YEAR 1822. 103 
 
 different circumstances of our people in Madras, for whose 
 use and information the translation was designed. 
 
 In December, Mr. Lynch paid a visit to Chittoor, leaving 
 Mr. Stead with me in Madras. We laboured with much 
 comfort and harmony in our studies as well as in our 
 public engagements ; and had reason to believe that the 
 divine blessing accompanied our exertions. Mr. Stead 
 found in Madras books and various assistances for advance- 
 ment in the knowledge of the language, he had not been 
 able to obtain in Ceylon, and shewed how he regarded them, 
 by the industrious application with which he improved the 
 opportunities afforded to him. 
 
 On the last day of the month, Mr. Lynch returned from 
 Chittoor. We closed the year 1822 and commenced the 
 New Year, in our chapel in Black Town"; where a large 
 congregation assembled to be present at the interesting 
 services connected with what is called a Watch-night, a 
 service peculiar to the Methodists, but exceedingly suitable 
 to the occasion, and to the feelings of the sincere Christian 
 at such a time. 
 
 CHAPTER XII. 
 
 1822 AND 1823. 
 
 Tamul Teachers Rdmdi/anam Robertas de Nobili A'tma 
 Nirnyam Nyana Ubadhesam Besclii Vedlnar 
 Ozhuccam Vedha Tilaccani Extracts Translated 
 Tamul Church History Tembavani Translations. 
 
 THE brahmin I had employed as Tamul teacher being a 
 Moonshee of the College, was soon promoted to a higher 
 
104 TAMUL LITERATURE ROBERTUS DE NOBILI. 
 
 class, and received engagements which removed him from 
 the neighbourhood, and prevented his further attendance on 
 me except as an occasional visitor. I subsequently engaged 
 three or four other Moonshees, of whom some notice maybe 
 introduced in its proper place ; and during the whole of my 
 residence in Madras, always considered it necessary to have 
 a learned native assistant, on whom, though not wholly 
 employed by me, I could rely for help in any difficulties 
 occurring in Tamul reading or composition. 
 
 A friendly intercourse with some of the chief Moonshees 
 of the College was highly valued by me. Among other 
 advantages accruing from it, was the obtaining copies of 
 rare and valuable books, which probably I should not 
 otherwise have met with. 
 
 One of the first books in my course of Tamul reading 
 in Madras, was part of the Rdmayanam, one of the eighteen 
 PuranaSy or Sacred Histories of the Hindoos ; its chief 
 subjects are the exploits of Rama, whose worship and 
 festival I before mentioned, (Chapter vii.) and whose history 
 is adorned with fables too extravagant, I should have 
 thought, even for an eastern imagination, and with mysti- 
 cisms sufficiently abstruse, to exercise and satisfy the 
 acutest metaphysician, ancient or modern. 
 
 I fell in also with some of the works of Robertus de 
 Nobili, the first Jesuit Missionary who penetrated into 
 India. He established himself in the kingdom of Madura 
 in the commencement of the seventeenth century, and was 
 successful in proselyting great numbers of the natives. 
 From the number of Sanscrit terms occurring in his 
 writings, it would appear that he was well acquainted with 
 that tongue, as well as with the Tamul language. He 
 translated the Romish Liturgy as it is still used in the 
 native churches, and entitled Mantramalei, or Garland of 
 Prayers. A work called Atma Nirnyam, or The Determi- 
 nation of the Soul, by the same author, is a valuable book ; 
 
C'. J. BESCHI. 105 
 
 I had a copy of it neatly transcribed, which formed a small 
 quarto of nearly a thousand pages. In this work, which is 
 almost free from the peculiarities of popery, the author 
 shews himself an acute disputant and metaphysician. In 
 treating on the origin and nature of the soul of man, he 
 successfully and ingeniously exposes the fallacy of the 
 various opinions, held by the different sects of Hindoos with 
 regard to the soul ; such as, That the soul is God that it 
 is from eternity that it is matter that it dies with the 
 body that it transmigrates from one body to another 
 that there is no difference between the human soul and the 
 souls of beasts, &c. On the two last points his arguments 
 are particularly ingenious, and well calculated to strike and 
 convince the mind of a Hindoo. The statement of Hindoo 
 doctrines and authorities thus elicited, and the refutation of 
 them advanced and enforced in the peculiar style of Hindoo 
 argumentation, make the book valuable, and worthy of 
 being possessed and perused by every Tamul Missionary. 
 
 But his most famous work is entitled Nyana ubadhesam, 
 and consists of a course of lectures on Theology, in a style 
 peculiarly his own and evidently displaying the hand of a 
 master. Two extracts from it, with a translation annexed, 
 are given by Mr. Ellis in his translation and commentary 
 on the Kural, page 26', 28. It was, I believe, from the 
 publication of this work, that Robertus de Nobili was 
 styled by the natives, Tatwa-bbdhaca-swdmi, or the Teacher 
 of the Divine Attributes. 
 
 I perused also with much interest the works of a still 
 more celebrated Indo-European author, C. J. Beschi, 
 another Italian Jesuit, who came to India about the com- 
 mencement of the eighteenth century. His name is 
 familiar to Oriental scholars, from two excellent Grammars 
 of the dialects of the Tamul language, written by him in 
 Latin, and since translated into English ; by use of which, 
 the servants of Government, and Missionaries have found 
 
106 VEDHIAR OZHUCCAM. 
 
 the Tamul language of comparatively easy acquisition. 
 But he is known to the Hindoos by the name of Veera-ma- 
 mimiy Veera being a translation of his Christian name 
 Constantine, and md-muni, honorary additions, signifying 
 The great holy person : his chief works in Tamul are the 
 Saduragradhi, or a Dictionary of the Tamul language in 
 four parts ; Tonnool Vilaccam, a Grammar of high Tamul ; 
 Vedhiar Ozhuccam, Rule for Catechists or Instructions for 
 teachers of religion; Vedha Vilaccam, Illustration of 
 Religion, being a clever attempt at an exposure and refu- 
 tation of Protestantism, then spreading by the labours of 
 the Missionaries of Tranquebar; and Tembavani, The 
 Unfading Garland, an immense poem embracing the 
 History of the Old and New Testaments and innumerable 
 Romish legends. 
 
 These works are all admirably performed, and regarded 
 only as literature, are invaluable ; they deserve to be con- 
 sidered models of composition ; and as such to be attentively 
 read, and to form part of the library of all who wish to excel 
 in Tamul. I wish I could speak so favourably of the tenets 
 enforced in them, and the effect they have produced and 
 must continue to produce on the minds of the people ; they 
 are the favourite literature of the Roman Catholic natives. 
 
 Next to the Grammar and the Dictionary, the most 
 unexceptionable of the writings of Beschi is the Vedhiar 
 Ozhuccam, or Rule for Catechists : it contains clear 
 definitions, offers powerful motives, and presents affecting 
 appeals, with regard to the work of this class of teachers. 
 It is divided into twenty chapters. The first chapter treats 
 Of the nature of the office of Catechists ; the second, Of 
 its importance ; the third, Of its universal obligation ; the 
 fourth, Of the preparation to the office ; the fifth, Of the 
 the necessity of self-government in those who would save 
 others ; the sixth, Of caring for others in order to self- 
 preservation ; the seventh chapter shews that The first 
 
VEDHA VILACCAM. 107 
 
 means for the salvation of others is personal piety ; the 
 eighth. The second means is prayer ; the ninth, The third 
 means is desire ; the tenth chapter presents Motives to 
 quicken a desire for the salvation of others ; the eleventh 
 treats on Self-diffidence and entire reliance on God in the 
 execution of the office ; the twelfth, On regarding the 
 souls and not the outward condition of men ; the thirteenth, 
 On shewing love to others ; the fourteenth, On shewing no 
 desire for the wealth of others ; the fifteenth, On regarding 
 the proprieties of time and place ; the sixteenth, On yielding 
 to others in order to win them ; the seventeenth, On not 
 giving way to discouragement from want of success ; the 
 eighteenth, On unity among themselves ; the nineteenth, 
 On helps to the office of Catechist ; the twentieth is an 
 Exhortation to attention to these instructions. The whole 
 concludes with questions and assistances for self-examina- 
 tion with regard to Duty towards God, Personal piety, 
 Family Religion, Duty towards ministers, Duty towards the 
 church, Duty towards the heathen, Duty towards dying 
 persons, Duty with regard to hinderances in the performance 
 of the office ; and a number of pithy proverbs to be fastened 
 on the memory. * 
 
 The Vedha Vilaccam, or Illustration of Religion, by 
 the same author, is of a very different character. In 
 attempting to refute Protestantism, he pays no regard to 
 truth or candour, and so colours even the facts which he 
 adduces, as to make them produce a contrary impression to 
 that which would be made if they were fairly told. 
 
 The first chapter treats on the Rise of Protestantism, 
 and foully calumniates the character and doctrines of Luther 
 and his coadjutors : the second chapter recounts the Divi- 
 sions in the Protestant church; the third defends the 
 Worship of saints ; the fourth, the Worship of the Virgin 
 
 * My copy of this work is beautifully written on olas or palmyra leaves. 
 
108 PRAISE OFFERED TO THE VIRGIN. 
 
 Mary ; the fifth asserts the Antiquity of such worship ; the 
 sixth defends the Worship of images ; the seventh asserts 
 the Antiquity of such worship; the eighth, is on the Decrees 
 of the church ; the ninth, on the Infallibility of the church ; 
 the tenth asserts that the Romish church is the only true 
 church ; the eleventh is On Purgatory; the twelfth, On the 
 Sacraments generally; the thirteenth, On the Sacraments 
 particularly; the fourteenth, On Transubstantiation ; the 
 fifteenth, On the sacrifice of the Mass ; the sixteenth, On 
 the Holy Scriptures ; the seventeenth, On the miracles of 
 the church; the eighteenth, Confirmation of what had 
 been advanced ; the work concludes with a Confession of 
 Faith on the principles defended in it. 
 
 The spirit, style, and doctrines of the work may be 
 gathered from the following extracts ; the first is a transla- 
 tion of the thirty-third paragraph of the book, being the 
 sixth of the fourth chapter. After commenting on the 
 answer of our Lord to the woman who exclaimed, " Blessed 
 is the womb that bare thee," &c. Luke xi. ch. 27. 28. v., he 
 thus proceeds : 
 
 "If what has here been advanced be considered, the 
 well informed will neither think nor affirm that the Lord 
 Jesus disapproved of the praise ascribed by the woman to 
 the divine mother, or forbad that she should be worshipped 
 and praised, but rather that he approved and commended 
 it ; though to a person who has lost his senses it may 
 appear the contrary. Let us therefore unite with that 
 spiritually enlightened woman, in praising the heavenly 
 divine mother, that we may turn back the darts which those 
 adversaries, the heretics, have hurled at the divine mother, 
 and that we may pain the wounded minds of those who 
 have already suffered a defeat. Let us say, Hail ! womb 
 that bare the God-man ! Hail, womb that gave fruit not 
 destructive of the flowers of virginity ! Hail, breasts that 
 poured nectar to the Instructer of every soul ! Hail, thou 
 
CONFESSION OF FAITH. 109 
 
 who embodied the Immaterial, to rejoice our eyes ! Hail, 
 thou who supplied the blood that was shed for our salvation ! 
 Hail, Queen of the inhabitants of heaven ! Hail, Strength 
 to the weak ! Hail, Beauty of the heavenly world ! Hail, 
 Life of the earthly world ! Hail, Mistress of the fiery 
 world ! Hail, Splendour, displaying religion ! Hail, Sea 
 of grace, preserving the soul ! Hail, Medicine, healing 
 disease ! Light, dispelling darkness ! Joy, assuaging grief! 
 Shore of heaven ! Help of earth ! Diamond of grace ! 
 Life ! Nectar ! Grace ! Hail, Mother universally praised ! 
 Hail, Mother, worthy of universal praise ! Hail, Mother, 
 heavenly and divine ! Hail, Heroine, feared by heretics ! 
 Hail, O Bountiful, hated by heretics ! Hail, Queen, who 
 shalt destroy heretics ! Hail !" 
 
 The next extract I shall make, is the conclusion of the 
 work, headed thus : 
 
 A CONFESSION OF FAITH, BEING THE SUM OF THE 
 ILLUSTRATION OF RELIGION. 
 
 "Some say that Annam," (the fabled swan of the 
 Hindoos,) " separating milk from the water by which it has 
 been adulterated, drinks pure unmingled milk. This must 
 be difficult, but is it not much more difficult, to separate the 
 falsehood which has been mingled with true religion, by 
 various sorts of heretics, and to receive the divine mysteries 
 without adulteration ? Knowing this, and that we may save 
 the soul that has taken poison mingled with milk, we have 
 laboured thus far, in this work, to refute all the adulterating 
 falsehoods of heretics, especially those of the present day ; 
 as though we presented to you and poured sweet nectar from 
 a golden dish, we have exhibited to you unmixed, the divine 
 mysteries which are to be believed. All that we have here 
 so diffusely written, the Council assembled in Trent, in the 
 days of Luther, exhibited briefly in a confession of faith to 
 be repeated by all. We therefore now render it for you 
 
110 CONFESSION OF FAITH. 
 
 into Tamul, as an abridgement of what we have advanced, 
 and as a divine form of faith prescribed by that Council, 
 to be received by all who are desirous of salvation. Let 
 every one esteem this, the form of his faith, and repeat it 
 often during life ; but especially in the hour of death, if it 
 be possible, let him repeat it with entire devotion of mind. 
 
 It is as follows : c I believe with a firm faith all the 
 
 divine mysteries contained in the articles of the belief of 
 holy Roman church : that is, I heartily receive all the 
 observances and commands observed in the Holy church, 
 and that have been handed down by tradition from gene- 
 ration to generation, from the days of the Apostles. 
 Moreover, I receive as the Holy church receives, the 
 seventy-two books, as Scripture ; and as it belongs only 
 to the Holy church to interpret Scripture, I receive also 
 the interpretation given by the Holy church. I receive the 
 interpretation of the divine mysteries, given by the agree- 
 ment of the doctors of the Holy church ; and I never at 
 any time give any other interpretation. Moreover, I do 
 firmly believe that there are seven Sacraments, ordained by 
 our Lord Jesus Christ, necessary to the salvation of man, 
 though all are not necessary to each person ; and that they 
 are these : Baptism, Confirmation, the Lord's Supper, 
 Penance, Extreme Unction, Holy Orders, Matrimony; 
 that they communicate grace, and that these three, Bap- 
 tism, Confirmation, and Holy Orders, cannot be repeated 
 without sin. I accord that the whole manner observed by 
 the holy Roman universal church, in administering the 
 seven Sacraments, is good. Without any reservation, I 
 receive all that was taught and established by the holy 
 Council of Trent, on the subject of original sin, and the 
 forgiveness of sins. Moreover, I affirm that in the sacri- 
 fice of the Mass there is a true sacrifice offered to God for 
 the quick and the dead; and that in the Lord's Supper 
 there are riot signs, but truly the body and blood, and soul, 
 
CONFESSION OF FAITH. Ill 
 
 and divine nature, of our Lord Jesus Christ; that the 
 nature of the bread perishes and becomes his body, that 
 the nature of the wine perishes and becomes his blood, 
 and that there is a transmutation according to the doctrine 
 of the holy Catholic church ; and that though the proper- 
 ties of the bread only be received, or the properties of the 
 wine only be received, the Lord Jesus is entirely received, 
 and there is a perfect Sacrament. I firmly believe in purga- 
 tory, and that the prayers and the alms of the Holy church 
 are beneficial to the souls there detained. I also affirm, 
 without doubting, that it is right to worship and to pray to 
 the saints that are in heaven with the Lord Jesus, and that 
 they intercede for us with God, and to worship their holy 
 relics ; and that it is right to set up images of Jesus Christ, 
 and of the ever holy Virgin, the Divine Mother, and of 
 other saints in heaven, and to worship them in a suitable 
 manner. I certainly affirm that the Lord Jesus gave power 
 to the Holy church to establish a fund of merit, and that 
 great benefit doth accrue to all within the pale of the Holy 
 church from the merits thus established. I am certain that 
 the universal, Catholic, Roman holy church, is the mother 
 of the Holy church spread throughout the world, and the 
 head church to instruct all others ; and receive, that the 
 Holy Pope, reigning in the city of Rome, being the regular 
 successor of the chief Apostle, St. Peter, is the head of 
 the Holy Church, and in the place of the Lord Jesus; 
 and I swear that I will submit to him, and obey all his 
 commands. Moreover, I heartily and without any doubt 
 receive all that has been taught and established in general 
 councils and in other decrees of the Holy church, and 
 especially in the decrees of the council assembled in Trent. 
 And like as the Holy church has detested, rejected, and 
 cursed every thing contrary to this, and the evil systems of 
 all heretics, I also do detest, reject, and curse them. And 
 because there is no salvation to any but to such as thus 
 
112 TAMUL CHURCH HISTORY TEMBAVANI. 
 
 believe, as I receive in my mind, and firmly declare and 
 confess by my mouth, this universal faith necessary to all, 
 I do promise to God, and swear that by the help of God I 
 will receive it in my mind, and declare it by my mouth 
 even to death, without diminishing or altering, and will 
 labour according to my power, that all who are under me 
 may receive, affirm, and teach the same : so let God and 
 his Holy Gospels be my help.' 
 
 " The confession of faith, the sum of the Illustration of 
 Religion is ended." 
 
 The book then closes with the particulars of the place, 
 date and quantity of the composition and the author's 
 name. It is dated 1728. 
 
 I have both laughed and wept when perusing this book : 
 the ridiculous falsehoods and misstatements advanced in it, 
 cannot but provoke a smile ; but the peculiar excellence of 
 its style, and the want of other information on the part of 
 those to whom it is addressed, give it a force and influence 
 among the natives over which I could not but mourn. 
 
 The publication of a Church History in Tamul, an octavo 
 volume of more than three hundred pages, by the Missio- 
 naries of Tranquebar, afforded perhaps the most suitable 
 answer this work could receive ; I was told at Tranquebar, 
 that a copy of that history was sent to Beschi and he 
 never ventured to impugn its statements. 
 
 An analysis of Beschi's great work, the TemUavani, or 
 Unfading Garland, would be more than could be entered 
 upon here. He professes this poem to be a translation 
 from the work of a holy woman called Mary of Agirth ; 
 but its perfectly Tamul style and matter prove this to be a 
 mere pretence. 
 
 In his Grammar of high Tamul, speaking of this kind 
 of poem, which has by some been denominated Epic, he 
 he says, "Attamen quas Latini tradunt Poematum regulas 
 non observant, fyc. " In these compositions, they do not 
 
THE POEM TEMBAVANI. 113 
 
 follow the rules prescribed by Latin critics ; they generally 
 take up the narrative or fable ab ovo, at the beginning. It 
 is also an invariable rule, after the invocation, and the 
 statement of the subject, to open the poem with a descrip- 
 tion of the hero's country, and the capital where he is 
 supposed to have reigned or flourished; and these are 
 represented in the most favourable colours ; not such as 
 they are believed to have been, but such as the poet chooses 
 to describe them. In this description the rains which 
 descend upon the mountains, the streams which flow from 
 them, and the consequent fertility of the country, never 
 fail to have their place." * 
 
 Of this poetical licence he has availed himself to the full 
 extent, in the composition of Tembavani. It was intended 
 to supply the place of a translation of the Holy Scriptures ; 
 but every doctrine, fact, and superadded legend, is so 
 accommodated to the notions and circumstances of the 
 Hindoos, that the whole might be supposed to have been 
 the composition of a native, who had never set his foot 
 beyond the boundaries of his own country ; and whilst it 
 recognises many important and sublime truths, it has a 
 tendency, at the same time, to confirm and establish 
 innumerable errors. 
 
 The hero of the poem is Joseph, the reputed father of 
 our Lord. The particulars of his life, and those of the 
 life of the Blessed Virgin, are recounted with pretended 
 accuracy; and innumerable miracles are feigned, to heighten 
 the interest. The colouring given to the facts of the 
 extraordinary birth and infancy of the Divine Redeemer, 
 must shock any one who has tasted the simplicity of the 
 Gospel history ; and is calculated to reduce it, in the esti- 
 mation of the Hindoos, to the rank of one of their own 
 mythological fables. The Old Testament History, both 
 
 * Babington's Translation, p. 112. 
 
114 EXTRACTS TRANSLATED 
 
 canonical and apochryphal, with many fabled particularities, 
 is related to the holy family, on the occasion of the flight 
 into Egypt and the return, chiefly by angels supposed to 
 attend on the infant Saviour. The New Testament His- 
 tory and the legends of the Romish church, are given in the 
 form of prophecy, to satisfy the inquiring mind of Joseph 
 before his death. 
 
 As a specimen of the style, we select a few verses out of 
 the second Canto, relating to Jerusalem, to the description 
 of which city the whole of the Canto vis devoted. 
 
 " This city from its universal advantages, may be com- 
 pared to religion ; from the brightness of its ornaments, 
 may be compared to day; from its extent, it may be 
 compared to the world ; from the keeping of its walls, it 
 may be compared to a pure virgin ; from its crowded state, 
 it may be compared to the sea ; to its enemies, it may be 
 compared to the anger of saints ; for goodness, it may be 
 compared to heaven, and heaven may be compared to this 
 city. 
 
 "Like as the great sea surrounds the golden world 
 (earth) so was the beauty of the wide moat varying its 
 bright waves, and surrounding the walls, (of Jerusalem,) 
 which shone like a multitude of the solar rays, rose like a 
 mountain to the water of the clouds and pierced the sky. 
 
 " This extensive moat at the foot of the heaven-reaching 
 walls, seemed like a silver shackle to detain the beauteous 
 city on the sea-girt earth, for fear it should esteem the 
 earth an unsuitable situation, and ascend to heaven as a 
 more appropriate place. 
 
 " This moat was deep as the deeply-rooted affection of 
 the great ; the green weeds in it played on its surface 
 unstable as the affection of the mean ; and the lotus out- 
 shone by the beauty of the damsels, could not stay within 
 the city, but here opened its tender leaves and breathed its 
 fragrance. 
 
FROM THE TEMBAVANI. 115 
 
 " There, were swarms of contending crocodiles, shewing 
 teeth sharp as a sword, and curved like the fair new moon, 
 opening their fleshy mouths, and flashing fire from their 
 eyes, as though the moat had formerly been deepened to 
 hell, and the demons lying there had assumed and wandered 
 about in a terrifying form. 
 
 "The beauty of the golden walls, was as though the 
 ever-fair earth on a day of rejoicing, had put on a crown of 
 pure and radiant gold ; they were no more to be surprised 
 than the temper of holy men, who are filled with goodness 
 beyond desire, and who keep their minds. 
 
 " As the golden mountain is surrounded by clouds, the 
 city surrounded by a wall enclosing all wealth within it, had 
 a gate which when opened was as though the earth had 
 opened a casket, in which all its treasures had been 
 collected with a desire to display them for universal 
 advantage." 
 
 The remaining part of the description is equally imagina- 
 tive ; designed to please the fancy of a Hindoo rather than 
 to convey a knowledge of facts. 
 
 The following extract will exhibit the method in which 
 doctrine is inculcated in the Tembavani the two first verses 
 are represented as the words of the Saviour, addressed to 
 Joseph the third contains Joseph's reply. 
 
 " Embarking on the ship of true renunciation of the 
 world, and setting up therein the tall mast of strong 
 determination, spreading the two broad sails of devotion 
 and godly fear, whilst the breeze of the excellent gifts of 
 God blows upon them, the pilot of unceasing meditation 
 steering them through the sea of this sinful world, they 
 shall reach the desired haven of eternal bliss. 
 
 " But whilst the ship of renunciation thus sails along, 
 some, by corruption of the penance they had commenced, 
 will sink into the sea of sin and perish as though by the 
 upsetting of the vessel : some among them (one or two 
 
116 TEMBAVANI. 
 
 only,) seizing with earnestness the raft of repentance and 
 floating in a sea of tears, directing their course straight 
 forward, shall obtain the joys of heaven. Thus although 
 it is difficult rightly to perform penance, it is far more 
 difficult for those who leave off that which they had com- 
 menced to reach the shores of heaven. 
 
 " Joseph, the possessor of the branch which blossomed 
 with honey-dropping flowers, attended to all the divine Son 
 uttered ; and by the mouth of his ear drinking in the nectar 
 poured from the vessel of truth, thus replied : We may 
 consider the wicked like to an unbaked earthen vessel, 
 which when broken it is easy to join again, and to bake 
 in the furnace of penance ; but as it is impossible to join 
 again a vessel broken after it is once baked, so it is most 
 difficult for those who have left off to be penitent to be 
 restored." 
 
 Amazing ingenuity, indefatigable industry, and the zeal 
 of a mind worthy of a better cause, may be traced in every 
 page of this work ; it is so extensive as to form two large 
 and closely written quarto volumes. As a literary compo- 
 sition, and as an amusing book, it is invaluable : but when 
 regarded as the masterpiece of the most celebrated Romish 
 writer that has appeared among the Hindoos, and as the 
 best information as to Scripture History and doctrine, 
 supplied to them by the talented men sent from Rome for 
 their evangelization, it conveys a revolting but correct idea 
 of the regard to expediency, rather than to truth, and to 
 the inclinations of their converts rather than to their best 
 interests, shewn by that body, whose exertions and successes 
 were for a time the astonishment of Europe. 
 
117 
 
 CHAPTER XIII. 
 
 JANUARY TO JUNE, 1823. 
 
 District Meeting Journey of Messrs. Lynch and Stead 
 Chapel at Trichinopoly Baptism of two adults Union 
 of Missionaries Death of Mr. Aylward Portuguese 
 language Native schools Land wind Journey to 
 Wa llaja libad Serapanumcha iry Engagements among 
 the British soldiers and natives Return Missionary 
 Anniversary. 
 
 BEFORE the middle of January, 1823, Messrs. Lynch 
 and Stead set out on their journey to attend the Annual 
 District Meeting, about to be held in Jaffna. 
 
 They travelled on horseback down the coast, as far as 
 Negapatam. From thence they visited Trichinoply, for the 
 purpose of opening a small chapel erected in the Canton- 
 ment of that place by the exertions of the religious soldiers 
 of H. M. Royal Regiment, about forty in number, who 
 were kindly assisted and encouraged by the excellent 
 chaplain, the late Rev. Mr. Bankes, and many of the 
 officers of the station. 
 
 On their return from Trichinopoly to Negapatam, their 
 embarkation for Jaffna was delayed several days by the 
 dangerous illness of Mr. Lynch, whose exertions and 
 exposure in preaching and travelling, had brought on a 
 severe attack of fever. On his recovery he proceeded to 
 Jaffna. The result of the arrangements of the meeting 
 was, that Mr. Stead was appointed to Batticaloa, on the 
 Island of Ceylon, and Mr. Lynch and myself to Madras, 
 without the additional help we had hoped to obtain. 
 
118 LABOURS BAPTISM OF ADULTS. 
 
 Meantime, the whole labour of the station devolved 
 upon me for more than two months. I have since some- 
 times wondered, how I bore the fatigue of three services 
 every Sunday, and of similar engagements every evening in 
 the week. I was under the necessity of devoting all my 
 time to the work,, but never experienced more pleasure in 
 its performance. 
 
 On Sunday the 16th of February, at seven o'clock in the 
 morning, I conducted English service in the Black Town 
 chapel ; returned to Royapettah, and at ten commenced the 
 Tamul service, in the course of which I read prayers, bap- 
 tized two adult natives and two children, married a native 
 couple, preached in Tamul, and administered the Lord's 
 Supper to the native members of the society. At seven 
 in the evening I preached again in English and celebrated 
 the sacramental service with the English society. 
 
 The two adults whom I baptised on that day, had been 
 brought for that purpose from Ellichpoor, nearly eight 
 hundred miles from Madras, by a family of our Christian 
 natives, who had been there in the service of an English 
 gentleman, and now attended him on a visit to Madras. 
 This is one of many instances, in which our people, 
 scattered through the country by their temporal occupa- 
 tions, have given us proofs on their return, that they had 
 not forgotten, during their absence, the spiritual interests of 
 themselves and others. 
 
 Before Mr. Lynch's return to Madras, I received occa- 
 sional assistance in the English services from the Missionaries 
 of the London Society ; the Rev. William Sawyer, of the 
 Church Mission, also offered me the help of one of his 
 native Assistants. The union of spirit and affection gene- 
 rally exhibited in Madras by the Missionaries of the different 
 societies, whilst it is quite compatible with a conscientious 
 preference for their own religious communions, affords a 
 pleasing proof of their Christian temper as well as zeal, and 
 
PORTUGUESE LANGUAGE SCHOOLS. 119 
 
 has often been to each other a rich source of gratification 
 and comfort. 
 
 In the month of April, we sustained a serious loss by the 
 death of Mr. Aylward, a young man employed in one of the 
 Government offices, who for several years had given us his 
 assistance as a local preacher and class leader. He had 
 been particularly useful to the military part of our congre- 
 gations, both in the Fort and at St. Thomas's Mount, and 
 in diligently maintaining a religious correspondence witli 
 those members of our society who had been removed to 
 distant parts of the country. 
 
 Being now, by the degree of proficiency I had attained, 
 relieved from the necessity of constant attention to the study 
 of Tamul, in the months of April and May, I employed a 
 teacher of the Portuguese language ; and by a little applica- 
 tion, gained a colloquial knowledge of that tongue, in the 
 corrupt form in which it is used in India, and translated and 
 composed in it a number of sermons, in hope of finding 
 some opportunities of usefulness among that part of the 
 Portuguese population, whose knowledge of English was not 
 sufficient to enable them to profit by our English services. 
 
 Though it was not till subsequent to this period, that 
 we commenced public preaching in Portuguese in the 
 neighbourhood of Madras, I found my new acquisition of 
 immediate advantage jn my daily intercourse with the 
 people. The language, as it is commonly spoken, can 
 afford no literary pleasure ; it is calculated rather to excite 
 a degree of disgust ; but as a means of conveying spiritual 
 instruction to many hundreds who are otherwise inaccessible 
 to a Missionary, it is well worth the trifling labour necessary 
 to acquire it. 
 
 On the 19th of May I assembled our Mission schools in 
 the chapel of Royapettah, for the purpose of a public 
 examination. The circumstance of their being at several 
 miles distance from each other, had hitherto deterred us 
 
120 LAND WIND. 
 
 from bringing them together ; but thinking it would pro- 
 mote the general interest, and by creating some degree of 
 emulation, rouse both masters and children to greater 
 activity, I devoted this day to that purpose, and presented 
 cloths and books as an encouragement and reward to the 
 most deserving of the children. Amongst them were a 
 few native girls, whose docility and improvement were 
 remarkable, and made us regret that we had at that time 
 neither means nor suitable teachers, to attempt even one 
 separate school for native female education. 
 
 These difficulties no longer exist to the same extent; 
 the education of Hindoo females has become a subject of 
 great interest with the Christian public ; and the increasing 
 number of those who have been thus educated, is lessening 
 the difficulty of obtaining persons competent to teach, and 
 diminishing the prejudice which still exists in India against 
 females being instructed at all. 
 
 The month of May is reckoned in India the hottest in 
 the year ; the wind from the west, called at Madras, " the 
 land wind," blows hot and dry, and sometimes prevails a 
 considerable time without intermission day or night; whilst 
 the Thermometer ranges from 90 to upwards of 100 in the 
 shade. The season is usually rendered more tolerable by 
 the alternating of the sea breeze, which springs up towards 
 evening, struggles against the land wind, arid though some- 
 times overcome, generally prevails to a few miles inland, 
 and, affording some mitigation of the heat, seems to refresh 
 every thing that has life. Birds and cattle, as well as man, 
 are sensible of its effects ; its approach is often announced 
 by the cawing of the crows, till then drooping their wings 
 in the shade, and gasping for breath with their beaks 
 wide open. 
 
 The land wind produces little effect on Europeans whose 
 constitution is good ; invalids are much exhausted by it, 
 and are commonly removed to houses near the beach, for 
 
JOURNEY SERAPANUMCHAIRY. 121 
 
 the full benefit of the sea breeze. The most usual plan for 
 mitigating the heat, is to fix over the open doors and 
 windows, on the windward side of the house, mats of grass, 
 or of the root of the cusa grass, which latter yields, when 
 wet, an aromatic smell : natives are employed to throw 
 water on these mats, and the hot wind passing through 
 them occasions evaporation, and causes a delicious coolness 
 in the air. I never adopted this method, and am doubtful 
 whether it is suitable for persons whose avocations make it 
 necessary frequently to leave the house thus cooled, and 
 pass through an atmosphere of very different temperature. 
 
 The heat of this season had not been remarkably great, 
 but it occasioned an indisposition which confined me to 
 the house for some days. The prickly heat and biles, from 
 which I suffered, were painful and disagreeable; but I 
 recovered sooner than some of my friends who were laid 
 up from the same cause. 
 
 In June I took a short journey, the chief object of which 
 was to visit the society formed in His Majesty's 69th 
 Regiment, then recently removed from Cannanore on the 
 Malabar coast to Wallajahbad. 
 
 Wallajahbad is a military cantonment, about forty miles 
 west of Madras, and is considered only a night's journey 
 from that place for a palankeen with a full set of bearers. 
 
 I employed only six bearers on this journey, as I 
 intended to make two or three stages of it, and to take 
 the opportunity of conversing with the natives and distri- 
 buting religious tracts. 
 
 On the 5th of the month, on my way to Wallajahbad, I 
 proceeded to St. Thomas's Mount, and in the evening 
 preached in the school-room ; after supping with my hos- 
 pitable friends there, I entered my palankeen, and travelled 
 as far as Serapanumchairy, a small village about eighteen 
 miles from the Mount. 
 
 As soon as I arrived, early in the morning, I had a small 
 
122 WALLA JAHBAD. 
 
 congregation in a number of persons, who came to tell me 
 of a man who had been attacked and died there of the 
 Cholera Morbus on the preceding day. The subject of 
 death led me to speak of the origin of death, and the reme- 
 dies and hopes afforded by Christianity : I read to them a 
 Tamul tract on the Last Judgment ; they heard me atten- 
 tively, and remained under the tree where I rested, till I 
 desired them to leave me that I might take breakfast undis- 
 turbed. In the course of the day I was visited by many 
 others; reading, conversation, and the distribution of tracts 
 employed me till evening, and I was encouraged to hope 
 that many of the people would remember the things they 
 had heard. 
 
 At five o'clock in the morning of Saturday the 7th, I 
 arrived at Wallajahbad ; and whilst looking for some person 
 to direct me, was met by Surgeon Gibson, who kindly 
 invited me to his house, insisted on my company to break- 
 fast whilst he sent for the leader of our society, and engaged 
 me to breakfast with him every morning during my stay. 
 
 I waited on Major Leslie, the commanding officer of the 
 69th, who desired me to conduct divine service for the 
 regiment on the following day ; he had already directed an 
 unoccupied part of the officers' quarters to be prepared for 
 my accommodation. I preferred this arrangement, as it 
 left me perfect master of my time, and more at liberty to 
 pursue the objects of my Mission, than if I had been 
 entertained by any private individual. 
 
 In the afternoon, according to previous engagement, I 
 preached in Tamul, to a congregation of natives, chiefly the 
 wives of English soldiers, professing Christianity, though 
 few of them had heard the Gospel in their own language. 
 They were very attentive, and some of them appeared much 
 impressed ; one of them said, that she feared she should 
 laugh to hear an European preach in Tamul, but on the 
 contrary, was cut to the heart by what she heard. They 
 
PUBLIC SERVICE. 123 
 
 were thankful when I promised to preach again to them at 
 the same hour the next day. 
 
 In the evening more than sixty persons were present at 
 an English prayer meeting : many of the soldiers took part 
 in the service, and prayed with great fervency and propriety. 
 
 The sea breeze not reaching Wallajahbad, the night 
 proved dreadfully hot, and I arose feverish and unrefreshed. 
 It was Sunday ; before sunrise the regiment was on parade, 
 and formed into a square ; seats for the women and children 
 were provided within the square; the great drum was 
 placed as a reading desk to support the Prayer-book and 
 Bible; the band played church music; and thus, in the 
 open air, I read prayers and preached to a large congrega- 
 tion of my military countrymen, including the officers of the 
 regiment. 
 
 In the forenoon, I met the class, in which I found about 
 forty members ; and addressed an exhortation to a number 
 of others who had requested permission to attend. 
 
 At three p. M. the natives assembled more numerously 
 than the day before : several who appeared affected by 
 the truth, gave us reason to believe by their subsequent 
 conduct that the word had not been preached to them in vain. 
 
 Returning to my quarters, I was so overcome by the heat 
 and fatigue, that I knew riot what to do. I spread the 
 palankeen mattress on the ground, and throwing myself 
 upon it, requested to be left alone, but after trying to rest 
 for two hours, did not feel much refreshed. 
 
 In the evening, I preached to the soldiers in a long narrow 
 room they had engaged for their religious meetings : it was 
 exceedingly crowded, and more than could hear, stood 
 outside round the door and windows. The communicants, 
 who remained at the celebration of the Lord's Supper after 
 the conclusion of the evening service, quite filled the room: 
 many others thought it hard they were not allowed to remain 
 as spectators. It was a solemn and profitable season ; and 
 
124 KINDNESS OF HEATHEN NATIVE. 
 
 especially so to many who, before that day, had never seen a 
 Missionary of the society to which they belonged. I was 
 myself much cheered and animated by the services of the 
 evening. 
 
 Monday morning at seven o'clock, I again met the pious 
 soldiers to take leave of them. In the course of the day I 
 visited the Hospital, and found one of our society under 
 severe affliction, but enjoying the consolations of the Gospel: 
 many of the invalids were attentive while I read prayers and 
 gave an exhortation. I visited an old native heathen who 
 had requested the praying soldiers to make use of his bun- 
 galow to meet in : he had seen them engaged in reading or 
 other devotional exercises, under the shade of trees in the 
 neighbourhood; and, though he could not speak English, 
 made them understand that they were welcome to his bunga- 
 low as a place for prayer. When I inquired into his motives, 
 he said, he thought them pious men ; that when they were 
 engaged in worship, he used to attend, to pay his respects 
 to their God, and then return again to his labour : when I 
 asked where he thought their God was, he said, he sup- 
 posed in the book, meaning the Bible, which he had seen 
 them read attentively. He appeared pleased that I took 
 some pains to inform him on the nature of Christianity, and 
 thankfully received a few tracts. 
 
 This day I refused to baptize a child whose parents were 
 living in concubinage ; a crime too common in India, and 
 which I am persuaded would be considerably checked, if all 
 ministers would refuse baptism to the offspring, till the 
 unlawful connexion should be dissolved, or the parents 
 made man and wife by marriage. By constantly refusing 
 to baptize such children, except on these conditions, I 
 believe our Missionaries have, in some instances, remedied 
 much evil, and promoted the comfort and improved the 
 morals of many of our countrymen. 
 
 I entered the palankeen at sunset; my six bearers, 
 
MISSIONARY ANNIVERSARY. 125 
 
 induced by the promise of an extra rupee, carried me to St. 
 Thomas's Mount by the following morning, a journey of 
 thirty-two miles. I rested there during the heat of the day, 
 and reached home in the evening, a good deal fatigued, 
 but thankful for the favourable openings presented to me 
 in my excursion of the past five days. 
 
 Towards the end of June, we celebrated the fourth Anni- 
 versary of the Wesleyan Missionary Society in Madras ; the 
 Missionaries of the London Society, as on former similar 
 occasions, kindly afforded us their .valuable assistance ; the 
 collections amounted to about 30. sterling, being more 
 than those of any former year; a good feeling was exhibited 
 by the people, and in every department of our work we saw 
 reason to hope for prosperity and increase. 
 
 CHAPTER XIV. 
 
 JULY, 1823. 
 
 Reasons for proposed Journey The assistant, Mr. Kats 
 Re-opening of Chapel in St. Thome Missionary Meet- 
 ing Tripatoor Mauveliveram Ruins and Sculptures 
 Sadras Bazaar Boat Fakeer and Sanniyasi 
 Cuddalore Pandaram Pilgrim Coleroon Tran- 
 quebar Negapatam Roman Catholics Heathens 
 Difficulties and Means of Conversion of the Hindoos. 
 
 I NOW prepared for a Missionary excursion of some 
 months through the interior of the country, for the purpose 
 of visiting a number of small congregations, consisting of 
 
126 ST. THOME PORTUGUESE SERVICE. 
 
 English, Portuguese, and natives, who had rarely the oppor- 
 tunity of coming to Mission stations ; and could seldom 
 enjoy the privileges of the Christian church, except by the 
 occasional visits of travelling Missionaries. The hope also 
 of valuable opportunities of conversational intercourse with 
 the heathen natives on the subject of religion, and of re- 
 commending Christianity to those who had never before 
 heard of it, or were ignorant of its nature ; of scattering 
 more widely the seeds of knowledge and true religion, by the 
 distribution of tracts and portions of the Holy Scriptures 
 in the languages of the people ; of enlarging my personal 
 acquaintance with the country in general, and obtaining 
 information on the comparative importance of different 
 places, to which our attention as Missionaries had been 
 directed, induced me the more readily to undertake this jour- 
 ney. It was considered also that my state of health rendered 
 it necessary to relax for a time, from the confinement and 
 labours of the Madras station. 
 
 Mr. Mowat, who was still at Negapatam, fully accorded 
 with our views ; and kindly consented to part for some time 
 with his assistant, Mr. Kats, that he might come to Madras 
 to attend to the native societies and congregations under 
 Mr. Lynch's directions, during my absence ; only urging, 
 that in the course of my journey, I must visit Negapatam. 
 
 I was detained a few days after Mr. Kats's arrival, to be 
 present at the re-opening of our place of worship at St. 
 Thome, which had been somewhat enlarged and beautified, 
 and furnished with a pulpit and seats. One of the sermons 
 on the day of re-opening was in Portuguese ; and attracted 
 an audience so considerable, as forcibly to shew the impor- 
 tance of establishing regular services in that language. 
 
 On Monday the 7th of July, 1823, I passed the day in 
 conference with the Missionaries of our own and other 
 societies, who afforded us the pleasure of their company at 
 the Mission House in Royapettah ; we went thence, in the 
 
TRIPATOOR MAUVELIVERAM. 1^7 
 
 evening to the Monthly Missionary Prayer Meeting held in 
 Black Town ; we returned ; and at midnight I entered my 
 palankeen, and set out on my journey, reflecting on the 
 innumerable advantages, both as to myself and my work, 
 I had enjoyed since I arrived in Madras; and the solemn 
 responsibilities devolving on me, from the character to be 
 sustained and the work to be performed, whether dwelling 
 among my brethren, or travelling as a Christian stranger 
 through a heathen land. 
 
 On the following day, I found no protection from the 
 heat in the choultry at Tripatoor, though it served to screen 
 me from the direct rays of the sun : a severe pain in my 
 head was the consequence ; but I was not hindered from 
 conversing with some natives who came to see me, and 
 gladly received a few Tamul tracts. We resumed our 
 journey in the evening, and proceeded to the neighbour- 
 hood of Mauveliveram. 
 
 Mauveliveram or or Malia Bali pooram (the city of the 
 great Bali, one of the former monarchs of India, styled also 
 Bali Chakkra Varti 9 or Bali, Lord of the Universe,) was 
 once, it is said, a great and very populous city ; but is now 
 no more than a small village, inhabited chiefly by brahmins, 
 who are here surrounded by monuments of the antiquity 
 and influence of their system of superstition. 
 
 On Wednesday, as soon as day dawned, I walked from 
 my resting place to look at these ancient remains, which 
 have so often been described ; and was soon surrounded by 
 a number of brahmins, one of whom undertook to be 
 my guide. 
 
 A little to the north-east of the village, is a Temple built 
 of hewn stone, partially in ruins, its base being continually 
 washed by the sea ; which the brahmins told me, by a 
 sudden eruption, had overwhelmed great part of this 
 ancient capital. The form of this temple is pleasing to the 
 eye ; its numerous stories or steps lessen to the top, which 
 
128 EXTRAORDINARY SCULPTURES. 
 
 is surmounted by a fine black stone : its style differs much 
 from that of the modern temples, and many of the sculp- 
 tured figures on it, have much of the European feature, 
 and are represented with bushy heads of hair. 
 
 To the south are scattered rocks, sculptured in the form 
 of idol cars and temples, of no great height or extent, but 
 displaying the marks of considerable labour and skill, and 
 illustrating the wild mythology of the Hindoos. 
 
 One of the bas-relief sculptures, on the side of a rock 
 entirely exposed, but in good preservation, is remarkable 
 for the completeness of its idea, and execution : it is 
 several yards high, its length may be two or three times its 
 height. The subject is the penance of Arjuna, one of 
 the ancient warriors, performed to obtain the choolam or 
 trident, the all-powerful weapon of the god Siva. He is 
 represented as standing with his hands joined over his head, 
 his hair and beard grown long and shaggy, and his body 
 wasted to the bone, by the long continued extremity of his 
 penance. Heaven, earth and hell, are moved by his extraor- 
 dinary perseverance. Siva stands beside him with the 
 weapon in his hand ; gods and goddesses are descending- 
 from heaven, various kinds of sublunary animals as well as 
 man, are assembling, and demons are rising from the abyss, 
 to witness the results. The symmetry and proportions of 
 these figures are remarkably just; and the characters of 
 many of them seemed to me to be well preserved. 
 
 There are inscriptions on some of the rocks, in a character 
 not understood by any present inhabitant of the place ; but 
 which, I was told, had been pronounced to be of the 
 ancient Cannada language, by some learned natives who 
 had formerly visited Mauveliveram. 
 
 The appearance these sculptured rocks present at sea, 
 has gained for them the name of the Seven Pagodas. 
 
 As Mauveliveram is only thirty-five miles from -Madras, it 
 is not unfrequently visited by parties of pleasure. Some of 
 
SADRAS ALEMPARVA TRACTS. 129 
 
 its former visitants had been mindful of the interests of 
 Christianity, for the brahmins were quite aware of the 
 general subject of the tracts I presented to them. A present 
 of a rupee gratified the brahmin who had acted as Cicerone ; 
 but I could not silence the clamours of the rest, who also 
 wanted presents, but by reminding them how ill it became 
 men professedly devoted to spiritual things, to be so anxious 
 to obtain a little money. 
 
 My palankeen had followed me while I walked among 
 the rocks; when I had seen all, I entered it and pro- 
 ceeded to Sadras ; where, as on a former journey, I was 
 kindly entertained by F. P. Regel, Esq. At four p. M. I 
 preached in English, to a small, but attentive congregation ; 
 and in the evening conducted divine service in Portuguese ; 
 at the close of which one of the men begged hard for the 
 sermon I had read ; but my stock in hand was too scanty 
 to allow me to spare it to him. 
 
 I slept soundly in a tent pitched for my accommodation, 
 in front of Mr. Hegel's house ; and resumed my journey 
 early in the morning of Thursday. In the evening I rested 
 in the cabin of a mixed family of Roman Catholics in 
 Alemparva, who did not object to my praying with them 
 and reading and talking on religious subjects. 
 
 On the morning of Friday, I rested under a tree, near a 
 noisy and bustling bazaar. As the most likely method of 
 attracting attention, I called one of the natives, and 
 inquired if he could read ; he proved to have a very strong 
 voice, and when he commenced reading attracted a crowd 
 of people around him. He read the whole of a Tamul 
 tract on The way to Heaven ; another, on The Last Judg- 
 ment; and considerable part of a third, on The Ten 
 Commandments ; he then said he was tired ; and I rewarded 
 him by presenting him with the tracts he had read. He 
 went away, but soon returned, saying he had forgot some- 
 thing ; it was, to ask me to recommend him to Government 
 
 K 
 
130 PONDICHERRY CUDDALORE. 
 
 for some office. This gave me a good opportunity of telling 
 him, and the people around, the object of my mission ; that 
 whilst every man cared for worldly things, very few cared 
 for the more important concerns of their souls ; and that 
 my only business among them, was to awaken them to 
 think on these subjects, and to point out how they might 
 secure their eternal interests. 
 
