Moral and Religious Influence of the School. The religious state of the school has been very pleasing most of the year. All the larger girls were previously members of the church, and have continued to appear well; three, about the age of eleven or twelve, have been added to it, four others about the same age are candidates for admission, and five or six, who are younger, are quite serious. Indeed, there is great cause for thankfulness in the fact, that none of the girls, since this school was commenced, have continued in it any length of time without becoming hopefully pious. and no one has been known as yet to dishonor her profession. All who have regularly left the school, are married to Christian husbands-are training up their families in a Christian manner-and, though some of them by the indolence or misconduct of their husbands, sometimes suffer for want of this world's goods, they appear to suffer patiently, in hope of a better inheritance. The influence of Christian households, thus formed and thus conducted, will not eventually be small, among a people to whom domestic enjoyment is rarely known. Panditeripo.--Mr. Scudder remarks"Some months ago the heathen took one of our printed tracts, on the subject of the celibacy of the Catholic priests, put it into Tamul verse, and acted it as a play. As it mentioned several instances of the unfaithfulness of the clergy to their vows of celibacy, the bare circumstance of the heathen's bringing them before the people, in a play, excited the most irritating feelings. A complaint was addressed by the Catholics to the governor of the island against me, that I had procured the heathen to write and act the above mentioned play. Manepy.-At this, as at most of the other stations, during the latter part of the year, it was found necessary to suspend some of the schools, for want of funds. Mr. Woodward remarks One of the schools which I dismissed was in a village about one mile distant, where the people are very heathenish. For two years, I have been trying every possible expedient to establish a school there, but so violent was the opposition of the people, I could not succeed, until the village schoolmaster left home for a season, to pay some vow at a temple on the continent. As soon as I heard of his departure, I sent a man to the village, in the capacity of a teacher, who succeeded in collecting most of the children taught by the caste village master; but within two months after its commencement, I have been obliged to dismiss it. The day after the school was dismissed, a deputation from the village, consisting of some respectable men, waited on me to know why I had abandoned the school. VOL. XXVIII. One of them introduced the matter by saying-"Sir, the lamp you lighted in our village has gone out. To which I was obliged to reply, "The oil has failed." After a short pause another asked, "Is it kind in you to compel a child to eat sugar-candy when he refused, and then after he had got a taste of its sweetness, to snatch it away?" One of the individuals added to the church at this station during the year was a vedan, or native constable, in a neighboring village. His religious principles not allowing him to engage in acts of oppression or injustice, without which he could derive no emolument from the office, notwithstanding the entreaties and threats of his relatives, he resigned it. He is still employed as a schoolmaster, and has recently succeeded in prevailing on his wife to attend church. Tillipally. The preparatory school, at this station, though not so large as in past years, in consequence of pecuniary embarrassments, is yet flourishing. The average number of pupils through the year has been 50. Near the beginning of the year, almost the whole school was awakened to attend seriously to the concerns of the soul. Four have been admitted to the church, and four or five more are now candidates for admission. General Remarks. In regard to the health of the mission, additional facilities by means of the press, and native helpers, for making known the gospel, the increase of most of the congregations, and especially, in the early part of the year, the influences of the Holy Spirit attending the exhibition of divine truth, there is much cause for devout thankfulness to the God of missions. The church has been enlarged by the addition of 64 members at all the stations. Of these were Harriet B. Meigs and Mary Anne Poor, the two oldest children of the mission. The former, an amiable, intelligent and lovely girl of nearly fifteen, was, in one short month after her public profession of faith in Christ, taken from her mourning, but comforted parents, and her weeping sisters, brothers and other friends, and from all dear to her here, to the arms, we trust, of her dearer Savior. This was in August. In December, M. Whelpley, a native member of the church, of much promise, educated as a physician and Christian catechist, and employed in connection with the seminary, as teacher and doctor, was also removed by death. His death is a great loss to the mission, but to him it is no doubt gain. He died in hope and sleeps