 On Saturday, as I passed through Pondicherry, I distri- 
 buted several tracts, which were eagerly received. Crossing 
 a river in a boat filled with passengers, I called for silence, 
 and read and talked to them, till we reached the opposite 
 bank. When we got ashore, one of them followed me to 
 beg a tract, urging that his child could read, though he 
 himself could not ; he then begged a few more for some 
 Christian families, that, he said, lived in his village ; I gave 
 him what he requested, and sent him away quite satisfied. 
 
 I passed the middle of the day under the shade of a tree; 
 and was much employed in conversation with the natives 
 who visited me. Among them was a Fakeer, or Mahom- 
 medan religious mendicant, who seemed ashamed of his 
 ignorance ; and a Sanniyasi, or Hindoo monk, a strong 
 hale fellow, who was not able to give any reasonable account 
 of himself, or of his principles ; I advised him to quit his 
 idle and vagabond life. Here also I distributed many 
 tracts, which were eagerly received ; in the evening I pro- 
 ceeded to Cuddalore. 
 
 On Sunday the 13th, I attended the Mission Church at 
 Cuddalore in the forenoon ; and in the evening, preached 
 in a bungalow, to a congregation consisting chiefly of 
 English pensioners, with their wives and children ; several 
 military officers were present. 
 
 I set out at sunrise on Monday the 14th, and when the 
 day became advanced, rested at the same choultry where I 
 had passed a Sunday when I travelled this way before. 
 After a little refreshment, I walked to the native choultry 
 
CONVERSATION WITH HINDOO PILGRIM. 131 
 
 opposite, and began to converse with the people. A Pan- 
 daram, a Hindoo religious mendicant, took part in the 
 conversation, and in their usual way of treating such 
 subjects, began to ascribe every thing to God, both good 
 and evil. When I stated my views, he seemed convinced 
 of their correctness, and acknowledged it before many who 
 listened to our conversation. He thankfully received some 
 tracts, and hastened after his companions, who had com- 
 menced their journey some time before. I distributed a 
 few more tracts to those who could read, and endeavoured 
 to impress on the minds of all, the great importance of 
 eternal things, and the folly of allowing temporal considera- 
 tions to interfere with their spiritual interests, and was 
 heard with attention. 
 
 One man followed me to my palankeen. I asked, where 
 are you going ? He replied, To Ramisseram. For what 
 purpose ? To see the god there. What sort of a god is 
 he ; brass, wood, or stone ? He is self- existent. But of 
 what substance is he ? Stone. Has he eyes ? Yes. Can 
 he see ? No. Has he hands ? Yes, &c. &c. And do 
 you say that this is God ? It is the image of God. Impos- 
 sible ; as God is a spirit and omnipresent, it is impossible 
 for any image to represent him ; you may make the likeness 
 of a man, a dog, a beast, or a serpent ; but you can never 
 make the likeness of God. To this he assented ; and I then 
 proceeded to say, All adoration rendered to idols is an insult 
 to God; by pursuing your present intention, you will 
 provoke his anger, rather than gain his favour ; how foolish 
 it is for you to expose yourself to hunger, and thirst, and 
 weariness, by so long a journey, and after all, displease the 
 Almighty. Take my advice ; sit down awhile, and consider 
 that God is present here ; and that he is equally so in Madras, 
 whence you are come ; pray him to give you wisdom ; and 
 do not take another step of your journey, for such a pur- 
 
132 COLEROON TRANQUEBAR. 
 
 pose, to Ramisseram. I then left him, to reflect on what 
 he had heard ; and to read a tract, which I put into his 
 hand, on the Incarnation of Christ. 
 
 Tuesday, July 15th. In pursuing my journey southward, 
 I experienced some delay by the swollen state of the three 
 branches of the Coleroon river, which entirely filled their 
 wide beds and rushed rapidly towards the sea. On the banks 
 were hundreds of natives, waiting opportunity to cross ; 
 to visit, or return from, the Hindoo feast then holding 
 at Chillumbrum, a large pagoda, whose high towers, I had 
 noticed as I passed on the road. There is a most fertile track 
 of land about a mile in breadth between each branch of 
 the river; on each branch I found only one large and 
 clumsy boat, towards which, when it reached the shore, the 
 rush of people was so great, as to occasion some danger of its 
 being upset ; a military guard restrained the people in some 
 measure ; but after all, the boats were so rilled, that I was 
 apprehensive of accidents. Some of the people told me 
 they had been waiting there three days. I was thankful to 
 get safely to the south side of the river ; and could not but 
 wish, that when I travelled this way again, it might be 
 neither the Chillumbrum feast, nor the flood of the 
 Coleroon. 
 
 I passed the day on Wednesday, in Tranquebar, in 
 company with Mr. Schrievogel, a Missionary who had long 
 laboured in that place, but appeared to have met with little 
 else but discouragements in his work. In such circum- 
 stances, it is a cheering consideration, that the labourer is 
 responsible for his faithfulness only, and not for the results 
 of his endeavours. "It is God" alone "who giveth the 
 
 increase/' 
 
 The following morning I arrived in Negapatam, happy 
 again to see my fellow voyagers, Mr. and Mrs. Mowat ; and 
 to be occupied a short time on the station where I had 
 
ROMAN CATHOLICS HEATHENS. 133 
 
 formerly resided ; and where I should have an opportunity 
 of witnessing the results of the labours of my highly 
 respected brethren. 
 
 In the course of my journey thus far, from Madras, I 
 had met with many native Romanists, who gladly heard me 
 and conversed with me. One poor fellow was extravagant 
 in his expressions of joy at what I said, exclaiming to all 
 around, " It is one religion, one faith, one Saviour, one 
 baptism, &c." It is not to be doubted, that many of them, 
 notwithstanding the superstitious fear they entertain for 
 their priests, who uniformly denounce our native schools 
 and religious books, gladly avail themselves of all safe 
 opportunities of obtaining an enlarged acquaintance with 
 Christianity, from the scriptures and tracts in their own 
 language, and conversation with passing Missionaries. 
 
 Whilst particularly engaged among the heathen natives, 
 I deeply felt the necessity of that ardent zeal and unwearied 
 patience, which should characterize the true Missionary. It 
 is not enough that he pass through the country, and declare 
 his character, and the object he has in view : to induce the 
 people to hear the Gospel with attention, he must converse 
 with them, and encourage them to free conversation, by 
 answering their inquiries ; many of which, as it may be 
 easily conceived, are widely remote from the chief subject 
 to which he is desirous of directing their attention. When 
 a Missionary thus displays a patience and a condescension 
 not usually witnessed in Europeans, the people are apt to 
 take troublesome liberties ; and to contrive how to promote 
 their own present advantage. When spoken to with great 
 earnestness on the most awful and important subjects, 
 they would sometimes reply, " Will you take me into your 
 service?" "Will you recommend me fora situation to 
 the Collector, or to Government?" or, "I am very poor, 
 and will thankfully accept any thing you will please to 
 bestow :" and they did not generally appear well pleased 
 
134 DIFFICULTIES OF CONVERSION. 
 
 when I told them, That these things I had nothing to do 
 with ; that my religion condemned an inordinate care about 
 temporal matters ; and, that till they obtained more just 
 notions about another world, they never would be content 
 in their circumstances in this. In some cases, I thought 
 the first annunciation of divine truth made an impression 
 on the minds of the hearers ; and though the deceitfulness of 
 the people is almost proverbial, I indulged the hope, that 
 in some instances, "the good seed" was received " into 
 good ground". 
 
 I have often on these occasions, inquired, within myself, 
 How are the Hindoos to be converted ? Miracles would 
 not be successful ; for they would refer them to the art, by 
 which their jugglers every day perform their wondrous 
 feats. The extraordinary relations of sacred History fail 
 to excite their astonishment ; for their own books record 
 most marvellous events, with which the truth of things will 
 bear no comparison. Their prevailing prejudices with 
 regard to caste, the antiquity of the brahminical system, 
 and the necessity of continuing in the profession of their 
 forefathers, appear contrived to prepare them to reject the 
 Gospel from the first of their hearing it preached ; or if it 
 makes some impression, to cause it to be immediately 
 effaced. There is nothing but their accessibleness, favour- 
 able to the introduction of the Gospel amongst them ; for 
 though they respect the character of European Christians 
 residing with them, their own interests and practices 
 generally remain unchanged. It must then be one of the 
 purest and greatest triumphs, the world ever witnessed, 
 when the Hindoos shall bend to the yoke of Christ. And 
 the conclusion to which I have arrived is, That whilst an 
 improved system of education, and the diffusion of general 
 knowledge, may have their share in preparing the way for 
 some change in their religious system ; the truth will only be 
 ultimately successful, in the hands of men of irreproachable 
 
MEANS OF CONVERSION. 135 
 
 conduct, residing among the people, and so setting forth 
 the doctrines of Christianity by public preaching and con- 
 versations, that its light may strongly contend and contrast 
 with the widely prevailing darkness of heathenism. 
 
 Let the command of the divine Author of the Gospel be 
 perseveringly obeyed, by unceasing endeavours to promul- 
 gate a knowledge of it amongst the adult Hindoos ; and we 
 may justly hope that those endeavours will be succeeded by 
 the gracious influences of that blessed Spirit, without whose 
 energy, we are assured, that no man, of whatever nation, 
 can be effectually turned from the error of his ways. 
 
 CHAPTER xv. 
 
 Negapatam Mission Schools Native Congregation 
 Journey Pundi Disputation with Native Merasi 
 Tanjore Tamul preaching Puthupet Rollers 
 Squirrels Trichinopoly Soldiers' chapel Natives 
 Temple of Seringham Entrance Extent Sculptures 
 and Paintings Curious boat Tamul preaching 
 Effects. 
 
 IN Negapatam I remained eighteen days ; and during 
 my stay, relieved Mr. Mowat, whose health was delicate, 
 from the chief part of his public labours, English, Portu- 
 guese and Tamul. 
 
 Several persons who had formed part of our congregations 
 when I formerly resided there, had died in the interval, 
 leaving behind them a pleasing testimony, that they had 
 not heard the Gospel in vain. Many who were then 
 members of society continued faithful ; and by their con- 
 versation and conduct, gave proof of their having valued 
 
136 SCHOOLS CONGREGATION OF POOR NATIVES. 
 
 and profited by the advantages of the faithful ministry 
 established among them ; the minds of some others also, 
 not immediately connected with us, seemed to be under- 
 going a favourable change. 
 
 I was much pleased with the regularity and progress of 
 several native schools, Mr. Mowat had succeeded in estab- 
 lishing, into which the use of the Holy Scriptures and 
 Catechisms, as school books, had been fairly introduced. 
 In visiting the schools, we had several opportunities of 
 addressing the people who crowded round to witness the 
 examination. 
 
 But not the least interesting of my engagements, on this 
 visit, was the addressing in Tamul a large crowd of natives 
 assembled and seated under the trees of Mr. Mowat's 
 garden. It consisted generally of the poor of the neigh- 
 bourhood; though there might be some strangers and 
 professed beggars among them. They assembled every 
 Saturday, to receive each a small measure of rice from the 
 bounty of Mr. Mowat, and of other respectable inhabitants 
 of Negapatam, who made him their almoner ; and as none 
 who came, were turned away, their number generally 
 amounted to about two or three hundred. The hour being 
 fixed, they came usually at the same time, and their atten- 
 tion to the addresses delivered to them was secured, by 
 deferring the distribution of the rice till the conclusion. I 
 preached three times to this congregation ; and though not 
 sanguine as to the success of such a conjunction of means 
 for their benefit, nor hearing of any decided results, I could 
 not witness the serious attention and apparent feeling of 
 many, without hoping, that among these poor to whom the 
 Gospel was preached, there might be some who should 
 believe to the saving of their souls. 
 
 On the evening of Monday the 4th of August, I quitted 
 Negapatam. I now travelled nearly due west, on a road 
 raised many feet above the land level, to make it practicable 
 
PUNDI NATIVE LAND-OWNER. 137 
 
 for travellers, when the country for many miles round is 
 under water ; the cultivation of rice requires the irrigation 
 of the land, which in this part is rendered exceedingly 
 valuable and productive by the waters of the river Cauvery. 
 Mr. Mowat drove me in his bandy, or gig, about four 
 miles out of Negapatam : I then entered my palankeen and 
 he returned home. The following day was passed in a 
 retired village, where, being free from interruption, I took 
 the opportunity of preparing communications for England, 
 relative to the state of our Mission and the necessity of 
 further help. 
 
 At Pundi, on Wednesday the 6th, I was visited soon after 
 my arrival by a respectable native, who from his conversation 
 appeared to have thought seriously on the subject of religion : 
 I gave him a few tracts and desired him to invite the chief 
 people of the village, to visit and converse with me in any 
 place most agreeable to themselves. The invitation was 
 delivered and accepted ; two chairs were brought to the 
 choultry, and placed opposite each other, one for the 
 Merasi, or land-owner, and the other for myself. 
 
 The Merasi, a fine, stout, respectable looking man, soon 
 appeared, accompanied by a number of brahmins and other 
 attendants, who stood about him whilst he took one of the 
 chairs : a crowd of the common people followed, and almost 
 filled the choultry in which we sat. 
 
 I seriously felt the importance of the task before me, 
 whilst I rejoiced at such an opportunity of declaring the 
 truth of God. In order that all might hear what was said, 
 and to leave no room for doubt or misrepresentation, I 
 spoke throughout in a loud and distinct manner. 
 
 I commenced the conversation by asserting the value of 
 the soul and the importance of its salvation ; and stated 
 that it was my business to raise a concern for its welfare in 
 all to whom I had access ; that by sin we were exposed to 
 death and hell ; but that the one true God who had made 
 
138 DISPUTATION WITH MERASI. 
 
 us, not willing that any should perish, had found a ransom, 
 and had given us a true Vedam or Holy Scripture, teaching 
 us how to obtain and keep the blessings purchased for us 
 by Jesus Christ ; that the truths of the Bible claimed regard 
 as the objects of faith, and its precepts were to be received 
 as the rule of practice ; that in obedience to its commands, 
 I endeavoured to make it known to all, and that I now felt 
 pleasure in declaring its truths in their hearing. 
 
 He heard me patiently to the conclusion, and then 
 replied, You call your religion, the true religion : does 
 that imply that our religion is false ? I asked, Whether it 
 was probable that one God would give to the same race of 
 beings, all in similar circumstances, different laws and 
 religions ? He did not admit the truth of the assertion 
 that there was only one God ; he thought there might be 
 more than one 5 but supposing there was only one, he 
 thought he might with propriety give different religions to 
 different nations of the world. When I again objected to 
 this on the same ground as before, he inquired, Who then 
 must judge which is the one true religion and which are 
 false ? I argued, that the authors of some systems, both by 
 their writings and actions, had shewn themselves to be in 
 many respects ignorant and wicked men ; that a religion, 
 whose authors were acknowledged to have been guilty of 
 many enormities, could not proceed from a holy God ; and 
 that a system sanctioning and enforcing contradictions, 
 could not be the work of a God of wisdom and truth' 
 that it was our business to exercise the understanding he 
 had given us, to discern and to choose the right way. 
 
 In replying to these and similar arguments, he sometimes 
 spoke with apparent vehemence and passion ; but was, I 
 believe, merely making the experiment as to the effect such 
 a manner would have on me ; for if an Englishman, in 
 conversing with a Hindoo, allows his resentment or 
 indignation to be roused, there is an end to all argument, 
 
TANJOUE MISSION. 131) 
 
 and the Hindoo triumphs as having won the day; but they 
 profess to be great admirers of stern imperturbability of 
 mind. When the Merasi found that I was immoveable, 
 he became quite mild, and allowed me to warn him of the 
 condemnation arising from a wilful neglect or rejection of 
 divine light, and to recommend to his serious consideration 
 the subjects of our conversation, and some tracts I had put 
 into his hand. He rose to go away, saying, " It is true that 
 there is only one God, and he is Siven, Vishnoo, Bruma, or 
 Christ, or whatever you please to call him." 
 
 None of his attendants would receive any tracts, from a 
 fear, I supposed, of displeasing him. Though the result 
 of my efforts was often, to all appearance, no more satis- 
 factory than in this case, I felt pleasure in attempting to 
 accomplish the objects of my Mission ; and indulged a hope, 
 that what I advanced on these occasions, was not without 
 effect on the minds of many of the silent and attentive 
 hearers. 
 
 On the evening of the same day, I proceeded to Tanjore, 
 and was again hospitably entertained in the Mission House. 
 
 The following day, Thursday the 7th, I preached in the 
 church within the Fort, to the native congregation. I felt 
 it an honour to enter the pulpit of the venerable Swartz, 
 and to address a congregation containing some, whom he 
 had been the means of converting to the truth. The 
 people were respectably dressed and behaved with decorum ; 
 I observed that they were chiefly of the Soodra caste, and 
 was informed by Mr. Kolhoff that three-fourths of the 
 native Christians in Tanjore are of the same class. 
 
 Many of them visited me in the evening, and thankfully 
 received from me some of the publications of the Madras 
 Religious Tract Society. Our walk round the Mission 
 garden was rendered more interesting, by the company of 
 several of the Christian natives ; the conversation was in 
 Tamul ; in the course of which, some doubt having been 
 
140 PUTHUPET CONVERTED THIEVES, 
 
 expressed as to the use of a certain word, Mr. Kolhoff 
 observed, that such were the extent and peculiarities of the 
 Tamul language, that though he had been now using it 
 fifty years, he still considered himself merely a learner. 
 
 Early on the morning of the 8th I quitted Tanjore, and 
 arrived about nine o'clock at Puthupet, a village of the 
 Christianized Rollers, to which I had been directed by 
 Mr. Kolhoff. 
 
 The Rollers, literally Thieves, are a numerous people, 
 who formerly paid a tax for the privilege of thieving, and 
 in the exercise of their profession, sometimes became formi- 
 dable to the Rajah himself. When the country fell into 
 the hands of the British Government, that tax was no 
 longer exacted ; Mr. Swartz preached the Gospel to the 
 Rollers, and many of them by the influence of good 
 government and instruction, a steal no more," but cultivate 
 their land and subsist on its produce. There are amongst 
 them several small Christian congregations. Many of 
 those who continue heathens, still pursue their old profes- 
 sion; upwards of twenty of them were, about this time, 
 taken at once in the streets of Trichinopoly ; and I was 
 assured there, on the most respectable authority, that every 
 house occupied by an European family, was under the 
 necessity of employing one or more watchmen of this 
 class of people; that they might recognise their fellow 
 thieves, and give warning of their approach ; but that it was 
 very rare for any house thus guarded, to be attacked by 
 them. 
 
 No better evidence of the advantageous results of Mis- 
 sionary exertions in India need be adduced, than the 
 conversion and improvement of a large portion of this 
 people, who considered it their birth-right to defy the just 
 laws both of God and man. 
 
 Whilst I rested in the vestry of the small church of the 
 village of Puthupet, a very small squirrel dropped from the 
 
SQUIRRELS TRICHINOPOLY. 141 
 
 roof to the floor, but., uninjured by the fall, was so active 
 as to make it matter of some difficulty to catch him. I 
 succeeded, however, and secured him on the table. The 
 piercing cries of the old one, when from the roof she saw 
 her young one taken prisoner, induced me to set him at 
 liberty : the mother then hastened down the outside of the 
 building, and, entering by the door or window, seized the 
 young one in her mouth, and carried him back in safety 
 to his place in the roof. These squirrels are grey, and not 
 so pretty as those of England. They abound every where 
 in India, and if a little encouraged, come boldly into the 
 house and nibble at the food on the table. A pair of them 
 finding themselves unmolested, formed a nest in one of my 
 book-shelves in Royapooram, and there reared their young, 
 till I was obliged to dislodge them, for trying their teeth 
 on the bindings of my books. The Portuguese call them 
 Rato das Palmiras, or, the Palmyra Rat. 
 
 At ten o'clock, a congregation of the Christian Rollers 
 assembled in the church, to whom I preached; though 
 rude and simple, they received the word with much atten- 
 tion : the catechist residing here, assured me that many of 
 them are sincerely pious. 
 
 I afterwards visited some of them in their huts ; and in 
 conversation found the name of Swartz very dear to them. 
 Some amongst them had been baptized by Swartz himself. 
 
 The morning of the following day, Saturday the 10th of 
 August, I arrived at Trichinopoly : Mr. and Mrs. Rosen 
 again very kindly received me, and entertained me during 
 my stay, at the house adjoining the Mission Church within 
 the fort. 
 
 In the evening I went out to see the chapel, erected in 
 the cantonment, about two or three miles distant, by the 
 soldiers of the Royal Regiment, connected with our society. 
 It is a small but neat and substantial building, with a tiled 
 roof: I found in it a number of the soldiers engaged in 
 
142 VISIT TO THE TEMPLE OF SERINGHAM. 
 
 prayer, and gladly took the opportunity of uniting with 
 them, and of giving them a short address. 
 
 On Sunday, I preached twice in this chapel to very 
 attentive congregations of the English soldiers and their 
 families ; and in the afternoon assembled as many natives 
 as I could to attend a Tamul service. They were chiefly 
 heathens connected with the regiment, and formed an 
 uncouth congregation ; but so anxious were they to prevent 
 any disturbance, that the crying of a child created almost 
 general confusion, every one was so desirous to silence it. 
 It was apparent that they understood me well ; and I learned 
 afterwards, that some of them were affected by what they 
 heard. 
 
 On Monday, before sunrise, Mr. Rosen and I set out to 
 see the famous temple of Seringham, about four miles 
 distant. This temple stands on an island, which, like the 
 island of Seringapatam also, more than two hundred miles 
 up the same river, is formed by the separation and re-union of 
 the Cauvery, a holy river in the estimation of the Hindoos ; 
 the island itself is accounted sacred, and abounds with traces 
 of superstition, with numerous temples to the honour of 
 different idols, and choultries for the accommodation of 
 pilgrims. 
 
 The outer wall of the great temple of Seringham, is 
 said to be nearly four miles round. We alighted at the 
 principal entrance or gateway, which is constructed of 
 stone, in a style very striking and magnificent. Some of 
 the stones used at the front and placed across the roof, are 
 twenty and some more than thirty feet in length, and five 
 feet thick. We ascended to the top of the staircase con- 
 structed inside the wall, much like that of a church tower 
 but wider. The tower over the gateway is evidently un- 
 finished, and we were told that the design was to have 
 raised it to four or five times its present height, which may 
 be fifty or sixty feet. When I looked at the extraordinary 
 
SCULPTURES AND PAINTINGS. 143 
 
 magnitude of the stones, and the boldness of the design, I 
 was not surprised that one of the Hindoos who accompa- 
 nied us should say, that it was the work of the gods. 
 
 There is no doubt that the large stones used in this 
 building, were raised to their places by means of the 
 inclined plane, a method still in use by native architects. 
 One of the natives said that the mound used to raise these 
 stones was constructed of cotton. 
 
 We descended from the porch, and entered the sacred 
 inclosure, which we found occupied by streets of bazaars 
 and dwelling-houses, crossing each other and leading to 
 the different quarters where the towers are erected, and 
 religious ceremonies are performed. We passed under 
 several of the towers in going to the Thousand Pillar 
 Choultry, an immense room, the roof of which is supported 
 by a thousand pillars of stone, and I suppose designed to 
 accommodate the devotees and pilgrims who assemble at 
 annual festivals. The chief curiosity of this choultry is the 
 workmanship of some outside pillars, which have project- 
 ing from them, in full relief, a variety of figures, such as 
 a man on horseback, almost as large as life, contending 
 with an elephant, a tiger, or some other ferocious animal. 
 These figures are of one stone with the pillar ; indescriba- 
 ble care and skill must have been required in the sculpture, 
 as well as in the removing and raising of them. 
 
 We were conducted to the flat roof of the Thousand 
 Pillar Choultry, that we might thence see the gilded dome 
 erected over the shrine of the principal idol, which we 
 were not allowed to approach. In passing and repassing 
 through this temple, our eyes were continually offended 
 by the most indecent and monstrous figures in plaster, or 
 paintings on the walls of the same character ; which might 
 have been intended for personifications of sin, but are, in 
 the estimation of the Hindoos, the legitimate ornaments 
 of their places of worship : such is the character of Hindoo 
 
144 CURIOUS BOAT NATIVE CONGREGATION. 
 
 idolatry ! The monkeys inhabiting this vast building are 
 of a large size, and very bold : we were told that but a few 
 days previous,, one of them had run towards a gentleman 
 standing on the top of the principal gateway, as though 
 with the intention of casting him down ; and that it was 
 probable he would have done so, but for the number of the 
 attending natives, who scared him away. 
 
 On leaving the temple we were beset by a crowd of 
 brahmins, who as usual were not ashamed to beg hard for 
 a little money. On these occasions I always rewarded my 
 conductor, but abstained from further liberality, lest it should 
 be misconstrued into an offering to the idols of the place, 
 under which character it was in fact generally solicited. 
 
 When we came to the bank of the river, we found the 
 large boat in which we had crossed it, at a great distance, 
 and therefore entered a smaller boat of very peculiar con- 
 struction : it was quite round, made of wicker work, and 
 covered outside with leather or skin. From its circular form, 
 it turned round in the water, till I should sometimes have 
 been puzzled to tell which bank of the river we were 
 approaching ; but being very light, it was exceedingly 
 manageable, and carried us safely to the opposite side. 
 
 Mr. Rosen took me to see another large temple within 
 the fort of Trichinopoly, which is now quite deserted, 
 having been polluted by the military during the war. I 
 found several European soldiers and their families residing 
 under its vast roof: they had built slight partition walls, to 
 render their quarters more snug and private. 
 
 On Wednesday I again met my favourite congregation, 
 the natives. They were improved both in numbers and 
 behaviour : some of them seemed to think seriously on the 
 subjects brought before them. At the conclusion of the 
 service, one of the women came to the vestry door, and by 
 her attitude shewed that she wished to be noticed, though 
 she feared to intrude. I asked her what she wanted j she 
 
ENCOURAGING SUCCESS. 145 
 
 said she had been in darkness till now, but as she had 
 received light, was desirous of acting by it, and to make 
 a profession of Christianity by baptism. Another then 
 came, and begged me to baptize her little girl, the daughter 
 of an European soldier, who had returned home some years 
 ago. I asked if she herself had been baptized : she replied, 
 " No." " Why, then, do you wish your child to be bap- 
 tized? is it not enough if she is as you are?" The tears 
 began to trickle down her cheeks. Another native woman 
 was brought by her husband, who was an Irishman : he 
 had married her, though a heathen; but having lately 
 become serious, and joined the society, was anxious that 
 she also should be instructed and baptized ; she appeared 
 to be equally desirous of it. 
 
 Although I had no reason to doubt the sincerity of any of 
 these individuals, I did not feel at liberty to baptize them 
 without further knowledge, or before they had been more 
 adequately instructed. I gave them, therefore, some suitable 
 advice, and recommended them to Mr. Rosen : he sent his 
 catechist to instruct them in the principles of Christianity, 
 and ultimately administered baptism to them, and to one 
 or two more who had not come forward so prominently on 
 that day ; and I have since several times heard concerning 
 them, that they continue to adorn their profession. This 
 was the more remarkable, as the previous character of two 
 or three of them had been notoriously bad. 
 
 Soon after six o'clock the same evening, I preached 
 to the English congregation, and afterwards met the classes, 
 a service which occupied me till ten o'clock ; the officers 
 of the regiment having kindly granted permission to the 
 men to remain out of their quarters till that hour, if neces 
 sary. In this meeting I was greatly encouraged by finding 
 reason to believe, that my visit and ministrations among 
 them had not been in vain. As during my stay, so also at 
 parting from them, I received every demonstration of 
 affection and regard. 
 
146* 
 
 CHAPTER XVI. 
 
 AUGUST AND SEPTEMBER, 1823. 
 
 Journey Kowiladi Comboconum My aver am Conversa- 
 tion with Natives Sheeally Cuddalore Christian 
 Natives Pondicherry High Mass Matrantam, 
 Sheoor Native Spinning Hospitality Atcharawauk 
 Carangooly Sallawauk Wallajahbad Conjeve- 
 veram Cauverypauk Arcot Vellore A. Maclean, 
 Esq. Return to Madras. 
 
 I HAD intended to have proceeded from Trichinopoly 
 through Salem, to Mysore and Seringapatam, and to return 
 to Madras by way of Bangalore ; but receiving letters from 
 Mr. Lynch at Madras, desiring me on many accounts to 
 hasten my return thither, I was induced to relinquish my 
 intention, and to choose a nearer route. 
 
 On Thursday the 14th August, I quitted Trichinopoly, 
 and travelled through a beautiful country. Nearly the 
 whole, with the exception of the roads and hedges, was 
 under water, from the swelling of the Cauvery, which 
 occasions an annual irrigation as valuable and necessary 
 to that part of India, as the overflowing of the Nile is to 
 Egypt. The bright green of the newly sprung paddy, or 
 rice, just rising above the surface of the water, was refresh- 
 ing to look upon ; the air was in some measure cooled by 
 the universal irrigation; and clumps of trees, of a dark 
 green foliage, sheltering the cottages of the cultivators, 
 studded the country at intervals, as far as the eye could 
 reach. In such scenery, and at such a season, the provi- 
 dential goodness of God is mightily displayed ; but the 
 people who enjoy its blessings, do not in general know the 
 
COMBOCONUM SUPERSTITION. 147 
 
 Author of them, but attribute the whole to the river, or to 
 the idols, the objects of their worship. 
 
 I rested in the middle of the day at Kowiladi ; and in 
 the evening, resuming my journey, travelled towards Com- 
 boconum, nearly fifty miles on the road from Trichinopoly 
 to Madras ; and was there received with brotherly affection 
 by the Rev. Mr. Barenbruck, of the Church Missionary 
 Society. 
 
 I had there, also, the pleasure to meet J. Cotton, Esq. 
 of Negapatam, on an official tour through his district, 
 who with his usual kindness offered me his tent whilst I 
 remained at Comboconum, as Mr. Barenbruck had not 
 sufficient room even for his own family, in the small bun- 
 galow he was then occupying as a temporary residence. 
 
 On Sunday, Mr. B's. house was well filled by the native 
 congregation : a considerable part of it was composed of 
 the young men of the Christian native seminary under his 
 care, whose appearance and order did much credit both to 
 themselves and their instructer. 
 
 The following day the young men were catechised on 
 the sermons they had heard ; and were able to give a good 
 account both of that delivered by myself in the morning, 
 and of Mr. B's. in the evening. 
 
 In my walks with Mr. Barenbruck through the streets 
 and neighbourhood of this large town, I could not but 
 observe that his character appeared well known to its 
 inhabitants. We met with many heathens who were quite 
 willing to hear and to converse on the subject of religion. 
 I had not hitherto seen so entirely respectable a native 
 population, or one among whom there seemed less bigotry, 
 notwithstanding the large proportion of brahmins. 
 
 There are in Comboconum several temples and an old 
 palace, well worth notice; but the object which most 
 strikingly illustrates the superstitions of the people, is a 
 tank or pool, into which they believe that the Ganges 
 
148 MYAVERAM. 
 
 miraculously flows once in ten years; though that river 
 is nearly one thousand miles distant. 
 
 Many natives visited Mr. B. during my stay, and I never 
 saw him omit the opportunity of conversing with them 
 about their spiritual interests : it was evident that his object 
 was well understood, and his character generally respected. 
 
 On the evening of Tuesday the 19th, Mr. and Mrs. B. 
 accompanied me a short distance in their bandy or gig, and 
 then returned, whilst I continued my journey. I and my 
 bearers were soon under the necessity of seeking shelter 
 for a few hours, from a heavy fall of rain, accompanied by 
 lightning and thunder. We travelled about twenty-four 
 miles in the course of the night, and about seven o'clock 
 on Wednesday morning arrived at the large town of 
 Myaveram. 
 
 I immediately walked down to the bank of the river, 
 which was crowded by natives washing themselves and 
 their clothes in the Cauvery, or performing their morning 
 ceremonies under the porches and on the steps leading 
 down to the water : some of them seemed to regard me 
 with proud contempt, and others with some degree of 
 curiosity. 
 
 I was naturally led to speak to them on the subject of 
 purification ; I admitted that the waters of the Cauvery 
 would cleanse their bodies, but questioned their efficacy as 
 it regarded the soul, which they profess to believe is also 
 purified by daily washing in this river ; and endeavoured to 
 turn their attention to the " Fountain which is opened in 
 the house of David for sin and uncleanness," as the only 
 means of cleansing from sin, and communicating that 
 " holiness without which no man can see the Lord/' 
 
 Whilst I enlarged on this subject, one man interrupted 
 me by saying, that the eternal happiness or misery of the 
 soul was entirely determined by the destiny written on the 
 forehead by the finger of God. I begged him to beware of 
 
CONVERSATION WITH NATIVES. 149 
 
 attributing an arbitrary partiality to the holy and just God ; 
 and endeavoured to illustrate the undistinguishing regard of 
 God to the whole human race, by the love of a father to 
 his children, who, without excepting any, wishes equally 
 the happiness of all. To this he objected, that God was 
 like many fathers, who were fond of one or two of their 
 children, and cared not what became of the rest : on this 
 he laid much stress, and seemed to think he had the better 
 argument. I asked him if he was himself a father : he 
 said he was not. "But," said I, looking on the crowd 
 around me, " there are many fathers here ; I appeal to 
 them whether what you say does not sound like folly ; I am 
 sure there is not one who does not wish the welfare of all 
 his children." This doctrine of God's universal love 
 appeared to be heard with pleasure by all except the dis- 
 putant, who was obliged to content himself by quoting 
 several Sanscrit verses to prove what he had advanced. I 
 then told them, I had some books on the subject of the 
 religion I recommended to their acceptance, which I would 
 give to any who desired; but though many had heard 
 with much curiosity and attention, none seemed desirous 
 of tracts. 
 
 I returned to my palankeen to breakfast, and was soon 
 followed by a man who wished me to give him or recom- 
 mend him to some lucrative situation. I advised him to 
 seek the favour and blessing of God, as being of the first 
 importance ; and assured him that if he secured them, he 
 should not want for any good thing. He replied, " I cannot 
 see God, nor do I know him ; you I know, and to you I 
 look." This was intended for flattery, but it contained an 
 awful truth, and discovered a deplorable state of mind. 
 
 After breakfast, I went to a Mandabam in the main street 
 leading down to the river : it was a platform of stone, 
 raised about five feet from the ground, having no walls, 
 
150 NOTIONS OF A HINDOO DEVOTEE. 
 
 but a number of stone pillars supporting the roof, on which 
 was erected a small tower adorned with images. 
 
 Intending to remain here for the day, I began to converse 
 with an individual who stood near. Several persons passing 
 and repassing stopped to hear our conversation, till at 
 length a large congregation was assembled. I then took 
 the opportunity to address them all on the concerns of their 
 souls and eternity; and concluded by recommending to 
 their acceptance and attentive perusal, some tracts which I 
 held in my hand ; but they seemed afraid, and would not 
 touch the books, till an old devotee coming up, ridiculed 
 their fear, and took one of the tracts into his hand ; but, 
 through age, could with difficulty see to read it. 
 
 Sitting down on the ground, in the native fashion, I 
 entered into conversation with this man, whilst the rest of 
 the people listened attentively. He appeared to have no 
 sense of piety, nor even a fear of God; but to be an 
 infidel as to all religions. From his language I concluded 
 him to be a man of some learning, and of good common 
 sense, who, from the absurdities of the Hindoo system, 
 and his inability to account for the evil and misery existing 
 in the world, on the supposition that it is governed by an 
 almighty, just, and merciful God, had adopted atheistical 
 notions ; or, what is nearly allied to atheism, the opinion 
 that if there is a God of justice, there is another of 
 opposite principles. 
 
 I related to him the history of the fall of man, and of 
 the redemption of the world by the Lord Jesus Christ. I 
 desired him to look at the works of creation and of Pro- 
 vidence, and acknowledge the existence and supremacy of 
 one God who is over all. He replied that it was all in vain, 
 that the truth could not be known ; neither would he receive 
 any tracts from me, because he thought they no more 
 contained the truth than did the numerous books he already 
 possessed on the Hindoo system. 
 
EAGERNESS FOR TRACTS. 151 
 
 The circumstance, however, of his taking a tract into 
 his hand seemed to embolden the surrounding crowd, and 
 I was soon under the necessity of applying to my stock in 
 the bungalow to satisfy their demands. I was thus busily 
 employed till noon, conversing, reading aloud, and distri- 
 buting tracts ; and became so much the object of attention, 
 that I could with difficulty get time to eat. After dinner, 
 I was similarly engaged till I set out on my journey : the 
 clamour and press for tracts then became so great, that 
 my bearers became quite angry; and, pushing rudely 
 through the crowd, rushed with the palankeen into the 
 river, and carried me to the other side. Several persons 
 forded the river after us to obtain a tract, like their more 
 successful neighbours, and ran alongside my palankeen, till 
 at length I gave away every tract I had access to without 
 unpacking my luggage. Of the numbers who this day 
 conversed with me, or listened, and received tracts, a great 
 proportion were brahmins or men of other high castes. 
 
 The following day I arrived at Sheeally, and took shelter 
 from the sun in a bungalow kept by a native, who intro- 
 duced himself to me as a Christian, and seemed to pride 
 himself in the name ; but refused an invitation to join me 
 in the evening in reading the Scriptures and prayer in 
 Tarnul, saying that he was a Roman Catholic. Though 
 called by the name of Christ, he did not appear either to 
 have or to desire even the "form of godliness." 
 
 At night I continued my journey, and travelling about 
 forty miles, reached Cuddalore, where I was kindly wel- 
 comed by Mrs. Sim and family. 
 
 Being requested to preach on Sunday in Cuddalore, both 
 in English and in Tamul, I determined to remain for that 
 purpose. 
 
 On Saturday morning, I visited the school for the children 
 of the European pensioners residing there, supported by 
 their own voluntary subscriptions : it contained few children, 
 
152 CUDDALORE. 
 
 but appeared to be conducted in an orderly manner. At the 
 house of one of the pensioners, with whom I breakfasted, 
 I found a considerable number of maimed, and halt, and 
 blind native men and women, waiting for their weekly dole 
 of rice and money. I called on them to look to their 
 heavenly Benefactor, for the "bread which endureth to 
 everlasting life." Some of them seemed stupidly indifferent 
 to the importance of what was spoken ; others gave the 
 most serious attention. On such occasions, I endeavour to 
 give a clear view of the plan of salvation ; to call sinners to 
 repentance, and direct penitents to faith in the Lord Jesus 
 Christ. It is seldom that I have had heathen women 
 among my out-door hearers, except when the congregation 
 has been of this description ; as it would be deemed inde- 
 corous for females, married or unmarried, to stand in the 
 streets or roads listening to a stranger. There is, therefore, 
 little opportunity of trying whether they would be more 
 readily convinced of the truth than the men ; and though 
 I have known some instances to the contrary, I have gene- 
 rally observed that they make little difficulty of professing 
 Christianity, if their husbands embrace that religion. 
 
 In the evening the lady of the house assembled her 
 servants, who were chiefly Christians ; and herself, another 
 lady, and two English officers, made part of the company, 
 whilst I read, expounded, and prayed in Tamul. 
 
 Captain K., one of the officers, expressed himself agree- 
 ably surprised at the easy flow of words and sound so 
 obvious in the Tamul translation of the New Testament, 
 which he had never before heard read. He told me he 
 should be very glad if I would see his head servant, a most 
 honest trust-worthy man, and, as he thought, a real Chris- 
 tian, whose zeal in conversing with his countrymen on 
 religious subjects was very remarkable, and he thought 
 had been successful : he was sure he would be glad to see a 
 Missionary, and that he would send for him. 
 
CHRISTIAN NATIVE. 153 
 
 When the man came to me, I was happy to recognize in 
 him a member of our native society in Royapettah, who, 
 though by his engagements with his master he had been 
 many months absent from the public means of grace, had 
 not lost his piety or zeal. One fact relating to him when 
 he lived in Madras, will serve to illustrate his character, and 
 at the same time exhibit some peculiarities of the natives. 
 
 My colleague Mr. Lynch had heard that this man had 
 been beating his wife, and sent for them both, that he 
 might ascertain the fact and afford them suitable admoni- 
 tion. He inquired from the man, " Is it true that you have 
 been beating your wife ?" "Yes, sir." " What was your 
 reason for doing so?" "Why, sir, you know that my 
 situation requires me to be at my master's house by six 
 o'clock in the morning, and as the distance is four miles I 
 must set out from my own house at five o'clock. If then, 
 I must read and pray with my family before I go, it is 
 necessary for me to rise at four o'clock ; which I do, and 
 awake my wife also that she may join me in my devotions ; 
 but whilst I read and pray, she falls asleep again ; and for 
 this I have beaten her." Mr. Lynch inquired from the 
 woman if all this were true ; she replied, "Yes, sir." " And 
 do you think your husband did right to beat you for sleeping 
 during prayer?" "Yes, sir." Mr. L. commended the 
 man's practice of family worship ; but, of course, advised 
 him not to treat his wife so severely. 
 
 On Sunday morning I preached in the church of Cudda- 
 lore, first to the Tamul congregation, which was very small 
 and irregular, and then to an English congregation, com- 
 posed of almost all the residents of the place. One of the 
 gentlemen said, he had not heard the Gospel for many 
 years before that day. At night I again assembled the 
 natives of Mrs. Sim's household for Tamul reading and 
 prayer. I have often wished, that wherever a Missionary 
 visited or lodged, arrangements, as in this instance, might 
 
154 PONDICHERRY HIGH MASS. 
 
 be made for the native servants also to hear the message he 
 would gladly deliver to them. 
 
 TJhe moon shone brightly at two o'clock in the morning, 
 when I set out on my journey, and the air had been made 
 deliciously cool by a thunder storm during the night. At 
 six o'clock I reached Pondicherry ; and hearing that High 
 Mass was to be celebrated in the French church at seven, 
 curiosity induced me to go, as I had never before witnessed 
 it. It was the festival of St. Louis ; the servants of the 
 French government were required to attend, the church 
 was therefore well filled ; the service was conducted by a 
 noble-looking French priest who wore a long beard. When 
 the host was elevated I looked round the assembly, and 
 seeing that every individual except myself was in a posture 
 of worship, either kneeling or standing, I concluded that I 
 was the only Protestant present. The whole service was 
 imposing in its character ; but of what avail are good sing- 
 ing, the ringing of bells, changing of posture, and splendid 
 garments, where there is nothing to inform the understand- 
 ing or to engage the heart. It concluded by both priest 
 and people three times exclaiming, "Vive le Roi !" 
 
 On returning to the house where I was entertained, I 
 found some natives waiting to speak with me, to whom I 
 presented tracts and desired them to meet me in the 
 afternoon. 
 
 I dined with a large and mixed party of different nations. 
 English, French, Portuguese, Tamul, and I think Hindos- 
 tanee also, were spoken at the table ; but the number of 
 languages did not much assist us in communicating with 
 each other. However, it did not appear that those parts of 
 the conversation not understood, were any great loss : the 
 intermixture of French and Hindoo blood does not seem to 
 have formed a graver character, than that usually attributed 
 to our continental neighbours. 
 
 In my own room I met a small company of natives, who 
 
MATRANTAM SHEOOR. 155 
 
 attentively heard the word of God, and thankfully united 
 in drawing near to a throne of grace. Capt. K.'s servant 
 was one of them; when another, who resided in Pondi- 
 cherry, complained of the want of opportunities for Christian 
 instruction and edification, no Protestant Missionary or 
 Teacher residing in that place, he replied with his usual 
 energy, "What can you expect here;" "ithu Babylon, 
 allava ?" "This is Babylon, is it not ?" 
 
 Having heard from Madras, that my return was not 
 immediately necessary, I thought I could not be more 
 usefully employed than in traversing other parts of this 
 extensive and populous country, to converse with the 
 people at all opportunities, and scatter among them the 
 Gospels and tracts in Tamul, which still remained of the 
 large supply I had carried with me when I set out. Altering 
 my course, therefore, I proceeded in a north-western direc- 
 tion towards Wallajahbad. 
 
 We left Pondicherry at three o'clock in the morning of 
 Tuesday the 26th of August, and missing our way, travelled 
 eight hours and a half before we reached the small town of 
 Permacoil, about twenty miles from Pondicherry, where, 
 though much tired, I had an opportunity of pursuing the 
 object of my journey by conversation and distribution of 
 tracts. 
 
 In the afternoon we proceeded a few miles further to 
 Matrantam Sheoor, a small village where we had hoped to 
 find shelter for the night, my bearers being too much tired 
 to go on to Atcharawauk, the regular stage. We found 
 however no choultry, but a mud-built shed with a thatched 
 roof, so low that it would not even admit the palankeen. 
 Whilst at a loss where to find shelter from the rain which 
 now threatened to fall in torrents, a kind old heathen offered 
 to admit my palankeen into his house, though he could riot 
 allow me to sleep there ; and to accommodate me with a 
 
156 HINDOO COTTON SPINNING. 
 
 board in the choultry, on which I might spread my mattress 
 and rest till morning. 
 
 I walked into his house and found several women em- 
 ployed in spinning a coarse description of cotton, and 
 another winding the yarn off the cop into hank. He told 
 me that they received raw cotton from their employer, a 
 native manufacturer, and returned it in hank, their deliver- 
 
 * 
 
 ing the whole being ascertained by the weight. Out of 
 one vis, about three pounds, of cotton, they spin sixteen 
 hanks, and receive for their labour eight fanams, about 
 fourteen-pence, English money : one woman spins only one 
 to one and a half hank per day, and consequently earns one 
 penny or a fraction more as her daily wages. I did not ascer- 
 tain the length of their hanks 5 but as the yarn appeared to 
 me to be about the fineness of No. 6 English yarn and they 
 spun sixteen hanks from three pounds of cotton I should 
 suppose their hanks to be about the same length as our 
 own 840 yards. Of course there is in the south of India, 
 much finer spinning than that now described, but I never 
 found so favourable an opportunity of inspection as in the 
 instance now referred to. The instruments they used for 
 cleansing, loosening and spinning the cotton, are remarkable 
 for their ingenuity and simplicity ; a wish to gratify my 
 friends at home, with a sight of what differs so entirely 
 from their complicated and scientific machinery for the 
 same operations, induced me afterwards to procure and 
 bring home specimens of them, which are now deposited 
 with my friends in Manchester, where they have been seen 
 and admired by some of the most eminent spinners of the 
 day. Drawings of these machines have been executed by a 
 much-respected artist and fellow townsman, from which 
 accurate sketches with a description, are preparing to accom- 
 pany the second part of this work. 
 
 I tried to explain to my native host, and this family of 
 
HOSPITALITY OF A HEATHEN. 157 
 
 female spinners, the superior method by which the same 
 kind of work was done in my own country. The women 
 expressed great astonishment at hearing of so many spindles 
 turned by the same power, but the man seemed to under- 
 stand ; he, however, in his turn, was much surprised at 
 learning that the cotton to be spun was not held in the 
 hand, but supplied also by machinery. 
 
 He returned with me to the place I was to occupy for the 
 night, and remained in conversation with me for several 
 hours. An inquiry from me whether he could read, elicited 
 a reply in the negative, and an explanation of the cause, 
 which very considerably interested me. He said that his 
 parents had sent him to school and would have given him an 
 education ; but the troops of Hyder All scouring the country, 
 had driven the whole family of forty or fifty persons from their 
 home. They fled to Sheeally, where they all died of disease 
 or famine except himself and three other young people, and 
 consequently he had had to struggle with many disadvan- 
 tages in early life. To show me however his regard for 
 learning, he called his eldest son, who had just come in 
 from following the plough : the Barada Purana, written 
 on olas, was sent for, and I listened to his reading for about 
 half an hour. In return I took out my Tamul New Testa- 
 ment and tracts, and for some time read and explained to 
 them. He had already begged me to allow him to prepare 
 supper for me : about nine o'clock it appeared : there was a 
 large quantity of boiled rice, in a brazen dish ; two kinds 
 of curries, on separate leaves; in another leaf, stitched 
 into the form of a cup, was ghee, or clarified butter ; and 
 in a brazen pot was mulugu tanni, a hot vegetable soup, 
 made chiefly from pepper and capsicums. A number of 
 leaves (I think of the banyan-tree) stitched together, formed 
 a plate such as the natives of all classes eat from, never 
 using the same more than once. 
 
 I thrust my hand into the rice in native fashion, and put 
 
158 ATTENTION OF NATIVES AT CARANGOOLY 
 
 some handfuls on my plate of leaves. My host stood near, 
 with the mulugu tanni in his hand, which he poured at 
 intervals, and the ghee also, to moisten the rice to my taste ; 
 and recommended me to try first one curry and then the 
 other, with a politeness most pleasing, as being quite 
 natural and unaffected. He was amused by my want of 
 expertness in eating with my fingers, but appeared highly 
 gratified that I eat with confidence, and made a hearty meal. 
 After some further conversation he retired, and I slept 
 soundly in the open shed, without the least fear or alarm. 
 
 27th. A journey of five hours brought us to Atcha- 
 rawauk about nine o'clock. The burning sun did not 
 permit me to venture out, so I conversed with only few 
 individuals, and distributed a few tracts. 
 
 Early in the afternoon we proceeded to Carangooly, a 
 large and neat village. It was Tiru-ndl, or holy-day ; the 
 inhabitants were carrying an idol in procession, and the 
 streets were thronged with holiday people. Having deter- 
 mined to remain for the night in the choultry, I began to 
 converse with one of the first persons I met ; but he could 
 not or would not stay to hear much. Another was more 
 patient and attentive, and I was soon surrounded by a great 
 number of people. I endeavoured to declare to them the 
 love of God in giving his SON for the redemption of man- 
 kind, and to make them feel it their duty to consider and 
 return that love. Their attention seemed fixed, and I 
 continued to improve the opportunity by reading and com- 
 menting on a tract. It then grew dark, and I wished to 
 dismiss them from the front of the choultry where they 
 had crowded together ; I distributed all the tracts I had in 
 my palankeen, and had to assure them I had no more at 
 hand, before they would go away. Still many of them 
 waited, whilst I took tea and unpacked a box to obtain 
 more tracts. The news, too, seemed to have spread, for 
 the people nocked together, and kept me fully employed 
 
AND SALLAWAUK. 159 
 
 in answering their questions, directing their attention to 
 the truths of Christianity, and distributing tracts which 
 were very eagerly received, till past ten o'clock ; and even 
 after I had lain down to sleep, several persons came, begging 
 to be excused for disturbing me, but they had only now 
 heard of me at some distance, and had come wishing to 
 receive tracts, and to hear what I had to say. 
 
 28th We travelled about sixteen miles further, to 
 Sallawauk, another large village, having on the road passed 
 several places of the same character. I took up my abode 
 for the day in the vestibule of a heathen temple, which 
 contained some tolerable sculptures, but seemed partially 
 deserted. I had soon a number of visitors, sent I suppose 
 by my bearers, who had now some notion of my object in 
 travelling, and took a pleasure in seeing me employed. 
 They sat down at a short distance during my breakfast, and 
 diligently read and talked over the Tamul and Teloogoo 
 tracts I handed to them, returning them as they perused 
 them, and requesting others larger and more comprehensive, 
 on the same subjects. 
 
 One of these people desired to be allowed to prepare 
 dinner for me : he did so, and shewed himself an excellent 
 cook, but would receive no money for his trouble ; he only 
 begged copies of the tracts he had read ; I added a few 
 others, and he appeared quite delighted, saying he had never 
 before heard the doctrines of Christianity. Many others 
 were anxious to learn all they could, and begged for such 
 books as would best teach them the right way. 
 
 The willingness of the people of that place, and of some 
 others through which I had passed the preceding days, 
 to hear the Gospel, and to receive the books I had for 
 distribution, surpassed my expectations; and was some 
 compensation for the disappointment I had felt in being 
 recalled from Trichinopoly, instead of proceeding thence 
 
160 WALLA JAHBAD. 
 
 through Salem to Seringapatam and Bangalore, and other 
 parts where a visit was expected. 
 
 The following day I arrived at Wallajahbad, and took up 
 my quarters as on a former visit ; the pious soldiers were 
 rejoiced to see me, and the officers of the regiment shewed 
 me considerable kindness and attention. 
 
 My engagements for a few days, were frequent and 
 laborious, but exactly such as accorded with the character 
 and pursuits of a Missionary. 
 
 On Friday the 29th, I conducted two services, one in 
 Tamul, the other in English. On Saturday morning I 
 was engaged some time by marriages and baptisms ; one 
 of the persons baptized was an English invalid, advanced 
 in life, the son of Baptist parents who had not presented 
 him for that ordinance in his infancy. In the after-part 
 of the day, I had another Tamul service, and in the evening 
 again assembled with the soldiers for prayer. 
 
 On Sunday before sunrise, the regiment was marched to 
 the Fives Court, which being inclosed with walls, made it 
 easier to speak and hear than on the open parade ground, 
 as well as affording some shelter from the rays of the sun, 
 which are hot from the moment of its rise ; the place was 
 rather a strange substitute for a chapel, but both officers 
 and men stood with great attention whilst I read prayers 
 and delivered a sermon. 
 
 In the forenoon I was engaged two hours in meeting the 
 class of about thirty members. At four in the afternoon, 
 I again addressed the native congregation, and was glad to 
 observe indications of some impression having been made 
 on their minds ; and at night preached in the mess room, 
 kindly lent by the officers for the purpose, to a congrega- 
 tion of three times the number that could have been 
 accommodated in the room we had hitherto occupied. 
 Several officers attended this service, and one who seemed 
 
CONJEVERAM TEMPLE. Ifil 
 
 not to have forgotten the good lessons taught him at his 
 then distant home, partook with us, after the public service, 
 of the sacred memorials of the death and passion of our 
 Lord. 
 
 On the succeeding Monday and Tuesday, the 1st and 
 2nd September, I was similarly employed as on the 
 preceding days. There were several baptisms ; 1 preached 
 a few times more to the English and Tamul congregations ; 
 and had some opportunities of serious conversation with 
 several of the officers and their families. When I men- 
 tioned my intention of soon returning home to Madras, 
 one lady exclaimed, " Have you indeed a home ? I have 
 heard of you in all parts of the country, and thought you 
 were always employed in travelling about/' I was surprised 
 she had thought me so entirely a wanderer, as she and her 
 husband had requested me to baptize their infant child. 
 
 I quitted Wallajahbad about midnight, and when I 
 awoke at day break the following morning, found myself in 
 the neighbourhood of the great temple of Conjeveram ; a 
 brahmin soon appeared and offered his services to show 
 me the whole establishment. I was first conducted to 
 a Mandabam, a sort of porch opposite the entrance to 
 the temple, but at some distance from it; this was a new 
 erection not quite finished, and entirely of stone, said to 
 have cost fifteen thousand pagodas, or upwards of 5000. 
 sterling. It consisted simply of pillars supporting a square 
 roof, surmounted with characteristic devices. Each pillar 
 is of one stone, about twenty feet in height and two feet 
 square, sculptured on every side with Hindoo gods and 
 goddesses ; the bare indecency of many of these sculptures 
 prove, that notwithstanding English influence and the 
 general diffusion of a small degree of Christian light, the 
 Hindoos are unchanged in their moral and religious 
 character, and will remain so even under their increasing 
 advantages, till they entirely cast off their own abominable 
 
 M 
 
162 CONVERSATION WITH BRAHMINS. 
 
 system, and embrace the pure precepts and doctrines of the 
 Gospel. The temple is large, and of similar construction 
 to other Hindoo temples of like magnitude : it has an 
 outer and inner wall of great height, on which, at irregular 
 distances, are erected pyramidal towers several stories high. 
 The extensive prospect to be seen from the top of the 
 highest tower, is a sufficient reward for the fatigue of the 
 ascent. Within the walls are shrines for the different 
 objects of worship, and shelter for thousands of people : 
 there is also a large tank, with stone steps on every side 
 down to the bottom. Much of admirable workmanship 
 and skill is displayed in the architecture and sculpture of 
 its various parts ; a particular examination of the whole 
 establishment would be the work of many days. 
 
 On returning from the temple, I was accompanied by a 
 considerable number of brahmins to the place where I 
 intended to pass the day. I drew out some tracts and 
 entered on my usual topic, the necessity of the atoning 
 sacrifice of Christ to reconcile man to God and to give a 
 title to heaven : some were attentive, but most of them did 
 not seem to like the subject, and on the whole did not 
 form a promising congregation. After breakfast, I re- 
 commenced reading and speaking, and continued till a 
 native reader belonging to the Church Mission in Madras, 
 visiting the schools in this neighbourhood, came up and 
 afforded me very seasonable relief; he also read and spoke a 
 considerable time. I distributed many tracts ; and, as at 
 several other places, found it necessary to deny the impor- 
 tunity of some who were not content with one or two, but 
 desired a specimen of each sort in my possession. 
 
 In a dispute with one brahmin I was asked, " Is God a 
 spirit ? How then did he create matter ? Is the soul God, 
 or something distinct from God ? Is the soul immortal ? 
 Then it is eternal, for what has no end can have had no 
 beginning ; but if the soul is created, it must have had a 
 
ARCOT VELLORE. 163 
 
 beginning, and is therefore perishable." Many of them 
 prefer to speculate and converse on such subjects, to having 
 their sinful and dangerous condition pointed out to them, 
 and the will of God concerning them stated and enforced. 
 
 Intending to visit Vellore, I proceeded from Conjeveram 
 to Cauverypauk, about seventeen miles, where I passed the 
 middle of the day ; but, though I went out into the streets, 
 found little even of curiosity among the people of that 
 town, to hear what an European stranger had to say on the 
 subject of religion. In the evening, a journey of about ten 
 miles brought me to the large town and cantonment of 
 Arcot, where I was kindly received by the chaplain as on 
 my former visit. 
 
 On the evening of the 5th, I had a small but attentive 
 Tamul congregation, consisting chiefly of persons profess- 
 ing Christianity ; I am not aware that any Missionary was 
 ever stationed at Arcot, though the place and its neigh- 
 bourhood are very populous ; and less has been attempted 
 there among the natives, than in any quarter offering equal 
 advantages. 
 
 The following day, I proceeded to Vellore, where I was 
 hospitably entertained during my stay by Commissary Penn. 
 Within the fort of Vellore, is a large Hindoo temple, con- 
 taining specimens of native device and sculpture, as 
 admirable as those of any I ever visited : it is now 
 entirely out of use as a temple, and occupied as an arsenal 
 by the British. 
 
 Vellore has long been visited by the Missionaries of the 
 Society for promoting Christian Knowledge, residing at 
 Madras. I found the Rev. Mr. Falke of that Mission, 
 diligently labouring in a large and well conducted school : 
 he seemed to have met with some discouragements during 
 his visit, which he had protracted to several weeks. He 
 had been told on the one hand that he had nothing to do 
 with the English inhabitants ; and on the other, had been 
 
164 RETURN TO 
 
 warned against public preaching and conversation among 
 the natives; but his diligent zeal had found means and 
 opportunities of attempting to benefit the inhabitants of all 
 classes. On Sunday the 7th, I heard him read prayers and 
 preach in English ; and remained, with considerable part of 
 the congregation, to the celebration of the Lord's supper. 
 In the after part of the day I had attentive congregations, 
 both English and Tamul. 
 
 On Monday I returned to Arcot, and in the evening 
 preached in a private house to the same congregation as 
 before. On the evening of Tuesday I again reached Con- 
 jeveram, and had many applications for tracts from natives 
 who had seen or heard of those I had distributed the 
 previous week. About eight o'clock at night, I received a 
 polite invitation from A. Maclean, Esq. Assistant Collector 
 and Magistrate, and the only European residing in Conje- 
 veram ; on whom I had not waited, because I had no 
 acquaintance with him, or letter of introduction. He 
 was surrounded by his assistants and officers, and diligently 
 discharging his duty as Magistrate; his acquirements in 
 the languages enabling him to do it with ease, and without 
 the assistance of interpreters. I remained with him the 
 following day, and visited the temple of little Conjeveram, 
 a place of great celebrity among the natives, but containing 
 nothing superior to those temples I had already seen. 
 
 Whilst resting at Amrambaidoo, on my way to Madras, 
 on the following day, I was recognised by a native brahmin, 
 who said he had heard of me from a great distance as 
 distributing tracts and conversing about religion. I think 
 I was applied to by all in the village who were able to read. 
 
 In the evening of Thursday the llth of September, I 
 reached the Mission House in Royapettah, having travelled 
 about six hundred miles, and been absent nearly ten weeks ; 
 during which I had been chiefly engaged in conversing 
 with strangers. In few parts of the world could I have 
 

 MADRAS. 165 
 
 travelled so long with so little annoyance 5 and though a 
 professed teacher of a strange religion, which I was 
 anxious to propagate, my movements seemed to excite no 
 jealousy among the people. May "the bread" thus widely 
 " cast upon the waters, be found after many days." 
 
 CHAPTER XVII. 
 
 SEPTEMBER TO DECEMBER, 1823. 
 
 Labour in Madras Deficiency of native help Arrival of 
 Mr. England Teloogoo language Teloogoo brahmin 
 Conversation with natives Chintadrypett Journey 
 Poonamallee Tripassoor Chellampatri Cotoor 
 Wallajahbad Erection of Chapel Encouragement 
 in labour Puthucheri Wandewash Gingee Visit 
 to the ruins Anantapooram Hindoo under a vow 
 Tricaloor. 
 
 RETURNED to Madras, I again entered into the regular 
 work of the station, and found cause for encouragement and 
 perseverance. In the native department especially, an 
 increase was apparent both in the number of hearers and 
 in the interest felt by the congregations. At the Tamul 
 service in Black Town on Friday evenings, the doors and 
 windows were usually occupied by heathens or others who 
 desired to hear the scriptures read and explained, but did 
 not dare to enter our place of worship, either on account 
 of their own scruples, or because they feared persecution 
 or inconvenience if they identified themselves with us. 
 
166 TELOOGOO LANGUAGE. 
 
 Some of these were regular in their attendance, and though 
 I never saw them except on those occasions, I hope the 
 partial knowledge of Christian doctrines and principles 
 they must thus have acquired, will not have been entirely 
 in vain. 
 
 In our labours among the natives, our principal deficiency 
 at that time was an active native assistant, who might 
 follow up, by conversations and familiar intercourse with 
 the people, the public and stated exertions of the Mis- 
 sionary. Those members of our native society whose 
 acquirements qualified them to act as schoolmasters, were 
 already engaged in that capacity, and we could only hope 
 and pray that the help we required, in this important work, 
 might in some way or other be raised up for us. 
 
 On the 14th of September, we were gladdened by the 
 safe arrival of Mr. England, a brother Missionary sent to 
 our assistance by the Committee in London. 
 
 The relief from considerable part of the English work, 
 afforded to me by Mr. England's arrival, gave me an 
 opportunity of commencing the study of the Teloogoo 
 language. 
 
 In my late journeys, I had found that a knowledge of 
 that language would have enlarged my sphere of usefulness 
 while travelling. A great part of the population of Madras 
 also use this language, but none of the Missionaries at 
 that time residing there had paid any attention to it. 
 Another reason which urged me to the acquisition of 
 Teloogoo, was its similarity in many respects to the Can- 
 nada language, vernacular in the Mysore country, whither 
 I was directed to proceed by the letters Mr. England 
 brought with him from the Committee ; and although it 
 would then have been impracticable for me entirely to quit 
 our native societies and congregations in Madras, for want 
 of a Tamul supply, I did not conceive it improbable that 
 circumstances would in a short time favour my proceeding 
 
NOTIONS OF THE HINDOOS. 167 
 
 thither, to recommence our exertions in the neighbourhoods 
 of Bangalore and Seringapatam. 
 
 My Teloogoo teacher was a poor brahmin of the neigh- 
 bouring village of St. Thome, whose chief peculiarity 
 seemed to be, a thorough and sincere belief of all the 
 absurdities of the Hindoo system. I think he was the 
 only native of tolerable education I ever met with, so blind 
 and entire in his attachment to idolatry and all its conco- 
 mitant observances. He was generally unwell from bathing 
 every morning in the public tank, because, in his opinion, 
 it was more meritorious to bathe in cold water and in the 
 open air, than to use warm water within the house, though 
 the latter was permitted in case of indisposition. He was 
 one day taken very ill whilst attending me ; but though 
 apprehensive of the Cholera Morbus, which at that time was 
 raging dreadfully on every hand, his scruples would not 
 permit him to take the specific I offered him, though he 
 knew it had been successful, in other instances, in checking 
 the disorder. 
 
 The laxity of the notions of some Hindoos, and the 
 miserable subterfuges with which they quiet their minds on 
 religious subjects, may be illustrated by the following cir- 
 cumstance. 
 
 An old acquaintance of mine, a brahmin moonshee of 
 the college, came to see me with one or two others : they 
 found me in the burial ground, contiguous to the chapel in 
 in Royapettah, superintending the opening of a grave. 
 Desirous of improving the opportunity, I adverted to the 
 solemn subject naturally occurring to our minds from the 
 appearances of the place in which we stood, and pressed on 
 them the importance of ascertaining whether our systems 
 of faith and practice were calculated to promote and secure 
 our happiness in the eternal world. My friend did not 
 seem much at ease whilst I talked on this subject ; but 
 replied that one religion was as good as another, that every 
 
168 . CHINTADRYPETT. 
 
 man would be right if he could only think so ; and illus- 
 trated his meaning by kicking a clod just thrown up and 
 saying, " Let a man believe this earth to be gold and keep 
 it as such, it will make him as happy as though it were 
 gold in reality." I replied, " Yes, but if he take his clod 
 to the bank, or to the mint, and present it as so much 
 precious metal, he will soon be undeceived as to its value ; 
 and exactly thus shall we be brought to trial in the day of 
 judgment, when our eternal destinies shall be fixed. The 
 inquiry then will not be how we esteemed our different 
 systems, but what both they and we are in the just estima- 
 tion of the Almighty ; and how awful will it be, to continue 
 under delusion till it shall be too late to remedy the evil." 
 
 By frequent conversations of this description, the views 
 and objects of Christian Missionaries become extensively 
 known among the natives, and though the result may not 
 appear in any decided success, the raising of doubt and 
 excitement of inquiry are almost necessary consequences, 
 and may be calculated to have their effect on the general 
 mind and feeling of the people. 
 
 In November, Mr. Lynch opened a small room in Chin- 
 tadrypett, (a populous neighbourhood between our house 
 and Black Town,) erected for the purpose of a school and 
 occasional preaching. I preached several times to attentive 
 companies of natives in this place, but was not able to give 
 it regular attention, in addition to the engagements of equal 
 or greater importance already formed in other quarters. 
 
 It being still considered desirable, that I should visit our 
 society in Bangalore and the affectionate people in Mysore 
 and Seringapatam, before Mr. Lynch, who intended return- 
 ing to Europe, should take his departure, and make it less 
 practicable for me to leave Madras I prepared for another 
 journey, in the course of which I purposed to visit the hills 
 near Salem, which had recently become the subject of 
 general conversation, as possessing a cool and salubrious 
 
POONAMALLKE. 169 
 
 atmosphere, and being peopled by a race of different 
 character to that of the surrounding lowland districts. 
 
 It was now the middle of what is usually the wet season 
 in Madras ; but the rains had this year entirely failed, and the 
 whole country was parched with drought. Rice, the aliment 
 of the natives, had become very dear, and great distress 
 was felt as the consequence, in almost every class of the 
 community. But though in other respects unseasonable, 
 the weather was favourable for travelling. 
 
 As on all similar occasions, I was liberally supplied with 
 tracts and books in various languages, for gratuitous distri- 
 bution among the natives, by the active and valuable Bible 
 and Tract Societies existing in Madras. I carried with me 
 on this journey more than one man's load of these publi- 
 cations, being in all several thousand copies. 
 
 Early in the morning of Wednesday the 3rd of December, 
 I again left Madras ; deeply impressed with a sense of the 
 mercies hitherto vouchsafed to me, and with humble trust 
 for a continuance of them in the journey before me. I felt 
 the necessity of divine influence and blessing to my indivi- 
 dual happiness, and to ensure successful results to the 
 labours in which I was engaged. 
 
 In the forenoon I reached Poonamallee, about thirteen 
 miles from Madras, where there is a fort and cantonment, 
 and a large native village ; there is also a small village of 
 pensioners from the British army, who have retired here 
 with their families to end their days in peace. Some of 
 these had expressed a wish that we should come and preach 
 to them; they assembled soon after my arrival, in the 
 humble cottage of one of their number, when I took the 
 opportunity of speaking to them individually on their 
 spiritual concerns, and of leading their addresses to the 
 Throne of Grace. Many of them shed tears whilst they 
 recounted their long continued course of ignorance and sin, 
 and spoke of the greatness of that mercy which had called 
 
170 TRIPASSOOR. 
 
 them at the eleventh hour. I rejoiced at the grace of God 
 manifested in the change that had taken place in them ; 
 and drawing out a class paper, took down their names as 
 members of society on trial, with a confidence, which the 
 event has proved well founded, that this would be the 
 beginning of a good work in that place. 
 
 From this time they had a claim on our attention as 
 Missionaries, which has ever since been paid to them. 
 Several who were present on that occasion, have since 
 exchanged worlds, in the enjoyment of the assurance and 
 consolations inspired by a belief of the truth, and their 
 places have been more than filled up by others who have 
 joined themselves to those who remained. We have now 
 in Poonamallee a very neat Bungalow, which is used as a 
 chapel and school room, and at one end has a separate 
 room which accommodates an English pensioner and his 
 family, who acts as schoolmaster and takes care of the 
 premises. 
 
 At that time, however, we had not a foot of ground in 
 Poonamallee ; but obtained for our services in the evening 
 the use of the native church, a thatched building of mud, 
 erected by a pious and zealous chaplain formerly resident 
 in Poonamallee, for the accommodation of the Christian 
 natives. The place was crowded by a mixed company of 
 Europeans and natives ; the latter waited patiently till I 
 had dismissed the English part of the congregation, and I 
 then exhorted and prayed with them in their own language. 
 The good influence resting on the whole assembly was 
 indicated by their seriousness and attention from first to last. 
 
 Towards midnight I left Poonamallee, and proceeded 
 about eighteen miles further to Tripassoor, where I arrived 
 in the morning of the 4th. This is also a station for the 
 residence of European pensioners, who occupy several 
 lines of buildings within the fort, now in ruins. Fishing 
 seems to be the favourite occupation of the pensioners 
 
ROMAN CATHOLIC VILLAGE. l7l 
 
 residing here; the immense tanks and lakes of the 
 surrounding country affording plenty of fish ; the expo- 
 sure incurred in this pursuit, has given to many of the men 
 an extraordinarily ruddy complexion, not confined to the face 
 only, and seeming to justify the appellation of red men, 
 which the natives in some places give to Europeans. I 
 was met by three of them some miles before I reached 
 Tripassoor, so anxious were they to show how much they 
 valued the visit of a Christian Minister. The round 
 bungalow on a bastion of the fort, for the accommoda- 
 tion of travellers, being occupied by some who arrived 
 before me, I took shelter for the day in a choultry at a short 
 distance, in the coolest part of which the Thermometer 
 rose to 90. In the evening, I preached in the school room 
 which was well filled; after baptizing a child and dismissing 
 the English congregation, I addressed, in Tamul, the few 
 natives who had assembled ; and afterwards went to the 
 house of one of the pensioners to converse individually 
 with such as wished to become decidedly religious. 
 
 I then entered my palankeen and travelled towards Walla- 
 jahbad, which is nearly forty miles distant from Tripassoor. 
 The sun was hot the next day before we reached Chellam- 
 patri Cotoor, a Teloogoo Roman Catholic village. In the 
 first place I entered to seek shelter from the heat, I was 
 welcomed by some hundreds of fleas, which covered my 
 legs in an instant, and would soon have covered me entirely, 
 had I not hastened away. I was kindly conducted by the 
 inhabitants to a verandah in the church yard, where I soon 
 became an object of curiosity and attention, and passed a 
 pleasant and I trust an useful day. 
 
 The schoolmaster, a Roman Catholic brahmin, and many 
 other sensible and inquiring men, conversed very freely on 
 religious subjects, and gave me an opportunity of speaking 
 plainly and closely, of recommending to them the pure 
 gospel, and pointing out the folly and danger of trusting 
 
172 WALLA JAHBAD. 
 
 in any thing for pardon and salvation, besides the blood of 
 Christ our Saviour. The brahmin thankfully received a 
 copy of the Gospels and Acts in Teloogoo ; to others I 
 presented tracts. 
 
 On the morning of Saturday the 6th, I arrived at 
 Wallajahbad, where the forenoon was occupied in waiting 
 on the families I had been acquainted with at previous 
 visits ; in the afternoon, I looked at a piece of ground 
 which we thought eligible for the site of a chapel and school 
 room ; in the evening I preached with much liberty to a 
 crowded congregation. 
 
 On Sunday, from half-past six till eight, I was employed 
 in meeting part of the class ; at ten, I attended divine 
 service conducted by the chaplain, the Rev. Mr. Boys ; at 
 one P. M. I met the remainder of the class ; most of the 
 members of it were happy in the enjoyment of the privi- 
 leges connected with clear views of divine mercy and a 
 personal reception of its blessings : I then addressed a 
 congregation of natives, most of them camp followers, 
 Protestants, Roman Catholics, and heathens, altogether 
 about fifty, who attentively heard the Gospel in their own 
 language. I was then just in time to hear the chaplain's 
 afternoon sermon, which, like that of the forenoon also^ 
 contained sound doctrine and was warmly delivered. After 
 dining with the chaplain and his excellent lady, I hastened 
 at seven in the evening, to the meeting room, which I found 
 crowded inside, and surrounded without at every opening 
 where any thing could be heard, and preached till the sound 
 of drum and trumpet warned the military part of my 
 congregation to attend the roll-call. 
 
 After service, as I was speaking to the leader about 
 erecting a room to serve as a chapel and native school, it 
 was mentioned by a person present, that the Collector 
 would probably give some assistance, by permitting trees to 
 be felled for the roof and other parts of the building ; and 
 
CHAPEL HOSPITAL. 173 
 
 he added, that if no other place could be procured, he would 
 give part of his own garden to erect it upon. 
 
 Accordingly, on Monday morning, I went over to Con- 
 jeveram, and mentioned to Mr. Maclean the object of my 
 visit. He exceeded my request by recommending a larger 
 and more substantial building than that I had contemplated, 
 and kindly engaged to supply all the materials, if we would 
 find labourers. Encouraged by this success, I returned to 
 Wallajahbad and waited on the Commandant, who imme- 
 diately offered to give any spot of ground that might be 
 most eligible : the following day I measured the spot I had 
 selected, and received a written grant of it to the Mission. 
 I headed a paper for subscriptions, to which about 45. 
 was ultimately subscribed, chiefly by the military officers 
 and men stationed in Wallajahbad ; the chapel was soon 
 completed ; and though possessing no furniture besides an 
 excellent pulpit, (the gift of a lady in Madras,) and a few 
 rude benches, it is useful as a place of worship to the pious 
 Europeans or natives, occasionally forming part of the 
 fluctuating military population of Wallajahbad, and is often 
 occupied by interesting and attentive congregations at the 
 quarterly visits paid to that place by our Missionaries in 
 Madras. 
 
 In visiting the hospital, I found an encouraging instance 
 of the benefit resulting from our exertions : a soldier who 
 lay to all appearance near death, but waiting patiently for 
 his change in the blessed prospect of eternal life, said, that 
 at my first visit to Wallajahbad he was awakened to a sense 
 of his sin and danger, and that at the second visit he found 
 peace to his troubled conscience in receiving the sacrament. 
 Whilst I was engaged with this man, the Surgeon came in 
 and uncovered the face of a man apparently dying, to whom 
 he called my attention ; he was a Roman Catholic, who 
 had before objected to see me, but was now willing ; his 
 prejudices seemed to give way to a sense of his spiritual 
 
174 PUTHUCHERi. 
 
 wants whilst I spoke to him, and he made no objections to 
 being prayed with. 
 
 On Tuesday afternoon, I again met the native congre- 
 gation, and recommended them to assemble regularly till 
 my return, leaving them a few manuscript Tamul sermons 
 to assist them in conducting their religious services. 
 During the whole of this visit, I received many kind atten- 
 tions from the inhabitants of Wallajahbad of all classes, 
 and though quite worn out by the active labours required 
 from me, I could not but rejoice in the full opportunities 
 for useful exertion with which I had been favoured. 
 
 In the evening of Tuesday the 9th, I quitted Wallajah- 
 bad : we rested in the open road for several hours in the 
 middle of the night, and the next morning at ten A. M. 
 arrived at a small village called Puthucheri, where we took 
 shelter from the sun, in a fine shady grove of tamarind 
 trees. Here I passed the day in necessary rest, conversing 
 with any natives who came to see me. The chief subject 
 of their conversation was the dearness and scarcity of rice, 
 in consequence of the dryness of the season ; a topic of 
 mournful interest to them ; for though in regular seasons 
 the poorer natives can by their daily labour procure a com- 
 fortable sufficiency of food, many of them were now suf- 
 fering extreme privations ; and famine, which for some 
 months after carried off many thousands of them, had now 
 begun to stare them in the face. A tract which was 
 received by one visitant, was afterwards found deposited on 
 one of the boxes near ; some unexpressed fear had deterred 
 the man from carrying it with him. 
 
 On our journey on Thursday morning, we passed through 
 a country beautifully varied by hill and dale ; the jungle of 
 the uncultivated parts was of a rich and bold character, 
 having a considerable proportion of lofty trees interspersed 
 in it ; but the whole was equally parched for want of rain ; 
 and the crops had perished, except here and there on a low 
 
WANDEWASH GINGKE. 175 
 
 spot of ground watered from a neighbouring tank or well. 
 I rested for the day at Wandewash, a fort in ruins, about 
 thirty miles from Wallajahbad. This was formerly a place 
 of great importance, but is now entirely deserted. The 
 bungalow for travellers is built on the walls of the fort, 
 and commands clear air and an extensive view, and is quite 
 retired. I passed the day in reading and revising some 
 Tamul composition. I set out early in the evening and 
 distributed several tracts as I passed through the town. 
 
 At ten o'clock on the morning of the 12th, I rested in 
 the tamarind grove to the east of the northern hill of the 
 fortress of Gingee, or as the natives called it Tchengee. 
 During the heat of the day, I had the opportunity of con- 
 versing with a few natives. At four P. M. I went into the 
 fort ; the walls are several miles in extent, enclosing three 
 high hills and three or four low ones, all strongly fortified 
 in the Hindoo manner, but entirely deserted. A man with 
 a sharp pruning knife in his hand, went before me to clear 
 a path through the jungle, with which this once busy spot 
 is now almost entirely overgrown ; we were not without 
 apprehension of disturbing some serpents in our path. I 
 ascended a kind of tower of eight or ten stories, which 
 I thought of Moorish architecture, and at the highest story 
 was surprised to find a contrivance for a continual supply 
 of water, by earthen pipes, communicating under ground 
 with a reservoir at the top of one of the hills at a distance 
 of many hundred feet. 
 
 After visiting a large building which my guides called 
 the granary, and another, which they said was the boxing 
 court, I proposed ascending one of the hills, to see the 
 buildings at the top. My attendants wished me to attempt 
 the southern one, but finding on inquiry that a chasm in 
 the rock, over which there was at present no bridge, would 
 interrupt us before we reached the summit, I decided on 
 the northern one, because it appeared most interesting and 
 
176' EXTENSIVE RUINS. 
 
 easiest of ascent ; several persons who had accompanied me 
 thus far, refused to ascend the hill, nor was I astonished at 
 this when I had made the trial myself 5 I was obliged to 
 rest three times before I reached the top, and my head- 
 bearer, whom I had never known exhausted by the longest 
 march, complained of weariness and aching legs. 
 
 The ascent is by steps, partly cut out in granite rock of 
 which the hill consists, and partly built of the same material. 
 At the top I found temples and choultries, and palaces and 
 granary, all of elegant and durable structure ; the stones 
 and rubbish about part of the foundation of one of the 
 temples, had been recently disturbed, probably by some 
 person in search of hidden treasure. There was water in 
 a reservoir which was said to be inexhaustible. 
 
 Whilst taking rest and enjoying the extensive prospect 
 afforded from so elevated a spot, I inquired into the 
 history of the fort, and had a number of traditions re- 
 counted to me, differing much, as might be expected, from 
 the written accounts we have of it. My guide said that it 
 was commenced and completed by one king, in whose 
 family it continued three generations only; that the last 
 of the three, Derasingha Rajah, was besieged by the Nabob 
 of Areot for some arrears of tribute, when the fort stood 
 the siege as long as would be required for a tamarind tree 
 to be raised from the seed, come to perfection and bear 
 fruit a period of not less than twelve years. At that 
 time the fort was throngly inhabited, and contained twelve 
 thousand houses ; but from what I observed, I should 
 suppose there is not a twelfth of that number at present, 
 in all the neighbourhood about Gingee. The fort itself 
 is entirely unoccupied, except by innumerable monkeys, 
 of a very bold character, and which bound unmolested from 
 rock to rock. 
 
 The side of the hill was so steep, and many of the granite 
 steps so slippery, that before descending, it was necessary 
 
ANANTAPOORAM. I r 77 
 
 to take off my boots, as a precautionary measure, for one 
 slip might have been fatal. It took us half an hour to 
 descend. In my way back I saw a good deal of sculpture, 
 highly finished in the Hindoo style ; an immense smoothly 
 wrought slab of granite, probably intended, like that in the 
 Fort of Chunar, as a seat for the tutelary deity of the place ; 
 and a cylindrical roller of the same stone. Many sculptured 
 pillars and blocks were lying near the gate, as though 
 dragged there for the purpose of removal, and seemed to 
 me of the same description as those I have seen in Pondi- 
 cherry, and which I was told were brought from Gingee 
 when that place was in the hands of the French. 
 
 Though I passed three hours within the walls of Gingee, 
 I saw but a small part of it ; so many days would not more 
 than suffice to examine all that is worthy of attention. It 
 is, however, not very safe to linger about such places ; fevers 
 of the worst description are often taken, by breathing the 
 air of undisturbed jungles and uninhabited buildings. I 
 was much tired, and thought myself unwell after my return ; 
 I soon retired into my palankeen under the shade of the 
 trees, with my mind filled with solemn reflections, excited 
 by the review of those silent and stupendous monuments 
 of the vanity and instability of human power and greatness. 
 It is scarcely possible that the Christian contemplating 
 such a scene, should not call to mind the words of Christ, 
 " Heaven and earth shall pass away, but my words shall not 
 pass away ;" and " He that doeth the will of God, shall 
 abide for ever." 
 
 A run of about four hours the following morning, brought 
 me, at about nine o'clock, to the village of Anantapooram. 
 It had a clean appearance, and the surrounding fields and 
 gardens seemed well cultivated. On my arrival, my atten- 
 tion was attracted by the sound of children repeating their 
 lessons : I soon found my way to the school, and had some 
 conversation with the master and others who came in. The 
 
178 HINDOO UNDER A VOW. 
 
 curiosity of the people seemed roused, and they kept me 
 employed the whole day in reading and speaking to them ; 
 many listened attentively to my detail of the main facts and 
 doctrines of the Gospel. 
 
 In the course of the forenoon, an old man with a head 
 and beard of shaggy grey hair, brought me a present of 
 flowers and pomegranates ; the latter were of the best I 
 ever tasted. I followed him to his hut in a garden, whose 
 produce, he said, was the whole subsistence of himself and 
 family, except what he received as alms. I asked why he 
 did not shave ; he said, he had a vow upon him, made in 
 sickness five years ago, to present the sum of five pagodas 
 (about l. 15s.) if he recovered, to the temple at Tripetti, 
 which he had not been able to perform, and until he had 
 performed it, it was not lawful for him to shave or dress 
 his hair.* I endeavoured to persuade him, that all the 
 good he had ever received must have proceeded from the one 
 true God, the only proper object of worship, who could not 
 be pleased by any observances which gave his honour to 
 graven images. 
 
 I distributed several tracts in this place; with the 
 Prayogithen, or astrologer of the village, I left a copy of 
 the Gospels and Acts, in Teloogoo, and with another 
 person, St. Matthew's Gospel, in Tamul. 
 
 In the evening we travelled on to Tricaloor, and found 
 a good bungalow, in which to pass the night and to enjoy 
 the following day, which being Sunday I had determined 
 should be a day of rest from travelling both to my bearers 
 and myself. 
 
 * Is not this illustrative of what is referred to in Acts xxi. 23 ? 
 
CHAPTER XVIII. 
 
 DECEMBER 1823. 
 
 Tricaloor Tdmul service Young native Rohonautacha- 
 riar Dispu tation Brahm in v illage Pillirombatti 
 Palacheri Attention and desire of Natives Distress 
 occasioned by drought Salem Tumuli Sheravaraya 
 Hills Ascent Houses Climate State and charactei' 
 of natives Difficulty of procuring provisions Tulasi- 
 willie Temple of Sheravaraya Villages Post and 
 Banghy Conversations with natives Native singing 
 Descent from the Hills Salem. 
 
 IN the morning of Sunday the 14th, I rose refreshed, and 
 very thankful for all the mercies I had hitherto experienced 
 on this journey. I walked out to look at the temple which is 
 very large ; on the whole, Tricaloor seemed a place of more 
 importance than I had imagined. Several peons visited me; 
 the head peon was very polite and complimentary; he 
 said, they expected the Padre's (Missionary's) coming would 
 give them some rain, of which the country was so much in 
 need ; there was indeed more appearance of rain than there 
 had been for a considerable time. 
 
 At ten o'clock, I collected my bearers and others as a 
 congregation in the bungalow, and though all heathens 
 except one, they were very attentive, as were also some 
 standers by, whilst I read and talked to them about an hour. 
 I could hardly help smiling at the humble, simple look of 
 the only native Christian in the company, when he found 
 he made himself the object of attention and curiosity by 
 
180 INQUIRING BRAHMIN. 
 
 repeating after me aloud, the confession and the Lord's 
 prayer ; the poor fellow could neither write nor read, and 
 from fear, I believe, of making mistakes, made several. 
 
 A young native of some literary acquirements, who at 
 Wallajahbad had prevailed on me to allow him to accom- 
 pany me as reader and amanuensis on this journey, after 
 considerable reading and conversation, this day expressed 
 his wish to become a Christian. I advised him to read and 
 pray, that he might obtain the necessary information and 
 decision of character, reminding him of the consequences 
 of taking the profession of Christianity. I was not quite 
 satisfied as to his motives and sincerity. He travelled with 
 me several weeks, and after I returned to Madras, corres- 
 ponded with me from Bangalore, where he had procured a 
 situation. I saw him last in Madras, where he had some 
 engagement in the college, but still remained an idolater ; 
 he is one of many instances in which I declined administer- 
 ing the initiatory rite of baptism to persons who wished to 
 unite themselves with us, lest their instability or insincerity 
 should bring a disgrace on the cause. 
 
 About noon, I was visited by Rohonautachariar, a young 
 brahmin of some respectability : he came on horseback, 
 and had a long poled parasol of red silk, two or three 
 times as large as an umbrella, held over his head by an 
 attendant, who walked by the side of his horse. He 
 professed to be better acquainted with Sanscrit than 
 with any other language, but received a tract in Teloogoo, 
 and the Gospel of St. Matthew, in Cannada. There was a 
 degree of honesty and candour in his countenance and 
 bearing, that quite attached me to him. After we had 
 conversed some time, he asked my opinion of idolatry, and 
 listened very attentively without attempting to controvert 
 what I advanced. He said, he had never before been 
 acquainted with the nature of Christianity ; and, as he went 
 
DISPUTATION BRAHMIN VILLAGE. 181 
 
 away, invited me to his house, saying, he would send me 
 word when he was at home, as he was now going about 
 some business which might detain him. 
 
 In about two hours he returned, with two of his brahmin 
 friends, one of them past middle age, of an honest open 
 countenance ; the other was bold, quick and very disputa- 
 tious. We had a long conversation on the nature of God, 
 of the soul, of true happiness, of heaven, of sin, and of 
 the torments of the damned. The young and the old 
 brahmin seemed pleased with my arguments, and if they 
 said any thing it was by way of inquiry ; but the disputa- 
 tious one kept up the argument as long as he could with 
 propriety. I found it of great advantage, not to allow him 
 to wander from the point in dispute, which the natives are 
 very apt to do, and to remind him of what he had himself 
 admitted. At last he acknowledged that I was perfectly 
 right, and said that the same doctrines were to be found in 
 some of their Shastras, but that they contained opposite 
 doctrines too, which must also be received. I endeavoured 
 to point out the folly of embracing contradictions ; I spoke 
 of the doctrine of atonement ; and contrasted the power- 
 less and inefficient observances and ceremonies of the 
 Hindoos, with the provisions of the Gospel of Jesus 
 Christ. They were very attentive, and appeared struck with 
 my earnest and serious manner. 
 
 I then walked with them to their own village, about two 
 miles distant, and endeavoured, by the way, to apply what 
 they had heard and admitted to be reasonable and good, 
 and to shew them the beauty and consistency of truth. 
 Their houses were very respectable brick buildings, with 
 flat roofs ; they had spacious verandahs in front where they 
 received me, and where a considerable crowd of men soon 
 assembled ; the women and girls, most of whom had pro- 
 bably never before seen an European, peeped out of the 
 doors, or leaned and listened from the house tops. I pro- 
 
182 P1LLIROMBATTI. 
 
 posed that we should read and converse about a Teloogoo 
 tract on Regeneration ; it was read and entirely approved. 
 Having been with them about an hour, I prepared to leave 
 them, but not before I had reproved the gross flattery and 
 impiety of one of them, who, quite in consistence with 
 their pantheistic notions, told me that I was the Supreme 
 Being. They would not let me depart without receiving a 
 brazen dish full of the betel leaf and areka nut, which are 
 chewed by the natives, and which I handed to the bearers 
 who had followed me and a quantity of native sweet- 
 meats, which were far from disagreeable. They gave me a 
 general invitation to come and see them whenever I should 
 again pass that way. Several of them accompanied me 
 out of their village, and I did not leave them before I had 
 exhorted them to forsake their lying vanities, and turn to 
 that one true God whom they had now in words acknow- 
 ledged. 
 
 What a blow would it be to heathenism, if the popula- 
 tion of a brahmin village like this, should be converted to 
 the faith of Christ : but how hardly can this be ? Their 
 pride of caste forbids it ; those who embraced Christianity 
 would be cast off by their friends, and families, and as 
 their present income is derived from houses and lands 
 given to them in consideration of their performing certain 
 duties in connexion with idolatry, if they forsook the one 
 they must lose the other, and most probably be reduced to 
 poverty and want. However I could not but hope, that 
 the information and books I had given them, would lead 
 to inquiries and discussions that would not be without 
 their use. 
 
 On Monday morning we travelled on to Pillirombatti, 
 through a country for the most part uncultivated, and 
 covered with wild and luxuriant jungle. The greater part 
 of that which was cleared for cultivation, and which this 
 month should have been covered with a crop ready for the 
 
PALACHBRI. 183 
 
 sickle, was neither ploughed nor sown, in consequence of 
 the long continued drought, and did not even yield a suffi- 
 ciency of grass for the cattle, which were driven about in 
 large herds to great distances in quest of pasture. The 
 people of a village, where we stopped a few minutes to 
 procure a guide, were loud in their complaints on this 
 subject. I told them it seemed to me that God was enter- 
 ing into judgement with the inhabitants of this country, for 
 their impiety and idolatry, and that the present distress was 
 a call on them to repent. 
 
 I had not been long in Pillirombatti before a consider- 
 able number of people came round me. I addressed 
 myself to one man particularly, who appeared the most 
 attentive, whilst the rest listened to our conversation. I 
 was thus employed two or three hours in reading and 
 speaking; and judging from their countenances, could 
 not help thinking that a lasting impression had been made 
 on the minds of some of them. As I passed along the 
 road in the evening, two men looked earnestly and followed 
 after me ; I called them and gave each of them a tract and 
 a few words of advice, which they received with great 
 respect. 
 
 At seven P. M. my palankeen was put down in the open 
 street of a village called Palacheri, where I soon was 
 visited by a number of people, who seemed to have no 
 object but to satisfy their curiosity by gazing on me. I 
 spoke to them, but it seemed in vain ; either they did not 
 comprehend what I said, or were stupidly indifferent to it. 
 At length I was visited by a brahmin, who entered freely 
 into conversation on religion ; several others made their 
 appearance, and seated themselves in the verandah of the 
 house opposite to which my palankeen was standing ; and 
 the street now became thronged with attentive listeners. 
 
 Having brought them to acknowledge the necessity of an 
 atonement of infinite value, in order to the reconciliation of 
 
184 DEFICIENCY OF LABOURERS. 
 
 sinful man to God, and perceiving I had got their serious 
 attention, I preached the Gospel to them with as much 
 feeling as I ever had in addressing any audience; their 
 inquiries showed how much they were interested and im- 
 pressed by what they heard. I endeavoured to display to 
 them the deformity and sin of idolatry, and they heard with 
 the countenances of men who assented to the truth. They 
 begged I would give them books, that they might keep 
 these things in remembrance : " But/' they said, " what 
 can we do if you do not come again for twelve months, 
 or even for six months ?" I told them that if they were 
 truly desirous to know more of these things, I would visit 
 them again, and pass a few days among them ; they said, 
 " Come, and we will prepare a place for you, in which the 
 people may assemble together to hear." Although I had 
 now been engaged with them three hours, I hardly knew 
 how to send them away ; but refreshment and sleep were 
 necessary to fit me for my journey the following morning : 
 I therefore dismissed them with a prayer, that God would 
 show to them, and incline them to walk in the right way. 
 
 Notwithstanding my wish again to visit this people, and 
 redeem my promise to them, our deficiency of strength in 
 Madras and its neighbourhood, never permitted me to do 
 so ; nor as far as I have heard, has any Missionary since 
 visited them. Nor indeed, except the number of stations 
 and labourers be considerably increased, is it probable that 
 many of those to whom I preached the Gospel on this jour- 
 ney, will ever hear it again : for including the Missionaries 
 of all societies labouring among the Tamul people, there is, 
 on an average, only one Missionary to about a million of 
 souls. Wherever we turn, we find towns and villages in 
 which the Gospel was never preached, and thousands of 
 sinful but immortal beings who never heard so much as the 
 name of the only Saviour of sinful man. 
 
 For the succeeding three days, I travelled slowly by way 
 
TUMULI AT SALEM. 185 
 
 of Calcourchy, Chinna Salem, Tallivashcll, Autoor, and 
 Pootrampollium, employing myself in the manner already 
 described; conversing with all who would converse with 
 me, and leaving tracts in the hands of such as could read 
 them, and were desirous of having a succinct statement of 
 the important doctrines and facts brought to their notice. 
 Complaints of poverty and distress, in consequence of the 
 drought, were made to me in almost every place ; the whole 
 of what is considered the wet season, from the 15th of Oc- 
 tober to the 15th of December, having passed away without 
 a single shower of rain. 
 
 On the 19th of December, I arrived at Salem, having 
 been seventeen days from Madras, during which I had not 
 travelled, on an average, more than fifteen miles per day. 
 
 Mr. Cockburn received me in a friendly manner, and had 
 the kindness to offer me the use of a bungalow on the She- 
 ravaraya hills, for any length of time I might choose to 
 remain there. In the evening he took me out to see a few 
 tumuli, (of the hundreds there are in that neighbourhood,) 
 which he had directed to be opened. They were each found 
 to contain a large earthen jar, or rather globular vessel, 
 generally filled with dust, but in one instance which I saw, 
 bones were found also; establishing the fact that these tu- 
 muli were graves, perhaps for the ashes remaining after the 
 body had been consumed by fire, the usual mode among 
 the Hindoos of disposing of their dead. If the bodies were 
 buried entire, it must (from the size and form of the recep- 
 tacle) have been in a sitting posture, with the knees bent 
 close to the person. None of the sects of the Hindoos inter 
 in this manner at the present day : the natives who attended 
 us, knew from common report that these tumuli were graves, 
 but had no information as to what class or nation of people 
 they were who had practised this method of interment. 
 