in Jesus. No other death has occurred among the members, except of an elderly female, at Tillipally, who was baptised and received to the church, when 36 drawing near to the grave. Her end was peaceful. Establishment of separate Churches. with it, of which an experience of fifteen years has afforded more and more evidence; but from the fact that other branches of the mission, of no less importance, make larger demands than formerly upon its funds, which are not enlarged with the enlargement of its operations. It may be proper to observe, that in schools, the missionaries would be understood to speak of Christian schools; well taught, and thoroughly superintended. Of schools supported by Christian bounty, in which almost nothing but heathenism is found, they can say nothing in favor; as indeed nothing in favor of baptised heathenism in any shape. For the greater convenience of church government and discipline, as was previously stated, it has been thought expedient to form separate churches at each of the mis-speaking most decidedly in favor of free sion stations, only uniting all in a consociation. It was found that 198 native members had been received to the church since its formation. Of these, several have died, a few have removed, and seven or eight have been excommunicated. The remaining members are divided to the different stations where they reside, or to which they naturally belong, if not residing at any station. The quarterly seasons of communion, when all the church members come together, are still to be kept up; but each church is also to have its seasons of communion and to regulate all its internal concerns, so far as may be, without aid from others. The principal direction of each church is to be with the pastor or pastors and elders or deacons, but the consent of a majority of the brotherhood is considered necessary in the decision of all important questions, such as concern the admission or discipline of members. Preachers. In the month of January, two native preachers, Nathaniel Niles, and Charles Augustus Goodrich were publicly set apart for the work of preaching the gospel. It was a very interesting occasion. In the afternoon of the day they were designated, they went together into the pulpit, and Goodrich read a portion of scripture and prayed, and Niles preached an appropriate sermon with much feeling and power. They have continued to acquit themselves well through the year, as preachers. Native Free Schools. In the returns to government of the native free schools for the year, the average number was found to be 93, with 678 girls and 2.879 boys. The suspension of several schools, as noticed in the accounts of the different stations, will not, it is hoped, have any permanently bad effect. Most of the schools will be immediately resumed, as funds to some extent have been received. The mission, however, is by no means able, with its present resources, to do what might be done, and what by many considerations they are urged to do, in this department. They have been obliged in their estimates for the coming year, to allow much less for schools than they did the last year, while more is loudly called for, by the voice and necessities of the people. This curtailment does not arise from any misgivings as to the great importance of the native free school system, and the decided benefits connected These schools continue to be frequently visited, by some Christian visitor, and the teachers (of whom many are now Christian) are paid according to the number and progress of the children; especially, their progress in Christian lessons. All the masters are formed into Bible classes, and meet at the respective missionary stations, once each week. They are required, with the children, to attend divine worship on the Sabbath. The children who are able to read, are most of them formed into Bible classes, and required to come together, at the station with which they are connected, one day or more, each week, for special instruction. At each station a Sunday school is formed, in which the children are taught and exhorted in some degree as in Christian countries, and they, as well as the teachers, are occasionally called together in more general meetings, where several missionaries and others speak to them in succession and press upon their hearts and consciences the most weighty considerations presented in the word of God. These meetings are held quarterly, for the schoolmasters, and once or twice a year, for the children. At one meeting for the latter, at which only the larger children were present, held at Oodooville in 1830, about 880 children were present, who were generally able to read more or less; and it is not unusual even now to hear children of the schools worship idols. I have left it off since the say, I do not go to the temples or great meeting at Oodooville. A similar meeting was held at Panditeripo near the middle of the year, which, though from various causes, was not so well attended, was undoubtedly useful. Under such cirhave in them some present and much cumstances and looking to results which future good, it would be