 On the morning of the 20th, I proceeded to the foot of 
 the Sheravaraya hills, about two hours' run from Salem, 
 
186 ASCENT TO SHERAVARAYA HILLS, 
 
 and at eight A.M. began to ascend on foot, by a steep and 
 rugged path, which required care and exertion at every step. 
 Much of the road was zigzag, and sometimes circuitous ; 
 the whole, however imperfect, had been made by great la- 
 bour ; some skill also had been used to make the ascent as 
 easy as possible. The sun was burning hot, and would 
 have rendered the toil too great for me, had it not been for 
 the almost continual shade afforded by the trees and bam- 
 boos, which flourish on the sides of the hills. The notes of 
 the jungle fowl, which in appearance are so like our domes- 
 tic poultry, that when I saw them I thought some traveller 
 had lost his live stock, the antics of the monkeys, and the 
 widening prospect which I sometimes turned about to enjoy, 
 combined in some measure to beguile the way, but could 
 not persuade me it was either short or easy. 
 
 I met several of the mountaineers, whose appearance and 
 manners verified the description given of them. They were 
 robust good looking men ; each of them, in addition to their 
 cotton dresses, carrying a long, thick, woollen cloth or 
 camblet, a covering which their climate renders necessary. 
 They seemed of a taciturn disposition, and answered my 
 questions in as few words as possible, without showing 
 any desire of holding further communication. They spoke 
 Tamul in a manner rather different from the people of the 
 low country, but quite intelligibly, and it was evident that 
 they understood what I addressed to them. 
 
 After a walk of about three hours, we stood at the top of 
 the pass : from the moment I reached this point, which was 
 said to be an elevation of about five thousand feet, the wea- 
 riness I had felt in the ascent was entirely dispelled, by the 
 bracing effect of the clear atmosphere, between twenty and 
 thirty degrees colder than that of the valley ; and I was de- 
 lighted with the varied and extensive prospect commanded 
 by such an elevation. 
 
 When I reached the bungalow, it wanted about half an 
 
HOUSES CLIMATE. 18J 
 
 hour to noon ; my thermometer, packed in my box, still 
 stood at 83, but exposed to the open air, fell immediately 
 to 68. 
 
 Most of the houses or huts erected on these hills, for the 
 accommodation of those who occasionally visited them, 
 were constructed of the rough stones which lie scattered on 
 every hand, but which from want of roads and skilful work- 
 men, cannot be gathered and piled on each other, to form 
 a building however rude, without considerable trouble and 
 expense. That erected by Mr. Cockburn for himself and 
 family, was of squared trunks of trees, fixed perpendicularly 
 side by side into the ground, to form the walls, and roofed 
 by tiles brought up the hills with immense labour. The 
 bungalow I occupied for a few days, was about thirty feet 
 in length and sixteen in breadth, constructed chiefly of 
 bamboos ; mats of split bamboo formed the walls ; the 
 upright stakes of bamboo to which they were fastened, sup- 
 ported the roof, which also was framed of bamboo rafters 
 and cross pieces, and thatched with long grass. 
 
 During the night, I was awoke several times by the cold; 
 all the clothes and covering I had being insufficient against 
 the wind, which pierced through every crevice. When I 
 arose, the thermometer which was hanging near me stood 
 at 54, a low temperature for 12 degrees north of the Equa- 
 tor, and I found it necessary to move about quickly to 
 maintain any degree of warmth. My walks in the course 
 of the day, introduced me to many beautiful spots ; the 
 whole country is very romantic ; in the valleys the soil is 
 rich and deep, producing wheat and other species of grain ; 
 and in the gardens, planted by Mr. Cockburn and others, 
 English vegetables of every description were cultivated 
 with success ; most of the hills are rugged and rocky, but 
 covered to the top with trees, among which the cedar is 
 said not to be uncommon. 
 
 The mistrustful policy of the natives, has led them to 
 
188 POLICY OF NATIVES. 
 
 forsake their villages in the immediate neighbourhood of the 
 situation chosen by Europeans : there are no traces to be 
 found of one large village, described by a gentleman who 
 pitched his tent near it in traversing these hills some time 
 ago. The hill country is, I understand, twenty or thirty 
 miles in length and five or more in breadth. My native 
 informants said that these hills were governed by three 
 different chiefs, each of whom had his village and separate 
 district ; that there are no brahmins among them ; that 
 none of them are able to read, and that their chiefs decide 
 all their disputes ; so that there had not yet been an instance 
 of their bringing any cause into the English courts. 
 
 One of the mountaineers I conversed with this day, was 
 more than ordinarily communicative; he admitted their 
 general ignorance, and seemed pleased when I spoke of 
 schools for the instruction of their children. A Christian, 
 servant to one of the gentlemen, overheard our conversa- 
 tion, and when I left him, took up the subject ; the man 
 replied, "The gentleman speaks very kindly, but does he 
 not wish to instruct us, that he may ship us off to his own 
 country ?" 
 
 On my way home in the evening, curiosity brought a 
 number of them about me, and kept them attentive, while 
 I called them to forsake their idolatry and accept the offers 
 of divine mercy, by faith in the only Saviour, the Lord 
 Jesus Christ. 
 
 On the 22nd, I was kept within doors great part of the 
 day, by the state of the atmosphere : a dense cloud rested 
 on the hills, which would have speedily wet me to the skin, 
 had I ventured out ; and would not have allowed me to find 
 my way to any certain point, by the devious footpaths of 
 the jungles and mountain sides. 
 
 Meantime I found it necessary to send one of my bearers 
 every day to Salem, a run of four hours, to bring what I 
 I required for daily consumption : nothing but milk and 
 
TULAS1 WILLIE HOUSES OF NATIVES. 189 
 
 honey being to be purchased on the hills ; bread, rice, 
 fowls, mutton, and even the ingredients for curry, had all 
 to be brought from that distance. No wine or spirits could 
 be procured even in Salem, and as I found my store too 
 low to last me to Seringapatam, I was under the necessity 
 of dispatching another of my men to Trichinopoly, which 
 though almost ninety miles distant, was the nearest place at 
 which a supply of these articles could be had. 
 
 At sunrise on the morning of the following day, I set out 
 with one of my bearers to visit Tulasiwillie, (the Sweet Mar- 
 joram Village,) the nearest principal village of the moun- 
 taineers. We walked a considerable distance without meeting 
 any one : the first person we met, told us we were in the wrong 
 path, and after some intreaty, and the promise of a reward, 
 reluctantly undertook to conduct us. He took us up the 
 mountains and down the valleys, by a rugged and narrow 
 path, impassable to any but persons on foot and admitting 
 only one abreast, through a romantic country, the lower 
 grounds of which were here and there beautifully cultivated, 
 the fields manured, and the furrows deeper than those I had 
 generally observed in the ploughed fields of other parts of 
 the country ; the hills and higher grounds were uncleared, 
 and covered with trees and thick underwood. When we 
 approached the village, my guide was very unwilling to 
 proceed ; we came upon it all at once, its situation being so 
 sheltered as to conceal it from the view on whatever side it 
 may be approached. 
 
 I sent my unwilling guide to present my respects to the 
 Gavunden or chief, and to say I wished some conversation 
 with him : meantime I observed that the village was very 
 still ; not a sound proceeded from it. It consisted of about 
 thirty houses, all constructed in the same manner; they 
 were of a circular form, made chiefly of split bamboo, 
 interwoven with upright stakes fixed into the ground : these 
 wicker walls are plastered with mud in the inside, so as to 
 
190 TEMPLE OF SHERAVARAYA. 
 
 exclude the wind ; and, with the roof, which is a thatch of 
 strong grass continued almost to the ground, form a 
 habitation that keeps out the weather, and has considerable 
 appearance of neatness and comfort; the whole was much 
 superior to many of the villages of the plains. 
 
 My guide returned with the intelligence that all the men 
 of the village were absent on a hunting excursion, and no 
 one knew when they would return. Elks, stags, bears and 
 other wild animals abounding on these hills, were I 
 suppose, the objects of their pursuit. I was told that ten 
 or fifteen miles further at Palacadu, was another large 
 village, but my guide refusing to accompany me, and as I 
 doubted the possibility of finding my way through such an 
 extent of wilderness, I returned to the bungalow about 
 mid-day. 
 
 Soon after two o'clock, I set out to see the temple of 
 Sheravaraya. A walk of about an hour and a half brought 
 us to the foot of the hill whose summit is the highest point 
 of land in the whole range. 
 
 A good part of the way up, we had to push through the 
 bushes, as there was no path ; the whole was so steep and 
 rugged, that my guide, one of the mountaineers, turned 
 about and complained that he was tired, whilst the bearer 
 who accompanied me was left behind at a considerable 
 distance. At length we gained the summit, and found a 
 considerable piece of table-land, on which there were very 
 recent marks of bears, probably the long-snouted ant bear, 
 from the holes they had dug in the earth. There were also, 
 on the summit of the hill, two cars of simple construction, 
 to be borne on the shoulders of men at their idolatrous 
 festivals. 
 
 I returned a little way down the hill, by a paved road of 
 large rough stones, to the entrance of the temple. The 
 temple is nothing else than a dark cave in the side of the 
 mountain ; the entrance to it six or eight feet wide, and four 
 
ATTENTION OF NATIVES. 191 
 
 feet in height ; surrounded by a thicket and a few huts or 
 sheds, entirely without inhabitant. I was told I could not 
 enter the cave without giving great offence, and was there- 
 fore not able to ascertain its extent ; but looking into it, I 
 could see a few small stone figures of bulls, and, besides 
 some other idols in the usual style of Hindoo workman- 
 ship, at the extremity of the visible recess, an image of 
 Vikkinespuren, the god of accidents and hinderances. As 
 there are no brahmins among this people, they themselves 
 perform their own religious ceremonies, which are probably 
 very few. The place had about it an air of solemnity and 
 mystery, calculated to impress the minds of a simple and 
 superstitious people. 
 
 The first village we passed on our return was perfectly 
 deserted ; our guide said that the people were gone to 
 their work: the next village had some inhabitants; one 
 man, at the request of my bearer, ran up into a tree to 
 gather a few wild oranges for me, which he did with asto- 
 nishing agility, stepping from one branch to another with 
 as little difficulty as if he were walking on the ground. 
 The women and children kept at a distance, except one 
 woman who brought a quantity of milk for me, in a mea- 
 sure formed by part of a joint of the bamboo : not wishing 
 to defile the vessel in her estimation, by drinking from it, 
 I put my hands together to form a channel to my mouth in 
 the manner customary with the natives, whilst one of the 
 men poured it for me to drink : I had soon drank enough ; 
 but both hands and mouth being occupied, I had no means 
 of expressing myself, and was obliged to continue drinking 
 till I had finished the whole. 
 
 My guide now hastened us onwards, as the day was fast 
 declining ; he took us by a better road than that we had 
 before walked over, and brought us home just at dark, 
 when I was thoroughly tired by my day's journeyings. 
 Though the direct rays of the sun had been hot, the conti- 
 
192 TAPPAL AND BANGHY. 
 
 nuation of a cool breeze throughout the day, had enabled 
 me to take the longest ramble on foot I had enjoyed since 
 leaving England. 
 
 On my return, I found a letter from Madras waiting for 
 me at the bungalow. It had been forwarded from Salem, 
 to which place, as to every station occupied by Europeans, 
 there is an established post. The mail-bags are carried by 
 men, who run singly from stage to stage about ten or four- 
 teen miles each, having no other weapon for defence than 
 a staff with a few links of iron chain at the upper end, 
 whose sound, they say, frightens serpents out of their path : 
 at night they frequently carry a lighted faggot of eight or 
 ten feet in length, whose blaze enables them to choose 
 their way. Nothing was more common in whatever direc- 
 tion I traversed the country, than day and night to be 
 passed or met by these posts at full trot, who, in the south 
 of India, are usually called Tappals ; in the north they are 
 called Dawks. These mails, at an average, are carried 
 about a hundred miles in twenty-four hours ; and the letters 
 are charged about -four anas, or sixpence, for every hun- 
 dred miles. 
 
 Parcels of small weight are forwarded to the principal 
 stations by the same sort of conveyance, but not quite so 
 quickly; the post for the conveyance of parcels is called 
 the Banghy ; the expense is regulated by the weight and 
 distance. 
 
 On the following day, I had an opportunity of speaking 
 to several persons on divine things, and in the evening read 
 the scriptures and prayed with the natives about me. 
 
 On the 25th, being Christmas- day, I twice held service 
 in the bungalow with my own attendants, and such stran- 
 gers as we could prevail upon to attend : they were very 
 attentive to what they heard. I was much pleased by a 
 visit from two heathens in the service of a gentleman then 
 visiting the hills. One of them had been for some time 
 
CONVERSATIONS WITH NATIVES. 193 
 
 inclined to Christianity, but had wavered between Popery 
 and Protestantism ; the other had been awakened to a sense 
 of the sin and folly of idolatry, by a tract I had presented 
 to his fellow servant, when he had before come to me for 
 conversation and advice. Both desired baptism, but as my 
 acquaintance with them had been short, and as I understood 
 they were going to Madras, I gave them a letter of intro- 
 duction to our Missionary there, hoping that on trial, they 
 would be found suitable candidates for that sacred rite. 
 
 In my evening walk, I met with a poor native, whom I 
 discovered, by his conversation, to be a Roman Catholic ; 
 he had been baptized about twelve months. He proved 
 deplorably ignorant, but appearing sincere and teachable, 
 I sat down and gave him some instruction as to the nature 
 and intention of the Gospel of the Lord Jesus Christ, to 
 whose church he wished to belong. He heard very thank- 
 fully what I said ; and seemed to want words to express 
 his obligation to me, when I had knelt down and prayed 
 with him and his companion, who, being a heathen, had 
 now probably for the first time bowed his knees to worship 
 the true and living God. Returning home, I passed a 
 company warming themselves at a tile kiln ; I asked them 
 if any man could endure the fire even for one day ; and by 
 the terrors of the Lord, endeavoured to induce them to quit 
 their idolatry and turn to the only true God. 
 
 I walked out again to Tulasiwillie, in the afternoon of 
 the 27th. The chief was not at home, but a party of the 
 people were working in the thrashing floor, with whom I 
 had a long conversation. I proposed establishing a school 
 for the instruction of their children ; but they said it was 
 not necessary, for neither they nor their forefathers had 
 ever learned to read. They were attentive to what I said 
 to them about God ; and especially with regard to the 
 present drought and scarcity, as being under the direction 
 of his providence, and a token of his righteous displeasure 
 
 o 
 
194 HINDOO SINGING TAMUL PREACHING. 
 
 towards a guilty people, who refused to acknowledge and 
 to serve him. I spoke also of sin and its deserts, of heaven 
 and of the only way to it ; but they seemed to have sat 
 down contented in the dark valley of the shadow of death. 
 Yet I rejoiced in the hope that one day, even here, Christ 
 shall be know r n, and his name loved and revered. 
 
 My bearer was now returned from Trichinopoly with 
 stores for the journey. In the night, hearing loud singing 
 in the shed where my people slept and eat, and kept a great 
 fire to warm themselves, I walked out to see who was 
 indulging in such vociferation; and found it was the 
 bearer, who, though but just returned from so long and 
 hasty a journey, was treating his companions, by reciting 
 a poem which took him two or three hours ; he had bared 
 himself to the waist, and, seated before the fire on the 
 ground, moved his body backwards and forwards, as if to 
 keep time, intent on nothing but the subject of his song. 
 In answer to my inquiries afterwards, he said, he could not 
 read, but had learned that long poem by having had it 
 recited to him ; its subject was one of the Hindoo mytho- 
 logical romances. 
 
 On the 28th, I again visited the Roman Catholic and the 
 heathen I had seen a few days before, and invited them and 
 some others to assemble for divine worship in the evening : 
 in consequence I had a good congregation, who heard me 
 read and speak with considerable attention. I thus took 
 leave of the natives of these hills, leaving behind me a few 
 tracts and a Gospel, in Tamul ; hoping that my residence 
 there of eight days had not been without its use, and that 
 some correct knowledge of Christ, however faint, had been 
 introduced among them. May it prove to them the savour 
 of life unto life ! 
 
 About seven o'clock on the following morning, we began 
 to descend from the hills of Sheravaraya. When I set out, 
 iny face was blue with cold; but a walk of two hours 
 
HKTURN TO SALEM. 195 
 
 brought me to the valley, where the thermometer stood at 
 84 in the shade. On the top of the pass, I met the 
 Collector, Mr. Cockburn, coming from Salem, whence he 
 had been driven by indisposition, to seek the cooler atmos- 
 phere of the hills : he had ascended on horseback, without 
 having had to alight very frequently, being mounted on a 
 Pindaree pony, an animal accustomed to climbing. 
 
 My people being too much tired by descending the hill, 
 to allow them to set out immediately on our proposed 
 journey to Mysore and Seringapatam, I passed the remainder 
 of the day and the following day with the gentlemen of 
 Salem. A man whom I had met and conversed with in 
 coming down the hill, waited on me for further conversa- 
 tion, and to receive the Gospel and tracts I had promised 
 him. The words of eternal life are thus scattered abroad 
 among the heathen, with the hope that they may not be 
 entirely without special and lasting effect. 
 
196 
 
 CHAPTER XIX. 
 
 DECEMBER, 1823, TO MARCH, 1824. 
 
 Begging Pandaram Sankerrydroog Roman Catholic 
 Catechist Bhawani Dancing Women Singular 
 observation of Hindoo native Tarepollium Gopaul- 
 chittypollium Sattimungulum Alligators Abomina- 
 tions of heathenism Tigers Guzzlehutty Pass 
 Anecdote Burial ground Ardanhidly Coinoor 
 Nanjungode Mysore Conversion of Franciscan 
 Friar Singular native child Seringapatam Proces- 
 sion of Elephants Observations of natives on Chris- 
 tianity Baptism of a native family and other services 
 in Mysore Journey to Bangalore English Society 
 Native Convert Dangerous illness on journey to 
 Chittoor Recovery Return to Madras. 
 
 ON the 31st of December, I quitted Salem, and rested 
 for some hours in the middle of the day in a village, where 
 the people continued to loiter about me, but would not 
 give their constant and serious attention to what I had to 
 say. Amongst them, was a begging Pandaram, or religious 
 mendicant, fantastically dressed and ornamented, carrying, 
 as is the custom with some of them, a round plate of metal, 
 which, struck by a stick, served as an accompaniment to 
 his singing, and gave notice of his approach to those who 
 were charitably disposed. He asked me some questions 
 which fully elicited his ignorance, and was so serious in 
 listening to what I said, as to give me hope that some 
 impression had been made on him : when I paused, how- 
 ever, he commenced striking his substitute for a bell, and 
 
SANKERRYDROOG. 197 
 
 singing aloud ; I desired him to desist ; he begged me to 
 give him alms of cloth or money, and appeared astonished 
 when I told him, it would not be charity but sin to give him 
 either the one or the other. An explanation of my mean- 
 ing, led me to expose his character as an useless member 
 of society, and a professed beggar, in such a manner as to 
 increase his embarrassment, and make many of the people 
 laugh aloud an evidence that they were not very bigotted. 
 He asked, what he must do if he gave up this way of life ; 
 his question was easily answered, by asking in return, 
 What do others do ? He persisted in his request, till I 
 dismissed him with a peremptory refusal, recommending 
 him to prefer the welfare of his soul to the idle ease of his 
 vagabond mode of life. 
 
 Some brahmins came, who said they had heard of me at 
 a distance, as conversing with the people and distributing 
 books; I gratified them by letting them hear for them- 
 selves, and giving them a few tracts. 
 
 Though the last day in the year, and at a season which is 
 accounted comparatively cool, the thermometer stood at 
 90 in the shade. The drought seemed general throughout 
 the country. I passed several extensive groves of fine 
 palmyra trees, and was now and then delighted with a green 
 paddy field or a garden watered from wells, giving the eye 
 some relief from the barren glare and dreariness of the 
 country at large. 
 
 On the morning of the 1st of January, 1824, I arrived 
 at Sankerrydroog, a place, whose rocky hill and almost 
 inaccessible fortress made it of importance during the time 
 of war, but in the present peaceful state of the country, 
 entirely useless and forsaken. 
 
 The bungalow for the accommodation of travellers being 
 in a retired situation, I passed the day in the study of 
 Teloogoo. 
 
 In the evening I walked to the Pettah, a mean looking 
 
198 ROMAN CATHOLIC TEACHER. 
 
 village. Seeing a small Roman Catholic church, I went 
 towards it, and was observed by a man, who ran round and 
 opened the door for me to enter ; it presented nothing 
 more than the paltry ornaments usually found in small 
 native churches. I asked the man if there were any 
 Christians in this place ; Yes, he replied, I am a Christian 
 and the Minister of .this church. I told him, I must doubt 
 his veracity both as to the one and the other : he seemed 
 astonished ; but I explained my meaning, by asking him 
 what was indicated by the mark he wore on his forehead ; 
 a mark confessedly heathen in its origin, and designating 
 the wearer as belonging to one or other of the idolatrous 
 sects of the Hindoos. These marks are considered part of 
 the full dress of a Hindoo ; and though belonging to 
 heathen idolatry, are worn by many who, though Christians 
 in name, are more anxious to maintain their caste and res- 
 pectability, than their consistency as professed followers of 
 Christ. I have seen so many Roman Catholics wearing 
 these marks, that I am doubtful whether their priests have 
 ever required them to lay them aside. 
 
 This Catechist or teacher finding I would not consider 
 him a Christian, so long as he wore that mark, acknow- 
 ledged that he was wrong, and, taking a corner of his 
 cloth, wiped it from his forehead, saying he would never 
 wear it again. We entered into conversation, and I found 
 him amazingly ignorant of even the first principles of 
 Christianity; the qualifications necessary to a teacher of 
 religion seemed never to have occurred to his mind ; the 
 only reason he could give for filling that office, was that his 
 father had filled it during his life, and that it had fallen to 
 him by way of inheritance. 
 
 He followed me to the bungalow, and continued with me 
 till late at night. I presented him with a Gospel in Tamul, 
 solemnly charging him to read it as the Word of God ; and 
 a tract, exposing the Image worship of the Church of Rome. 
 
HARDIHOOD OF NATIVES. 199 
 
 Much reliance is not to be placed on the assent or 
 approval of a native, expressed in conversation ; their 
 notions of politeness often deterring them from fully 
 expressing their real sentiments : however, I could not but 
 hope that whatever effect my conversation with this man 
 might have produced, the perusal of the Word of God 
 would be blessed to the enlightening of his understanding, 
 and the amendment of his heart. 
 
 I felt that the indulgence of hopes like this, was 
 necessary to reconcile me to my present circumstances. 
 Whilst I wandered a solitary stranger in a heathen wilder- 
 ness, weighed down with a sense of my unworthiness ; 
 whilst I bore and scattered around the precious seed of 
 God's Holy Word I remembered my native land, and its 
 rich privileges ; and could not but long after the opportu- 
 nities enjoyed by my brethren, even in Madras, of 
 assembling with the pious people of their charge, and 
 recounting together the mercies of the past year, with 
 united prayers and determinations for increased faithfulness 
 and zeal in the year now commenced. I was encouraged 
 by remembering that, though absent from them, I should 
 not be forgotten in their addresses to the Throne of Grace; 
 and that in thousands of assemblies in my native country, 
 the cause in which I was engaged would, on these days, be 
 pleaded with faithful and persevering prayer. 
 
 On the morning of the 2nd of January, I travelled for 
 some hours along a road which, like the country around, 
 appeared entirely of a kind of alabaster rock, barren, 
 rugged, and sharp. I observed two of my men, laden 
 with books and other luggage, quite barefooted, after 
 having been three hours on the march on this rough and 
 pointed road, sportfully running a race with their burdens 
 on their heads ; strongly illustrating how custom inures 
 the human frame to what at first sight would be considered 
 next to impossible. 
 
200 BHAWANI DANCING WOMEN. 
 
 We rested for the day in an excellent bungalow in 
 Bhawani, a village delightfully situated on the junction of 
 the river Bhawani with the Cauvery. It contains some 
 considerable temples, and the inhabitants appeared wealthy 
 and respectable. The soil of the neighbourhood is good, 
 and, notwithstanding the dry season, the vegetation was 
 very beautiful. 
 
 Soon after my arrival, I was visited by some of the chief 
 officers of the temple, attended by music and about twenty 
 dancing women. I received their compliments and wished 
 to dismiss them ; but they were unwilling to go, without 
 having performed for me. I assured them I could not enjoy 
 their performance, and did not approve of their mode of 
 life ; that my business was to recommend men to turn from 
 their idolatry, of which this was a part, and worship the 
 only one God in spirit and in truth. 
 
 They went away, I suppose to some service in the tem- 
 ple, and returned in about an hour, crowding into the 
 room where I was writing ; they behaved respectfully, but 
 were very inquisitive about my watch, and compass, and 
 thermometer, which were lying on the table. I answered 
 some of their inquiries, talked to them on religious subjects, 
 and finding that some of the women also could read, having 
 been taught for the purpose of learning the songs used in 
 the service of the temple, I gave them a few tracts and sent 
 them away. 
 
 In the afternoon, I was visited by one of the principal 
 officers of the temple. He acquiesced in what I advanced 
 on the subject of religion, and observed that it was said, that 
 one day all the world would be of the same faith. I told 
 him that this was a subject of inspired prophecy, and that we 
 were expecting its accomplishment. He mentioned the 
 tracts I had given to the dancing women, and afforded me an 
 opportunity of explaining the subject of them, and the 
 intention of their distribution j I concluded by presenting 
 
CONTINUATION OF JOURNEY. 201 
 
 to him a Gospel in Tamul. I now set out to continue my 
 journey, and finding some persons waiting outside, distri- 
 buted a few tracts amongst them. 
 
 A journey of about six miles in the evening, brought us 
 to Tarepollium, a poor village, with nothing to invite the 
 traveller's stay, except a shed in which his people may rest 
 for the night. Seeing some holes in the ground, I inquired 
 the occasion of them, and was told that the people had been 
 hunting rats, which they make an article of food. I asked 
 one of the villagers what religion they were of; he answered 
 that they had no religion, and that none of them were able 
 to read : he excused himself from calling his neighbours to 
 hear what I had to say, though he had himself listened 
 attentively to what I said on the will of God as to the eter- 
 nal salvation of man, and the love he had displayed in the 
 gift of his son Jesus Christ. 
 
 In this remote district of Coimbatoor, the influence of the 
 brahminical system seems less general, than it is to the 
 north and east; and among the thousands of its inhabitants, 
 there are great numbers who, in receiving Christianity, would 
 have less falsehood to unlearn, and fewer prejudices to 
 overcome, than those of their more educated and polished 
 countrymen. But no Mission has yet been established 
 among them. 
 
 On the morning of the 3rd, I travelled about five hours 
 through a well-cultivated and fruitful country. We rested 
 at Gopaulchittypollium, a large and respectable village. A 
 number of brahmins and others came round me, and for two 
 hours I endeavoured to deliver my soul, by faithfully in- 
 structing and warning them. One of them said, he would 
 take the tract I gave him to his superiors, to consult with 
 them on the subject. 
 
 It was near midnight when we reached Sattimungulum, 
 where I had determined to rest the whole of the following 
 day. My bearers, aware of my practice of resting on the 
 
202 ILLUSTRATION OF HEATHENISM. 
 
 Lord's day, made an extra effort to reach this populous 
 neighbourhood, where they knew there was a good bunga- 
 low, and they should find comfortable accommodations for 
 themselves. 
 
 I rose before sunrise on Sunday the 4th, and had a 
 delicious and refreshing bathe in the river, which I enjoyed 
 unconscious of any danger ; in the course of the day, how- 
 ever, I was warned not to bathe in the river, because it is 
 infested with alligators ; if there were any, I escaped their 
 notice. 
 
 Never did I feel a greater horror of heathenism, than was 
 produced in my mind on this morning, by an examination of 
 the idol car belonging to the temple of Sattimungulum : as 
 such cars generally are, it was covered with carved figures 
 representing different characters and actions, not only highly 
 indecent but so monstrously abominable, that they could 
 not, I conceive, be imagined even, by any who are unac- 
 quainted with the mysteries of iniquity unfolded by the 
 mythology and rites of the Hindoo superstition. 
 
 On my return to the bungalow, I sent a messenger into 
 the streets, to distribute a few tracts, and recommend them 
 to the perusal of the people, and to invite them to come 
 and converse with me on the subjects they referred to. 
 
 I soon had a return to this invitation, in a visit from 
 some brahmins and others, to whom I opened my commis- 
 sion. The obligations of man to God, the divine perfections, 
 particularly that of holiness, the great evil of sin, the ineffici- 
 ency of any good works or of ceremonies to remove its 
 guilt, the necessity of an atonement of infinite value, the 
 mercy of God displayed in providing such an atonement in 
 Jesus Christ, the difference between Christianity and hea- 
 thenism in their nature and effects, and the present and 
 eternal advantages resulting from a sincere acceptance of 
 the Gospel, were the topics of my discourse. They heard 
 attentively; and the answers I made to some objections 
 
TIGERS GUZZLEHUTTY. 203 
 
 advanced by them, would serve to impress these important 
 subjects more deeply on their minds. I felt thankful that I 
 was not ashamed of the Gospel of Christ, from a convic- 
 tion that, when fairly stated, it would commend itself to 
 every man's conscience in the sight of God. 
 
 The neighbourhood of Sattimungulum is infested by 
 tigers ; the natives pointed out to me a small cave on the 
 opposite bank of the river, that had been the haunt of a 
 very fierce one, which had been shot not long before by an 
 English gentleman. It was reported that one had carried 
 off a man that day at noon, at a distance of only six miles 
 from Sattimungulum, and on the road I had to travel the 
 next day ; another person had been seized and carried off, 
 it was supposed by the same tiger, but a few days previous. 
 
 On Monday the 5th, I did not succeed in getting my 
 bearers to set out till after sunrise ; such was their dread of 
 tigers and wild elephants, which abound a little further on 
 the road I had to travel, that till I reached Mysore, they 
 would not travel except in open day. 
 
 We rested during the hottest part of the day, under the 
 shade of luxuriant trees and jungle, on the banks of the 
 Bhawani. The thermometer stood at 89 in the shade. 
 
 On the morning of the 6th, we were four hours in ascending 
 the romantic mountain pass of Guzzlehutty, the road being 
 steep and difficult, though much labour and skill had been 
 used to clear and level the path, to make it as easy as possible. 
 I was told that a gentleman ascending this pass with a fowl- 
 ing-piece, and followed by a native servant, was met near 
 the top by an enormous tiger, which he was fortunate enough 
 to shoot dead, in the act of crouching to spring upon him ; 
 but when he turned to his servant, he found that by excess 
 of terror the poor fellow's reason was irrecoverably fled ; 
 and that he still continues in the neighbourhood in the same 
 state, subsisting on a pension settled on him by his master. 
 
204 ARDANHULLY COINOOR MYSORE. 
 
 At the top of the pass, I was surprised to see an English 
 burial ground, containing tombs and a considerable number 
 of graves ; and was informed that it was the place of inter- 
 ment of the English officers and pioneers, who had died 
 whilst employed in the unhealthy task of clearing away the 
 jungle and constructing the road up the pass. 
 
 My day's rest in the bungalow at the top of Guzzlehutty, 
 was the more delightful from the lower temperature of the 
 atmosphere, when compared with that of the plains below : 
 the thermometer fell to 73 in the shade. 
 
 For more than an hour the following morning, we 
 travelled over beautiful table land, a good part of it culti- 
 vated and the rest appearing well worthy of the labour of 
 cultivation ; I thought it one of the most delightful spots 
 I had seen in the interior of India. We then stood on the 
 edge of the hill, from whence to the north we had an exten- 
 sive view of the country of Mysore, on which we were now 
 entering. We travelled till noon, when we reached the 
 village of Ardanhully, the frontier village of the territories 
 of the Rajah of Mysore. The most suitable place I could 
 find wherein to take shelter from the sun, was a small 
 mandabam or open platform, covered by a roof supported 
 by four stone pillars. Here I had several visitants, and 
 endeavoured to improve the opportunity by conversing with 
 them on the usual topics. Thermometer 76. 
 
 The following day I rested under the shade of trees, on 
 the border of a large tank in the village of Coinoor : the 
 water of the tank was nearly exhausted ; what remained 
 was dreadfully filthy, but was yet drank by the cattle and 
 the poor thirsty sheep and goats, and carried away in pots 
 apparently for culinary purposes, by the women of the 
 village. 
 
 At night I slept at Nanjungode, and on the morning of 
 the 9th arriving at Mysore, found at the Residency the 
 usual kindness of reception, and the rest and refreshment I 
 
CONVERSION OF FRANCISCAN FRIAR ALBINO. 205 
 
 required, after the exposure and privations of the journey 
 of the preceding nine days. 
 
 On Sunday the llth, I preached twice in English, in the 
 house of one of the servants of the Rajah, to an attentive 
 congregation of Indo-Britons and others. 
 
 The next day I was desired to visit a sick man, and found, 
 under the influence of a wasting fever, a Franciscan Friar, 
 a Portuguese native of Goa. He told me that in the course 
 of his journeys through the country, he had visited Chit- 
 toor : there he had been presented with a New Testament 
 in Portuguese, by one of the servants of Mr. D'Acre, who 
 at the same time pointed out to him the errors of Popery. 
 The things he had heard and read so impressed his mind, 
 that when he returned to Tellicherry, he publicly renounced 
 the Roman Catholic religion and attended the Protestant 
 church. He was now on his way to Madras, in the hope 
 of being received into the service of one of the Missions 
 established there, but having fallen sick by the way and all 
 his money being expended, he had sent for me, hoping I 
 would render him some encouragement and assistance. 
 
 The frankness of his manner, and the corroborating 
 testimony of several persons who had known him in his 
 ecclesiastical character when he formerly passed through 
 Mysore, left no room for doubt as to the truth of his story, 
 and I cheerfully engaged to assist him on his journey to 
 Madras, leaving him at liberty on his arrival there to follow 
 his own plans. 
 
 In the house of a medical man in the service of the 
 Rajah, a child was shewn to me perfectly fair, with light 
 hair and eye-brows, and a tinge of pink in the eyes : he 
 was the son of native parents of dark complexion, who had 
 other children, and esteeming it a misfortune to have a 
 child of this description in their family, had given it to 
 the doctor to bring it up as he pleased. The facts were so 
 well attested, that I could not doubt their correctness. It 
 
20G ENGAGEMENTS IN MYSORE AND 
 
 is a rare circumstance, but, I was told, not a solitary one : 
 the colour of the hair and eye-brows clearly distinguish 
 such children from the offspring of Europeans by Hindoo 
 females. 
 
 On Tuesday I went over to Seringapatam, and, on that 
 evening and the following, had very attentive Tamul con- 
 gregations; several of the heathen inhabitants having 
 assembled with those professing Christianity, from curiosity 
 to hear an Englishman preach in their language. 
 
 Returning to Mysore on the morning of the 15th, I was 
 overtaken on the road by a procession of several elephants, 
 attending one of the Rajah's kinsmen, who had been down to 
 the Cauvery to wash. These enormous animals moved more 
 rapidly than the pace of my palankeen bearers ; and although 
 they are known to be perfectly at the command of their 
 drivers, I was not sufficiently familiar with them to dismiss all 
 sense of alarm, as they were urged past the palankeen and 
 quite close to it; for my bearers thought it enough, just to 
 make way for them, without going out of their road. 
 
 At Mysore I had an opportunity of addressing a consi- 
 derable party, assembled to the baptism of a child. 
 
 The next day I again went to Seringapatam, where I 
 baptized a child of native Protestant parents, and in the 
 evening preached in Tamul. 
 
 I was told that some of the heathens who formed part of 
 my attentive congregation on this occasion, when they had 
 their usual visit the next morning from the prayogithen or 
 astrologer, whose profession it is to announce to each family 
 the lucky or unlucky nature of the day, told him they did 
 not wish to hear his nonsense ; he could tell them nothing 
 about their souls, but that the white padre had given them 
 good advice : to some of the Christians of the congregation 
 they expressed a wish that they could embrace Christianity. 
 In this, as in almost every other neighbourhood in India, 
 the encouragement and countenance that would be afforded 
 
SERINGAPATAM BANGALORE. 20? 
 
 by the constant residence of a Missionary, are all that is 
 required to induce many natives to embrace the profession 
 of our holy religion. 
 
 On the evening of the following day, (Saturday,) having 
 returned to Mysore, I preached in Tamul to a crowd of 
 native heathens, who had assembled to witness the baptism 
 of a native man, and his wife and child : the man had long 
 been reading tracts and other books in Tamul, that had 
 been supplied to him by his Christian master, from an 
 anxious desire for his conversion. It was a solemn occasion, 
 and I thought a lasting impression in favour of Christianity 
 was effected on the minds of the heathen who were present. 
 
 On Sunday the 18th, I preached twice in English, and 
 had about twelve communicants at the celebration of the 
 Lord's Supper. Both here and in Seringapatam, I had 
 again the most pressing intreaties to remain, or to use 
 such influence as to get for them a resident Missionary. 
 But as we had not yet been able to re-occupy Bangalore, I 
 could not encourage very sanguine hopes of the accom- 
 plishment of their wishes. 
 
 Being favoured, by the kindness of Mr. Cole, with an 
 order for the Rajah's bearers, on the 19th I set out for 
 Bangalore. As I travelled post, I had little opportunity of 
 speaking to the people ; but being detained a short time at 
 Madoor, I had a conversation with the Cutwal in the hear- 
 ing of a crowd of natives, on the nature and excellency of 
 the Christian religion, at the close of which he received a 
 copy of the translation of the Gospel of St. John in 
 Cannada. 
 
 The following day I arrived in Bangalore, where I was 
 hospitably welcomed and entertained as at my first arrival 
 there, by the chaplain, Mr. Malkin. 
 
 In Bangalore I remained seven days, and in the course 
 of them preached seven times, to very attentive English 
 
208 RELIGIOUS SOLDIERS NATIVE FEVER. 
 
 and Tamul congregations. Our small building, formerly 
 described, was too small to accommodate all who attended. 
 The English society was under the care of a sensible and 
 faithful leader, who afterwards fell, with many of his 
 religious comrades, in the expedition against the Burmese. 
 The class had not been long formed, but the advancement 
 and steadiness of its members indicated the peculiar 
 suitability and usefulness of that mean of grace among 
 military men, when far removed from the public ordinances 
 of religion. 
 
 Among the natives who attended the Tamul services, was 
 a young man whom I had baptized in Madras, and who 
 was now employed by some pious gentlemen in Bangalore, 
 to sell or otherwise distribute religious tracts and books to 
 the natives. He afterwards came again to Madras, and, 
 under the direction of the Missionaries of the London 
 Society, continued zealous and faithful in his endeavours to 
 promote among his countrymen, the knowledge of the 
 Gospel. It is worthy of remark, that he was the son of an 
 English officer by a native woman, and, like too many under 
 similar circumstances, was left entirely to the care of his 
 mother, who brought him up a heathen ; but being found 
 and instructed by some of our people, he thankfully embraced 
 the profession of that which his convictions assured him 
 was the truth ; though aware of his parentage he continues 
 to dress in the native costume, as being more economical 
 and better suiting with his engagements and circumstances. 
 When I quitted Bangalore on the morning of the 27th, 
 I felt very unwell and feverish, and did not take my usual 
 morning's walk. Not apprehending any serious conse- 
 quences, I continued my journey, as also the following 
 day, when 1 lost all appetite, and was unable to take any 
 thing but toast water. Several of my bearers also fell 
 sick ; but meeting with a supply of others, and hoping to 
 
RECOVERY AND RETURN TO MADRAS. 209 
 
 succeed in procuring post bearers a little further on the 
 road, I continued to press towards Chittoor, the nearest 
 place where medical aid could be obtained. 
 
 I was carried into Chittoor on the 1st of February, and, in 
 the house of Mr. D'Acre, received all the attention that 
 could be paid to me. The fever was one incident to the hills 
 and jungles of India, and being frequently fatal, my friends 
 were apprehensive it would have proved so in my case. I 
 took no food for a fortnight, and was wasted almost to a 
 skeleton. Mr. D'Acre's assiduities and medical skill con- 
 tributed greatly to the preservation of my life at this critical 
 juncture. At length, by the divine blessing on the means 
 employed, the disorder took a favourable turn ; and although 
 I was left so weak as to be unable to rise or walk without 
 assistance and support, some hopes began to be enter- 
 tained of my recovery. 
 
 Meantime I was cheered by the kind attentions of my 
 friends, who gave me as much of their society as possible. 
 The Rev. W. Reeve, of the London Missionary Society, 
 on his way from Madras to Bellary, passed several days in 
 Chittoor, and animated me by his brotherly conversation, 
 his sympathies and prayers. 
 
 The kindness and concern on my account displayed by the 
 Christian natives of Chittoor, surpassed any expectations I 
 had from them. This is a fact which justice to them forbids 
 me to omit mentioning, and the recollection of which binds 
 them to my heart in the ties of gratitude and affection. 
 
 Having gained strength sufficient to bear the motion of 
 the palankeen, on the 1st of March I proceeded on my 
 journey to Madras, and on the morning of the 3d, was 
 met at Sree Permatoor by my brother Missionary Mr. 
 England, who had kindly come thus far on the road to 
 meet me. We passed the day together in the Bungalow 
 there, and in the evening proceeded to the Mission House 
 in Royapettah. 
 
210 CONCLUDING 
 
 In the course of that month, I had a slight relapse of 
 the fever, whilst on a visit at the house of my friend Mr. 
 Crisp, in Kilpauk; but by care and the beneficial influence 
 of the sea breeze, continued gradually to recover, and 
 was soon enabled to resume some share of the labours 
 connected with the Mission. 
 
 CHAPTER XX. 
 
 Concluding observations Political facilities to Missions 
 New stations which might be occupied Degree of 
 success Causes retarding immediate and general results 
 Means to be used Reasons for continuance and 
 enlargement of exertions. 
 
 The attentive reader of the preceding pages must have 
 been struck with a few very important facts, which it has 
 been their chief design to illustrate facts connected with 
 the best interests and welfare of one of the largest and 
 most remarkable portions of the human race a numerous 
 and partially civilized people, who in the course of divine 
 providence have been brought under the influence of the 
 British Government, and whose state and prosperity are 
 nearly related to those of our own country, and will 
 probably affect them closely to the end of time. 
 
 It will appear, that there is no direct political hinderance 
 to the spread of Christianity among the Hindoos. The 
 Missionary is allowed unrestrained intercourse with the 
 people within their temples, in their towns, their villages, 
 by the road side, he can converse with and address them ; 
 
OBSERVATIONS. 211 
 
 and though he possess no advantage, beyond that of the 
 European character, which generally insures him attention 
 and respect, and can bring no influence to bear upon them 
 other than that of plain truth and argument yet, this 
 being all a good cause can require, and having already been 
 partially successful, there is no room to doubt, that in the 
 end it will prove effectual to the accomplishment of 
 the object. 
 
 The natives themselves are under no restraint with 
 regard to availing themselves of the opportunities afforded 
 to them by Missionary establishments, of obtaining Chris- 
 tian or general knowledge, for themselves or their children. 
 They have nothing to fear from being known to converse 
 with us, or from sending their children to our schools. 
 
 As the whole country is open to Missionary exertions, 
 it would be endless to point out where additional Missions 
 might be advantageously established, even within the circle 
 described in the preceding Narrative. Stations occupied 
 by Europeans have comforts and facilities not to be found on 
 stations entirely native. The society of fellow countrymen, 
 medical attendance, and the ready procuring of the necessa- 
 ries of life, make a residence on European stations in many 
 respects desirable ; but of these, there are many still entirely 
 unoccupied. Wallajahbad, Arcot, Vellore, Seringapatam 
 and the French settlement of Pondicherry (if the French 
 Government would permit an English Missionary to reside 
 and labour there,) are all places of importance, with 
 populous neighbourhoods, offering the advantages above 
 mentioned. In such large native towns as Conjeveram, 
 Chillumbrum, or Tricaloor, or on the Sheravaraya Hills, 
 Missionaries might reside with the certainty of command- 
 ing the attention of a considerable proportion of their 
 numerous inhabitants. 
 
 But notwithstanding the acccssibleness of the people, and 
 
212 CONCLUDING 
 
 the facilities enjoyed by the Missionaries already residing 
 among them, it is a fact which should be plainly stated and 
 clearly understood, that the mass of the people of India 
 remain in the same state of ignorance and superstition as 
 ever. Some, but comparatively few, have been converted to 
 Christianity ; and a degree of general knowledge both of 
 religious and scientific truth has been partially diffused, 
 which, though enough to raise doubt as to the correctness 
 of their own systems in the minds of thousands of the 
 Hindoos, has not been sufficient, either in degree or 
 operation, to convince and determine them to alter their 
 profession^ to forsake their own system and embrace the 
 Gospel. 
 
 The reasons of their continuance in their ancient pro- 
 fessions, are not difficult to be assigned. Independently 
 of the natural enmitv of the human heart to doctrines so 
 
 
 
 humbling to the pride of man as those of the Gospel, the 
 Hindoos have many particular causes of attachment to their 
 own system : their education is decidedly religious; con- 
 sequently their earliest associations are connected with 
 their superstitions and idolatrous worship. The wealth of 
 their religious establishments, their vast temples, their pon- 
 derous cars, the immense concourse of people assembling 
 at their splendid annual festivals, and the general example, 
 cannot be without an imposing effect on the minds of the 
 lower and uneducated classes ; whilst the intimate con- 
 nexion of their most favourite literature and every depart- 
 ment of their philosophy and science, with their system of 
 religion, tends to impress it on the minds of the educated, 
 and to identify it with their interests and literary honour. 
 The system of caste, too, is dear to the higher classes, as 
 securing certain degrees of superiority and respectability, 
 entirely independent of personal character, or of the pos- 
 session of wealth or learning. It has been strongly argued 
 
OBSERVATIONS. 213 
 
 that Hindoos taking the profession of Christianity, should 
 relinquish the peculiar observances necessary for the main- 
 taining of their caste, and give up all the advantages con- 
 nected with it, as being part of an idolatrous system. But 
 whether this be enforced upon them or not, it is equally 
 certain to the mind of a Hindoo, that, when he becomes 
 a Christian, he shall be disowned by his friends, separated 
 from his family, deprived probably of his portion of the 
 paternal inheritance, and excluded from the circle in which 
 he has been accustomed to move. There are but few 
 individuals who have courage to make these sacrifices, even 
 when convinced of the truth, and a great proportion will 
 wait till knowledge and conviction become so general, that 
 whole families and villages and tribes shall agree at once to 
 renounce idolatry and seek for admission into the Christian 
 church ; many with whom I have conversed, and who have 
 assented to the truth of Christianity, have declared that 
 they only waited for such an event. 
 
 There is little room for doubt that this will be ultimately 
 accomplished, but the means at present in operation are very 
 inadequate to the hastening of such desirable and exten- 
 sive results. Of the Missionaries sent to India, a certain 
 proportion may be calculated to fail of labouring exten- 
 sively among the natives, either from the baneful influence 
 of the climate on European constitutions, or from inaptitude 
 to the acquisition of such freedom and ease in the languages, 
 as may qualify them for familiar intercourse with the peo- 
 ple. And in some instances, after such acquisitions have 
 been made, and the confidence of the natives secured, 
 removal or death will partially blast the fairest hopes of 
 harvest, and the labourer who succeeds in the field will find 
 himself under the necessity of acting as though at the very 
 commencement of the work. The Missionaries already en- 
 gaged find considerable difficulty in widening their sphere of 
 
214 CONCLUDING 
 
 action amongst the heathen, from the attention and dare 
 demanded by the small societies and congregations already 
 formed ; whilst their labours among these also, are not so 
 fully efficient or widely successful as they would be rendered, 
 by more enlarged means for the the erection of chapels, 
 the possession of burial grounds, and the more extensive 
 establishment of both male and female schools. 
 