a dereliction of duty, not to feel and acknowledge and urge the claims of native free schools. Printing and Distribution of Tracts. The number of tracts, generally from four to twenty-four pages each, which have been printed and distributed during the past year by the mission, is not far from 75,000; mostly original tracts, and designed for na tive Christians, heathens, Catholics and Mohammedans. Of these, four tracts, as coming within the rules of the American Tract Society, have be n published at their expense, on account of their generous donation of $200 for that purpose. The influence of tracts is becoming daily more extensive and more important. Distribution of the Scriptures. A tolerable supply of the Tamul scriptures, divided into small portions, having been obtained, have been generally used in the schools as reading books, distributed to considerable extent among the Catholic part of the population, sometimes given to the heathen, and always when applied for to native Christians. The stock, particularly of single gospels for the use of the schools. has become low, and the very liberal grant to the mission of $500 from the American Bible Society, for which the warmest thanks of the mission are due, will be very timely for this purpose as well as for purchasing entire copies of the Bible, of which there are now very few, perhaps not fifty in the mission. In proportion as schools advance and tracts are distributed and read, and the word of God is more extensively preached, the scriptures can be more profitably distributed among the heathen; and this is becoming more and more the state of parts, at least, of the district. EXTRACTS FROM and said, "Here that good man came many times each day, and prayed and cried about the Tamul people." What a monument, thought I, is this! No expense of marble slab, no exaggerated inscription of a friend! But here is a monument erected without design, which a native reads, and in a short sentence of simple language, describes a character of which but few are worthy! The King's Hospitality. Early Monday morning I proceeded on my way. About noon arrived at the "Rajah's bungalow," a large house, well furnished, with servants in attendance for the accommodation of travellers. I, without hesitation, entered the house and with as much freedom as I should do in a tavern in America, ordered a dinner. As my call was of course unexpected by the steward, I thought I should not get much to eat; but the dinner was soon announced. The table, which was quite eight feet in length, was covered with a profusion of dishes. There were two quarters of mutton, roasted and boiled, a goose, two fowls, a duck, with a great variety of vegetables, &c. While I was thus provided for by the rajah's hospitality I was naturally led to say something respecting his majesty as an indication of gratitude for the ample provision made by him, for the accommodation of travellers. In return, the steward entertained me with a very long and tiresome account of the charitable disposition of his master, the MADRAS, rajah. It is true, that hundreds and perhaps thousands, in different parts of the country, are entirely dependent on his bounty for livelihood, both heathens and Christians. He does not bestow his favors on the latter because of any regard he has for Christianity any farther than it is asso ciated with the memory of Swartz. THE JOURNAL OF WOODWARD, ON A TOUR ΤΟ 1831. MR. Monument to the Memory of Mr. Haubroe. Jan. 8. Saturday afternoon landed at Shalnagapatam, forty miles southeast of Tanjore, where I found palankeen bearers, who had been sent from Tanjore, in waiting for me. It being near the Sabbath I had my baggage taken to a rest house in a retired part of the village. There I opened a letter, brought by the palankeen bearers, announcing the sudden death of the Rev. Mr. Haubroe of the Tanjore mission. He was a man of an excellent spirit, and indefatigable in labor for the salvation of souls. A man who had the care of the rest-house, in a few words to me, spoke volumes in commendation of Mr. Haubroe's missionary character. He said, Mr. Haubroe was a good man. He loved the Tamul people. A few months since, he accompanied Mr. Kholholf who came to spend a few days here on account of ill health. When Mr. Haubroe was not engaged in attending on Mr. Kholholf, he did nothing but preach and pray. Here he paused and requested me to follow him to a place not far from the rest-house, to which he pointed with his finger. I declined, on account of the excessive heat, but he insisted on my going. When we arrived at a certain bush, he stopped, and with his finger pointed to it, Intercourse with a Catechist. As I was rising from the table, a catechist came in and introduced himself as connected with the Tanjore mission. I was pleased with the spirit he manifested in conversation and from the account he gave of his labors, I thought him not unworthy the situation he held. He conducted me to a large school establishment of the rajah's, where several languages are taught. In each room I addressed the pupils, and distributed, in a few moments, all the