 It is a natural inquiry of the people, what shall we 
 do with our dead ? The want of a burial ground on two 
 of our stations in India, has, I believe, deterred many, both 
 Roman Catholics and heathens, from uniting themselves 
 to us and thus excluding themselves from the privileges of 
 their own communions, without, in this respect, securing 
 tantamount advantages in ours. 
 
 In addition to these causes it must be remembered, that 
 the number of Missionaries in India is extremely 
 small ; for, taking those of every society into account, the 
 proportion is not that of one to each million of inhabi- 
 tants; their most zealous and well directed exertions 
 must, therefore, be unequal to even the partial instruction 
 and information of the great mass of the natives. 
 
 It will be understood, that our exertions have not been 
 confined to natives only, but that our own countrymen 
 and the descendants of Europeans have shared the atten- 
 tions, and been benefited by the labours, of those who have 
 been sent forth as the messengers of the churches. The 
 improvement and evangelization of those parts of the 
 community of India, will have their corresponding effect on 
 the surrounding heathen population. Many of the natives 
 have already learned to distinguish those of our countrymen 
 who are truly Christian in their character and deportment ; 
 and they must increasingly feel the force of the truths 
 attempted to be propagated among them, when their 
 due influence is exemplified before their daily observation. 
 
OBSERVATIONS. 215 
 
 PATRIOTISM, therefore, and CHRISTIAN BENEVOLENCE, 
 demand the continued support of the MISSIONS already 
 established in INDIA, and will dictate also the propriety 
 and necessity of their MULTIPLICATION and INCREASE. 
 With this object in view, these remarks are offered, which, 
 it is trusted, are authorised by the simple details of the 
 preceding pages, and their correctness it is hoped will be 
 further established, when health and leisure shall permit 
 me to lay before the public the remaining part of my 
 Narrative. 
 
 END OF THE FIRST PART. 
 
P, (T- 
 
PERSONAL NARRATIVE 
 
 OF 
 
 A MISSION TO THE SOUTH OF INDIA, 
 
 From 1820 to 1828, 
 
 BY ELIJAH HOOLE. 
 
 IN TWO PARTS. 
 
 PART II. 1825 to 1828. 
 
C O N T E N T S . 
 
 PART I. 
 
 CHAPTER I. Pagel 
 
 NOVEMBER, 1819, TO SEPTEMBER, 1820. 
 
 Embarkation Voyage Touch at Ceylon Thunder-storm 
 Burning 1 of the Vessel Escape of the passeng-ers and crew. 
 
 CHAPTER II. Page 13 
 
 SEPTEMBER, 1820. 
 
 Kind Reception Trincomallee Two Buddhist Priests Mission 
 House and Chapel Schooner Cochin Voyag-e to Madras 
 Gazette. 
 
 CHAPTER III. Page 19 
 
 SEPTEMBER, 1820. 
 
 Madras Beach Masoola Boats Catamarams Kareiars Black 
 Town Gardens Roads Season. 
 
 CHAPTER IV. Page 25 
 
 SEPTEMBER OCTOBER, 1820. 
 
 Stay in Madras Native Congregation Dress Class Church 
 Mission Chapel Mohorum Wesleyan Mission Tamul 
 Language Teacher Proposed Journey, 
 b 
 
Vlll CONTENTS. 
 
 CHAPTER V. Page 31 
 
 OCTOBER, 1820. 
 
 Journey Palankeen Bearers Choultries Crossing a River 
 Covelong Tripatoor Sadras Jungle Pondicherry 
 Cuddalore Tranquebar Mission Neg-apatam. 
 
 CHAPTER VI. Page 39 
 
 OCTOBER, 1820, TO MARCH, 1821. 
 
 Negapatam Fort Town Silver Pagoda English Residents 
 Congregations Choultry preaching Study of Tamul 
 Nagore Mauttoo Pungul Voyage to Jaffna District Meet- 
 ing American Missionaries Wesleyan Mission Voyage 
 and return. 
 
 CHAPTER VII. Page 48 
 
 APRIL, 1821. 
 
 Delay in Negapatam Preaching by interpretation Musical 
 Brahmin Preparation for Journey Trivoloor Neddiamun- 
 gulum Heathen Festival Tanjore Rajah Mission 
 Kellycotta Trichinopoly Namcul Moonoochoudy Salem 
 Ryacottah Oosoor Character of Natives Bangalore. 
 
 CHAPTER VIII. Page 62 
 
 MAY TO AUGUST, 1821. 
 
 Bangalore Fort Cantonment Bazaar Mission Station Rev. 
 W. Malkin Tamul Teacher Danger from Serpent 
 Gardens Monkeys Journey to Seringapatam Kingairy 
 Chirmapatnam Madoor Seringapatam Laul Baugh 
 Mausoleum Abbe Dubois Mysore Travelling Post 
 Extraordinary Pedestrian. 
 
 CHAPTER IX. Page 75 
 
 AUGUST, 1821, TO FEBRUARY, 1822. 
 
 Bangalore garden Means for instruction of natives Alsoor 
 Conversation with natives Bhagavatham Argumentation 
 Temples Mendicants Suttee School Seringapatam 
 State cf the people Description of Durbar or levee of the 
 Rajah of Mysore. 
 
CONTENTS. IX 
 
 CHAPTER X. Page 86 
 
 MARCH, 1822. 
 
 Recall to Madras Journey Chittoor Mr. D' Acre's establish- 
 ment Arcot Madras Detail of labour Committee of 
 Translation Departure of Mr. Squance Arrival of Mr. 
 Lynch. 
 
 CHAPTER XL Page 93 
 
 APRIL TO DECEMBER, 1822. 
 
 Methodism in Madras Chapel New Chapel Foundation 
 Erection Opening- Departure of Mr. Erskine Tamul 
 labour Mr. Close's affliction and return to Madras Ban- 
 galore relinquished St. Thome Heathen and Romish 
 establishments Chapel and Schools Mr. Stead's visit 
 Labour and Translations. 
 
 CHAPTER XII. Page 103 
 
 1822 AND 1823. 
 
 Tamul Teachers Ramayanam Robertis de Nobili A'tma Nir- 
 nyam Nyana Ubadhesam Beschi Vedhiar Ozhuccam 
 Vedha Vilaccam Extracts Translated Tamul Church His- 
 tory Tembavani Translations. 
 
 CHAPTER XIII. Page 117 
 
 JANUARY TO JUNE, 1823. 
 
 District Meeting- Journey of Messrs. Lynch and Stead Chapel 
 at Trichinopoly Baptism of two adults Union of Missio- 
 naries Death of Mr. Aylward Portug-uese lang-uag-e 
 Native schools Land wind Journey to Wallajahbad Se- 
 rapanumchairy Eng-ag-ements among- the British soldiers 
 and natives Return Missionary Anniversary. 
 
 CHAPTER XIV. Page 125 
 
 JULY, 1823. 
 
 Reasons for proposed Journey The assistant, Mr. Kats Re- 
 opening- of Chapel in St. Thome Missionary Meeting 
 
X CONTENTS. 
 
 Tripatoor Mauveliveram Ruins and Sculptures Sadras 
 Bazaar Boat Fakeer and Sanniyasi Cuddalore Panda- 
 ram Pilgrim Coleroon Tranquebar Neg-apatam 
 Roman Catholics Heathens Difficulties and Means of 
 Conversion of the Hindoos. 
 
 CHAPTER XV. Page 135 
 
 Neg-apatam Mission Schools Native Congreg-ation Journey 
 Pundi Disputation with Native Merasi Tanjore Tamul 
 preaching- Puthupet Rollers Squirrels Trichinopoly 
 Soldiers' chapel Natives Temple of Sering-ham Entrance 
 Extent Sculptures and Painting's Curious boat Tamul 
 preaching- Effects. 
 
 CHAPTER XVI. Page 146 
 
 AUGUST AND SEPTEMBER, 1823. 
 
 Journey Kowiladi Comboconum Myaveram Conversation 
 with Natives Sheeally Cuddalore Christian Natives 
 Pondicherry High Mass Matrantam Sheoor Native 
 Spinning- Hospitality Atcharawauk Carang-ooly Salla- 
 wauk Wallajahbad Conjeveram Cauverypauk Arcot 
 Vellore A. Maclean, Esq. Return to Madras. 
 
 CHAPTER XVII. Page 165 
 
 SEPTEMBER TO DECEMBER, 1823. 
 
 Labour in Madras Deficiency of native help Arrival of Mr. 
 Eng-land Teloog-oo lang-uag-e Teloogoo brahmin Conver- 
 sation with natives Chintadrypett Journey Ponamallee 
 Tripassoor Chellampatri Cotoor Wallajahbad Erection 
 of Chapel Encourag-ement in labour Puthucheri Wande- 
 wash Gingee Visit to the ruins Anantapooram Hindoo 
 under a vow Tricaloor. 
 
 CHAPTER XVIII. Page 179 
 
 DECEMBER, 1823. 
 
 Tricaloor Tamul service Young- native Rohonautachariar 
 Disputation Brahmin villag-e Pillirombatti Palacheri 
 
CONTENTS. XI 
 
 Attention and desire of Natives Distress occasioned by 
 drought Salem Tumuli Sheravaraya Hills Ascent 
 Houses Climate State and character of natives Difficulty 
 of procuring- provisions Tulasiwillie Temple of Sheravaraya 
 Villages Post and Banghy Conversations with natives 
 Native singing Descent from the Hills Salem. 
 
 CHAPTER XIX. Page 196 
 
 DECEMBER, 1823, TO MARCH, 1824. 
 
 Begging Pandaram Sankerrydroog Roman Catholic Catechist 
 Bhawani Dancing Women Singular observation of 
 Hindoo native Tarepollium Gopaulchittypollium Satti- 
 mungulum Alligators Abominations of heathenism 
 Tigers Guzzlehutty Pass Anecdote Burial ground Ar- 
 danhully Coinoor Nanjungode Mysore Conversion of 
 Franciscan Friar Singular native child Seringapatam 
 Procession of Elephants Observations of natives on Chris- 
 tianity Baptism of a native family and other services in 
 Mysore Journey to Bangalore English Society Native 
 Convert Dangerous illness on journey to Chittoor Re- 
 covery Return to Madras. 
 
 CHAPTER XX. Page 210 
 
 Concluding observations Political facilities to Missions New 
 
 stations which might be occupied Degree of success Causes 
 
 retarding immediate and general results Means to be used 
 
 Reasons for continuance and enlargement of exertions. 
 
Xll CONTENTS. 
 
 PART II. 
 
 CHAPTER XXI. Page 219 
 
 1824. 
 
 Drought in the south of India Consequent famine and disease 
 Instance of Hindoo prejudice Missionary excursion Jour- 
 ney to Negapatam Romish Bishop of Pondicherry District 
 Meeting- Conjeveram Instance of the superstition of the 
 Hindoos Death of Mrs. Mowat Journey to Negapatam 
 French literature in India Difficulties of passing- rivers 
 Translation of Hymns into Tamul Arrival in Neg-apatam 
 Opening- of a New Chapel. 
 
 CHAPTER XXII. Page 229 
 
 1825. 
 
 Fever at Neg-apatam Journey to Madras Controversy with 
 Catholics Translation of Catechisms Salubrity of the Mis- 
 sion House Musquitoes in Black Town Missionary 
 excursions St. Thome feast Argument with a heathen 
 native Feast at Conjeveram Dispute atTrivaloor Instance 
 of heathen prejudice Mr. and Mrs. Williamson Tamul 
 Missionary Report Preaching* at Poonamallee French 
 Jesuit at Keelcheri State of the Catholics of India 
 Improvement at Tripassoor New place for Tamul worship in 
 Black Town. 
 
 CHAPTER XXIII. Page 246 
 
 1826. 
 
 Sir T. Munro Native Congregation Missionary excursion 
 Mahommedan and Hindoo Chingleput Two inquirers at 
 Conjeveram Chittoor Congregations Female School 
 Return to Madras Bishop Heber Death of Mrs. Williamson 
 Departure of Mr. Williamson. 
 
CONTENTS. Xlll 
 
 CHAPTER XXIV. Page 251 
 
 1827 AND 1828. 
 
 Removal to Royapooram Arrival of Mr. Bourne Missionary 
 excursion Tripassoor Danger from Serpent Injury sus- 
 tained by the bite of a Serpent Rats Wallajahbad Vellore 
 Chittoor Mr. D'Acre's death Exertion of native Chris- 
 tians Daily Tamul service Hurricane at Madras Damage 
 by Hurricane Intention to visit England deferred Journey 
 Failure of health Embarkation for England. 
 
 CHAPTER XXV. Page 258 
 
 Concluding remarks on Madras Its present importance Its 
 former state Ecclesiastical establishments Inhabitants 
 Indo-Britons Descendants of Portuguese Hindoos 
 Ceremony of swinging on hooks Worship of the Kite 
 Mahommedans Native Roman Catholics Singular method 
 of proselyting General success of the Mission. 
 
 CHAPTER XXVI. Page 267 
 
 1828. 
 
 Commencement of Voyage Island of Ceylon Divine service 
 on board Tedium of sea voyage Doubling the Cape 
 Incidents Island of St. Helena Appearance and approach 
 of the Island Visit to Buonaparte's grave and to Longwood 
 Present state of Longwood Hotel Slavery General 
 state of the population Continuation of voyage Severe 
 indisposition Arrival in England. 
 
 CHAPTER XXVII. Page 28 1 
 
 Description of Hindoo Cotton-spinning Machinery and Loom. 
 
XIV CONTENTS. 
 
 ESSAY Page 285 
 
 ON THE 
 
 RELIGION AND RELIGIOUS STATE OF THE HINDOOS. 
 
 CONCLUDING OBSERVATIONS Page 324 
 
 ON THE 
 
 CHARACTER, THE PROBABLE ORIGIN, AND THE PRESENT INFLUENCE OF 
 
 HINDOOISM. 
 
219 
 
 CHAPTER XXI. 
 
 Drought in the south of India Consequent famine and 
 disease Instance of Hindoo prejudice Missionary 
 excursion Journey to Negapatam Romish Bishop 
 of Pondicherry District Meeting Conjeveram 
 Instance of the superstition of the Hindoos Death 
 of Mrs. Mowat Journey to Negapatam French 
 literature in India Difficulties of passing rivers 
 Translation of Hymns into Tamul Arrival in Nega- 
 patam Opening of a New Chapel. 
 
 THE year 1 824 was remarkable for circumstances which 
 will cause it ever to be remembered by all who at that 
 time resided in Madras and the south of India. The con- 
 tinuance of the drought, which even in January, immediately 
 after what ought to have been the wet monsoon, had been 
 already so destructive to vegetation that I had seen many 
 of the houses of the natives unroofed, for the purpose of 
 giving the old thatch as fodder to the cattle in the hope of 
 keeping them alive till rain should again renew the face of 
 the earth 5 the consequent scarcity and famine, by which, 
 notwithstanding the liberality of the Government and the 
 extraordinary exertions of private charity both European 
 and Hindoo, many thousands terminated a miserable exis- 
 tence ; the prevalence of the Cholera Morbus, whose 
 ravages were not confined to the starving population, but 
 extended to all classes and carried off some of the highest 
 officers of the local Government, occasioning mourning in 
 every circle, if not in every house ; the expedition against 
 
 Q 
 
220 EFFECTS OF DROUGHT. 
 
 Burmah which took from us many dear and highly valued 
 military friends, who were never to return ; all combined 
 to form an era not easily to be forgotten. 
 
 The reader who has not witnessed a drought in a tropical 
 climate can hardly imagine its effects : men and cattle were 
 to be seen lying dead; and the latter being frequently 
 allowed to remain unburied, tainted the air with noxious 
 effluvia ; the fish at the bottom of the tanks and rivers, 
 having no means of escape, became a seasonable prey to 
 the kites and crows, and ultimately these latter not unfre- 
 quently dropped dead from the wing exhausted by heat and 
 want of sustenance. 
 
 In many instances the prejudices of the Hindoos gave 
 way to the stress of their necessities ; persons whose 
 difference of caste would under other circumstances have 
 been an entire bar to intercourse, might be seen crowding 
 together to partake of the food prepared for them by the hand 
 of charity. There were, however, many exceptions, suffi- 
 ciently illustrative of the iron reign of superstition over the 
 Hindoos. One day, whilst we were at dinner in the Mission 
 House in Madras, a woman much worn by hunger and 
 fatigue, came into the garden, and standing opposite our 
 door, gently lowered from her back a tall lad reduced to a 
 mere skeleton, unable to stand or move without help, 
 imploring pity and assistance. I immediately directed the 
 rice and curry on the table to be taken to them ; but the 
 woman both rejected it herself and refused it to her famish- 
 ing child, because it was against the rules of her caste to 
 eat any food cooked or touched by Europeans. 
 
 An excursion through Tripassoor, Wallajahbad, and 
 Poonamallee, in the month of April, in company with my 
 colleague Mr. England, afforded us many opportunities of 
 preaching in English and Tamul, of conversation with the 
 natives, and of distributing a number of portions of the 
 Holy Scriptures and tracts. It was our decided conviction 
 
ROMISH BISHOP. 221 
 
 that itinerancy reduced to a system and regularly attended 
 to, would greatly forward the objects of our Mission among 
 all classes ; we accordingly gave some intimations of our 
 intention to revisit some of the places after a certain time, 
 which subsequent events, however, did not allow us to fulfil. 
 
 In May, Mr. England and myself travelled together down 
 the coast to Negapatam, to attend a District Meeting to be 
 held there : our journey both going and returning was 
 chiefly remarkable for the intense heat we had to endure, 
 whether we rested under the shade of trees or in the choul- 
 tries and bungalows. Sickness was prevailing to a great 
 extent ; we had in consequence many applications for 
 medicine, which was sometimes administered by Mr. Eng- 
 land and received by the people with a confidence in its 
 efficacy, which, though almost ludicrous, no doubt contri- 
 buted to the advantage of the patients. 
 
 In Pondicherry we waited on the Romish Bishop, who 
 received us with great dignity and kindness. As he was 
 not much more master of English than I of French, we 
 soon adopted Tamul in which he conversed fluently, as the 
 medium of communication. As it was merely a compli- 
 mentary visit, I had no intention of entering into any 
 discussion, but when he adverted in terms of disapprobation 
 to the labours of the Bible Society and their agents, in the 
 hearing of a number of natives who had surrounded the 
 entrance to witness the interview between their bishop 
 and a heretic Missionary, I entered into the dispute and 
 challenged him to point out any of those essential errors he 
 professed to complain of in the Tamul translation of the 
 Holy Scriptures, and invited him to co-operate with us in 
 the revision of the new translation then in hand. 
 
 At Negapatam we were met by four of our Missionaries 
 from the north of Ceylon, who with ourselves were par- 
 takers of the attentions and hospitalities of Mr. Mowat and 
 the other British inhabitants during the meeting. Mr. 
 
222 TANK IDOL. 
 
 Lynch announced to us his intention of returning home, a 
 failure of health and other circumstances having rendered 
 advisable a visit to his native land. He accordingly em- 
 barked from Madras in the following July, with the blessings 
 and prayers of hundreds, who had been benefited by his 
 ministry and had a high regard for his character. 
 
 Soon after the arrival of Mr. Carver, who in August 
 came over from Jaffna, in Ceylon, to supply the vacancy 
 occasioned by Mr. Lynch's departure from Madras, I 
 accompanied him through the circuit we usually travelled, 
 in which Conjeveram (mentioned page 161) is one of the 
 most important and interesting places. 
 
 The Collector's bungalow at this place, where we were 
 entertained, is built on the bank of an extensive pool, then 
 quite exhausted of water by the drought, but retaining 
 sufficient moisture in the mud to emit a noxious air and 
 promote the production of insects. At night the heat 
 within doors was so great and the insects so annoying, that 
 both Mr. C. and myself removed into the open verandah 
 and stretched ourselves on the floor to sleep. I awoke 
 with a burning fever which confined me for two or three 
 days, and then passed off without doing me further injury. 
 This indisposition hindered me from witnessing an absurd 
 ceremony performed at that time in Conjeveram, in the 
 temple of Vishnu. At the bottom of a deep tank within 
 the courts of the temple, was an idol of wood which, accord- 
 ing to tradition, had lain there undisturbed for forty years, 
 and was now only rendered approachable by the dryness of 
 the season. At a time appointed the mud was opened, and 
 the multitude gratified by a sight of the object of their 
 worship : gallons of milk and conjee or rice water were 
 poured on the image, which was then adorned with sweet 
 scented flowers and covered with a fine muslin cloth bor- 
 dered with gold. Thus ornamented, he was visited and 
 adored by thousands of persons, many of whom had travelled 
 
CONVERSATION WITH BRAHMINS. 223 
 
 a considerable distance for the privilege. Afterwards he 
 was again consigned to his favourite residence, the mud at 
 the bottom of the tank. 
 
 Much of the superstition of the Hindoos, like that of 
 the ancient idolaters, is connected with their hopes and 
 fears in reference to the seasons, the supply of rain, and 
 the success of their agriculture. One evening on this visit 
 to Conjeveram, whilst standing at the entrance of a temple 
 and surrounded by a crowd of brahmins, I told them that 
 the time was approaching when they and all mankind would 
 agree in worshipping the only true God. After some whis- 
 pering among themselves, one of them said " You worship 
 only one God in your country, does it rain there ?" 
 implying a doubt that the seasons could be regular in a 
 country where one God was worshipped. One of them 
 asked, "Why does it not rain here ?" By way of answer 
 I pointed to a boy who stood near and asked, " How many 
 fathers has that boy ?" They replied, "Only one." "But 
 suppose he should call several men Father, and honour 
 them as his father should be honoured ; and, absurder still, 
 should say to that tree and to that stone, Thou art my 
 father, and neglect and disobey his real parent, would he not 
 justly be angry with him and chastise him ?" "Certainly." 
 " This is exactly your case, you neglect God your heavenly 
 father, and choosing Gods after your own imagination, pay 
 honour and worship to senseless idols : is it a wonder then 
 that God chastises you by sending you no rain for two 
 years ?" One of them observed, "We also acknowledge 
 one Supreme God;" but all were silenced and seemed 
 ashamed, when I inquired, where they had a temple to his 
 honour, and what worship they offered to him. In their 
 professed knowledge of God, and their practice of idolatry 
 so inconsistent with that knowledge, the Hindoos come 
 peculiarly under the description of the Gentiles, given by 
 
224 MRS. MOWAT'S DEATH. 
 
 the inspired apostle ; " When they knew God, they glorified 
 him not as God, neither were thankful ; but became vain 
 in their imaginations, and their foolish heart was darkened. 
 Professing themselves to be wise, they became fools, and 
 changed the glory of the incorruptible God into an image 
 made like to corruptible man, and to birds and four-footed 
 beasts and creeping things." 
 
 The severe indisposition of Mr. England, which con- 
 tinued some months and prevented his taking a regular 
 part of the engagements of the station, necessarily confined 
 our exertions, for a considerable time, within their ordinary 
 circle. 
 
 In the month of October, our little band of labourers was 
 diminished by the death of Mrs. Mowat in Negapatam. 
 Independently of the attachment arising from our having 
 been companions on the voyage from our native country, 
 and fellow- sufferers by the destruction of our vessel, the 
 amiableness of her disposition and her regard for the work 
 of the Mission caused her loss to be much deplored by 
 myself, and, in fact, by all who had known her. Our deep 
 sorrow was only mitigated by the cheering assurance 
 afforded by her character in life, and the dispositions mani- 
 fested even in the delirium which preceded her dissolution, 
 that the event which we mourned, was to her one of infinite 
 advantage. 
 
 Mr. Mowat was now alone on his station, and it was 
 thought advisable that I should visit Negapatam to relieve 
 him for some time from his engagements, and afford him 
 the cheering influence of society. 
 
 Nothing of particular interest occurred on this journey 
 to Negapatam, (which I commenced on the 3d of Novem- 
 ber,) till the third night, when I reached the banks of the 
 inlet of the sea near Alemparva, and, finding neither boats 
 nor boatmen, was obliged to commit myself to a very rude 
 
BOOKS IN PONDICHERRY. 225 
 
 raft with three of my bearers ; the palankeen and the rest 
 of my party were by the same means got over with some 
 difficulty. 
 
 The few hours I passed in Pondicherry were employed 
 in inquiring for books, and I fear, the result affords too 
 correct an illustration of the state of literature among the 
 inhabitants of that settlement. I was directed to a small 
 dirty shop where perfumery and other small articles were 
 vended; amongst them were a few soiled volumes of 
 French novels, which seemed to serve the double purpose 
 of a circulating library and a stock for sale. The object of 
 my search being noised abroad, I was met in the street by 
 two men, who offered for sale Thomas a Kempis in French, 
 and the Dialogues of Fenelon in Portuguese, which were 
 the most valuable books I saw in Pondicherry, except the 
 library of a medical man lately embarked for Europe, from 
 which I selected a good copy of the Vulgate, and a curious 
 English bible in black letter. 
 
 At Cuddalore I passed a Sunday of rest and enjoyment 
 in the society of some friends then resident there, one of 
 them recently returned from Burmah, where the severities 
 of the campaign had been destructive to his health and 
 induced a disease which shortly hastened him to a prema- 
 ture grave. The circumstances of the following day 
 formed a contrast to the pleasures of the preceding, not 
 uncommonly experienced by the English traveller in India. 
 Instead of the comforts of a house and the society of agree- 
 able friends, I had to take up my quarters in a ruinous shed, 
 from which I had previously dispossessed two ragged 
 horses. 
 
 The two last days of my journey I suffered the inconve- 
 niences of a deluge of rain, which swelled the rivers and 
 laid miles of the country under water ; in many places we 
 found deep and rapid torrents, where a few days before 
 scarcely a drop of water could be obtained. Those that 
 
226 RAFT OF EARTHENWARE. 
 
 were fordable were passed without boats by the native 
 passengers, the women as well as the men wading fearlessly 
 breast or shoulder high, retaining only one fold of their 
 cloth about their persons, the rest being carefully borne on 
 the head to afford dry clothing when the opposite bank was 
 gained ; the part of the cloth that had been wet would then 
 be wrung and carried in the hands, spread out to the sun 
 and breeze to dry. The costume of the natives is thus 
 admirably suited to the climate and circumstances of the 
 country; the boots, stockings, &c., which the English 
 traveller retains in India, are in general of more inconve- 
 nience than use. 
 
 Some of the torrents were not fordable, and not being 
 
 supplied with boats, had to be crossed by rafts of a very 
 
 peculiar description. These rafts consisted of a number of 
 
 common earthenware pots, such as are used by the natives 
 
 for carrying water and boiling rice ; many of them had the 
 
 appearance of having been recently employed in cooking ; 
 
 they are of a globular form, with short necks and rather 
 
 narrow mouths, of the capacity of three or four gallons 
 
 each. A slight frame of split bamboo fastened about the 
 
 necks of twenty or thirty of these pots disposed into a 
 
 square, served to keep them together and to form a sort of 
 
 deck. This frail float was generally managed by two men, 
 
 one on each side the river, who, by ropes attached to the raft, 
 
 guided and drew it across with the passengers who were 
 
 adventurous enough to risk themselves and their property 
 
 upon it. In the middle of some of the torrents, where the 
 
 water was exceedingly rapid, it was with no small interest 
 
 we watched the water eddying about the mouths of the pots 
 
 on which we were standing ; it would not have required a 
 
 much greater agitation of the water to have filled them, and 
 
 at best to have made it necessary for us to swim for our lives ; 
 
 through care, however, and the protection of Providence we 
 
 met with no accident. 
 
TAMUL HYMNS. 227 
 
 On this journey, I employed the leisure it afforded me, 
 in translating some of our Hymns into Tamul. Those 
 hitherto used in our congregations were the work of Danish 
 or German Missionaries, and of course adapted to metres 
 and tunes imperfectly known to us. In my translation 
 from Mr. Wesley's collection, I retained the English metre 
 of each hymn, and we soon had the gratification of 
 hearing our Tamul congregations, at public worship, utter 
 the same sentiments and unite in the same melodies with 
 our English congregations throughout the world. These 
 translations, besides having the approbation of the Brethren 
 of our own Mission, were adopted by J. D'Acre, Esq., of 
 Chittoor, who purchased a considerable portion of the 
 edition printed at Madras in the following year, and intro- 
 duced the use of these hymns into his congregation. The 
 published copy contains seventy-three hymns, to which I 
 have since added about thirty not yet printed. 
 
 The following specimen will afford the reader some idea 
 of the degree in which Tamul may be accommodated to 
 English metre and rhyme. 
 
 ENGLISH VERSE. 
 
 Now I have found the ground wherein 
 
 Sure my soul's anchor may remain 
 The wounds of Jesus for my sin 
 
 Before the world's foundation slain 
 Whose mercy shall unshaken stay 
 When heaven and earth are fled away. 
 
 TAMUL VERSION. 
 
 Ippoth'en atma nileyai 
 
 Tarikkum nilattey kamlrii 
 Ysu en pavangalukkai 
 
 Kayapattar end' ariven 
 Vanam bumium ozhindum 
 Averin irakkam nirkum. 
 
 On the llth of November I arrived at Negapatam ; 
 where I found my bereaved colleague requiring all the 
 consolation and assistance I could afford. In taking from 
 
228 NEW CHAPEL AT NEGAPATAM. 
 
 him the burden of the public and private services, I had 
 opportunities of observing the effects of his labours amongst 
 various classes of the inhabitants, and rejoiced to find that 
 he had not laboured in vain. 
 
 A new chapel erected by subscription, on land presented 
 for the purpose by an inhabitant, was a testimony to the 
 usefulness and acceptable nature of Mr. Mowat's ministry. 
 I had the pleasure of opening this chapel on the 21st of 
 November; my sermon was in Portuguese, as the chief 
 part of the congregation were persons using that language : 
 several of the English residents also were present to shew 
 their approbation and afford their assistance. On the 
 Tuesday evening following I preached in Tamul in the 
 same place. The chapel was principally intended for even- 
 ing services in Portuguese and Tamul, as the church in 
 which the English congregation assembled was too large 
 for frequent services, and was not convenient to be illumi- 
 nated for evening worship. 
 
 I thus continued in Negapatam till the close of the 
 year 1824. 
 
2'2'J 
 
 CHAPTER XXII 
 
 1B25. 
 
 Fever at Negapatam Journey to Madras Controversy 
 with Catholics Translation of Catechisms Salubrity 
 of the Mission House Musquitoes in Black Town 
 Missionary excursions St. Thome feast Argument 
 with a heathen native Feast at Conjeveram Dispute 
 at Trivaloor Instance of heathen prejudice Mr. and 
 Mrs. Williamson Tamul Missionary Report Preach- 
 ing at Poonamallee French Jesuit at Keelcheri 
 State of the Catholics of India Improvement at Tri- 
 passoor New place for Tamul worship in Black Town. 
 
 IN the beginning of January, 1825, Mr. Mowat's family 
 and myself were visited by a fever which had been preva- 
 lent for several months throughout the whole of India. 
 The attack usually commenced with severe pains in the 
 joints and limbs; it continued only a few days, rarely 
 proved fatal, but in many instances left effects very difficult 
 to shake off. 
 
 Being tolerably recovered by the 8th, I commenced my 
 journey to return to Madras, and passed the following day, 
 being Sunday, at Tranquebar with one of the Church 
 Missionaries then stationed there. At his request I 
 preached in one of the churches erected by the venerable 
 Missionaries of former days ; but though pleased with the 
 appearance and attention of the congregation, I could not 
 conclude favourably on the state of religion among the 
 people, when out of upwards of a thousand who profess 
 Christianity, not more than one hundred attended public 
 
230 WEATHER IN JANUARY MR. MARTINS. 
 
 worship. A faithful ministry of the word of God, and a 
 vigilant pastoral superintendence, are equally as necessary 
 to the prosperous continuance, as to the commencement of 
 a Mission. 
 
 The rains of the Monsoon had now ceased, and had left 
 a delicious coolness in the earth and air, affording some 
 respite from the burning heat which is the general character 
 of this unenviable climate, and of which we had experienced 
 such an undue proportion for the past two years. The 
 Thermometer now ranged from 76 to 80 in the shade ; 
 the land was covered with the promise of harvest, trees of 
 all descriptions had put on their new and best foliage, and 
 the brisk and merry movements of the beasts of the field, 
 and of " every bird of every sort," indicated that they also 
 enjoyed the temperature of the season. January and Feb- 
 ruary are the pleasantest months in the year in the South 
 of India, during which the European hopes to gather new 
 strength, to enable him to bear the succeeding heats. 
 
 My journey to Madras was shorter as well as pleasanter 
 by the mildness of the season ; we were only seven days 
 in travelling one hundred and eighty miles, which however 
 tedious it may appear to the mere English traveller, is good 
 running for one set of palankeen bearers. 
 
 I found Mr. England in Madras still indisposed, and 
 consequently a good deal of work awaiting me. Encourage- 
 ment, however, was not wanting ; several Roman Catholics 
 began to attend our Tamul preaching who subsequently 
 united themselves to us and became steady and useful 
 members of our society. 
 
 The attention and opposition of the Romish church were 
 more particularly roused about this time, by our commenc- 
 ing a Portuguese service in St. Thome, in which Mr. 
 Martins, the Franciscan friar, (mentioned page 205,) who 
 had now lived with us twelve months, and had afforded 
 sufficient evidence of his sincerity and conversion, took a 
 
 
ROMISH QUESTIONS. 231 
 
 part. He had held some communications, whilst residing 
 with us, with Fre Clemente, the head of his order in 
 Madras, a very respectable and somewhat clever man. I 
 have now one of his letters addressed to Martins, in which, 
 after labouring to convince him of the errors into which he 
 had fallen by embracing the Protestant faith, Clemente 
 concludes with the following questions : 
 
 " 1. Qusero. An tua ecclesia sit antiqua vel nova ? 
 
 2. Vera Christi ecclesia aut fallibilis aut infallibilis ? 
 
 3. Vel homines possunt salvari in ecclesia Romana 
 vel non possunt ? 
 
 4. Ecclesia Lutherana, si fuit in mundo ante 
 Lutherum, vel erat visibilis vel invisibilis ? 
 
 5. Vestra ecclesia si fuit in mundo ante Lutherum, 
 vel fuit sancta, vel non sancta ? 
 
 6. Script ura sacra non est nata cum Luthero, sed 
 earn accepit ab ecclesia Romana quando ab ea defecit in 
 anno 1517. Quaero igitur hoc modo Ecclesia Romana a 
 qua Lutherus accepit Scripturas Sacras, vel fuit tune tem- 
 poris vera vel falsa Ecclesia?" 
 
 It is not my object here to enter into the controversy, 
 but to shew that there is some activity among the Roman 
 Catholics of India, and that they did not part with Mr. 
 Martins, or, as they called him, Fre Jose de Santa Anna, 
 without an effort ; and that Missionaries to that part of the 
 world should be prepared, not only to labour amongst the 
 heathen, but to enter into the lists and combat with some 
 advantage against the advocates of the Romish faith. 
 
 Our schools received a regular proportion of our atten- 
 tion and began to revive : the means of Christian instruction 
 afforded in them received a valuable addition by the intro- 
 duction of the "Wesleyan Methodist Catechisms," of 
 which we now received copies from England. A translation 
 of the first Catechism was soon in the hands of our native 
 children ; the excellency and suitableness of this epitome 
 
232 TRANSLATION OF CATECHISMS MUSQUITOES. 
 
 of Christian truth, were evinced by the readiness with 
 which the whole was understood and committed to memory 
 by them. I found a translation of the second Catechism 
 a work of more time; it was, however, subsequently finished 
 and extensively used in our schools : and it was also read 
 with great interest by our adult natives. 1 had not com- 
 pleted a translation of the third Catechism when I quitted 
 India. 
 
 The St. Thome school, chiefly composed of children of 
 Catholics, was for some time in an irregular state, from 
 the threats of the Priests against those who attended our 
 preaching, or sent their children to the schools : after a little 
 opposition it recovered itself, and improved considerably. 
 
 In the month of February, Mr. Crisp of the London 
 Society, who had been dangerously ill, came with his 
 family from another part of Madras to reside with us at our 
 Mission House, for the benefit of the change of air : the 
 advantage he derived was greater than could have been 
 anticipated, and strongly evinced the salubrity of our situa- 
 tion, which, though low, is free from the stench of the 
 burning grounds, where the bodies of the dead natives are 
 consumed by fire, (the general method of disposing of the 
 dead amongst the Hindoos,) and from the other annoyances 
 common to crowded neighbourhoods in India, and from 
 which few situations in the vicinity of Madras are exempt. 
 
 Whilst Mr. Crisp occupied my rooms in Royapettah, I 
 made the experiment of living in Black Town, with a view 
 to giving more attention to our societies and congregations 
 there : the object I had in view was for a time accomplished, 
 but at a considerable expense of rest and comfort. I 
 occupied one of the rooms under the chapel in Black Town, 
 which during the day was agreeably cool at this season : 
 but in the evening and throughout the night, the hosts of 
 musquitoes that filled the air and indefatigably laboured 
 to satisfy their thirst for blood, defied all attempts at 
 
POONAMALLEE TRIPASSOOR. 233 
 
 repose. I endeavoured to screen myself by curtains, but I 
 found it impossible to keep them all outside ; as a further 
 security, notwithstanding the heat of the climate, I enve- 
 loped myself in a boat cloak, which was yet an insufficient 
 defence against their attacks. These troublesome insects 
 will insert their sharp probosces through the slightest crack 
 in a boot, and of course triumphantly avail themselves of 
 any larger aperture. After a few nights of defensive war- 
 fare, I was fairly beaten out of my quarters, and never 
 attempted to take them again. 
 
 As the only Tamul preacher on the station, I was so much 
 occupied by the regular engagements of the Mission, that 
 I had little opportunity of following my inclination for 
 general itinerancy through the country, to scatter more 
 widely the seeds of Christian truth. In February I travelled 
 no farther than Poonamallee and St. Thomas's Mount. 
 In March I again visited the same places, accompanied by 
 Mr. Martins, who preached and conversed in Portuguese, 
 whilst I attended chiefly to English and Tamul. On this 
 visit Mr. Martins waited on the Romish priest residing at 
 Poonamallee, but found him too strongly entrenched in 
 bigotry and self-importance to allow of any intercourse 
 with a heretic. 
 
 From Poonamallee we extended our excursion to Tripas- 
 soor; the hot sun and deep sand made it a journey of more 
 than half a day, though only a distance of eighteen miles. 
 Here I preached in English and Tamul and baptised a 
 native woman, who had been married to an Englishman, 
 without any inquiry, on the part of the minister, whether 
 she was a heathen or a Christian ! On conversing with her, 
 I found reason to believe that she was a suitable candidate 
 for the sacred rite, and as the party assembled on the 
 occasion was a mixture of Europeans and natives, I repeated 
 some parts of the service in both languages. 
 
 Meantime I had caused to be published to the Portuguese, 
 
234 HINDOO FESTIVAL AT ST. THOME. 
 
 that Mr. Martins would preach to them ; but being Roman 
 Catholics, they let us know that they would not assemble 
 except in their own chapel, and that if he would perform 
 mass or preach to them there, they would attend ! 
 
 On our return by way of St. Thomas's Mount, we had an 
 opportunity of conversing with many Roman Catholics. 
 The worship of the Blessed Virgin and of Saints is certainly 
 considered by the common people as more important than 
 the worship of God through Jesus Christ. 
 
 The great day of the annual heathen festival at St. Thome 
 held in April, occurring this year on a Sunday, gave us an 
 opportunity of making our message and intentions known 
 to a great number of strangers. We had for some time, 
 every Sunday morning about an hour before the commence- 
 ment of public service, placed a man at the gate with a 
 handful of tracts to invite passengers to attend the chapel, 
 and to give away the tracts to any who might be desirous 
 of them. On the day of the feast many were induced 
 to enter and inquire; we calculated that upwards of a 
 thousand persons received tracts and portions of the Holy 
 Scriptures in their own language. Some who resided in 
 the neighbourhood came again afterwards for more tracts 
 or further information; and many who came from a distance, 
 no doubt carried with them to their quiet habitations, some- 
 thing better calculated to inform their minds and mend 
 their hearts, than the gaudy pageant they had come to 
 witness. 
 
 In my evening walks in our own neighbourhood for con - 
 versation with the natives, I sometimes met with persons 
 who thought themselves quite competent to argue on the 
 subject of religion, and were ready to stand forward as 
 champions of Hindooism. The following is a tolerable 
 specimen of their mode of argumentation and defence. 
 
 I had walked out with a handful of tracts and had dis- 
 tributed several, with a few words of conversation or advice 
 
CONTROVERSY WITH A HINDOO. 235 
 
 to the persons who received them. Passing by a door where 
 two natives were sitting in the shade, I asked if they ever 
 read : " Yes," replied one, " when we have a little time to 
 spare, we read." "That is a good custom," I said; "by 
 attending to your daily occupations, you procure a livelihood 
 and support your families; by reading you cultivate and 
 improve your minds." " Yes," answered he, "but learning 
 assists us also in our business." I replied : " Of course it 
 does, and therefore is valuable ; but as the soul is immortal 
 and more valuable than the body, that learning which has 
 reference to the soul and its eternal welfare is of the 
 greatest importance ; " what shall it profit a man if he gain 
 the whole world and lose his own soul?" I therefore 
 recommend these books to you, for they treat entirely 
 on these subjects." " O," said the speaker, " I know the 
 sum and substance of those books ; it is that a man cannot 
 be saved except he become a Christian; but we know 
 better than that. It is said in your Scriptures that it is 
 easier for a camel to go through the eye of a needle 
 than for a rich man to enter into the kingdom of God; 
 and yet you Europeans who profess to believe this, 
 have t (ken one kingdom after another, and are amassing 
 werutn till you have possession of almost the whole world. 
 You have likewise many excellent precepts but do not obey 
 them ; we have the same ; so in the end what difference is 
 there between your religion and ours?" I told him there 
 was one especial point of difference to which I was desirous 
 of directing his attention ; it was, that the Gospel pointed 
 out a clear way whereby a sinner might find acceptance 
 with God, and obtain ability to obey those precepts which 
 so few attend to; and thus find eternal happiness in the en- 
 joyment of God; that this was the plan of salvation by the 
 Lord Jesus Christ. He would not allow that this constituted 
 any essential difference, and maintained that it rather estab- 
 lished the superiority of their system, for Christianity taught 
 
236 DIFFICULTIES OF CONTROVERSY. 
 
 only one incarnation, but Hindooism had many. I then 
 endeavoured to shew from the characters and actions 
 ascribed to those incarnations in their sacred books ; that, 
 even supposing the history of them to be true, they had 
 no reference to the salvation of the soul from eternal per- 
 dition to the enjoyment of perfect holiness and happiness 
 in the presence of God for ever. That the works of the 
 infinite God, like himself, are perfect ; that what he had 
 once done did not require to be repeated, and that thus 
 " Christ had once suffered for sins." 
 
 After much controversy, which attracted a crowd of peo- 
 ple around us, he exclaimed, " The great God who made 
 all the nations of the world, has made also all the religions 
 of those nations 5 and as they are all his work, it is unne- 
 cessary to go from one religion to another : I have a well 
 in my own house, why then should I go to another house 
 to draw water ?" I replied, " Suppose God should make a 
 great well in the middle of the town, and declare that there 
 was something so divine in the waters, that those who drank 
 of them should never be sick, but constantly healthy and 
 vigorous, would not the people be quite right to leave their 
 private wells, and draw out of that to which God has 
 invited them ?" He saw I was about to draw the com- 
 parison, and interrupted me by starting another subject; so 
 I arose, and offering some tracts to the bystanders, walked 
 towards home, for the night had overtaken me. 
 
 With such arguments as these they satisfy themselves, 
 and silence those Europeans who, without having the con- 
 version of the people at heart, or making the subject 
 a matter of thought, sometimes venture to recommend 
 Christianity to the natives, or, by drawing a comparison 
 between the two systems, endeavour to shew the superiority 
 of their own. It is not an uncommon thing to meet with 
 gentlemen well acquainted with the native languages and 
 
HINDOO FESTIVAL AT CONJEVERAM. 237 
 
 otherwise well informed, who plainly avow they dare not 
 converse with the natives on the subject of religion, from an 
 inability to meet the arguments they use. 
 
 In the month of May, Mr. Carver and myself took a 
 journey of ten days through the interior; besides our 
 intercourse with the people by the road sides and in the 
 choultries, we had attentive congregations of all descriptions 
 of persons at Chingleput, Wallajahbad, and Tripassoor. 
 
 At Wallajahbad we found our schoolmaster suffering 
 from the Cholera Morbus, from which it is probable he 
 would not have recovered, had not our arrival afforded him 
 the requisite medicines. 
 
 From thence we proceeded to Conjeveram, to witness the 
 procession of the Hindoo festival, held there annually. We 
 reached the town an hour before day-break on the morning 
 of the 30th May, but early as it was, and notwithstanding 
 the torrents of rain that had been falling that night and the 
 preceding day, we found the roads and streets crowded by 
 strangers, who had assembled from all the country round 
 to attend the feast, or, as they expressed it, to see God. 
 Many of them wearied by their journies and privations, 
 were lying promiscuously on the damp ground in the open 
 air, with no other covering than their thin cotton cloths : 
 when we saw this we did not wonder that many who attend 
 these festivals, from even no greater distance than Madras, 
 never live to return to their families. 
 
 At six in the morning we proceeded to the temple to 
 witness the commencement of the procession. At a signal 
 given by crackers and native music, the lofty gates of the 
 entrance were thrown open and the idol presented to view; 
 it was worshipped by a simultaneous lifting up of hands, a 
 cry of sdmi, sdmi, or Lord ! Lord ! from the assembled 
 multitudes, and it proceeded to move along the street. 
 
 The idol represented the human figure, under the full 
 size, profusely decorated with ornaments, and seated on 
 
238 EXHIBITION OF THE IDOL. 
 
 a platform borne on the shoulders of men. Several 
 brahmins were on the platform with the idol, greatly in- 
 creasing the burden of the carriers ; several were employed 
 in fanning the object of their worship, as though to keep 
 him cool during this unusual exertion, or to prevent him 
 from being annoyed by flies : one of them held in his hand 
 a sort of crown, apparently of brass, and almost in the form 
 of a bell, which, as the procession moved along, he was 
 incessantly employed in applying to the bare heads of those 
 who presented themselves for the purpose. 
 
 A number of sepoys and peons were employed under 
 the direction of the Collector, to moderate the rush of the 
 people, as on former occasions many had been killed ; on 
 this, a woman was much hurt by one of the elephants 
 (attending the procession) inadvertently putting his foot 
 upon her. It was extraordinary that we heard of no other 
 accident having occurred in the movement of so vast an 
 assemblage : it was calculated that the people occupying 
 the main street, leading to the entrance of the temple, and 
 commanding a view of it, amounted to eighty or a hundred 
 thousand. 
 
 The people were dressed in their best clothes and gayest 
 ornaments ; they appeared to attend the procession without 
 any act of devotion, more than the occasional lifting up 
 of their hands and crying as above, and manifested much 
 the same feeling as may be observed in England in the 
 dissipations of a fair or a wake. 
 
 A grand display of fire-works, in which the Hindoos 
 excel, had been prepared for the evening ; but the torrents 
 of rain which fell, hindered this intended addition to the 
 attractions of the festival. 
 
 On the 2nd of June we visited Trivalloor, about three 
 miles from Tripassoor, where there is a considerable temple 
 and a number of brahmin families. 
 
 I sat down in front of the temple, and, being surrounded 
 
DEBATE ON IDOLATRY. 239 
 
 by brahmins, asked a number of questions concerning their 
 god, and drew acknowledgments from them which assisted 
 me in exposing the absurdities of their system and worship. 
 They endeavoured to defend idolatry by urging that God 
 has a body or form ; that if not, an image may express 
 some of the divine attributes, and that at least idols are 
 necessary to assist ignorant people in their worship. It is 
 worthy of remark, what a coincidence exists between the 
 arguments of these Brahminical advocates of idolatry and 
 those of the Roman Catholic church. They disagreed 
 among themselves, however, as to what part of their system 
 was defensible, and by what arguments it should be sup- 
 ported. At length they asked why we erected places of 
 worship if we abhorred idolatry; for if we worshipped 
 God without body or form, invisible and omnipresent, he 
 might be worshipped in all places alike. This question 
 gave me an opportunity of explaining the nature of Chris- 
 tian worship, and of stating some of the principal doctrines 
 and facts of our holy religion. Many shewed great atten- 
 tion, and at the close a few received copies of the Gospel 
 in Tamul, others refused them. 
 
 On our way home in the night, we alighted from our 
 horses in the vicinity of a temple and a large tank to refresh 
 ourselves. Whilst there, we had another illustration of the 
 prejudices of the people. A poor man, who appeared to be 
 very lame, told us the history of his misfortunes. I held the 
 light and Mr. Carver put out his hand to examine the man's 
 leg that was hurt ; but the poor fellow started back with 
 
 horror, exclaiming that he was a brahmin and must not be 
 touched by us ! 
 In July I was again left alone on the Madras station, by 
 the departure of the brethren Carver and England to attend 
 the District meeting to be held in Jaffna ; but, on the 1 6th 
 of that month, was relieved and cheered by the arrival from 
 
240 ARRIVAL AND EARLY DEATH OF MR. AND MRS. W. 
 
 England of Mr. and Mrs. Williamson, who came to assist 
 as fellow-labourers in the great vineyard. 
 
 Mrs. Williamson was of a peculiarly amiable disposition 
 and rendered herself a favourite wherever she was known : 
 she was, however, too tender a flower to be so far trans- 
 planted from her native soil. Though not subjected, like 
 most of us, to the exposure and fatigue of removals and 
 travelling in India, she finished her course on the 19th of 
 July in the following year, having been only twelve months 
 in Madras. 
 
 Mr. Williamson did not last much longer; though 
 apparently of a robust constitution, he soon felt the influ- 
 ence of the climate; at the demise of Mrs. W. he was 
 labouring under an indisposition from which he never reco- 
 vered, an attack of inflammation in the liver, which rendered 
 severe treatment necessary. I witnessed the operation of 
 opening the abscess in the liver, by a deep incision with 
 a surgical knife. A sea voyage was recommended, and he 
 embarked for the Cape of Good Hope, but, before the 
 termination of the voyage, he sank under the influence of 
 disease and was consigned to a watery tomb. 
 
 Thus early were this young couple snatched from life 
 and from a field of labour in which there was reason to 
 believe they were fitted for considerable usefulness. Such 
 circumstances remind us of the sovereignty and inde- 
 pendence on all human agency, of Him, who whilst he 
 commands us to labour in his vineyard, would have us 
 salutarily to feel that we are not necessary to the accomplish- 
 ment of any of his great and gracious designs. 
 
 The brethren on their way to the District Meeting suffered 
 considerably from sickness and detention by contrary 
 winds ; they did not reach Madras again till the beginning 
 of September : we rejoiced that arrangements had been 
 made to divide our District, so that it would be no more 
 
NATIVE MISSIONARY MEETING. 241 
 
 necessary either for us, or the Missionaries on the Island of 
 Ceylon, to cross the seas for the purpose of attending a 
 District Meeting. 
 
 The month of August proved a sickly month in Madras ; 
 several members of our congregations died, and in the 
 composure and triumph with which they met death, gave 
 proof that they had not listened in vain to the declaration 
 of the truth. 
 
 The services connected with our Missionary Anniversary 
 were this year rendered additionally interesting, by being 
 made the occasion of introducing to our Native congregation 
 a knowledge of the general state and numbers of our 
 society throughout the world. This was accomplished by 
 means of a report drawn up in the Tamul language and 
 read by myself to a numerous and attentive audience. 
 Much interest and evident surprise was excited among the 
 natives by the statement of the extent and numbers of our 
 society, and by the descriptions of the condition of the 
 heathen, in other parts of the world. The report, when 
 printed, was much sought after by the heathen as well as 
 Christian natives. A similar meeting has been held, and a 
 report in Tamul published every year subsequently ; which 
 have tended to excite inquiry among the natives and to 
 diffuse general knowledge ; nor have they failed to produce 
 corresponding liberality according to the means of the 
 people. By the statement of the Madras Report for 1828, 
 the natives had contributed in that year nearly 10. to the 
 funds of the society. It is not a little remarkable that 
 several of the contributors are heathens, making no profes- 
 sion of Christianity. 
 
 A visit to Wallajahbad in September was not distin- 
 guished by any circumstances essentially differing from 
 those previously described. My journey in November was 
 more interesting. 
 
 On the 21st of November, I went to Poonamallee, and 
 
242 POONAMALLEE. 
 
 found the congregation to whom previous notice had been 
 given, assembling in the court yard of one of the Pensioners. 
 On late visits to Poonamallee, not having any house or build- 
 ing that would accommodate the congregation, we had held 
 the services in the open air. 
 
 On this occasion, it was a clear and beautiful evening ; 
 the air was so calm as to allow of lamps being hung in the 
 trees which formed extensive and convenient chandeliers ; 
 the chairs and benches brought together from various 
 quarters, were soon well filled by persons of all hues, from 
 the pale worn-out European to the black Hindoo. I took my 
 station in the verandah, raised two or three steps from the 
 ground, and -felt it a pleasure to preach to a people amongst 
 whom religion was making daily progress. I was afterwards 
 called to visit the dying chamber of one of our congrega- 
 tion ; it was cheered by peaceful resignation and a good 
 hope through grace : the last end of several persons in this 
 place alone, has been to us an encouraging proof that we 
 have not laboured in vain, arid of itself would have been a 
 sufficient reward for our dangers and toils. To every 
 quarter, however, of the occupied field, we can look with 
 pleasing recollections of some who escaped thence to a 
 better world, and see others preparing to follow them ; and 
 in the language of the holy Apostle may say, " Now thanks 
 be to God, who always causeth us to triumph in Christ, 
 and maketh manifest the savour of his knowledge by us in 
 every place." 
 
 I proceeded to Wallajahbad and Chingleput; at both 
 which places, the English congregations were attentive, 
 and the native congregations more numerous than usual. 
 
 On my way from Wallajahbad to Tripassoor, I passed 
 through Keelcheri, a village which I had never visited 
 before, chiefly inhabited by Roman Catholic Teloogoo 
 natives ; it contains a neat chapel also, and was the resi- 
 dence of a Roman Catholic Priest. The latter personage, 
 
AGED FRENCH PRIEST. 243 
 
 a Frenchman, whose name is Austrey, welcomed me kindly 
 and gave me a good deal of his company. Being the only 
 European residing in the neighbourhood, he seemed to 
 have conformed himself in a good measure to the native 
 mode of living. His dress was only a shirt of coarse 
 calico and a pair of loose drawers of the same ; a rude staff 
 assisted him in walking ; a slight ailment in one of his legs 
 rendering its support necessary ; otherwise he was a strong, 
 hale man, though seventy-eight years of age. His residence 
 was a square of the verandah of the chapel, only large 
 enough to contain his chair, table, and couch ; his library 
 consisted of a Latin Vulgate and a few volumes of Cicero : 
 he conversed in Latin with fluency and ease, and was very 
 communicative. 
 
 He told me he had left France in 1788, and, referring to 
 the revolution, he said he thought it attributable to the 
 assistance and countenance afforded by Louis to the Ameri- 
 can Colonies in their struggles to throw off the British yoke. 
 During his residence in India, he had made many converts ; 
 he had now under his care three thousand souls, scattered 
 through about twenty villages, among which his colleague 
 was itinerating. I asked if he was acquainted with the 
 Abbe Dubois ; Oh yes, he replied, he knew him exceed- 
 ingly well, they had been colleagues many years : he had 
 neither seen nor heard of the publication of the Abbe's 
 letters on Christianity in India ; and when I told him of 
 the character the Abbe gave to the Hindoo Roman Catho- 
 lics, he said it was not correct of them all. When I inquired 
 if he belonged to the order of Jesuits, which I had reason 
 to believe he did, he replied " Societas Jesu extincta est." 
 I referred to the smallness of his habitation and the absence 
 of many comforts, but he said " Satis est, satis est." In 
 him I found a realization of what I had often fancied might 
 be the character and state of many of those talented men, 
 who, when they were driven from Europe, with a zeal 
 
244 IGNORANCE OF ROMAN CATHOLICS. 
 
 worthy of a better cause, penetrated into the interior of 
 countries then very partially known, and raised from 
 amongst the heathen population a cause and an influence 
 in some measure compensating for what they had lost in 
 Europe. 
 
 The proficiency in religious knowledge he required in his 
 people, did not extend beyond the creed and catechism ; 
 with regard to every thing else, they were taught to say 
 that they believed as the Holy Roman Catholic Church 
 believes. It was no wonder then, that when I conversed 
 with some of his people, among whom was a catechist and 
 others employed as assistant teachers, I found them ignorant 
 of the essential doctrines of Christianity; they listened, 
 however, with candour and attention to my statements con- 
 cerning justification by faith in Christ, and the influences of 
 the blessed Spirit of God, on both which subjects they 
 seemed to have been in profound ignorance. Such, there 
 is reason to apprehend, is the state of the great majority of 
 the Roman Catholics of India. With little knowledge, 
 much of superstition and ceremony, and an absence of all 
 that is vital and sanctifying, it cannot be expected that 
 their moral or religious character should stand higher than 
 that of their heathen neighbours; nor is it a matter of 
 surprise, that the difficulties in the way of Protestant 
 Missionaries should have been considerably increased by 
 the unworthy associations thus connected with the name of 
 Christianity amongst the Hindoos. 
 
 My host got very warm on the subject of the Reforma- 
 tion and Protestantism ; he wondered at the presumption of 
 men in rejecting doctrines which had been received by the 
 church for ages, and confirmed by such a host of saints and 
 learned men, and became angry when I told him that the 
 heathen priests had just the same arguments in their favour. 
 However, we parted friends and with mutual expressions 
 of good will. 
 
TRIPASSOOR. 245 
 
 Setting out before sunset, I could not but admire the 
 situation chosen by the priest for his church and place of 
 residence : it is a high spot, in the midst of a fertile country, 
 commanding a pure free air, and an extensive view. Were 
 similar judgment exercised by Europeans in general in the 
 choice of their residences, it is probable they would more 
 frequently enjoy a robust health similar to that of my aged 
 friend. 
 
 The 30th, I passed at Tripassoor, and was led to 
 contrast the present state of the place with its religious 
 condition when I first visited it. It was then unnoticed 
 and hardly known even by name to the Missionaries of 
 Madras. A feeling of compassion for the religious desti- 
 tution of such a number of our fellow countrymen as are pen- 
 sioned here, and the probability of being serviceable to their 
 native wives and their rising families, appeared now to have 
 roused the zeal and attention of the Missionaries of different 
 societies. Those of the Church had frequently visited them 
 and assisted in their school ; those of the London Society 
 had given them some attention and formed a religious 
 society of some of the more serious and steady amongst 
 them. At every visit I thought I discovered improvement, 
 but at none more than this, when the gratitude of some of 
 the people seemed to have no bounds. 
 
 On the 1 8th of December, I opened another place forTamul 
 preaching in the centre of Black Town, in Madras. It was 
 only a temporary erection of bamboos and palmyra leaves ; 
 but being in a populous neighbourhood and near a crowded 
 market, it was calculated to afford opportunities of address- 
 ing multitudes, to whom we otherwise should have had no 
 access. The result proved that we had not miscalculated 
 in this respect : the shed itself, for it was little better, 
 would accommodate one hundred and fifty persons ; we 
 calculated there were as many in it at its first opening ; and 
 the open front and side were generally crowded by heathens 
 
246 SIR THOMAS MUNRO. 
 
 or others, whose prejudices and fears would not permit 
 them to enter a place dedicated to Christian worship. 
 
 This place continued to be useful as a school and preach- 
 ing house till the middle of 1828, when, from its frail 
 construction, having been a second time blown down by a 
 hurricane, as we had not the means of constructing it 
 more durably, we removed the services to the old chapel 
 on the Mission premises. It is still, however, a desirable 
 object with me to see a place for Christian worship of a 
 more permanent character in the neighbourhood referred 
 to, and I have hopes that the generosity of my liberal 
 and zealous friends will enable me to accomplish it on 
 my return to Madras. 
 
 CHAPTER xxm. 
 
 1826. 
 
 Sir T. Munro Native Congregation Missionary excur- 
 sion Mahommedan and Hindoo Chingleput Two 
 inquirers at Conjeveram Chittoor Congregations 
 Female School Return to Madras Bishop Heber 
 Death of Mrs. Williamson Departure of Mr. 
 Williamson. 
 
 IN January, 1826, we held our District Meeting in 
 Madras for the first time, and took the opportunity of all 
 the brethren being assembled, to wait on the Governor, Sir 
 Thomas Munro. Our visit appeared to interest and gratify 
 
MAHOMMEDAN. HINDOO. 247 
 
 him ; he inquired into our operations and successes, and 
 dismissed us with assurances of the full protection of 
 government, and his own good wishes for the success of 
 our labours. 
 
 My engagements were now chiefly among the natives, 
 and I had the pleasure of seeing considerable improvement 
 both in the schools and congregations : still, however, it 
 was seed-time rather than harvest; a time of scattering 
 abroad the means of knowledge and happiness, more than 
 of gathering many souls into the church. The congrega- 
 tions, especially in the bungalow mentioned in the last 
 chapter, were considerably increased; many hundreds of 
 heathens of all classes, there heard the word of God read 
 and explained, and some of our own people were roused 
 into increased activity by observing the interest and inquiry 
 thus excited amongst them. 
 
 In February, I again left Madras for an excursion among 
 the natives in the interior. On the 22nd, I passed the day 
 under a tree on the banks of a large tank, where I was 
 visited by several persons who listened to my conversations. 
 Among other applicants for tracts was a Mahommedan reli- 
 gious mendicant, or Fakeer, who appeared in some measure 
 convinced of the truth ; he said he would translate the tract 
 I gave him into Persian, and inquired where I lived with a 
 view to visiting me at some future time. 
 
 The person who had charge of one of the temples in the 
 neighbourhood, presented himself before me, his body dis- 
 gustingly daubed over with holy ashes ; in his hands he held 
 a metal dish filled with the same substance, into which he 
 desired me to throw an alms for the temple. I told him that 
 I did not believe the idol of the temple to be God, and that 
 as its worship was hateful to Him, I should be doing wrong 
 if I complied with his request ; he appeared satisfied with 
 my reasons, but rejoined, that gentlemen generally gave 
 something. It is not an uncommon thing for Europeans, 
 
248 
 
 by a thoughtless liberality, to lead the heathen to suppose 
 that they approve of their absurd customs and impious 
 worship. 
 
 When I had commenced my journey in the afternoon, 
 I was overtaken by a young man who requested a larger 
 book than the tracts he had received : I gratified him by a 
 copy of St. Mark's Gospel, and rejoiced at the opportunity 
 of leaving in that heathen neighbourhood so suitable a 
 portion of the word of God. 
 
 I passed two days at Chingleput. where I preached in 
 Tamul and had the attendance of several Europeans who 
 understood the language. In Wallajahbad, I passed three 
 days in the usual manner, and was encouraged by the 
 numbers and attention of tne congregation. 
 
 On the 28th, I proceeded to Conjeveram, where from my 
 frequent visits I was pretty well known. A circumstance 
 occurred here illustrative of the inquiry and gradual change 
 taking place in the minds of some of the natives. It should 
 be remembered that there was still not one Christian in 
 the whole population, though consisting of some tens 
 of thousands. 
 
 Two of the men who came to me brought with them a 
 copy of the Tamul translation of Mrs. Sherwood's Indian 
 Pilgrim. They said it was borrowed, and that within the 
 past two months they had read the whole of it by lamplight, 
 being obliged during the day to attend to their occupation 
 of weaving : their object now was to get an explanation 
 of some parts that to them appeared obscure. They said 
 it was eight years since they first heard of Christianity, 
 that within that time they had read many tracts distributed 
 here by Missionaries, and had perused the whole of the New 
 Testament which had been lent them from one of the 
 schools. They once visited Madras for the purpose of 
 seeing a Missionary ; but not knowing under what name to 
 inquire for him except as Master of all the charity schools, 
 
CHITTOOR. 249 
 
 they traversed that extensive town and neighbourhood, and 
 returned home, a distance of about forty miles, worn out with 
 fatigue and disappointment at not having accomplished 
 their object. When I told them that it was their duty to 
 be baptised and make an open profession of what they 
 believed to be the truth, one of them readily answered that 
 the Apostle had said that "Christ had not sent him to 
 baptise but to preach the Gospel ;" thus shewing that he 
 had read the New Testament with attention, though he 
 misapplied the passage. They said they were not ready to 
 make the sacrifices a profession of Christianity would 
 require, and asked if it were not possible for them to be 
 saved without baptism. I gave them my views on the 
 subject, and prayed with them before I sent them away. 
 
 On the road, in the evening, I was met by a man who 
 requested a tract, reminding me that I had given him one 
 about twelve months ago. 
 
 On the 2nd of March, I arrived in Chittoor, and was 
 welcomed in a hearty and Christian manner by Mr. D'Acre, 
 who had sent his people out several miles to meet me. 
 
 Here I remained thirteen days, enjoying all the pleasure 
 that could be afforded by Christian Society and a prosperous 
 religious establishment. 
 
 Every morning and evening at family worship, more than 
 one hundred persons were present ; the congregations on 
 Sundays consisted of several hundreds, and twice, when I 
 preached in the open air, there were upwards of a thousand 
 natives present ; many of them prisoners in the jail, who 
 were allowed to assemble in their irons to hear the word of 
 God ; and I certainly never saw a more attentive assembly. 
 
 The number of native females in the school was upwards 
 of one hundred ; many of them read with ease and fluency ; 
 when I examined the school, more than twenty married 
 women attended, and gave proof that though they had 
 entered on the cares and concerns of life, they retained 
 
250 BISHOP HEBER. 
 
 their skill and diligence in reading the word of God. It 
 was with no common feelings I congratulated them on the 
 privileges they enjoyed above their fellow countrywomen, 
 and pointed out their duty in consequence. 
 
 I baptised upwards of twenty natives on this visit, and 
 married several couples. 
 
 When I left Chittoor, I was accompanied by Mr. D'Acre 
 as far as Vellore, where I found a wide field for exertion 
 both among the natives and Europeans. 
 
 Before the end of the month I returned to Madras, 
 gladdened and encouraged by what I had seen of the pro- 
 gress of the truth, and by the opportunities afforded to me 
 of proclaiming the Gospel to thousands of Hindoos and 
 Mahommedans. I was persuaded that a change was 
 silently but perceptibly taking place in the views and 
 feelings of a portion of the vast population of India ; that 
 many hundreds are convinced of the folly and sin of idola- 
 try, though their hearts are not sufficiently affected by the 
 truth to induce them, for its sake, to forego those social 
 and civil privileges from which they would be immediately 
 excluded if they avowed themselves Christians. A removal 
 of such impediments would soon add thousands to the 
 visible church 5 but it is, perhaps, more desirable that our 
 numbers should be comparatively few, and consist of those 
 who are ready to "count all things but loss for the excellency 
 of the knowledge of Christ/' 
 
 During my absence from Madras, Bishop Heber visited 
 the Presidency, and won all hearts by that devoted and 
 cheerful piety for which he was distinguished : when our 
 brethren waited on him, he expressed great interest in our 
 Missions, and spoke in high terms of what he had seen of 
 them in Ceylon. I was in hopes of seeing him on his pro- 
 posed return to Madras, which, however, was prevented by 
 his untimely death at Trichinopoly, an event which was 
 deplored by all classes in India as a general calamity. 
 
ROYAPOORAM. 251 
 
 My routine of engagements in Madras and its neighbour- 
 hood were now uninterrupted till we were all thrown into 
 deep affliction by the demise of Mrs. Williamson, on the 
 1 9th of July. Mr. W. became also dangerously ill, as 
 before mentioned, and, for a short time, my own health was 
 in danger of suffering by our increased anxieties and 
 constant labours. 
 
 Mr. Williamson's indisposition, and the entire absence 
 of native assistance, made it necessary for me to keep close 
 to regular work. With the exception of one visit to 
 Wallajahbad, 1 did not leave the precincts of Madras till 
 the close of the year. On the 23rd of December Mr. W. 
 embarked for the Cape of Good Hope, but died at sea, as 
 already stated. 
 
 CHAPTER XXIV. 
 
 1827 AND 1828. 
 
 Removal to Royapooram Arrival of Mr. Bourne Mis- 
 sionary excursion Tripassoor Danger from Serpent 
 Injury sustained by the bite of a Serpent Rats 
 Wallajahbad Vellore Chittoor Mr. D' Acre's death 
 Exertion of native Christians Daily Tamul service 
 Hurricane at Madras Damage by Hurricane Inten- 
 tion to visit England deferred Journey Failure of 
 health Embarkation for England. 
 
 IN the commencement of 182?, I removed from the 
 Mission House in Royapettah, to Royapooram, a village 
 about five miles distant from the former, but within one 
 mile of the town of Madras, to which I was desirous of 
 paying closer attention. 
 
252 SERPENT. 
 
 This arrangement made less exposure necessary, and 
 afforded to Mr. Carver and myself opportunities of establish- 
 ing some additional services, both English and native. The 
 schools in Black Town became more efficient, and, in the 
 course of twelve months, more members were added to the 
 society than had been for many years previously. 
 
 In March Mr. Bourne arrived from England, and pro- 
 ceeded down the coast to Negapatam, to assist Mr. Mowat. 
 
 In the course of a journey I commenced on the 13th of 
 June, I visited many places where I had before preached 
 the Gospel. A few particulars shall suffice. 
 
 At Poonamallee I found one, who was suffering much 
 from sickness and pain, and not far from death, exhibiting 
 the same holy dispositions as those observable in believers, 
 under similar circumstances, in our own highly favoured 
 land. He shed tears of joy, and his face beamed with holy 
 triumph, whilst he related his feelings and prospects : and, 
 referring to the dealings of God towards him, he said, 
 " Whilst he afflicts with one hand he supports with the 
 other." 
 
 It was about midnight when I reached Tripassoor, but I 
 was even then visited by one of my old friends, and in the 
 morning had breakfast hospitably provided for me, as my 
 own boy had failed to come up. 
 
 I preached here three times : in visiting the school I 
 heard about twenty of the children repeat by heart the 25th 
 chapter of Matthew. 
 
 On the night of the 15th, when sleeping at a choultry, 
 between Tripassoor and Wallajahbad, I was awoke by the 
 cry of " pambu, pambu," a serpent, a serpent ; my bearers 
 were all on the alert, the serpent had passed between them 
 and me without touching any one. Having ascertained that 
 it was not the hooded serpent, or cobra de capella y which 
 their superstitious reverence will not allow them to destroy, 
 though it is one of the most deadly reptiles in existence, 
 
RATS. 253 
 
 they killed it, and then found that it was the kazhuthei 
 virian, literally, ass viper, a serpent whose bite is fatal. 
 
 We far less frequently hear of injury sustained by the bite 
 of serpents than might be anticipated from their numbers, 
 and the practice of the natives of sleeping on the ground. 
 During my residence in Madras, five serpents of a venomous 
 kind, were killed on the Mission premises, but no person was 
 injured by them. A short time before I left Madras, a man, 
 who brought me a note from Mr. Carver to Royapooram, 
 was, on his return, bitten by a serpent near the gate of the 
 town ; though it was midnight he obtained assistance from 
 the chapel-keeper, and a native doctor succeeded in check- 
 ing the influence of the venom ; in two or three days the 
 venom seemed to recover its power, he was affected as at 
 the first, and becoming dangerously ill, requested to be 
 baptised, that he might die a Christian, as he had for some 
 time been a candidate for admission into the Christian 
 church. The same doctor was again called to him, and, by 
 means of his specifics, was successful in restoring him 
 to perfect health. 
 
 Singular as it may appear, the natives suffer more from 
 the attacks of rats than of serpents. The former, which 
 exist in great numbers and variety, take advantage of the 
 men being soundly asleep and eat the skin from the soles of 
 their feet, so near the quick, as often to make it difficult for 
 them to walk for some days afterwards. I was awoke and 
 astonished one night by something tugging at my ear ; it 
 was a rat : the moment I stirred, my visitant made good 
 his retreat : had my sleep been more sound I should pro- 
 bably have suffered severely. 
 
 At Wallajahbad I was employed as usual in the chapel 
 and in the school for four days. 
 
 On the 20th I set out for Vellore. In passing through 
 Arcot, I was recognized by a native, who said he had for- 
 
254 MR. D'ACRE'S DEATH CHITTOOR. 
 
 merly seen me at Conjeveram, and now again wished for 
 tracts. I exceeded his request by giving him a Gospel also. 
 
 At Vellore I was kindly entertained for three days by 
 Captain Wahab ; and had an opportunity of preaching to 
 attentive congregations English and native. From thence 
 I proceeded to Chittoor, where I could not long remain 
 but again for a short time only enjoyed the society of my 
 friends both English and native. A journey as rapid as 
 circumstances would allow, brought me back to Madras on 
 the morning of the 30th of June. 
 
 This was the last time I had the pleasure of seeing Mr. 
 D'Acre. In the beginning of 1828, he fell a victim to a 
 severe fever, which, from the description I heard of it, was 
 similar to that of which I was cured at his house four years 
 before, in a great measure, by his attentions and skill. In 
 him the Government lost a valuable servant, and the cause 
 of Christianity in India, a liberal and laborious friend. 
 
 A Missionary of the London Society now occupies Chit- 
 toor ; a place which will continue to be distinguished as 
 head quarters to the Christianized natives of that part of 
 India. 
 
 In the course of the year 1827, our Tamul Schoolmaster 
 in Black Town, a native Portuguese, who had become a Pro- 
 testant about two years before, evinced more than ordinary 
 zeal in publicly reading the scriptures and other Christian 
 books, and in refuting both heathenish and Romish idolatry, 
 and calling the natives to repentance and faith in the Lord 
 Jesus Christ. When I arrived at the chapel on Sunday 
 mornings to conduct Tamul Service, I usually found the 
 front of it crowded with natives listening to his reading and 
 exhortations. 
 
 Spontaneous exertion on the part of the natives is what 
 we particularly wish to see ; as likely to proceed from right 
 motives, and being an encouraging indication of the work- 
 
DAILY MORNING SERVICE. 255 
 
 ings of divine influence. We have not been without several 
 valuable instances of this kind, both among our immediate 
 congregations and those members who had been removed to 
 a distance from us : and may not some important results be 
 anticipated from the labours of a few faithful men, though 
 their number and character may, to a casual observer, appear 
 unworthy of notice ? The walls of the city have been com- 
 passed, and though the force be apparently inadequate, let 
 them continue to be compassed in the name of the Lord, 
 and they will one day fall down suddenly, so that every 
 man may go up into the breach that is before him. 
 
 Another means which has been employed by the 
 brethren at our different stations, and which should, per- 
 haps, have been before adverted to, is the establishment of 
 daily morning service, at an early hour, either in the chapel 
 or the Missionary's house, at which we had not unfrequently 
 an encouraging attendance of strangers, as well as of our 
 own people and the children of the schools. By these 
 frequent services, by school examinations, and continual 
 intercourse with the natives, the Missionary becomes fami- 
 liarized with the people and the language ; and there are 
 perhaps weeks and months in which he reads and speaks 
 more in their tongues than he does in his own. 
 
 The hurricane which occurred in December 1827 was 
 the most violent that had been experienced in Madras 
 for some years. On the 5th I had left home early, married 
 a native couple at the chapel, and had gone thence to 
 Perumboor, the residence of the Rev. W. Sawyer of the 
 Church Missionary Society, to be present at the opening of 
 a beautiful little church he had erected in his garden for 
 Tamul worship. In the afternoon a singular murky blue 
 line of clouds near the horizon, to the north east, attracted 
 my attention, and together with the extreme coldness of 
 the day, led me to expect rough weather. I postponed an 
 engagement I had that evening and hastened home, but did 
 
256 HURRICANE. 
 
 not reach it before the rain had commenced, the wind 
 being from the north west. The wind continued till 
 towards midnight, when it blew a tremendous hurricane 
 from the north east. I lay down, but not to sleep ; the 
 increasing violence of the wind filled me with anxiety for 
 the vessels in the roads, and for the many thousands of 
 inhabitants of fragile dwellings on shore. I once rose to 
 satisfy myself whether the tremendous roaring was that of 
 the wind only, or whether the sea had not passed its bounds 
 and was ready to swallow us up. The storm increased in 
 violence, and giving up thoughts of rest, I stood where I 
 was not much exposed to the wind or the rain, to watch 
 its progress. Large trees in the garden were torn up by 
 the roots, and others were laid prostrate on the ground. 
 In a grove of cocoa nut trees opposite, several were torn up, 
 and others snapped in the middle ; they waved to the wind 
 like so many stalks of wheat. All the natives in the garden 
 left their more imperfect shelter and came into the hall, 
 where they lay on a heap ; the dog appeared to sympathize 
 with their fear and crept whining into a corner. The storm 
 continued unabated till after sunrise, but in the midst of it 
 I saw naked natives, who might have been imagined to be 
 demons of the storm, hurrying away with fruit, timber, or 
 any other wreck they could lay their hands on. 
 
 Wishing to have a view of the sea, I tried to ascend to 
 the top of the house, by the flight of steps outside, leading 
 to the terraced roof, but was obliged to return for fear of 
 being carried away. I ventured up when the storm was 
 somewhat abated, and had my fears for the shipping 
 increased by the violence of the surf and the distance from 
 the shore at which it began to break. 
 
 I now ventured out to see the damage done ; the road, 
 in many places, was obstructed by the uprooted trees : our 
 chapel in Black Town was partially unroofed, and conse- 
 quently drenched inside; the bungalow for school and 
 
INDISPOSITION. 257 
 
 preaching lay prostrate on the ground. In another part of 
 the town, the beautiful high front of a new Romish church 
 had been blown down upon the roof, which was forced in, 
 and the expensive furniture of the interior destroyed. On the 
 beach, large stones, heavier than a man could lift, were thrown 
 up to a considerable distance ; heavy boats had been blown 
 from their moorings, and rolled over and over, throwing 
 down walls and palisades in their progress for several hun- 
 dred yards. Five vessels lay complete wrecks within three 
 miles of each other on the coast, but the crews had in general 
 got on shore. I saw one poor native woman who had been 
 killed by the falling of a strong wall ; but, on the whole, 
 fewer lives were lost than might have been apprehended. 
 
 The hurricane extended with equal violence to forty or 
 fifty miles in-land, but not to so great a distance either 
 north or south. 
 
 At the close of 1827, I prepared to pay a visit to my 
 native land, but was induced to defer that pleasure for 
 another year, by the wishes of the brethren expressed in 
 the District Meeting of January, 1828. 
 
 A journey in February to Wallajahbad, in which I visited 
 several places frequently mentioned, accompanied by the 
 schoolmaster, whose character has already been adverted to, 
 did not present any incident of unusual interest. In the 
 course of it I distributed about fifty Gospels and nearly a 
 thousand tracts. My engagements, both at home and 
 abroad, continued to be such as before described. 
 
 In March I became the subject of some indisposition, 
 which unfitted me for my work ; Mr. Bourne came up from 
 Negapatam, on the 1st of May, to supply my place. I 
 now made trial of change of air and followed medical 
 advice until July, without experiencing any amelioration, 
 when my friends agreed with my medical advisers that a 
 sea voyage and a residence of some time in my native 
 land had become absolutely necessary for my restoration. 
 
258 EMBARKATION. 
 
 Accordingly I embarked in the General Palmer, on the 
 20th of July, 1828, and was accompanied to the vessel by 
 Mr. Carver, who had displayed the greatest kindness to 
 me during my indisposition, and several brahmin natives, 
 whom curiosity led to visit and examine the ship. 
 
 I had then been, within a few weeks, eight years in India, 
 more than six of which had been happily passed in Madras. I 
 could not quit the scene of honourable labour, and some degree 
 of usefulness, without regret ; I never revert to Madras 
 without feelings of pleasure ; and flatter myself that the 
 additional information concerning it, offered in the following 
 chapter, will not be unacceptable to the reader who has 
 accompanied me thus far. 
 
 CHAPTER XXV. 
 
 Concluding remarks on Madras Its present importance 
 Its former state Ecclesiastical establishments Inha- 
 bitants Indo-Britons Descendants of Portuguese 
 Hindoos Ceremony of swinging on hooks Worship of 
 the Kite Mahommedans Native Roman Catholics 
 Singular method of proselyting General success of the 
 Mission. 
 
 BEFORE entering upon an account of my voyage home, 
 I lay before my readers some remarks on subjects not fully 
 treated upon in the preceding chapters. 
 
 Madras is a place of greater political than commercial 
 importance. Though the chief port in the south of India, 
 the circumstance of its possessing no harbour or shelter for 
 shipping, causes it to be shunned at some seasons, and ren- 
 
MADRAS. 259 
 
 ders it at all times less desirable to trade at than the other 
 Presidencies ; the coasting trade is difficult arid limited. All 
 goods being embarked and disembarked by Masoola boats 
 managed by natives, English seamen are rarely seen ashore, 
 and it would scarcely be possible to pick up an English 
 boat's crew from amongst the whole population. It is 
 said to have been nothing better than a fishing village, 
 before it was fixed upon by the British as the seat of 
 Government ; and it is obvious that a great part of Black 
 Town was formerly a part of the salt ditch, or back-water, 
 which may be observed on the coast, a little within the 
 beach, for many miles both to the north and south ; and of 
 which Cochrane's canal is a part, deepened so as to make it 
 navigable for boats as far north as Pulicat. 
 
 A view of the ecclesiastical establishments of Madras 
 would afford some assistance in estimating its importance. 
 The Romish clergy are numerous, and are to be seen, as is 
 never the case in England, walking abroad in the habit of 
 their orders, the Franciscan with his gown and the cord 
 about his waist, the Capuchin with his hooded cloak, &c. 
 There are also some of the clergy of the Armenian church, 
 who, (I was informed,) have this peculiarity, that they must 
 be married men to be eligible to these distant appointments, 
 and that for ten years, the period of their engagement, they 
 leave their families in their native land. An Archdeacon 
 and several chaplains supply the churches of the Estab- 
 lished Church of England. Two Presbyterian Ministers of 
 the Kirk of Scotland officiate at St. Andrews. The Incor- 
 porated Society for the Propagation of the Gospel has two 
 Missionaries in Madras ; its affairs are conducted by a 
 Committee of resident gentlemen. The Church Missionary 
 Society has also two Missionaries and a similar Committee. 
 The London Missionary Society has two Missionaries, and 
 the Wesleyan Missionary Society the same number. The 
 Male and Female Asylums, for the support and education of 
 
260 BRITISH COMMUNITY INDO-BRITONS. 
 
 the orphans of British soldiers, contain many hundreds of 
 children, and, with the Free Schools of Fort St. George 
 and Black Town, and those connected with the different 
 Missions, provide for the Christian education of a con- 
 siderable proportion of the offspring of those persons, 
 British and Native, whose indifference or poverty would 
 have consigned them to ignorance and heathenism. The 
 reading population is supplied with Bibles and Tracts by 
 the active local Auxiliaries of the British and Foreign 
 Bible and Tract Societies. 
 
 The British community of Madras consists chiefly of the 
 members and servants of the Government, in active service, 
 and a few lawyers and merchants. 
 
 The English congregations of the different Mission 
 Chapels are composed chiefly of descendants of Europeans, 
 or Indo-Britons, a rapidly increasing and important race, 
 forming a link of connection and communication between 
 the British and the Hindoos. 
 
 The chief employment of persons of this class is that of 
 clerks in the different offices of Government. Being, in 
 many instances, the children of persons holding high situ- 
 ations, and not having before them the example and 
 circumstances of the lower and middling classes of English 
 society, they are inclined to despise mechanical pursuits, as 
 low and unsuitable to them ; whilst, in point of fact also, 
 their adoption of the English mode of living has made it 
 impossible for them to compete with the natives in cheap- 
 ness of labour, or to obtain a comfortable subsistence in 
 such employments. 
 
 The moral and spiritual condition of the thousands of this 
 portion of Indian society has been obviously improving for 
 some years past. One of themselves, a very respectable and 
 intelligent man, told me that twenty years ago he did not 
 suppose there were three families of this description in 
 Madras, in which the sacred duties of reading the Scriptures 
 
DESCENDANTS OF PORTUGUESE. 261 
 
 and prayer were attended to ; but now we could reckon 
 many, who, in this respect and in the general consistency 
 of their deportment, would bear a comparison with their 
 Christian brethren in any part of the world. Many of them 
 are liberal and active in religious and charitable institutions; 
 valuable auxiliaries and assistants to Missions have been 
 raised up from among them, and we doubt not they will, 
 ultimately, bear a considerable part in christianizing the 
 aborigines of India. 
 
 The descendants of the Portuguese are not of such a 
 promising character ; these, with few exceptions, are kept 
 in ignorance by their attachment to the religion of Rome, 
 and their indolence secures their poverty. Their credulity 
 and superstition were exemplified by the crowds who, in 
 1827, visited with offerings and presents the grave of a 
 notoriously wretched woman in Royapooram, where miracles 
 were said to have been wrought, the falsehood of which 
 was so manifest, that the Romish bishop of St. Thome" 
 issued an order that the practice should be discontinued. 
 
 The condition of the Hindoos, their prejudices and 
 superstitions, have been, in some large degree, described 
 in the preceding narrative ; there is one annual observance 
 of theirs briefly alluded to, p. 101, the full description of 
 which ought not to be omitted, as I frequently witnessed 
 it; the natives term it chedl audl, swinging, or literally, 
 playing on a pole. This play, or sport of heathenism, 
 bears the usual characteristics of absurdity and cruelty. 
 
 In Royapettah, where I witnessed the observance for 
 several years successively, a pole thirty or forty feet high 
 was planted in the ground perpendicularly, having an iron 
 pivot on the top, on which rested the middle of an horizontal 
 yard or cross pole, which might also be about forty feet in 
 length ; this latter was managed by a rope attached to one 
 end, reaching down to the ground, by means of which it 
 
262 SWINGING. 
 
 could be made to turn upon the centre as fast as the people 
 could run : near the other end of the cross pole, attached to 
 a short rope, were two bright iron hooks ; and at the extreme 
 end was a short rope, about the length of that to which the 
 hooks were attached. 
 
 By slackening the rope for the management of the cross 
 pole, the other end, to which the hooks were attached, was 
 lowered to a platform higher than the heads of the assem- 
 bled multitude, from whence, when it was raised, was borne 
 into the mid-air a man, with no other dress than a waist- 
 cloth, and supported only by the muscles and flesh of the 
 middle of the back, into which were thrust the iron hooks ! 
 When the cross pole, thus laden, had regained its horizontal 
 position, it was turned quickly on the pivot, by the persons 
 holding the rope at the other end moving round with it at 
 a good pace. 
 
 It was impossible to look at the deluded votary of super- 
 stition thus painfully suspended, without a sickening horror, 
 not merely from an idea of the agonies endured by him, but 
 also from a fear lest the flesh should tear by his weight, and 
 that, falling from a height which would ensure his destruc- 
 tion, he should, by death, complete the sacrifice thus 
 offered to the infernal gods. 
 
 The rising of the flesh taken up by the hooks seemed to 
 threaten such a catastrophe ; and the short rope at the 
 extremity of the pole, being within reach of the person 
 suspended, was, perhaps, intended to afford, in such a case, 
 some chance of safety. Some of the persons thus suspended 
 appeared fearful of falling, and held constantly by the rope; 
 or, by this means, they perhaps hoped to relieve themselves 
 of some degree of the pain which must be endured : others, 
 more bold and hardy, made no use of the rope, and, as though 
 happy as well as fearless, thrust their hands into their cloth 
 and taking out a profusion of flowers, provided for the 
 
SWINGING BRAHMINY KITE. 263 
 
 occasion, showered them abroad amongst the people, who 
 struggled to catch and preserve them as though they had been 
 blessings from heaven : one fellow, by way of additional 
 bravado, fired a pistol, which he had stuck in his waist for 
 the purpose. 
 
 I never pressed through the assembled crowds near 
 enough to see the hooks put into the flesh ; but was told 
 that the only means used to deaden the pain, was a smart 
 blow, given with the open hand, on that side of the back 
 into which the hook was to be inserted. From the indiffer- 
 ence with which they mingled with the crowd after the 
 ceremony, and the smallness of the streams of blood I have 
 seen trickling from the wounds, I should suppose that a 
 less quantity of blood than would be imagined is lost by 
 the devotees. I think I have seen five or six persons swing 
 in one day. 
 
 Swinging is neither practised nor sanctioned by the 
 brahmins ; at least they have always disavowed it to me ; 
 and I never observed any besides the lower classes of the 
 Hindoos conducting or participating in the ceremony. It 
 is said to be observed in consequence of vows made in time 
 of sickness or danger, or for the obtaining of children or 
 some other desired object. It is not improbable that facts 
 have afforded good ground for the observation common in 
 India, that the persons who swing are generally notorious 
 rogues, who thus manifest their gratitude at having escaped 
 the punishment due to their crimes. Immorality is not 
 inconsistent with the religion of the Hindoo system, as 
 might be expected from the character of the objects of 
 their worship. I have had repeated to me a prayer in 
 doggerel verse, said to be used by some servants, in which 
 assistance and protection in all sorts of peculation and 
 thievery are expressly implored ! 
 
 Another curious practice of the Hindoos is that of feed- 
 ing the bird vulgarly called the Brahminy Kite ; this bird 
 
264 MAHOMMEDANS. 
 
 is considered the representative of Garuda, the bird and 
 vehicle of Vishnu, as the eagle to Jupiter. Garuda is 
 described as possessing something of the intellect and form 
 of a man as well as the pinions and habits of a bird ; a well- 
 executed brass cast of Garuda, as bearing Vishnu and two 
 of his wives, is in possession of my brother in Manchester. 
 The time of feeding these kites is on Sunday morning, 
 when many respectable natives may be seen on the public 
 roads with small baskets containing bits of flesh. They 
 call out, " Hari ! Hari!" one of the titles of Vishnu, till 
 the kites, accustomed to the call, hover within a few yards 
 of the ground, and stoop on the wing to catch the bits of 
 flesh thrown up to them by their worshippers. 
 
 With the Mahommedans of Madras I had only occasional 
 intercourse; they seldom appeared in our congregations, 
 and their haughty assumption of superiority to all other 
 men, especially in religious matters, renders them, humanly 
 speaking, more unlikely to be converted to Christianity 
 than the Hindoos. I have, however, known several in- 
 stances of conversion among them, and have had hopes 
 that the constitutional energy and superior mind of some of 
 them would be successfully directed to the promotion of 
 the faith they had embraced. 
 
 * One Mahommedan, of great age and venerable appearance, 
 had frequently visited me, and, notwithstanding his preten- 
 sions of superiority, allowed me to talk to him on religious 
 subjects. The object of his visits was at last opened, by a 
 very serious inquiry of how much I would allow him, 
 monthly, if he induced a hundred Mahommedan families 
 to embrace the profession of Christianity ! 
 
 This reminds me of an account given to me by a respec- 
 table Roman Catholic native, whom I knew many years, 
 of the manner in which his family were converted from 
 heathenism. 
 
 Several generations ago, before the English power in 
 
ANCIENT JUDICIAL ORDEAL. 2G5 
 
 Madras extended so far as Poonamallee, there died in that 
 village a Hindoo of the Velala caste, or class of farmers, 
 leaving his property to be divided between his two sons, 
 each of whom was already the head of a family. 
 
 The two sons disagreed about the division of the property, 
 and the younger, thinking himself aggrieved, carried the 
 cause before a magistrate, who determined that the case 
 should be decided in the manner sanctioned by the custom 
 of the country. 
 
 Accordingly he and suitable witnesses proceeded to the 
 estate which was the subject of litigation, and the two 
 brothers were required to attend and point out their respec- 
 tive claims. A dish of burning coals was then provided, 
 and the elder brother, who claimed more of the property 
 than the younger admitted him to be entitled to, was 
 required to take the vessel of fire upon his bare head and 
 carry it over the land, on the supposition, that as soon as 
 he had passed over as much of it as he had a right to, the 
 dish would, judicially, become too hot to be endured, and that 
 wherever it should be thrown down, there Providence indi- 
 cated should be the border of his possessions. The elder 
 brother took the fire on his head and ran with it from one 
 end of the estate to the other ; it was, of course, decided 
 that the whole belonged to him and that the younger brother 
 had no just claim to any part of it ! 
 
 Whilst the poor fellow was smarting under his loss and 
 chagrin, a Romish priest came into the neighbourhood; 
 the man waited on him, and related the whole affair, 
 entreating him to use his influence for the recovery of his 
 property ; the priest engaged to do so if he would become 
 a Christian, and, on this assurance, the man brought all 
 his family and dependants, to the amount of about fifty 
 persons, to be baptised. After they had been received into 
 the bosom of Holy Church, when the priest visited their 
 house, the head of the family pointed out a figure of Pilleiar 
 
266 GENERAL SUCCESS OF MISSIONS. 
 
 or Ganesa, the elephant-headed deity of the Hindoos, which 
 had long been the object of their domestic devotions, and 
 with which the women and children were unwilling to part, 
 "O," said the priest, "that is no great matter, it may 
 continue, only let them make the sign of the cross before 
 it." After a time the crucifix was substituted in its place. 
 
 The condition on which, for several generations, the 
 heathen and Christian branches of this family intermarried, 
 affords a further illustration of their views of Christianity. 
 It was, that a heathen female marrying into the Christian 
 family should be baptised, and that a Christian female 
 marrying into the heathen branch should become a heathen ; 
 it is but lately that the Roman Catholic part of the family 
 has determined that no more of their family should return 
 to heathenism; in consequence the intermarriages have 
 ceased, as the heathens will not continue them under any 
 other consideration. 
 
 It is scarcely necessary to add, that the priest did not 
 fulfil the expectations he had caused the poor man to enter- 
 tain ; and that the whole estate to this day remains in the 
 heathen branch of the family. 
 
 The whole population of Madras, whose varieties of cha- 
 racter and circumstance are thus attempted to be illustrated, 
 presents a most open, extensive, and important field for 
 Missions, and a field promising, ultimately, the greatest 
 triumphs to Christianity. Every section of the Missionary 
 force has already had its degree of success, and our own has 
 had much reason to be encouraged. 
 
 The erection or purchase of seven chapels, two of them 
 of good size, the others smaller, chiefly by contributions 
 among the people the establishment of as many congre- 
 gations, which, though not numerous, are affectionately 
 attached to us and zealously devoted to the cause the 
 prosperity and increase of the eleven schools, superintended 
 by our Missionaries none of which were in existence 
 
COMMENCEMENT OF VOYAGE. 267 
 
 twelve years ago, are sufficient testimonies of the divine 
 blessing having been on our Mission, and will justify the 
 attachment of the labourers to the field, and the hopes 
 which they indulge of an ultimately abundant harvest. 
 These prospects, as well as the increasing facilities for 
 Missionary operations afforded by the labours of the Bible 
 and Tract societies, should stimulate the zeal of the church 
 to increased exertion, and lead us to " pray the Lord of the 
 harvest that he would send forth more labourers into his 
 harvest." " For the harvest indeed is great, but the labourers 
 are few." 
 
 CHAPTER XXVI. 
 
 1828. 
 
 Commencement of Voyage Island of Ceylon Divine 
 service on board Tedium of sea voyage Doubling the 
 Cape Incidents Island of St. Helena Appearance 
 and approach of the Island Visit to Buonaparte's 
 grave and to Longwood Present state ofLongwood 
 Hotel Slavery General state of the population 
 Continuation of voyage Severe indisposition Arrival 
 in England. 
 