tracts I took with me. The crowd, which I found without, as I left the school, listened very attentively, while I published to them the glorious gospel. In passing from the school to the small chapel, in which the Christian congregation assemble for worship, the catechist expressed much anxiety for the wel fare of the souls I had been addressing. "So numerous, said he, are the congregations, connected with the Tanjore mission, and so fully are all its missionaries occupied in Tanjore itself, I fear many will perish for lack of food. Many of the catechists care more for their wages than for souls." I had never before had an opportunity of becoming acquainted with the state of any of these congregations, though I have repeatedly had occasion to pass through Tanjore. Destitution of Laborers. per The result of all my inquiries and of sonal observation is truly distressing. There appears to be many families and villages, in that part of the country, very eager for instruction, and in many instances their repeated call "come over and help us," has been answered by despatching a catechist or reader, who was nothing more than a moral character, trained in the mission school. No blame can, however, be attached to the missionaries. They did the best they could to supply the pressing demand. In many parts of the country, between Cape Comorin and Madras, some congregations and many families of papists have intimated to the nearest missionary, that if they will send them a spiritual guide, they are ready to renounce the errors of popery. But it is indeed distressing to think, that no adequate supply of teachers, qualified for such a responsible situation, can possibly be furnished. History of the Image Savarpathe. After visiting Mr. Kholholf at Tanjore, and Mr. Crisp at Coimbaconum, Mr. W. arrived at Myaverum, where he found Mr. and Mrs. Shaffler. At these several places, he preached and had much friendly and profitable intercourse with these excellent missionaries. From Myaverum, I went on by night, to Chillumbrum, or, as it may be spelled in conformity to Tamul, Seethumparrum, twenty-five miles from Coimbaconum, at which place, I arrived early in the morning. This place is a famous resort for pilgrims from different parts of the country. During the day, I had the company of a young brahmin, who came for a present. From him, I learned the following history of one of the images, of which there is an endless variety connected with the establishment. The image, Savarpathe was made many centuries ago, by a certain king, who employed for the purpose a certain goldsmith. The king furnished the pure gold, of which the image was to be made, and commanded the smith to have the image ready for worship on a certain day. The smith prepared his mould, melted the gold and poured it out; but upon examination, he found one eye defective. He moulded it again and again, but with no better success, there being at every attempt, a defect in an arm, leg, &c. At length, the night, preceding the day in which he was to prezent the image to the king or forfeit his life, arrived. While in a state of extreme anxiety, he was invoking the aid of the gods, a child of the brahmin caste came in and asked for a little water to drink. The smith, in his haste, said to him, "I have no time to run after water for you, here, drink this," pointing to the gold in its melted state. The brahmin boy hastily seized the vessel in which the gold was melted and drank it. The gold ran into every part of the body and consumed it, leaving an image exactly the form of the boy, who drank it, with one leg raised from the floor, (which was probably the effect of the heat, as he applied the draught to his mouth.) The god with his wife is three times, each day, bathed in milk, honey, ghee, water, &c. The milk, honey, and ghee, which are poured upon the image, flow off out of sight, in a conduit for the purpose, where it is gathered up by the brahmins and sold by them; but the water, which is poured on in immense quantities, is conducted off to a large tank, in which pilgrims bath for the remission of sin. The number of brahmins, connected with this temple and dependent on its income for support, is three thousand. As I passed by the temple towards night in my palankeen, a young brahmin entreated me to stop long enough to place at least one foot within the walls, that my sins might be atoned for! Depressed State of the Mission at Cuddalore. Mr. W. spent a week with Rev. Mr. Hallewell, chaplain at Cuddalore. Rev. Mr. Rosin has left the mission establishment in that place. The establishment is at present under the direction of the Rev. Mr. Hallewell; but his official duties are so numerous and his health so delicate, he is unable to do more than to give a general direction to the labors of the native catechist and schools. The native Christians in this place, seem to know but little, if any thing, of experimental religion; yet, like the hea then, they have a certain kind of attachment to the religion of their fathers; and, whether influenced by a party spirit, or attachment to the form of worship, or better