 THE passengers were all embarked by the evening of the 
 20th July; but we did not get under weigh till three o'clock 
 on the 21st. A strong breeze from the land occasioned a 
 favourable commencement to our voyage, and Madras, with 
 its spires and noble range of buildings on the beach, soon 
 receded from our view. I could not leave India without 
 
 T 
 
268 DIVINE SERVICE ON BOARD. 
 
 feeling that I left behind much that was dear to me ; and 
 even the cheering thoughts of a visit to England, and the 
 anticipations of restoration to health, were chastened, and 
 partially subdued, by a remembrance of the work, the 
 friends and the colleagues, from whom I was to be sepa- 
 rated, at least for a time. 
 
 The following day a stiff breeze considerably ruffled the 
 sea, and occasioned much motion to the vessel : as I sat on 
 deck a heavy spray dashed over the weather side of the ship 
 and wet me from head to foot ; a fellow-passenger, more 
 unfortunate still, trying to escape from it, fell heavily on 
 the deck, to his considerable hurt and annoyance. 
 
 On Sunday the 27th, at daylight, we saw the Island of 
 Ceylon. The mountain called the Friar 's-hood, and the 
 whole line of coast, as I had seen it from the Tanjore on 
 my voyage out, were in view. I still look at Ceylon with 
 pleasure, because I know that much has been done to free 
 it from slavery and superstition, and that every day the 
 champions of the cross are there successfully combating 
 the powers of darkness. 
 
 The day proved excessively hot : the wind failed, we lay 
 still on the water, and all was calm, as though purposely to 
 allow us to assemble for divine worship. 
 
 Great pains were taken to make a comfortable church, 
 by the arrangement of seats, and by spreading out awnings 
 to screen us from the sun. The passengers and crew, the 
 women and children, were all in their cleanest and gayest 
 apparel ; my congregation consisted of about one hundred 
 persons, the whole of whom paid great attention, whilst I 
 read the morning service and preached from " Seek ye first 
 the kingdom of God." 
 
 The confinement of ship-board, and the sort of fare to 
 which we were necessarily restricted, had no tendency to 
 hasten my recovery, and I continued to suffer much from 
 indisposition. 
 
READING. 269 
 
 Before many weeks had elapsed, the tedium of a sea 
 voyage began to be complained of by the passengers ; and 
 some of my books were borrowed and perused by persons, 
 who, under other circumstances, would have thought it 
 severe drudgery to read religious works. Two or three 
 years' old newspapers I possessed, became highly valuable, 
 and were borrowed, in succession, and carefully returned, 
 after having been entirely read over, from the advertise- 
 ments on the first page, to the bottom of the last column 
 on the fourth. Many of us were of opinion, that it would 
 have been a profitable speculation for the Captain, or any 
 of the officers, to have had on board a stock of books as a 
 circulating library, to be available only to those who thought 
 proper to subscribe. 
 
 We had a good deal of boisterous weather in August and 
 the beginning of September. We were then in the neigh- 
 bourhood of the Cape of Good Hope, well called by the 
 Portuguese "Capo des Tempestades ;" the thermometer 
 ranged about 60, and it was felt exceedingly cold by us 
 who, for many months previously, had been living in a 
 temperature thirty or forty degrees higher. 
 
 On Sunday the 7th September it was a lovely morning ; 
 the wind was favourable and invited us to crowd sail ; about 
 half-past ten all assembled to prayers. At noon we expe- 
 rienced a lull the sun shone bright and warm, the surface 
 of the waters was unruffled, and not a cloud appeared in 
 any quarter we were becalmed for several hours. In the 
 midst of it the Captain astonished us all by taking in 
 studding-sails and gallant-sails, and reefing top-sails, as 
 though in expectation of rough weather. He had been 
 consulting his glass, a barometer of peculiar and very 
 delicate construction, and was right in his conjectures as 
 to what might be expected : before midnight the severest 
 gale we had experienced began to blow, and continued, 
 with little abatement, for seven days ; as it came from the 
 
270 DOUBLING THE CAPE. 
 
 north-west, it was direct against us, and it was with some 
 difficulty we could maintain our ground. 
 
 The perils of eating and drinking, during a gale of wind, 
 cannot be easily imagined by those who have never expe- 
 rienced them. We were one day taking lunch at twelve 
 o'clock, when the vessel rolled so greatly that the cheese 
 could not be kept on the table : the Captain desired one of 
 the passengers to put it on the swinging-tray, over the 
 table, on which the decanters and glasses were placed ; in 
 doing as he was desired, he stayed the swinging of the tray 
 with his hand, when, in a moment, by a roll of the vessel, 
 decanters, tumblers, wine glasses, cheese and all were 
 poured from it to the floor, and involved in one general 
 smash. 
 
 During part of the time this gale continued, the sky was 
 cloudless and the sun shone brightly ; its rays passing 
 through the showering spray, which was broken and scat- 
 tered by the wind from the top of every wave, formed a sort of 
 rainbow, presenting us with the beautiful phenomenon of a 
 hundred miniature rainbows at one view. 
 
 On the 14th we saw the southern coast of Africa. On 
 the 16th, one of the seamen on the weather top-sail yard, 
 trying to ship the studding-sail boom, fell down into the 
 main top, and was severely hurt. 
 
 A favourable wind sprung up on the 17th. The passen- 
 gers spent most of the day on deck, enjoying the sight of 
 the land as we sailed along, from point to point, continually 
 varying the bold and mountainous scenery, and sometimes 
 coming very near the shore, much delighted at the fair 
 prospect of at last accomplishing that difficulty of the voyage, 
 doubling the Cape. We could discern nothing on the 
 shore, except here and there a shrub on the sandy beach 
 and bleak-looking hills. 
 
 At noon on the 18th of September, we were fairly in 
 the Atlantic ocean, out of sight of land and fifty miles to 
 
ST. HELENA. 27.1 
 
 the west of the Cape of Good Hope, with a moderate wind 
 and quiet seas. 
 
 Our voyage now became invariably delightful for many 
 days, the weather allowing us undisturbed sleep at night, 
 and permitting us, during the day, to occupy ourselves as 
 we chose. 
 
 On the 28th and 29th, more than usual care was observed 
 in navigating the vessel. The longitude was ascertained 
 with exactness; the log was thrown out every hour to 
 give the rate at which we passed through the water ; and, 
 during the night, the bell was sounded every hour, and 
 answered by the man on the look out at the bows of the 
 vessel, by the cry of " All's well." 
 
 On Tuesday, September 30th, before day-light, as I 
 swung in my sea cot, I heard the cheering news of " Land 
 in sight/' " Land a-head." It was the island of St. Helena. 
 
 Our making this island had been naturally a matter of 
 anxiety to us : our water was nearly expended, our live 
 stock scant and poor ; our Indian potatoes and yams had 
 been long exhausted, and we had no substitute, except rice 
 and macaroni. Our hope of re-fit and refreshment depended 
 on our sailing direct on the south-east part of St. Helena, 
 a small island whose extreme length is only about nine 
 miles a mere speck in the vast ocean we were navi- 
 gating and our touching there, under Providence, rested 
 on the correctness of the chronometers and the skill of the 
 officers in taking solar and lunar observations. Instances 
 were mentioned of vessels having passed it but a few miles 
 to the west or north, and when they discovered their error 
 having been unable to return at all, or having had to beat 
 about for two or three weeks before they could retrieve 
 their mistake; for the wind, all the year round, blows 
 strongly and with little variation from about the south- 
 east, and renders a return to the island almost impracticable : 
 
272 COAST OF ST. HELENA. 
 
 it was delightful, therefore, to find that the land, when 
 discovered, was direct a-head of us, to the north-west. 
 
 I did not leave my cabin before I had made every arrange- 
 ment preparatory to going ashore. When I went on deck 
 we were a mile or two from land, which presented an 
 appearance singular and awful. The accounts I had read, 
 and the views I had seen, had certainly failed to convey an 
 adequate conception of the scene then before me : a dark 
 rock, of amazing height, rising precipitously out of the sea, 
 roughly jagged and peaked at the sides and top, without any 
 vegetation, except here and there a patch of moss rendering 
 the general barrenness more remarkable. As its appear- 
 ance was uninviting, so its rugged steepness seemed to 
 render it impracticable to land. 
 
 This is the side by which the island is always approached. 
 While I gazed on it, I could not help imagining the feel- 
 ings of the great Warrior, whose name had made Europe 
 tremble, when he came in sight of the gloomy rock where 
 he was to be imprisoned for the remainder of his days. 
 
 Signal-posts on the top of a nearer, and of another a 
 more distant mount, bespoke the former vigilance of its 
 possessors; we saw nothing about them to indicate that 
 they are used at present. For about half an hour we glided 
 round the north-east corner of the island, passing point 
 after point of the same grand and gloomy character. At 
 length we came in sight of a small fort, situated on a rock, 
 rising abruptly from the level of the ocean, as nearly 
 as I could judge, to the height of five hundred feet ; whilst 
 the back part of the rock assumed a conical form, and rose 
 to three or four times that height. At this fort every ship 
 must speak, before she is allowed to approach the anchorage. 
 The rock on which it stands would seem to be of the same 
 abrupt character below as above water 5 for we passed it 
 fearlessly, under full sail, within, perhaps, fifty yards dis- 
 
JAMES TOWN FORMALITIES. 273 
 
 tance, and read, on the fortified point above us, the words 
 " Send a boat." 
 
 This it did not prove necessary to do, as several men 
 appeared on the walls, one of whom hailed us with a speak- 
 ing trumpet, and inquired our name, &c. The Captain 
 answered, and we were allowed to proceed. I could then, 
 uninterruptedly, enjoy the scene, and thought it one of the 
 finest I had ever gazed on : the lofty main-mast of the 
 vessel, hung with sails, seemed nothing in height, when 
 compared with the precipice under which we were passing, 
 and from the top of which an orange might have been 
 thrown by the hand upon our deck ; or, by opening the 
 guns, which we saw in warlike order, it would have been 
 easy to annihilate us in an instant. 
 
 From thence we traced the road, winding and descending 
 towards the valley, in the bosom of which lies James Town, 
 the only town in the island, and which formed the bay in 
 which we must anchor. The town soon burst on our view; 
 presenting, as the most prominent objects, the church and 
 the Governor's house, surrounded by many other buildings 
 of less magnitude, and of a neat and pleasing appearance. 
 
 With the exception of a few trees, of dingy green, the 
 valley appeared as barren as the mountain-rocks on each 
 side of it ; but the eye was relieved in the back ground by 
 a plantation of firs round Alarm-House, crowning and 
 adorning a point equal in height to any within view. 
 
 We had no sooner cast anchor than we were visited by 
 the Doctor of Health, whose duty it is to ascertain whether 
 there is any disease on board, before any person from the 
 ship is permitted to land, or any from the shore to visit the 
 vessel. After the usual inquiries, the hoisting of a white 
 flag announced that communication with the land was 
 permitted, and boats came alongside immediately, for the 
 accommodation of passengers. The morning was remark- 
 
274 BUONAPARTE'S GRAVE. 
 
 ably fine ; cloudy without rain. We passed through the 
 fortified gate of the town at twenty minutes before ten, 
 whilst the musical band of the European regiment on the 
 island was performing on the parade in front of the hotel, 
 which we entered to order dinner and inquire for con- 
 veyances. 
 
 After an hour's delay, I and three others procured a low, 
 open, four-wheeled carriage, drawn by two horses, in 
 which we moved quickly through the town, towards the 
 hill on the left. The ascent was rendered easy by a zig-zag 
 road on the side of the mountain, guarded, on the lower 
 side, by a stone wall. As we ascended, the grandeur of 
 the scenery and the apparent dangers of the road increased, 
 till we came to one part which had not the defence of a 
 wall ; when the fears of a lady, who was one of the party, 
 obliged us to walk the horses : to remove our apprehensions 
 the driver coldly assured us, that the horses knew the way 
 as well as he knew it himself. 
 
 As we proceeded, we several times looked back, or rather 
 down, at the diminished houses of James Town, and at our 
 own and other vessels in the harbour ; which appeared but 
 as specks on the water ; till, at length, both they and the 
 line of horizon became indistinct, and were lost in the 
 distance and haze. 
 
 A neat little box, at the side of a hill before us, had 
 attracted our notice, when suddenly the driver stopped the 
 horses, and directing our attention down the side of the 
 mountain to the left, said gruffly, " There is his grave," 
 meaning Buonaparte's. We gazed down the steep ; and, in a 
 warm nook of the valley, beautifully green, and strongly con- 
 trasting with the general barrenness, beheld the spot where 
 are deposited the remains of the most extraordinary man of 
 his day, overshadowed by a weeping willow and encircled by 
 two enclosures, the outer one for the preservation of the 
 
LONGWOOD HOUSE. 2/5 
 
 tree and the grass-plot round the grave. This was a deeply 
 interesting moment : I gazed in silence and with solemn 
 reflection on the wondrous ways of Him, who " removeth 
 kings and setteth up kings," who "abaseth the proud," 
 and " giveth the kingdom to whomsoever he will." The 
 entire absence of monument and inscription seemed irresis- 
 tibly to imply, that the extraordinary nature of his character 
 rendered them unnecessary ; and that the everlasting rocks 
 and heights which form the island, would ever be chiefly 
 famous as being his tomb, as they had before been as his 
 prison. I was reminded of those lines of the poet, 
 
 tl Hygeian breezes shall fan thee, 
 
 Island of glory resplendent, 
 Pilgrims from nations far distant shall man thee, 
 
 Tribes, as the waves, independent. 
 On thy far gleaming strand the wanderer shall stay him, 
 
 To snatch a brief glance at a spot so renowned, 
 Each turf, and each stone, and each cliff shall delay him, 
 Where the step of thy exile hath hallowed the ground. 
 From him shalt thou borrow a lustre divine, 
 The wane of his sun was the rising of thine." 
 
 We were told we should visit the grave on our return, 
 and accordingly proceeded to the house in front of us, 
 which had before attracted our attention ; and which we 
 learned had been the residence of General Bertrand, till a 
 better house was prepared for him, in the immediate neigh- 
 bourhood of Longwood. We alighted, and welcomed the 
 refreshment offered to us by the woman of the house ; for 
 the low temperature of the mountain air had given unusual 
 keenness to our appetites. 
 
 To Longwood House, the former residence of Buonaparte, 
 we now hastened. Its situation is on high table land, com- 
 manding an extensive prospect, and ensuring pure air and 
 a bracing temperature. The approach to it is through a 
 long avenue of trees, of peculiar appearance, having long 
 narrow leaves of a dark green hue, and branches hung 
 
276 BUONAPARTE'S NEW HOUSE. 
 
 with moss, as though but recently left by the waters of a 
 deluge. 
 
 We alighted in a court-yard, where we already found a 
 party of visiters ; with some of them I entered a stable, and 
 admired the strength and beauty of some English horses, 
 kept for the purposes of the farm, to which the grounds 
 about Longwood are now converted. I was about to retire, 
 when the Doctor of the island, who was with us, observed, 
 " This was Buonaparte's bed-room," " Yes/' said one of the 
 grooms, " and in this corner, where the horse stands, he 
 was laid in state." 
 
 We were next taken to the house, for the most part 
 constructed of timber in England, and sent out to be raised 
 in St. Helena, for Buonaparte's immediate accommodation: 
 it is now used as a barn ; fodder for cattle and implements 
 of husbandry, now occupy the apartments in which he 
 read, walked, and conversed. 
 
 The house subsequently erected for him, and which was 
 scarcely completed when he died, is magnificent and finished 
 in good style : but its walls and passages are forsaken and 
 silent, and its garden neglected. An officer occupies two 
 rooms of it occasionally ; and a French family, employed in 
 the new experiment of the production of silk on the island, 
 lives in some of the outbuildings. From the floor of the 
 kitchen were taken the three flags that serve to cover 
 Buonaparte's grave and to mark the spot of his interment ; 
 they have not been replaced by others, and their absence 
 gives an air of dilapidation to the place, with which the 
 feelings of the stranger accord, when he hears with wonder 
 the strange cause of their removal. " It was a prison after 
 all," exclaimed one of our party, whilst we were admiring 
 the building and its situation. There was nothing about 
 the house, or the reflections it gave rise to, to induce us to 
 remain much longer 5 so we plucked a few flowers in the 
 garden and took our leave of Longwood. 
 
GREAT INTEREST OF ST. HELENA. 277 
 
 Returning about a mile and a half, we came again to the 
 nook in the valley where Buonaparte is interred, and walked 
 by a circuitous, descending, and rather dangerous path, to 
 take a nearer view of the grave. 
 
 It was a beautiful little spot, to which he used to retire 
 to read, or to converse with Madame Bertrand ; and it was 
 because he had said, " If I die on the island I could wish 
 to be buried here," that he was interred in this place rather 
 than elsewhere. 
 
 The place is kept by an English sergeant; the walk is 
 neat and clean, and the surrounding hedges filled with 
 flowering shrubs. A beautiful spring gushes out hard by, 
 from which Buonaparte was supplied with water ; we all 
 drank of it, and pronounced it excellent. Whilst others 
 were making observations and inquiries, I walked round 
 the grave, and, picking up a stone, for a memorial, joined 
 the party, now moving off towards the carriage, which 
 waited for us at some distance. 
 
 The interest I felt in visiting the monument of Hyder 
 Ali, at Colar, or the forsaken palaces and mausoleum of his 
 son, Tippoo Sultaun, in Seringapatam, was nothing, in 
 comparison to the deep interest excited by visiting the 
 grave of him who had been the theme of every man's 
 conversation from my earliest childhood, and in whose fate, 
 the fate of nations seemed involved. If kings should go 
 on pilgrimage, let them visit this valley in the island of 
 St. Helena. 
 
 In descending the hills, on our return, we used only one 
 horse and had a wheel locked. It was terrific to view the 
 roads we had to pass ; but we got down in safety. On 
 approaching James Town, we again noticed, at the head of 
 the valley, a mountain stream, which supplies water to the 
 inhabitants and shipping. It leaps from its bed in the 
 mountain down a steep of considerable height, in a clear 
 
278 SLAVERY AT ST. HELENA. 
 
 connected stream : before it has fallen half the distance it 
 appears scattered like rain ; and seems to the eye to be 
 lost, or evaporated, ere it reaches the bottom ; where, how- 
 ever, it collects in a basin, called the Devil's Punch-bowl, 
 and again assuming its form as a torrent, hastens through 
 the valley, which it fertilizes, and, passing through the 
 town, empties itself into the sea. 
 
 At four o'clock we reached the hotel and sat down to 
 dinner, which was indeed a feast ; the potatoes, cauliflowers, 
 turnips, and other vegetables, to us who, in our passage 
 from Madras, had been ten weeks on the salt ocean, out of 
 the reach of such articles of food, had a more delicious 
 flavour than any artificial dishes, and excited our thankful- 
 ness while we enjoyed them. 
 
 A call for brandy and water, so common a beverage in 
 India, was answered, to our astonishment, by an assurance 
 that they had no spirits and were not allowed to sell any ; 
 that, by a local regulation, a limited quantity, for private 
 consumption only, was allowed to be imported : we had 
 heard of the sobriety of the Europeans on this island ; it 
 was now accounted for : but though the fact might be 
 instructive and the abstinence salutary, the sore complaints 
 which were vented, bespoke any thing but admiration of the 
 bye-law, or an intention to profit by it subsequently. 
 
 Having tasted the blessings of the land for about twelve 
 hours, we entered the Governor's barge and returned to 
 our vessel for the night. 
 
 On the following morning I re- visited the shore and 
 remained till past noon ; the Government gardens and the 
 stone-quarry were the most interesting objects I met in my 
 rambles ; the former were necessarily small and poor, from 
 want of earth, the latter was more in character with the 
 nature of the island, which seems to be one great rock. 
 
 I did not see any thing in the state of the people, 
 
STATE OF EDUCATION. 279 
 
 whether black or coloured, that appeared to indicate the 
 existence of slavery; and it was with surprise I observed 
 against the wall the following advertisement : 
 
 " To be let by Public Auction, 
 On Monday, 29th September, 1828, 
 
 At 
 
 For one year, 
 
 Two male Slaves, one of them an excellent Fisherman. 
 Conditions to be mentioned at the time of sale." 
 
 On inquiry, I was informed that slavery was fast diminish- 
 ing in St. Helena ; chiefly by influence of a regulation of 
 Government, that all born subsequently to the year 1818 
 should be free. The waiters at the Hotel were pointed out 
 as instances of the comfort and respectability of many of 
 the slaves ; none of them are allowed to be sold ; but they 
 may be let or hired, at the option of their owners, and, if 
 desirous of their freedom, may usually purchase it by a few 
 years' industrious attention to business. We saw coloured 
 men, of very respectable appearance, who had thus liberated 
 themselves. 
 
 The Africans, and the people of mixed race, with whom 
 I conversed, seemed very ignorant on religious subjects j 
 many of them confessed their inability to read, though there 
 are several schools on the island, under the auspices of 
 Government. The whole population, about five thousand, 
 is nominally Christian ; there are two churches, supplied by 
 two chaplains of the East India Company, who are the only 
 Ministers on the island. 
 
 Europeans appear to enjoy excellent health in St. Helena; 
 their comparatively robust figures contrasted strikingly with 
 the wan countenances and feeble frames of those of us who 
 had been long resident in India. None of our party, how- 
 ever, were inclined to remain, and there appeared to be no 
 regret when, at four in the afternoon of the 1st of October, 
 we weighed anchor and set sail for our much-desired home. 
 
 The report of a piracy, recently perpetrated in these 
 
280 INCREASING INDISPOSITION ARRIVAL. 
 
 seas, which had been communicated to us at St. Helena, 
 created a little additional bustle in our ship ; the invalid 
 soldiers on board were mustered in military order, and the 
 arms and ammunition examined and arranged, so as to be 
 available at the shortest notice. 
 
 On the 9th of October we crossed the Equator, in 20 
 deg. W Long. 
 
 In the course of the night of the following day, an old 
 seaman died ; he was committed to the deep in the usual 
 manner, stitched up in his hammock, with a quantity of old 
 iron, or other heavy material, to cause the body to sink. 
 
 On the 16th I seemed to have lost all the advantage 
 which the voyage and our touching at St. Helena had 
 afforded me, and became increasingly unwell : my indis- 
 position continued to the end of the voyage, but I was 
 carefully attended by the surgeon and two other medical 
 men, fellow-passengers. Confinement to my cabin was 
 more tolerable to me than it would have been to many 
 others; in the evenings I had usually the society of several 
 of the passengers, who displayed much sympathy and kind 
 attention. One of the greatest inconveniences I had to 
 suffer, was the application of a large blister, when we had a 
 great deal of motion from the violence of the wind and seas. 
 
 After the usual vicissitudes of fair and foul winds, of pain- 
 ful anxieties and cheering hopes, we discovered the Scilly 
 lights, on the morning of the l?th of November, and, when 
 day broke, had our eyes gladdened by a view of our native 
 shores. 
 
 On the 22nd of November, 1828, I landed atGravesend, 
 from whence I had embarked in May, 1820, and soon 
 hastened to my friends, whose attentions, with the air and 
 comforts of my native home, have effected that restoration 
 of health and vigour, which was the object of my return. 
 
281 
 
 CHAPTER XXVII 
 
 Description of Hindoo Cotton-spinning Machinery and 
 Loom. 
 
 THE plates prefixed are correct drawings of the complete 
 set of Hindoo Cotton-spinning Machinery, which I pro- 
 cured at Madras, and brought over to England, as mentioned 
 page 156. 
 
 No 1. is a "Cotton Cleanser/' or Gin, consisting of 
 two rollers of teak wood, through which the Cotton is 
 passed, in order to cleanse it from the seeds, and make it 
 fit for use. 
 
 No. 2. is a " Cotton Bow/' and has a great resemblance 
 to the Hatter's-bow, used for bowing wool in our own 
 country. The Cotton being spread underneath this Machine, 
 the string, which derives elasticity from a complicated 
 arrangement of strings on the frame of the bow, is struck 
 with a heavy Mallet of wood, causing it to vibrate strongly 
 amongst the Cotton, which is thus reduced to a loose fleecy 
 state ; and this simple operation serves the purpose of that 
 of Carding in England. 
 
 No. 3. is the " Spinning Wheel :" the Wheel itself is 
 composed of two sides, formed of cross pieces, connected at 
 the extremities by strings, to serve in lieu of a circular 
 frame, so that it is, in fact, an octagonal wheel. This 
 Machine is of teak wood, extremely heavy and strong in 
 proportion to its size. The Spindle, which is very small, is 
 fed by the hand with the Cotton prepared by the Bow, No. 2. 
 
 No. 4. is a Machine answering to the English Reel, 
 composed of pegs fixed upon a frame with slides,- round 
 which pegs the Cotton Yarn is formed into hanks. I am 
 
282 HINDOO MACHINERY. 
 
 unable to explain the precise mode of using this machine, 
 but am informed, by very good authority, that in Russia 
 linen yarn is reeled upon a similar principle, but the pegs 
 are fixed in the wall. 
 
 The cost of the whole of this complete set of Machinery 
 for spinning Cotton, was about thirty-five shillings sterling.* 
 
 It may well excite our surprise, that with such rude 
 Machines, and from Cotton of a peculiarly short staple, the 
 Hindoos should be able to produce the fine yarns required 
 for the manufacture of the Arnee muslins ; but such is 
 the fact, and it affords proof of their extraordinary skilful- 
 ness and patient application in those pursuits, which they 
 have been trained to from their childhood, and have inherited 
 from their forefathers. 
 
 The scheme of introducing British Cotton-spinning 
 Machinery into India, will, I think, be attended with many 
 difficulties. The habits of the Hindoos must undergo a 
 mighty change, before they will submit to the confinement 
 and regular labour of a Cotton Mill. And, on the Coro- 
 mandel coast at least, it may well be doubted, whether the 
 Machinery itself can be kept in working condition, on 
 account of the extreme moisture of the atmosphere, which 
 rusts and corrodes every thing made of iron, to such a 
 
 * A literal copy of the Invoice of these articles, in the imperfect English 
 of the Native broker whom 1 employed to purchase them, may amuse the 
 reader : 
 
 "Rev. E. Owl, Dr. 
 
 One Cotton Cleanzer Rs. 5 4 
 
 One Wheel Gig 380 
 
 OneWorldyGig 1 12 
 
 One Cotton Bow 700 
 
 Two Iron things and four Lather things 012 
 
 Cooly hire for Do. office to your Geordon-house. ... 026 
 Three Gony -bags, ^ Packing 8 8 
 
 Rs.18 15 2 
 
 Madras, Contents Receved, 
 
 8th Feb. 1828. P. CONDAPAH." 
 
HINDOO MACHINERY. 283 
 
 degree, that it is likely the cotton will adhere to the 
 rollers, &c., and the work be spoiled. It is probable, how- 
 ever, that many improvements may be effected in different 
 brandies of the native manufactures, in the course of years, 
 by the gradual and judicious application of machinery. 
 This may also greatly assist Missionary objects, if the 
 converted Hindoos should be able to find employment in 
 the establishments of Europeans, so as to avert the ruin 
 which now generally would result in their temporal affairs 
 on their embracing Christianity, and the prospect of which, 
 at present, deters multitudes of them from obeying the 
 convictions of their judgment and conscience. 
 
 The drawing of the Loom, (facing the title of this part 
 of the work,) was not taken from the original, but from a 
 beautiful model of ebony, executed in India, for the use of 
 which I am indebted to the kindness of Sir George Philips, 
 Bart. M.P. Weston, Warwickshire. 
 
 The most striking circumstance in the Indian loom, is 
 that the body of the machine, (where the weaving is per- 
 formed,) is a few inches only above the surface of the 
 ground. Of course it follows that the weaver could make 
 no use of his feet, in working the traddles, were it 
 not for a deep hole which he digs in the earth for the pur- 
 pose, at the edge of which he is seated, and which contains 
 the traddles required for his work. 
 
 Another feature worthy of notice is, that the shuttle is 
 thrown from hand to hand through the warp without the 
 aid of a picker. I am informed that this is still the case in 
 the manufacture of linen in Ireland. 
 
ON THE 
 
 RELIGION AND RELIGIOUS STATE 
 
 OF 
 
 THE HINDOOS. 
 
 IT would be going beyond the plan and object of the present 
 work to attempt entirely to unravel the pretended mysteries 
 of the Hindoo Mythology, or to exhibit the system in all 
 its parts ; if, indeed, that may be called a system, which 
 abounds in the grossest absurdities and most evident con- 
 tradictions. But were it desirable even to accomplish such 
 an object, the want of sufficient leisure for the undertak- 
 ing, would render it at present impracticable. 
 
 The intelligent and curious reader, however, will not be 
 displeased to find a few extracts and translations from 
 Tamul works, illustrative of the notions of the Hindoos on 
 some most important subjects; and which may not be 
 without their use and interest, as displaying the degree of 
 traditional light which has been preserved amongst them 
 for ages, perhaps from the Patriarchal times ; and the intri- 
 cate paths and windings of error on divine subjects, into 
 which the human mind has deviated, when not favoured, as 
 in the ancient church, with continual revelations; or, as 
 under the dispensation of the Gospel, with a full manifesta- 
 tion of the " whole counsel of God." 
 
286 RELIGION AND RELIGIOUS STATE 
 
 These passages and observations have been reserved to 
 this place, and been thrown together, rather than scattered 
 through the narrative, as circumstances might have deve- 
 loped or suggested them, that they might be commented on 
 with greater advantage, and referred to by the reader with 
 readiness and ease. 
 
 NOTIONS OF THE HINDOOS CONCERNING GOD. 
 
 There are some amongst the Hindoos who, from the 
 blinding and debasing influence of unrestrained licentious- 
 ness, and others who, from the scepticism naturally resulting 
 from the absurdities and superstitions of idolatry and the 
 unfounded claims of false religions, or the proud assump- 
 tion of superiority to vulgar prejudice, venture to deny 
 the being of God ; and refuse to acknowledge any moral 
 difference between what is called good and evil, virtue and 
 vice. The Hindoos generally, however, acknowledge the 
 existence of one Supreme and Eternal Being, from whom all 
 things have proceeded, and for whose pleasure they exist. 
 
 The two principal sects of the Hindoos, the Vaishnavas 
 and Saivas, each strenuously contend for the supremacy of 
 the chief object of their worship, and the consequent 
 inferiority of the other. 
 
 DOCTRINE OF THE SAIVAS. 
 
 The Saivas, or worshippers of Siven, declare that the 
 Supreme, the invisible Parabaram, appeared or became 
 
OF THE HINDOOS. 287 
 
 embodied in the form of Siven and Satti, the former male, 
 the latter female, and made all things as well as all 
 persons, including both Vishnu and Bruhma; and contend 
 that these, and all other beings, shall finally be absorbed 
 into the divine essence from whence they have proceeded. 
 
 The following translated extracts, the former from 
 Sivanyanasittiar, and the latter from Arunajala-puranam, 
 both of them works of the Saiva sect, will illustrate their 
 sentiments. 
 
 Sivanyanasittiar. 
 
 " We will place upon our heads (an expression denoting 
 profound reverence) the flowery gracious feet of the Mother, 
 who dwells with the Father, the Lord, who, although with- 
 out favour, or desire, or disposition, or enjoyment, having 
 the power of love and pleasure; he, the resplendent 
 immaterial, becoming material and assuming a form, be- 
 coming also female, becoming the earth and its riches, 
 formed and blessed innumerable souls ; dwelling amongst 
 his faultless servants, having granted to them great delight 
 and freed them from mortal birth. 
 
 " We will continue and grow in perfect and boundless 
 love, placing on our heads the blooming lotus of the feet 
 of Param, who is without beginning, middle, or ending, 
 the god possessed of boundless splendour, grace, and 
 wisdom; and whom the inhabitants of earth praise, as 
 pressing to his side the mother of the terrestrial world, and 
 as the jewel of the crown of the blessed, who danced at 
 
288 RELIGION AND RELIGIOUS STATE 
 
 Chill umbrum,* gloriously resplendent, adorned with the 
 half-moon, and wearing long shaggy hair, red like coral." 
 
 Arunajala-puranam. 
 
 " In the day of the dissolution of all things, Ari, (Vishnu) 
 Ruttren, (Siven) Magesen, the gigantic Sathasiven, with 
 the principles of life, sound, and power, shall be absorbed 
 by Para Siven ; Para Siven will remain in the possession 
 of all surpassing attributes." 
 
 The worshippers of Siven say that he has five faces : 
 in the character of the first, Sattiyo/atham, he creates; 
 in the character of the second, Tatpuradam, he preserves ; 
 in the third, Agoram, he will destroy; in the fourth, 
 Esanam, he governs ; and by the fifth, Vamam, he 
 illuminates. 
 
 They attribute to him the vilest human passions, and read 
 with delight the filthy romances in which he is represented 
 as the chief actor. 
 
 There are, however, some devotional compositions of his 
 worshippers, in which, addressing Siven as the Supreme, 
 they have attained to the truly sublime ; and, in the most 
 appropriate language, have displayed a correctness of sen- 
 
 * A very large and much-famed temple on the Coromandel coast, one 
 hundred and forty miles south of Madras, esteemed very sacred, and visited 
 by multitudes of strangers at the annual festival, p. 132 ; it was notregarded 
 with great respect during the war, and is more open to European visitors 
 than most principal temples I have visited ; I have more than once pro- 
 claimed the truths of the Gospel within its walls. It is said that formerly 
 three thousand families of Brahmins were connected with the temple at 
 Chillunibrum, but that at present there are not more than three hundred. 
 
OF THE HINDOOS. 289 
 
 timent and ardency of devotion which we cannot but 
 admire. It is only by the recurrence of the names of Siven 
 and of Tiruperundurei, the place of the abode of the idol 
 addressed, that we are reminded of the idol worship in 
 which the language is used. The following extracts are 
 from a work, entitled Tiruvasagam, or Holy Reading ; I 
 adopt the translation given in Ellis's unfinished work on 
 the Kural. 
 
 Tiruvasagam. 
 
 " O Lord ! O my Father ! even mine, who am the slave 
 of those that love thee ! Thou art the light of truth, which 
 pervadeth both my body and my soul, which melteth my 
 heart and dispelleth the darkness of falsehood ! 
 
 Thou art a placid sea of honey, agitated by no wave, O 
 Siven of Tiruperundurei ! 
 
 " Thou who art pure intelligence, not requiring the aid 
 of either speech or thought, O teach me the way in which 
 I should speak of thee ! 
 
 Thou art not fully comprehended even by the contem- 
 plative sages, the gods, or any order of beings ; 
 
 Thou art the spirit which pervadeth all spirits ; thou art 
 the sure remedy against repeated births * 
 
 Thou art the pure light, which shineth in the midst of 
 expanded darkness, O Siven of Tiruperundurei ! 
 
 " Thou art unqualified happiness, what more can they 
 require who are united to thee ? 
 
 Thou art the full weight without diminution, thou art 
 
 * On the subject of repeated births, or metempsychosis, vid. infra. 
 
290 RELIGION AND RELIGIOUS STATE 
 
 unadulterated nectar, thou art a hill of unextinguishable, 
 eternal, light; 
 
 Thou comest in the words and in the sense of the 
 scriptures, and art for ever fixed in my mind ; 
 
 Like undammed water thou flowest into my thoughts ; 
 
 Siven of Tiruperundurei ! 
 
 " O Lord, thou hast taken thine abode within me, what 
 more can I ask ? 
 
 O Sun, arisen in my mind, that by continual solicitation 
 
 1 may propitiate thee ! 
 
 Thou art he whose lotus-feet are placed on the heads of 
 the gods, O Siven of Tiruperundurei ! 
 
 "The expanded ether, water, earth, fire, and air, these 
 thou art not, 
 
 But, without form, art hidden among them ; I rejoice 
 that I have seen thee now with the eye of the mind." 
 
 In the two last stanzas the author clearly distinguishes 
 between the material universe and God, whom he regarded 
 as the all-pervading spirit, the soul of the world, a distinc- 
 tion not maintained by all Hindoo writers ; nor, indeed, 
 uniformly by those who seem sometimes to assert it clearly 
 enough, the same writer, at one time, distinguishing between 
 the universe and God, and at another time asserting that 
 the universe is God. 
 
 DOCTRINES OF THE VAISHNAVAS. 
 
 The Vaishnavas, or worshippers of Vishnu, contend for 
 the supremacy of Vishnu, and his superiority to Siven : they 
 
OF THE HINDOOS. 291 
 
 attribute the production of Bruhma, the creator, and Siven, 
 held by them to be the destroyer, to Vishnu, as the first 
 great cause, and declare that all things have proceeded from 
 him, and to him they will return. 
 
 They ascribe to Vishnu three dispositions, Irasatham, 
 Tamatham, Satuvigam ; by the first of these, as Bruhma, 
 he creates, by the second, as Vishnu, he preserves, by the 
 third, as Siven, he destroys. 
 
 In the Irusameiavilaccam, a Hindoo controversial work 
 in the Tamul language, which, if translated into English, 
 would, perhaps, throw more light on the general system of 
 the Hindoos, and the different doctrines held by the con- 
 tending sects, than any work that has yet appeared on 
 those subjects, are the following verses, expressing the 
 notions of the Vaishnavas. 
 
 Irusameiavilaccam. 
 
 "As the spider spins its thread from its bowels, and 
 takes it in again, so the Vedas declare that all worlds have 
 proceeded from glorious Vishnu, and that to him they will 
 return. 
 
 "At the period when the earth, air, water, fire, the 
 heavens and the great systems, and the inhabitants of heaven 
 faded and died,* Vishnu alone remained in existence ; from 
 the lotus of the navel of that glorious Vishnu sprang Bruhma 
 (the creator) ; and in many places of the Ruku Veda it is 
 said that Bruhma begat Siven." 
 
 * They assert that there have been many creations before the present, and 
 that there shall be many more after this world is at an end. 
 
292 RELIGION AND RELIGIOUS STATE 
 
 My Tamul teacher, Govinda Moodely, belonged to the 
 Vaishnava sect ; he argued for the supremacy of Vishnu ; 
 and would sometimes assure me that all the worship offered 
 to any being, was, in effect, received by Vishnu, as Supreme, 
 and that the worship of Christians was accepted by him. 
 
 The Vaishnava system is said to be more modern than 
 the Saiva, and to have had its rise in a village about thirty 
 miles from Madras, called Stree Permatoor, or the Town of 
 glorious Vishnu. The literature of this sect is neither so 
 extensive nor respectable as that of the Saivas. Of the 
 eighteen Puranas, or scriptures for the vulgar, ten are 
 Saiva Puranas, four only are Vaishnava Puranas, two are 
 Bruhma Puranas, and the remaining two relate one to the 
 Sun and the other to Fire. 
 
 It is scarcely necessary to observe, that the study of the 
 Vedas, the books accounted most sacred, and which are 
 said to be four in number, is restricted to the Brahmins ; 
 and that persons of lower caste cannot read, or even listen 
 to the reading of them, without being guilty of maha pavam, 
 a great crime. A suspicion, that the motive for concealing 
 these books from the people is an evil one, prevails to some 
 extent ; and the most learned Tamul heathen I ever met 
 with, conversing with me on the subject, a short time 
 previous to my quitting Madras, said, that he understood 
 some of our learned countrymen, in Bengal, had obtained 
 copies of the Vedas, and he trusted that, with their usual 
 anxiety to promote general knowledge, they would publish 
 them ; because, in that case, the displeasure and threats of 
 the Brahmins would not deter him, though not a Brahmin, 
 
OF THE HINDOOS. 293 
 
 and others of lower caste, from perusing them, and obtain- 
 ing a knowledge of their contents. 
 
 The following extracts from Tiruvaimozhi, Words of the 
 Holy Mouth, the principal work in the Tarnul language on 
 which the tenets of the Vaishnavas are founded, will shew 
 how their principles differ from those of the Saivas, as 
 illustrated by the preceding quotations ; the translation is 
 adopted, with little alteration, from Ellis's Kural. 
 
 Tiruvaimozhi. 
 
 " Thou art in the heavens, thou art above the mountains, 
 thou dwellest in the ocean, 
 
 Thou revolvest in the earth, but though amongst all 
 these, thou art every where present, thou art every where hid; 
 
 Thou art amongst other worlds, among systems beyond 
 the reach of thought, 
 
 And thou sportest also in my soul : wilt thou ever thus 
 remain concealed, without manifesting thy form ? 
 
 66 Thou art the water, thou art the earth, thou art the 
 fire, thou art the air, thou art the extended ether, 
 
 Thou art the two regulating lights, thou art Siven, thou 
 art Ayen (Bruhma) ; 
 
 Thou, who holdest a sharp disk and white conch, to me 
 the sinner 
 
 Wilt thou not one day come, giving joy to earth and 
 heaven ? 
 
 " To rejoice earth and heaven thou assumedst a dwarfish 
 form, and displayedst thy power ; 
 
 O Father of the energy which supports the earth and 
 heaven, 
 
294 RELIGION AND RELIGIOUS STATE 
 
 I perceive thee by meditation and dance with delight; 
 
 Thou wilt assuredly one day approach me in this world ! 
 
 "Who but he possesseth in the highest degree the 
 highest virtue ? 
 
 Who but he vouchsafeth clearness of understanding, to 
 dispel the fantasies of the world ? 
 
 Who but he is the Lord of deities, free from all 
 affliction ? 
 
 Bow, O my soul, at his resplendent feet, by which the 
 miseries of the world are removed. 
 
 " He removeth the impurity of the mind, and causeth 
 the flower of purity again to blow ; 
 
 His knowledge is eternal and immeasurable, but his know- 
 ledge is not derived from the organs of sense ; 
 
 He is intelligence, he is perfect goodness ; by the past, 
 the present, or the future, 
 
 He is not affected ; he who is my life hath no superiors. 
 
 " He who is himself all things and all persons ; who, as 
 every sect 
 
 Believe, is not connected with the five senses ; who is 
 the consecrated image of the mind, 
 
 The life of the soul ; even he may be attained by attain- 
 ing the power of perfect devotion, abstracted from all 
 sublunary things." 
 
 CONCERNING BRUHMA. 
 
 Bruhmais one of the Hindoo Triad; to him are attributed 
 the creation of the world and the production of the Vedas. 
 He must not be confounded with Brahma or Parabaram, 
 
OF THE HINDOOS. 295 
 
 whom all allow to be Supreme, though no worship is paid 
 to him, except under the form of Siven or Vishnu, and 
 from whom it is generally acknowledged that even the Triad 
 themselves, as well as all other beings, have had their 
 origin ; the Vaishnavas and Saivas have both appeared 
 desirous to identify their respective tutelary deities with 
 Brahma, as the great first cause. 
 
 It may have have been already observed, that the sects 
 differ in their account of the production of Bruhma ; the 
 Saivas saying that he was formed by Siven ; whilst the 
 Vaishnavas relate, that as Vishnu lay sleeping on the sea of 
 milk a lotus grew from his navel, up the stalk of which 
 Bruhma proceeded from the body of Vishnu, and, resting on 
 the petals of the flower, performed his devotions to the 
 being from whom he sprang; he then entered on the 
 work of creation. 
 
 He appears, however, to have been ungrateful to his 
 parent ; for in the Arunajala-purana, it is related that 
 Bruhma entering Vygundam, the heaven of Vishnu, addres- 
 sed him to this effect ; " How is it, that I, who created all 
 things, am not said to be the greatest, whilst it is affirmed 
 that thou art the greatest in the world, and that I was born 
 from thy navel ? As it is impossible to execute a painting 
 without a wall to paint on,* so, if I had not created, where 
 would have been thy work of preservation ? Cease, there- 
 fore, to boast thyself as being the Preserver ; if thou dost 
 not, I will create another, who shall preserve in thy stead ; 
 and thou hadst now better plunge and hide thyself in the 
 
 * The paintings of the Hindoos are usually executed on the walls of their 
 temples and houses, and not raoveable as ours are, on paper or canvass. 
 
296 RELIGION AND RELIGIOUS STATE 
 
 sea of milk, before the demons come and sink thee." Then 
 commenced a desperate battle between them, they lifted 
 and threw each other, and wrestled up and down till the 
 universe trembled, the mountains became dust, the tanks 
 for water were destroyed, the sun, moon and stars were 
 darkened, the old serpent, who bears the earth, no longer 
 able to sustain the weight, stretched forth his head, and all 
 the gods covered their eyes, thinking that it was the termi- 
 nation of the Calpa, or age, the time of absorption. Then 
 all the gods, with Indra at their head, complained to Siven. 
 Siven immediately took the form of a great mountain (or 
 pillar) of fire, entirely passing through all worlds. When 
 Bruhma and Vishnu saw this phenomenon, they said, 
 " Why should we fight thus ; let us explore the depth and 
 height of this mountain, and he that first succeeds shall be 
 the greatest." Bruhma, changed into a bird, tried to reach 
 the top ; while Vishnu, transformed into a boar, tore up 
 the earth with his snout and tusks to an amazing depth, to 
 find the base of the fiery mountain : he was the first to give 
 up the attempt, and concluding that it must be an appear- 
 ance of Siven, he worshipped him. Meantime Bruhma fled 
 upwards, his wings battered and wasted by the exertion, till 
 he met a flower, falling from the garland that adorned the 
 head of Siven, to which flower he told his distress, and 
 prayed him to corroborate his testimony, when he should 
 assert to Vishnu that he had seen the top. They descended 
 together, and when Bruhma asserted he had seen the top 
 the flower said he told the truth. In a moment, the moun- 
 tain of fire opened and out darted Siven, who cursed 
 Bruhma and the flower, but expressed himself pleased with 
 
OF THE HINDOOS. 297 
 
 Vishnu. Bruhma was convicted of lying, and, on this 
 account, it is said, his worship was abolished, and is discon- 
 tinued to the present day. 
 
 An annual festival is held by the Hindoos, in commemo- 
 ration of this appearance of Siven, lights are put up on the 
 towers of their temples, and at Trinomaly, the mountain 
 in the Carnatic, into which the fiery appearance is said to 
 have changed, an enormous torch or lamp is lighted, that 
 can be seen for many miles. 
 
 OBSERVATIONS ON THE HINDOO TRIAD. 
 
 It would weary the most indefatigable inquirer were we 
 to go into an enumeration of the various forms, relations, and 
 modes in which these deities are worshipped. It shall 
 suffice to say, that from them are fabled to proceed the 
 muppattimukkodi devergl, the three hundred and thirty 
 millions of gods, in whose existence the Hindoos profess 
 to believe, and from amongst which array of "gods many'* 
 they find little difficulty in selecting one for every occasion, 
 and for every possible purpose.* It will be more interest- 
 ing to inquire whether the notion be correct, that in this 
 system we have a corruption of the scriptural doctrine of 
 the Trinity. 
 
 There are some points in the two systems which may be 
 parallelled and compared, and assist us in coming to a con- 
 
 * A native man having observed one of my English friends, in Madras, 
 say grace when about to sit down to dinner, said, "Ha, very good custom, 
 pray the god in the belly to digest the meat!" 
 
298 RELIGION AND RELIGIOUS STATE 
 
 elusion on this subject. The Hindoos attribute to the 
 different persons of their trimurti, or triad, separate and 
 distinct offices ; sectarian zeal induces them sometimes to 
 assert what may appear contradictory to this ; but their 
 general doctrine is, that Bruhma creates, Vishnu preserves, 
 and Siven destroys ; the intelligent and learned will judge 
 what correspondence there is in this doctrine with that of 
 the Holy Scriptures, in which the work of creation and 
 providence are equally attributed to the three persons of the 
 ever-blessed Trinity ; Apollyon, or the destroyer, being a 
 term applied only to the enemy of God and man ; whilst, 
 instead of entire destruction being threatened to the whole 
 universe, we are assured that eternal duration and con- 
 scious happiness are to be the portion of all holy and 
 intelligent beings. 
 
 We have seen also that a temporary duration only is 
 allotted by the Hindoos to their triad : they had an origin ; 
 they are to come to an end ; these, as well as other imagi- 
 nary deities, and men and the whole universe, being, 
 according to their system, to be absorbed and lost in the 
 divine essence, from whence, it is said, they did proceed. 
 The Trinity of the Bible is eternal, " In the beginning God 
 (Elohim, plural) created the heavens and the earth/' The 
 Spirit, in the language of Scripture, is the " eternal Spirit," 
 and to the Son the Father hath said, "Thy throne, O God, 
 is for ever and ever." The Holy and ever blessed Trinity, 
 66 from everlasting to everlasting," is God unchangeable. 
 
 The triad of the Hindoos, according to their own doctrine, 
 exists separate from the divine essence, Brahma, the one- 
 eternal God. In conversation with me they have frequently 
 
OF THE HINDOOS. 299 
 
 insisted on this distinction, making the triad inferior to 
 Brahma, and dependent on him, superior only to all other 
 beings in the universe, but inferior to the Great Supreme, 
 into whom they, as well as all other creatures, are to be 
 absorbed, to exist no more, unless he should choose again 
 to afford to them, and the rest of the universe, a separate 
 existence. 
 
 There appears, then, nothing in the character of the 
 persons of the Hindoo Triad on which to ground the 
 supposition, that this doctrine is a corruption of the scrip- 
 tural doctrine of the Trinity. The offices attributed to 
 Bruhma, Vishnu, and Siven, the limited duration assigned 
 them, and the assertion of the distinct and independent 
 existence of Brahma, the Great Supreme, all show this sys- 
 tem to have been entirely of the imagination of man's 
 heart, a structure of fables, having no part of its foundation 
 in the great mystery of godliness, revealed to the Patriarchs, 
 and handed down to us in the Scriptures of truth. 
 
 If it may be still thought that the agreement of the num- 
 ber with that of the persons of the Godhead is a sufficient 
 indication of the Hindoo doctrine having had its origin in 
 truth ; I answer, that this number is purely accidental ; no 
 sacred or mysterious signification is attached to it by them, 
 as far as my knowledge extends; and we as frequently, 
 perhaps more frequently, hear them speak of the Pancha- 
 kartar, the five lords, (vid. supra, p. 288) than of the 
 Tri-murti, the three gods. 
 
 General remarks, on the probable origin and intention of 
 the Hindoo system, are deferred to the close of this essay. 
 
300 RELIGION AND RELIGIOUS STATE 
 
 CONTEMPT FOR IDOLATRY EXISTING AMONGST 
 THE HINDOOS. 
 
 General as the influence of Hindooism amongst its 
 votaries may seem to be, it is not universal in its sway. 
 In few cases does it appear to have any hold on the con- 
 science: by the educated part of the community it is 
 regarded as a system of priestcraft, by which they feel 
 themselves enslaved ; and by the brahmins it is looked at 
 and supported only as the means of securing ease, profit, 
 
 and honour. I have conversed with many brahmins on 
 
 \ 
 the subject of their professed belief and practice, but do 
 
 not remember to have met with more than one, possessing 
 such learning and information as are within the reach of 
 them all, who maintained his belief in the Puranas, or 
 defended, on other principles than those of expediency, 
 their idolatrous worship and superstitious rites. 
 
 There have been writers in the Tamul language, and it 
 may be in the other languages of India also, who, probably 
 without any knowledge of Christianity, have boldly attacked 
 and exposed the national superstition ; the most eminent 
 and popular of such writers in the Tamul language is the 
 author of Siva-vakkiam, a work of some antiquity, and 
 very generally known. 
 
 Ellis, who, when writing on these subjects, appears 
 almost to have fancied himself a Hindoo, says, concerning 
 this work, " It may be doubted whether it is entirely 
 orthodox : the author of it eschews alike the figurative 
 mythology of the Puranas, and the mystical philosophy of 
 
OF THE HINDOOS. 301 
 
 the Upanishats and Agamas ; he denies the efficacy of all 
 religious ceremonies, whether prescribed by the Smritis, or 
 invented in more recent times ; derides the notion, that the 
 Almighty could have made an inherent difference in his 
 creatures (as in the Hindoo system of caste) ; and, finally, 
 with the doctrine of metempsychosis, rejects most of the 
 dogmas believed by the various sects of the Hindoos/' 
 
 As a specimen of the style and tenets of this author, 
 Ellis quotes the following five stanzas. 
 
 Siva-vakkiam. 
 
 " Formerly, how many flowers have I gathered and 
 scattered, 
 
 How many prayers have I repeated in a vain worship ! 
 
 While yet in the prime of my life, how much water have 
 I poured out ! 
 
 And, moreover, how often have I encompassed the holy 
 places of Siven ! 
 
 This I have left off; for the wise, who know the true God, 
 the Lord of heavenly beings, 
 
 Believe not the idol of the temple, apparent to the eyes, 
 to be God, nor lift up to it their hands. 
 
 " While taking up the water and throwing it again into 
 the water (in performing the sandya and other rites) what 
 is the object on which you think ? 
 
 On whatsoever you think you have thrown all the water 
 vainly ; 
 
 Think on the root, think on the seed, and on the benefit 
 arising from that seed ; 
 
302 RELIGION AND RELIGIOUS STATE 
 
 When you are thus able to think, you may approach the 
 feet of God. 
 
 " It is not Ari (Vishnu), it is not Aren (Siven), it is not 
 Ayen (Bruma), 
 
 Far beyond the black (the colour of Vishnu), the white 
 (the colour of Siven), or the red (the colour of Bruma), 
 soars the everlasting cause, 
 
 It is not great, it is not small, neither is it male, nor 
 female ; 
 
 Beyond every state of corporeal being it is farther, 
 farther, farther still. 
 
 " What, O wretch, is caste ? Is not water an accumu- 
 lation of fluid particles ? 
 
 Are not the five elements one, and the five senses one ? 
 
 Are not the several ornaments for the neck, the breast, 
 and the feet, equally gold ? 
 
 What then is the peculiar quality supposed to result 
 from difference in caste ? 
 
 " As milk, once drawn, cannot again enter the udder, 
 nor butter, churned, be re-combined with milk, 
 
 As sound cannot be produced from a broken conch, nor 
 the life be restored to the dead body, 
 
 As a decayed leaf, and a fallen flower, cannot be re- 
 united to the parent tree, 
 
 So a man, once dead, is subject to no future birth." 
 
 I was never able to obtain a complete copy of Siva- 
 
OF THE HINDOOS. 303 
 
 vakkiam,but have frequently heard verses of it repeated by the 
 natives, and have metwith quotations from it inTamul works. 
 The following I have translated from aTamul manuscript, in 
 which they occur as quotations ; they will further illustrate 
 the distaste and contempt for idolatry, and its accom- 
 panying superstitions, which have grown up in the midst 
 of Hindooism, amongst some of the natives themselves; 
 and prove that amongst the heathen there is a degree of 
 knowledge and truth contending with ignorance and error. 
 
 Siva-vakkiam. 
 
 " Though you read without interruption the four Vedas, 
 and all the Shastras, you shall not thereby obtain a know- 
 ledge of God. 
 
 Abstain from concupiscence, and contemplate your own 
 minds ; 
 
 Then shall God dwell in you, in an imperishable form. 
 
 " Though you read the four Vedas without any inaccuracy, 
 
 Though you daub yourself all over with holy ashes, God 
 will not appear ; 
 
 Melt your mind and mould it into God ; proclaim his truth ; 
 
 Then shall you reach and behold the immeasurable splen- 
 dour ! 
 
 " What, O wretch, is the holy mount ? What, O wretch, 
 is the Irukku (Rig) Veda (said to treat on ceremonial rites 
 and cleansings) ? 
 
 What, O wretch, is the lofty idol ? What, O wretch, is 
 the natural image ? 
 
304 RELIGION AND RELIGIOUS STATE 
 
 What, O wretch, is the thread wound round the baked 
 earthen pot (in idolatrous worship) ? 
 
 Know that they are all as perishable, as exquisitely 
 wrought silk ? 
 
 " What, O wretch, is the Veda ? What, O wretch, is 
 the interpretation ? 
 
 What, O wretch, is the instruction ? What, O wretch, 
 is the Vedanta ? 
 
 What, O wretch, is the divine foot ? What, O wretch, 
 are the distinctions ? 
 
 Study, study to know thyself, and so instruct others ! 
 
 " Hear, O ye (brahmins) in whose mouth is the Veda, 
 
 Who kindle a fire, and pour into it clarified butter, who 
 take pleasure in bathing daily in the water : 
 
 Reflect and discern the fire and the water (the evil and 
 the good) that is within you : 
 
 Then shall ye approach the immeasurable splendour, 
 
 "The adorning of the person, the furbishing of bells, the 
 putting up of lights, the burning of perfumes, 
 
 All these are performed on the same principle, as that 
 on which a butcher kills a sheep, cuts it up, and cries out 
 for buyers ; 
 
 What sort of worship is the offering of flowers, 
 
 In a building constructed of a multitude of choice trees? 
 
 " You bathe and dress the body, 
 
OF THE HINDOOS. 305 
 
 You meditate and repeat prayers every day, 
 
 Is it in the Munda mantra, or Mula mantra, 
 
 In which mantra (or prayer) is it that God is present ? 
 
 " Ye fools, who bathe in the water morning and evening, 
 And remain in the water a long time, like so many frogs, 
 Rise early in the morning, and acknowledge the Three- 
 eyed (Siven) to be the first cause, and you shall get to 
 heaven. 
 
 " Why do you sprinkle water, why do you stand (in the 
 posture of worship) till your arms are tired ? 
 
 Ye foolish men, who neglect to draw the water of your 
 minds, 
 
 If you will take the water from the iron and separate the 
 dross (Hindoo Alchymy) ; 
 
 The Light who is contemplated, and you and I shall 
 become one. 
 
 " You were born in water, and you perform ceremonies 
 in the water ; 
 
 Of whom do you meditate when you take up water and 
 sprinkle it in the river ? 
 
 Attain to him who is the root, the seed, and the produce, 
 and you will reach the feet of God. 
 
 " You are like buffaloes, (fond of the water) but do not 
 cleanse away the faults of the mind, 
 Like frogs you bathe in the pools, 
 
306 RELIGION AND RELIGIOUS STATE 
 
 Your Four-faced one (Bruma) failed to obtain the vision 
 of God, though he flew upwards like a bird, 
 
 But, whether or no, turn your mind inwardly, and you 
 will behold it. 
 
 " To what purpose are flowers and water, and the pleasing 
 temples ? 
 
 The heart is the altar, the soul is the image, He is every 
 where ; 
 
 To him who is the five senses, the frankincense and the 
 fire, 
 
 And who plays as a dancer (an allusion to the history of 
 Siven), there is neither morning nor evening. 
 
 " You are distracted by the science of men, who, though 
 born from the womb, pretend to know all things, 
 
 Consider for yourselves what is the nature of God, and 
 the way to him ; what consciousness or death remains to 
 those who are absorbed into the Deity ? 
 
 " The books read by disciples, ornamental and pleasing 
 learning, 
 
 Idols and gods, and the four Vedas, 
 
 And all the senseless raving of books carefully preserved, 
 
 Were wholly regarded as vile, when I had seen God." 
 
 The expression of sentiments like the preceding, many of 
 which are so opposite to the prevailing superstition, is not 
 merely tolerated, but, in some degree, popular among the 
 
OF THE HINDOOS. 307 
 
 Hindoos. A regard to temporal interest, or the hope of 
 averting affliction and calamity, may suggest the outward 
 acts, and rouse and strengthen the inward principles of an 
 idolatrous superstition in the minds of many 5 but the better 
 judgment of others leans towards the sentiments so boldly 
 expressed by this author. Whilst such opinions are 
 broached among themselves without affecting the general 
 peace, it would be absurd to suppose that the judicious and 
 well-directed efforts of Christian Missionaries are hazard- 
 ous to the safety of the country, or calculated to disturb its 
 tranquillity. 
 
 ON REPEATED BIRTHS, OR THE TRANSMIGRATION 
 OF SOULS. 
 
 One of the absurdities of the Hindoo system, ridiculed 
 by the author from whose writings the preceding extracts 
 are made, is the doctrine of metempsychosis, or of repeated 
 births of the soul. 
 
 The liability to repeated births, is professed to be the 
 great evil to which all creatures are subject, so long as they 
 continue in separate existence from the Divine essence, an 
 absorption into Deity, and the loss of individual conscious- 
 ness, being the only means whereby any creature can escape 
 "the sea of mortal birth." 
 
 An European imagination can scarcely fancy the extra- 
 vagance of the tenets held orthodox on this subject : the 
 following statement of the number of births to which a 
 
308 RELIGION AND RELIGIOUS STATE 
 
 creature is subject, is extracted from the Togei section of 
 the Sadur Agaradi, and occurs under the head Pirappu 
 Birth. 
 
 " Births are divided into seven classes ; those of gods 
 of men of beasts of birds of reptiles of fishes of 
 things without locomotive powers, such as vegetables and 
 minerals. 
 
 66 In these births are enumerated different kinds or 
 degrees, to the amount of eight millions four hundred thou- 
 sand; (through every one of which a creature may have 
 to pass before he obtains absorption) : in those of the gods, 
 one million four hundred thousand ; in those of men, nine 
 hundred thousand ; in those of birds, one million ; in those 
 of reptiles, one million one hundred thousand ; in those of 
 fishes, one million ; in those of things without power of 
 locomotion, two millions. Some authorities, however, 
 differ from the above, by attributing two hundred thousand 
 varieties of births, additional, to the gods, and an equal 
 number less to things without power of motion, making, in 
 the aggregate, the same number of varieties eight millions 
 four hundred thousand." 
 
 In the Nigandu, a literary work of great merit, the 
 defects inseparably attaching to the beings subject to these 
 births are thus enumerated. 
 
 Nigandu. 
 
 " Imperfection of knowledge, obscuration of intellect, 
 weakness arising from pain or pleasure, delusion of passion, 
 
OF THE HINDOOS. 309 
 
 designation by name, division into tribes or families, decay 
 from age, and the impediments matter opposes to exertion ; 
 He who is free from these is Lord of all." 
 
 It is singular enough that they should hold the sentiment, 
 that none but human beings can obtain freedom from these 
 defects, or final deliverance from this almost endless repe- 
 tition of births ; that the gods themselves, in order to gain 
 absorption into the Deity, must submit to human birth. 
 Thus, whilst the system amuses an extravagant imagination, 
 and lulls the natural apprehensions of man, in respect to an 
 immediate futurity of eternal rewards and eternal punish- 
 ments, as suggested by conscience, reported by tradition, and 
 clearly revealed in the Scriptures of Truth, it soothes the 
 aspiring pride of his nature representing him as only one 
 step removed from the Divine Essence, divided from it by a 
 narrow boundary, which the initiated and persevering may 
 successfully pass, by virtue of their own exertions. 
 
 NOTIONS OF THE HINDOOS CONCERNING THE DIVINE 
 ATTRIBUTES. 
 
 If some of the preceding extracts discover a justness of 
 thought and propriety of language relative to Deity beyond 
 what we might have expected to find amongst such gross 
 idolaters as the Hindoos, there are some other passages of 
 their writings which would serve to shew that the nature of 
 God has been made a subject of speculative inquiry, the 
 results of which have been given with an air of accurate 
 definition, and as laying claim to the character of entire 
 and positive truth. 
 
310 RELIGION AND RELIGIOUS STATE 
 
 A modern Tamul Author, partially enlightened by a 
 knowledge of the Bible, speaking of the degree of informa- 
 tion on divine subjects displayed by the Hindoos, observes, 
 
 " It is evident that the ancient Hindoos held the existence 
 of one Supreme God, and attributed to Him the eight 
 qualities of Infinite Wisdom, Infinite Intelligence, Infinite 
 Power, Infinite Happiness, Having No Name, No Kindred, 
 No Decay, No Liability to evil, thus implying his Omni- 
 presence, his Omniscience, and his Almighty power ; yet 
 it is equally evident that when the sects took rise, they 
 embraced the notion that the Supreme does not at all super- 
 intend the affairs of this world, but has under him certain 
 inferior deities ; these they worship ; but to Him whom 
 they acknowledge to be the one Supreme, they render 
 neither worship nor service, and only make mention of him 
 to adorn their poetry, or to form a subject of argumentative 
 discussion. It is true there are some called Nyanis, or 
 wise men, and others called Fedantis, embracing the 
 abstruse system of the Vedanta who profess to rise above 
 these sectarian dogmas, but as they mingle with the poly- 
 theists, observe the customs of their country, and do not 
 form themselves into a separate body, nor bear witness to 
 their own doctrines, their wisdom is small and of no avail." 
 
 In the Nigandu, a respectable literary work already 
 quoted, the divine attributes are introduced and mentioned 
 in an order and form exactly corresponding to the verse in 
 which the defects of beings subject to birth are enumerated, 
 as quoted above. 
 
OF THE HINDOOS. 311 
 
 Nigandu. 
 
 " He who is possessed of infinite wisdom, intelligence, 
 power, and happiness, 
 
 Who is without name and without kindred or tribe, 
 Who is without age, and not liable to impediment, 
 He who possesses these qualities is Lord of the World." 
 
 The Kural of Tiruvalluver is a poetic work on morals, of 
 great merit as a literary performance, and highly esteemed 
 amongst theTamul natives, for the beauty of its language and 
 the truth of its sentiments ; it consists of one thousand three 
 hundred and thirty stanzas. The author, Tiruvalluver, 
 commences his book with an acknowledgement of God, in a 
 style which, in the production of an heathen, we cannot but 
 greatly admire ; and throughout the whole he evinces a singu- 
 lar degree of freedom from many of the strong prejudices of 
 the Hindoos, although he frequently illustrates his positions 
 by allusions to the mythology and doctrines of the super- 
 stition of his country. 
 
 Mr. Ellis, in his unfinished work on the Kural, an inva- 
 luable manual to every Tamul scholar, has given a poetic 
 version in English of some parts of this work : the following 
 is a prose translation of the first chapter, which is entitled 
 Kadavul Vazhtu, the Praise of God, and commences the 
 section treating on Virtue. In this translation I have 
 followed the gloss of Parimelazhager, who has written a 
 Tamul prose version and a comment on every stanza ; a 
 manuscript copy of the whole of this heathen commenta- 
 tor's learned and ingenious work is in my possession. 
 
312 RELIGION AND RELIGIOUS STATE 
 
 Kural. 
 
 "As A is the first of all letters, so the Eternal God is 
 chief in all worlds. 
 
 What do men profit by learning, if they worship not at 
 the feet of Him who is pure intelligence ? 
 
 They who cleave to the glorious feet of Him who moves 
 over the flower, (the heart of his worshippers,) shall live for 
 ever happy in the highest heaven. 
 
 Never shall there be any evil to them who cleave to the 
 feet of Him, who has neither desire nor aversion. 
 
 The two deeds, (good and evil) connected with ignorance, 
 shall not cleave to them who render that praise which 
 acknowledges the truth of the being of God. 
 
 They who continue in the path of the infallible law of 
 Him, who has not the five organs of sense, shall enjoy 
 eternal bliss. 
 
 A deliverance from that anxiety to which the mind is 
 subject is not possible to any, except those who cleave to 
 the feet of Him who has no similitude. 
 
 To swim the sea of vice is not possible to any, except 
 those who cleave to the feet of Him who is a sea of virtue. 
 
 The head which does not bow at the feet of Him who 
 possesses the eight attributes has itself no quality, but 
 is like an organ of sense deprived of its distinguishing 
 property. 
 
 They who do not cleave to the feet of God shall not be 
 able to swim the sea of mortal birth." 
 
 Some degree of original truth, connected with subjects 
 
OF THB HINDOOS. 313 
 
 of the greatest interest to man, may be traced in many of 
 their most highly esteemed compositions, the knowledge of 
 which could not be attained by mere human ingenuity or 
 conjecture, but must be attributed to the preservation, by 
 tradition or otherwise, of some portion of God's revelation 
 of himself. The Hindoos were, at a very early period, 
 formed into a separate people, and were far remote from 
 the highly-favoured nation, to whom was vouchsafed a 
 continual and miraculous revelation from God ; yet they 
 appear to have received, by tradition, some, at least, of that 
 knowledge on divine subjects, which was, doubtless, pre- 
 served by the children of Noah, and handed down, entire, 
 for some generations after the general deluge ; and which, it 
 maybe safely conjectured, was universal amongst mankind, 
 before the introduction of idolatry. These rays of divine 
 light, however, are now so refracted by the whole atmos- 
 phere of error, the only medium through which they shine 
 on the Hindoo, and so obscured by superstitious fancies, 
 as to afford to the mass of the people no satisfaction of 
 reason or judgment ; and, consequently, they fail to have a 
 due influence on their consciences and conduct. 
 
 The Christian easily seizes on those passages in their 
 writings which express sentiments according with the 
 system of revealed truth, happily so familiar to us ; whilst 
 the deluded and ignorant Hindoo attributes to those pas- 
 sages we would select as excellent, either in doctrine or 
 morals, no authority superior to that of others, which are 
 absolutely false, and to the last degree absurd. Having no 
 certain standard to which they may refer, no test whereby 
 to prove all things, and hold fast that only which is good, 
 
314 RELIGION AND RELIGIOUS STATE 
 
 the truths regarding Deity, of which they possess any know- 
 ledge, are to them almost without power and without value. 
 The fact of no worship being offered by them to the 
 Supreme God is sufficient proof of the truth of this 
 assertion. 
 
 CONTEMPLATIVE SAGES, OR ASCETICS. 
 
 The characters most highly esteemed amongst the 
 Hindoos, for their religious attainments, are not those who 
 scrupulously perform the numerous ceremonies enjoined by 
 their superstition, nor even those devotees who inflict on 
 themselves severe bodily torture, as elsewhere described, 
 but the contemplative sages, who are said to retire from 
 the world, and employ themselves in the exercise of medita- 
 tion. What proportion of such characters there may be 
 amongst them at present, or whether there be any at all, is 
 difficult to be ascertained ; descriptions of them abound in 
 their books, the principles they are said to maintain are 
 generally lauded and admired, and the full adoption of 
 those principles in theory, and a practical conformity to 
 them, are considered as securing the highest perfection of 
 human nature on earth, and the certain absorption of the 
 soul into the divine essence, whenever it may separate from 
 the body. 
 
 These ascetics are described as cultivating and maintain- 
 ing a more than stoical indifference to pleasure and pain, 
 whether mental or bodily, an entire disregard to the rights 
 of property, and an utter contempt for every thing con- 
 
OF THE HINDOOS. 315 
 
 nected with the present world : this part of their character 
 is intimated in a pithy proverb, not unfrequently in the 
 mouths of the Hindoos. 
 
 " Nyanattukku ulugam pe, 
 Ulugattukku nyanam pe." 
 
 "The world is the devil to wisdom, and wisdom is the devil to the world." 
 
 Whilst it may appear strange that such stoical recluses, 
 acknowledged to be entirely useless members of social and 
 civil society, and securing no religious advantages to any 
 but themselves, should be so highly esteemed ; the respect 
 entertained for them must be regarded as displaying the 
 disposition subsisting in the human mind, even under the 
 most unfavourable circumstances, to render homage to any 
 system professing to deliver its adherents from the tram- 
 mels of earthly desire, and the consequent dominion of 
 passion ; and to give a serenity, however cold, to the soul, 
 which is to extend beyond the period of its connexion with 
 the body, and its continuance in the present world. 
 
 The process by which a man may arrive at this state of 
 perfection is distinctly and concisely described by Parimel- 
 azhager, in his commentary on the first stanza of the third 
 chapter of the Kural. His language is thus translated by 
 Mr. Ellis. 
 
 Parimel-azhager. 
 
 " A strict adherence to the proper rule is true devo- 
 tion. By thus adhering to the rules appropriate to their 
 respective tribes or states, virtue increaseth ; by the increase 
 of virtue sin is abated ; by the abatement of sin ignorance 
 
316 RELIGION AND RELIGIOUS STATE 
 
 is destroyed ; by the destruction of ignorance the difference 
 between time and eternity is known, and reflection on the 
 evils of mortal birth, and disgust at the pleasures enjoyed, 
 in transient succession, in this world, and in the heaven of 
 inferior deities, arises ; by reflecting on these the desire of 
 eternal beatitude (or, rather, absorption) is produced ; from 
 this proceeds the abandonment of the fruitless works, which 
 are the cause of mortal birth, and the practice of medita- 
 tion, and from meditation true knowledge ; the distinction 
 of that which is external, as MINE, and of that which is 
 internal, as I, then ceases, and these two affections are thus 
 renounced with abhorrence. It is thus to be explained." 
 
 The disposition of mind thus described, and generally 
 applauded as the highest perfection of human nature, 
 appears to be exactly that of the suicide, who is disgusted 
 and weary of the world, and, therefore, to use the common 
 phrase, puts an end to his existence. 
 
 The following translations, by the same scholar, from 
 the Tamul version of the Bhagavat Gita, describe the 
 character and practice required in these ascetics ; and the 
 latter from Ozhivil-oduccam, intimates the sentiments with 
 which they are said to regard even the religion of their 
 country. 
 
 Bhagavat Gita. 
 
 " Than him who has performed every species of austerity; 
 than him who has acquired every branch of learning ; than 
 him who has assiduously performed every religious rite, the 
 contemplative sage is more excellent ; adhere thou, there- 
 fore, to the practice of contemplation. 
 
OF THE HINDOOS. 317 
 
 " Having, by the study of the various branches of the 
 sacred writings, acquired a complete knowledge of them, 
 and having overcome the deception of the objects of sense, 
 he whose firmness no object can disturb, beholds, with the 
 same indifference, gold and a broken potsherd, and viewing, 
 unmoved, the vast dance of the illusions of this world, rests 
 serene in the midst of it. 
 
 " He acts regardless of the fruit of his actions ; he is 
 alike affected towards his most intimate friend and his most 
 bitter enemy ; he is the same to all mankind, to him with 
 whom he is connected, and to him with whom he is not 
 connected, to him who walketh in the path of the sacred 
 scriptures, and to him who acteth contrary to their precepts, 
 such an one may be truly called a contemplative sage. 
 
 " Hear, now, the pre-eminent nature of contemplation, 
 which leads to eternal happiness ; having utterly rejected 
 all desires, however difficult to resist, and considering 
 nothing as his own ; either in the cave of a mountain or in 
 some other place, proper for contemplation, where he is 
 not subject to any kind of disturbance, 
 
 " Here having spread smoothly the sacred grass, (cusa) 
 having spread over it the skin of an antelope, and covered 
 it with a clean cloth ; being seated thereon, and, for the 
 purpose of purifying his thoughts, having restrained his 
 mind from wandering, and having wholly restricted the 
 senses to the act by which he is occupied ; 
 
 " Keeping his head, his neck, and body without motion, 
 in one posture, fixing his eyes steadily on the point of his 
 nose, divesting himself of all desire tumultuous as the 
 waves of the ocean, and of all bodily fear, confining his 
 
318 RELIGION AND RELIGIOUS STATE 
 
 wandering mind within itself, let him think solely on me 
 (Chrishna, as a form of deity,) This is (yogam, or) contem- 
 plation." 
 
 Ozhivil-oduccan. 
 
 " They shake their heads when they behold the powerful 
 delusion which causes the distinctions of Vishnu, Bruma, 
 and Indra, of life and death, and they smile as they con- 
 template the frenzied dance of the illusions of the world, 
 those who have learned to know themselves." 
 
 The third chapter of the Kural, a work already quoted, 
 is entitled Nittar Perumei, or the Greatness of Ascetics, and 
 will further illustrate the estimation in which this class of 
 devotees are held. 
 
 Kural. 
 
 " The perfection of lovely verse consists in displaying the 
 excellency of those ascetics who walk by rule. 
 
 " Estimating the greatness of ascetics, is like counting 
 the number of those who are born and die. 
 
 "The greatness of those who, knowing the nature of 
 both worlds, put on virtue in this, is higher than the world. 
 
 " He who, by the hook of resolution, governs the elephant 
 of the five senses, is a seed fit for the soil of heaven. 
 
 " Indra, lord of the inhabitants of the wide heaven, is 
 witness to the power of him who restrains his five senses. 
 
 " The great perform things difficult to be done, the mean 
 cannot perform difficult things. 
 
 " The world is possessed by the man who understands 
 the properties and relations of taste, sight, feeling, sound, 
 and smell. 
 
OF THE HINDOOS. 319 
 
 " The sayings of scripture set forth the greatness of the 
 men of weighty words. 
 
 " The wrath of those who have attained the summit of 
 the hill of virtue cannot be borne even for a moment. 
 
 " They are called (andanar, or) beautiful, because they 
 extend their benevolence to all living creatures." 
 
 The following translations from different works illustrate 
 the same subject, and particularize some of the advantages 
 supposed to arise from the attainment of this character. 
 
 Devical Ottiram. 
 
 " He who hath truly attained the state of a contemplative 
 sage, having diverted the organ of sense from pleasure to 
 truth, and being released from transitory fears and delights, 
 will obtain a happiness which the gods have never beheld." 
 
 Tiruvarud Payen, 
 
 "They, who inclining their mind to exalted wisdom, have 
 attained a state of mental happiness, are at rest : say what 
 besides is so. 
 
 "Those of mature understanding, who are no longer 
 attached to works by which the three worlds are obtained, 
 enjoy even in this, the happiness of the world to come. 
 
 " Although they possess knowledge, which extends to all 
 things, they will here know only one thing. 
 
 " Reflecting on the unhappiness of the ignorant, their 
 compassion swells like a flood." 
 
320 RELIGION AND RELIGIOUS STATE 
 
 Nyanadicarayer Cappiam. 
 
 " The instability of this mortal body is like a ship when 
 sailing on the sea, or when overwhelmed by the boisterous 
 rage of the winds ; of all who have assumed a corporeal 
 form none have remained permanently on the earth, for the 
 soul is disunited from the body, even as the bird which 
 quits the egg and soars singing to the sky. 
 
 "The eminent devotees, considering that worldly pros- 
 perity is transient, as a drop of dew falling from the tip of 
 a blade of grass on the sand, as smoke rising from the fire 
 into the sky, as the bubbles, formed when the rain falls 
 abundantly from the clouds, or as the gay flowers on the 
 trees aspiring to the heavens, have approached that which 
 is not transient, and, having forsaken all, are freed from 
 every taint of guilt. 
 
 " As the robber death follows incessantly the inhabitants 
 of the earth, and entering, by means of disease, or of his 
 own accord, on a sudden seizes and bears away their lives, 
 the holy devotees, considering that the time of his coming 
 is unknown, vigilant and fearless, are always prepared for 
 him." 
 
 GENERAL RELIGIOUS CHARACTER OF THE 
 HINDOOS. 
 
 The description given in the preceding section is appli- 
 cable to few, if to any, of the thousands of the people with 
 whom the European, if he chooses, may hold daily com- 
 munication. It is obvious to all conversant with the 
 
OF THE HINDOOS. 321 
 
 Hindoos generally, that they are either blind devotees, 
 excluding all exercise of reason on the nature or propriety 
 of their superstitious observances, which is probably the 
 case with the majority of them : or, scepticism takes the 
 place of superstition, sincerity ceases to have any share in 
 their constant attention to the numerous ceremonies they 
 are bound to perform, and a heartless hypocrisy is induced 
 upon a character already debased by natural corruption 
 and ignorance of the truth. This latter remark applies 
 especially to the brahmins and others, whose superior 
 education, or more vigorous natural powers, have embol- 
 dened them to think for themselves on the superstitions 
 demanding their homage and observance. 
 
 As they have no notion of the infinite demerit of sin, and 
 of eternal punishment, as its just consequence, it is no 
 wonder they imagine its penalty may be easily avoided. I 
 believe it was in the Bhagavat Purana I read a story, which 
 was related to illustrate the efficacy of one of the names of 
 Vishnu, in averting the consequences of sin. The story 
 describes a man, who had been exceedingly wicked : he had 
 one son, whom he called Narayana, a name of Vishnu. 
 When he was about to die, Yamagingiliergl, or the angels of 
 Yama, the Hindoo Pluto, waited around him to seize on 
 his guilty soul, the moment it should quit his body, and to 
 hurry it into the presence of their master to be sentenced, 
 as his crimes had deserved, to one of the temporary hells, 
 fabled in their mythology. The dying man wishing to 
 have his son near him at the moment of dissolution., called 
 him several times, repeating his name, Narayana, Narayana, 
 when such was the efficacy of that name, though pronounced 
 
322 RELIGION AND RELIGIOUS STATE 
 
 without any devotional intention, that the messengers of 
 justice could not seize on his guilty soul, and he escaped 
 the punishment his crimes had merited. These absurdi- 
 ties are regarded by many as truth. An old palankeen- 
 bearer, who travelled with me several days on one journey, 
 was accustomed to lie down at night, crying Rama, Rama, 
 till he fell asleep ; if he awoke during the night he cried 
 Rama, Rama; and when he arose in the morning he repeated 
 the same words. It is not uncommon to meet with men- 
 dicants who, whilst they sit to receive the alms of passen- 
 gers, incessantly repeat the names of the gods ; in the 
 course of one day uttering the same word many thousand 
 times. Various trifling ceremonies, and especially washing 
 according to the prescribed rules, or bathing in the Ganges, 
 and other sacred rivers, are esteemed efficacious to the 
 removal of moral pollution. 
 
 The doctrine of fate, as held by them, has a tendency to 
 blunt their natural sense of accountableness, and prevents 
 them from entertaining any influential apprehension of right 
 and wrong : perhaps the notion that they are ruled by fate, 
 is one cause why they evince so little shame or emotion of 
 any kind, when detected in the perpetration of falsehood 
 or fraud; and may, in part, account for their patient 
 endurance of privation and suffering, whether arising from 
 necessity or religious choice. 
 
 With such views, and with the vile examples of the gods 
 before them, in their mythological histories and songs, it is 
 no wonder that the " too superstitious" Hindoos are an 
 immoral people, notwithstanding the beautiful precepts 
 scattered in their books ; and that appalling cruelties and 
 
OF THE HINDOOS. 323 
 
 vices are practised under the sanction of a religion, framed 
 under the influence, and calculated to gratify the most 
 corrupt propensities of the human heart. 
 
 It may not be denied that morality, kindness, natural 
 affection, and hospitality, in some measure, exist amongst 
 them ; but it may be safely averred that none of these are 
 owing to their religion, a system which would influence 
 the mind to close its vision against that "light which 
 lighteth every man that cometh into the world," and which 
 is favourable to truth and goodness, divine or human, 
 only so far as such partial regard or acknowledgment may 
 appear necessary to strengthen some parts of its system, 
 and more effectually detain the minds of men in spiritual 
 slavery and the trammels of superstition. 
 
CONCLUDING OBSERVATIONS 
 
 CHARACTER, THE PROBABLE ORIGIN, AND THE PRESENT INFLUENCE 
 OF HINDOOISM. 
 
 ON a review of the Hindoo system, the main principles of 
 which have been thus partially exposed, and its more 
 prominent features illustrated, by the light shed from the 
 devotional works of its votaries and dupes, and by the 
 opposing views of those who, though within the precincts 
 of its sanctuary, have ventured to let in upon it some of the 
 natural light of reason, we are led to inquire what propor- 
 tion of truth it may contain, how that truth has become 
 amalgamated with so much error, and what is the aspect of 
 the whole system, in reference to Christianity, now being in- 
 troduced amongst the people by the labours of Missionaries. 
 The views thus afforded of the Hindoo system are 
 deemed sufficient to demonstrate, that there has been no 
 more truth admitted into its composition than was absolutely 
 necessary to give it some degree of consistency, and main- 
 tain a connexion between its monstrous and disproportio- 
 nate limbs, whilst it should receive the homage, and secure 
 the mental and spiritual bondage of the successive genera- 
 tions of a hundred millions of the human race. 
 
CONCLUDING OBSERVATIONS, &C. 325 
 
 The Hindoo system admits the being of a God, the 
 necessary and rational foundation of any religious belief: 
 having acknowledged this, it stops short, and denies to the 
 Supreme Author and End of all being, any interest or 
 interference in the affairs of the world ; and allows him 
 neither the fear nor the love of man, neither reverence nor 
 worship. Among the hundreds of the temples of India, 
 there are none to his honour ; among the thousands of its 
 priests, there are none for his service ; yet it is professed 
 that no creature, except man, can attain to a knowledge 
 of him and union with him : to man it is possible ; but, in 
 order to attain it, entire renunciation of all that is desirable 
 and proper to humanity is enjoined, and is to be attained 
 not by any gracious assistance, not in answer to prayer, but 
 by the exercise of natural powers of the mind; on the 
 accomplishment of this object, being and consciousness 
 become extinct, and, to use their own figures, are like the 
 bursting of a bubble on the water, or a particle of combus- 
 tible matter floating in the air, when drawn with the flame of 
 a lamp. Can any system be more unjust and derogatory to 
 the divine character than this, or more calculated to increase 
 the natural pride of man's heart, and, in affection and 
 desire, remove him far from God ? 
 
 Hindooism acknowledges a superior and invisible agency, 
 in the government and continuance of the world ; but it is 
 not the agency of a gracious and superintending Provi- 
 dence the paternal care and tender mercies of God over 
 the works of his own hands : the government of the world 
 is taken out of the hands even of the fancied Creator, and 
 committed to agency, at best, of a mixed character ; storms, 
 
326 CONCLUDING OBSERVATIONS 
 
 earthquakes, and general calamities are said to be sami 
 vileiatt the Lord's play ; and endemic diseases and family 
 or personal misfortunes are attributed to the interference 
 of some inferior demon. This part of the system is so 
 constructed as to produce and perpetuate a slavish super- 
 stition, without a particle of that consoling security and 
 holy joy, resulting from the conviction that the " Lord God 
 Omnipotent reigneth." 
 
 It is remarkable that a system, entirely of heathen 
 origin, should profess to record and believe several incar- 
 nations of a being worshipped as God. The Avatars, or 
 incarnations of Vishnu, are ten in number, one of which is 
 said to be yet to come ; his votaries seem to have no diffi- 
 culty in believing his identity, whether he is born of human 
 parents, as Chrishna, or starts in a moment from a stone- 
 pillar, as Narasingha, the Man-lion. The debaucheries of 
 one incarnation, the cruelties of another, the frauds of a 
 third, and the monstrous improbabilities of them all, appear 
 to be received without difficulty. To afford a good example, 
 to atone for transgression, or to redeem man from present 
 and eternal misery, was no part of the object with which 
 these incarnations are said to have been performed ; and 
 yet it may not be an improbable conjecture, that the idea of 
 incarnation was borrowed from revealed truth, and that, 
 perhaps, even before the coming of Christ. However, it 
 should be borne in mind, that these incarnations are pecu- 
 liarities of the Vaishnava system, which is said to be 
 comparatively modern in its origin ; and they may have 
 been intended as counterfeits, to discredit or supersede the 
 
ON HINDOOISM. 327 
 
 belief of the incarnation of God, in the person of our 
 blessed Redeemer, the Lord Jesus Christ. 
 
 The existence of sin is generally admitted by the 
 Hindoos, though with very imperfect views of its extreme 
 turpitude and awful consequences : the removal of its guilt 
 by bodily sufferings, certain forms of words, and ceremonies, 
 and the possibility of entire deliverance from it by abstrac- 
 tion, in which the mind requires no aid beyond its own 
 energies, as believed by the Hindoos, might induce us to 
 conclude, that the existence of sin had only been acknow- 
 ledged in order to be made light of, or to give cause to 
 ceremonies, and find employment for the ever busy mind 
 of man. 
 
 The belief of the liability of the human soul to a super- 
 natural influence, both good and evil, exists amongst the 
 Hindoos, as may have been observed by the attentive 
 reader in the translated extracts already given. This doc- 
 trine, as propounded in revelation, has a most important 
 bearing on the character, the dignity, and the interests of 
 man : its effect, as held by the Hindoos, is to promote 
 superstition, and consequent misery, and to give a con- 
 siderable degree of popularity to the pretenders to magical 
 power and skill. 
 
 A death unto sin, and a new birth unto righteousness, 
 are insisted on by Christianity, as necessary to the happiness 
 and safety of the soul; and the means are pointed out 
 whereby this great change in the character and spiritual 
 relations of man may be effectually wrought : the Hindoo 
 also expects to be born again, and to be improved, perhaps, 
 
328 CONCLUDING OBSERVATIONS 
 
 by the change ; but it is after his death that he looks for 
 this advantage, in the transmigration of his soul to another 
 body, in which he hopes to have less of temporal suffering 
 and more ease and sensual enjoyment. 
 
 Another peculiarity of the Hindoo system already adverted 
 to, is, that it denies the distinct individuality and immor- 
 tality of the soul : the Hindoos are not taught to desire 
 eternal life, or even ito hope for it ; a temporary state of 
 existence, more pleasurable than the present, either on 
 earth or in the lower heaven, the sensual paradise of Deven- 
 dren, is, in general, the utmost of their expectations and 
 their wishes. Eternity of rewards to the righteous, and 
 eternity of punishment to the wicked, are excluded from 
 their systems of doctrine ; and, in consequence, no motive 
 is presented sufficient to correct the tendencies of corrupt 
 nature, or efficiently to alarm and trouble the conscience. 
 The whole is " cunningly devised," if not to deceive the 
 understanding, to captivate the will and affections, to sooth 
 the pride, and to gratify the corrupt inclinations of the 
 human heart. 
 
 It would be an interesting, though a melancholy task, to 
 trace the gradual formation of this system, and the engraft- 
 ing of its monstrous errors on the truths it partially acknow- 
 ledges : this, however is not practicable ; it now stands 
 before us in all its horrible disproportions, with the marks 
 of remote antiquity about it, and it would be fruitless to 
 attempt deciding which were the parts which may be called 
 its first formations, or its last additions. There are about 
 it, especially in some of its less important ceremonies and 
 enjoined observances, sufficient evidences of human con- 
 
ON HINDOOISM. 329 
 
 trivance ; but, when we contemplate the main features, and 
 the whole of the system, we may justly suspect something 
 more than mere human imagination and ingenuity. 
 
 The place it assigns to God, his exclusion from interest 
 and interference in the affairs of men, the incarnations of 
 which it boasts, the ease with which it professes sin may 
 be removed and its consequences averted, the perverted 
 use it makes of the doctrine of supernatural influence on 
 the mind, the ingenious invention of the transmigration 
 of souls, the horrible doctrine of absorption, and the 
 difficulties in the way of obtaining even that feigned deliver- 
 ance from the evils of repeated births, the concealment 
 from the vulgar of the Vedas, the books esteemed most 
 sacred, the character of its objects of worship, the im- 
 morality, cruelty, superstition, and degradation of both 
 passions and intellect, produced and encouraged in the 
 worshippers, and the effectual manner in which this 
 system is interwoven with all that is esteemed honourable 
 and desirable in the world all intimate to us, that as a 
 scheme for the deception and spiritual thraldom of mankind, 
 it has had the cunning assistance of an intelligence superior 
 to man, and owes much of its substance and character to 
 diabolical suggestion. We have no reason to suppose 
 that the enemy of God and man has lost his ancient desire 
 for divine honours ; he is as truly worshipped, under various 
 forms, by the idolatrous Hindoos, as by the devil-worship- 
 pers of Ceylon ; we may, therefore, conclude, that what 
 appears above human imagination and contrivance in the 
 Hindoo system, and particularly those parts of it that aim 
 at superseding and neutralising the divine and saving truths 
 
330 CONCLUDING OBSERVATIONS 
 
 of revelation, proceed from the father of lies, the old serpent, 
 that still deceiveth the nations. 
 
 It may now appear almost superfluous to add any thing 
 on the aspect of this system, in reference to Christianity, as 
 at present attempting to be introduced in India, by the 
 labours of Missionaries. It is essentially hostile. There 
 are, however, one or two peculiarities which have not yet 
 been mentioned. There is an extraordinary spirit of tole- 
 ration towards all other systems of religion ; the Hindoos 
 do not wish or endeavour to make proselytes ; they profess 
 that, as their religion is good and sufficient for themselves, 
 so the religion of others may be equally suitable for those 
 amongst whom it is found. This, at first view, may seem 
 an advantage, as it leaves no room for the fear of persecu- 
 tion ; but whatever it may be in this respect, it creates an 
 indifference to truth, neutralises the spirit of inquiry and 
 research, and induces them, passively, to yield their minds 
 to the dominion of error. We may consider it no incon- 
 siderable point gained, when the mind of a Hindoo is 
 excited to sincere and earnest inquiry after religious truth. 
 
 Another obstacle presented by Hindooism to the progress 
 of Christianity is, that the whole scheme of society is 
 founded on the system : the distinctions of caste, so essential 
 to its continuance, are guarded by established custom, by 
 superstitious theories, and the veneration attaching to 
 antiquity. The whole of this frame must be shaken, before 
 any part can be materially affected ; the difficulty does not 
 lie in the re-organization of the whole, but in producing an 
 influence so powerful and so extended, as to act at once and 
 efficiently on all classes and portions of such a numerous 
 
ON HINDOOiSM. 331 
 
 people; the agency which breaks up the present system 
 will effect a new order of things, without any convulsion, 
 or requiring any additional energy : let the present artificial 
 adhesion of the different parts be dissolved, and nothing 
 that is real in rank, or wealth, or character, will be lost : 
 Christianity will maintain in full value whatever is estimable; 
 but it has, perhaps, achieved no conquest of greater diffi- 
 culty than that which is now contemplated, in the equal 
 reduction of high and low caste to its renovating influence. 
 
 To be added to these, are the pride of learning and the 
 prejudices of a deceitful philosophy, closely interwoven, as 
 they are, with the prevailing superstition. These are 
 difficulties Christianity had not to contend with in ancient 
 Rome. Throughout the Roman world, it is said, that 
 the priests had neither any sacred writings nor any 
 determined faith; religion was distinct from morals and 
 philosophy; amongst the Hindoos it is combined with 
 both; and, though both are defective, they powerfully 
 assist it in maintaining its ground : and will continue to do 
 so, unless the correct systems we possess be assisted in 
 their promulgation by something more powerful than their 
 own inherent truth and value. True learning and correct 
 philosophy will probably follow, rather than precede the 
 general reception of Christianity in India. 
 
 Thus have I attempted to describe, however defectively, 
 the character and position of that system, with which the 
 truth of God has already commenced a contest, by the 
 diffusion of the sacred Scriptures, and the personal exer- 
 tions of the " Messengers of the Churches ;" partly with a 
 view to afford what information I possessed, to any who 
 
332 CONCLUDING OBSERVATIONS, &C. 
 
 might wish to inquire into a subject in which the greatest 
 interests of so many of our fellow-men and fellow- subjects 
 are involved ; but chiefly in the indulgence of an earnest 
 l^ope, that these plain details will have the effect of 
 stimulating Christian zeal to more active energy, and of 
 promoting still wider and more powerful co-operation in 
 the prosecution of the noble task, to which a considerable 
 portion of the church has already addressed itself. It is true, 
 that if the great work to be effected were not divine in 
 its authority, its encouragements, and its influence, we might 
 reasonably, on a view of the great difficulties to be encoun- 
 tered, shrink from exertion, and lay aside all expectation of 
 success ; but, having the command, the promise, and the 
 prophetic declarations of the God of mercy and of truth, 
 we are determined not to be weary in the prosecution 
 of our benevolent designs, knowing that, " in due season 
 we shall reap, if we faint not." 
 
 FINIS. 
 
 T. SOWLER, PRINTER, MANCHESTER. 
 
RETURN CIRCULATION DEPARTMENT 
 TO-* 202 Main Library 
 
 LOAN PERIOD 1 
 HOME USE 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 ALL BOOKS MAY BE RECALLED AFTER 7 DAYS 
 
 Renewals and Recharges may be made 4 days prior to the due date. 
 
 Books may be Renewed by calling 642-3405. 
 
 DUE AS STAMPED BELOW 
 
 
 
 
 
 
 
 
 SEP 09 1989 
 
 
 
 y. . 
 
 
 MAY 07 1989 
 
 ^ 'i \ \w 
 
 
 
 APR 2 8 1994 
 
 
 AufoTBSi 
 
 pCClRC AUa 07 9v 
 
 
 MAY 8 198 
 
 } 
 
 
 oiRruji ATir 
 
 m 
 
 
 
 
 
 
 
 
 
 
 
 UNIVERSITY OF CALIFORNIA, BERKELEY 
 FORM NO. DD6 BERKELEY, CA 94720 
 
 Berkeley 
 
 General Library < 
 University of California 
 Berkeley 
 
 LD2lA-50m-2,'71 
 (P2001B10)476 A-32 
 

 U ^UH B/M/MB