motives, they do not entirely forsake the assembling of themselves together. I had all the Christian children assembled for instruction, twice during my stay there. It was indeed lamentable to see how little they knew of the Christian religion. Not one of the children, though some of them are fif teen years of age, could give me any idea of the plan of salvation through Christ. They were quite ready, in their description of heathen worship and ceremonies, but were speechless, when I inquired respecting the religion in which they were born. Call for Laborers. Many Christian congregations on the neighboring continent, which, in the days of the excellent Swartz, felt much of the power, as well as had the form of religion, are, for the want of laborers of a similar spirit, dwindling away; and in a few years more, the name of a Christian church or congregation must become extinct. How can these outposts, (if I may so call them,) which were taken at the expense of much money, many prayers and many lives, be maintained, unless Christians in the camp send forth a reinforcement? They should send, not only a sufficient number to enable them to withstand the seige, but to act on the offensive, and enter the enemy's field and bring many captive to the feet of Jesus, the Savior. But alas! where is the missionary society or missionary, who feels responsible for these souls! The missionary establishments on the continent are very few. The present number of missionaries is small, even when compared with the labor, which is necessary to keep alive Christian congregations already in existence. What then is to become of the Catholics, who begin to feel that they are perishing for lack of vision? What, of the heathen, who are buried in all the darkness of idolatry and superstition? Though I would plead in behalf of the district of Jaffna, with the conviction that American Christians have dis charged but a small part of their debt to this people, yet I feel inclined to direct their attention also to the more deplorable condition of the poor, perishing natives of the neighboring continent, as soon as, in the providence of God, the door may be opened. The fields for missionary operations are numerous and inviting. I regret that I did not commit to writing some of the many earnest entreaties of native Christians, for me to remain with them and break to them the bread of life. EXTRACTS FROM A LETTER OF MR. WOOD WARD, DATED MANEPY, SEPT. 30, 1831. Donations for Repairing the Loss at Маперу. An account of the burning of the mission premises at this station, was given in our last volume, p. 369. Be The amount of subscriptions on that paper is nearly one thousand rupees. The amount raised in Bombay, through his means, was nearly two thousand rupees. From Calcutta nothing has been received. The bishop was taken ill soon after his arrival there, and now rests from his labors. sides sundry contributions from individuals in Ceylon and other parts of India, I ought not to omit the names of 1. N. Mooyaart, Esq. of Matura, C. Layard, Esq. of Colombo, the Church and Wesleyan missionaries of Colombo, Rev. Mr. Rhenius, of Palamcotta, Rev. Mr. and Mrs. Ridsdale and Rev. Mr. Smith, of Madras, who were very active and successful in collecting money for repairing the loss. Opinions of the Heathen concerning the Loss at Manepy-Argument against the Mission-Superstitions in regard to the old Christian Churches. The destruction of the mission premises by fire in the midst of a people, who can not witness such an event without ascribing it to some visible cause, occasioned not a little talk among them. They were quite ready to account for the catastrophe. It is, they say, an exhibition of the power of Ganesa, an idol worshiped in a temple near the mission premises. From their account, it appears that Ganesa and myself have had a quarrel ever since I first removed to Manepy, in 1821. That, formerly, I was driven away by disease, sent in consequence of causing the removal of his temple-and that latterly, I had been making a representation to government with the de&c. The pandarum, (the officiating priest sign of preventing a festival at that temple, of the temple) declared, a few days after the fire, that Ganesa appeared to him, a week before the fire, and informed him, that before the festival, he would drive the padre off. As Ganesa had displayed his power in so signal a manner, all the adherents of the idol felt quite confident that I should not dare to show myself again in Manepy. Upon my first visit to the place after the fire, I made known my intention to rebuild the premises, to the no small astonishment of those, who supposed that I should now bow to the power of Ganesa and keep myself at a distance. However, when the repairs were actually commenced, they concluded that Ganesa might possibly suffer me to begin, yet would surely visit me with some severe judgment. Many in A few days after the fire, the bishop of Calcutta visited the district. He very kind-dividuals, under the mask of friendship, enly inquired respecting the particulars of the treated me not to rebuild on the same spot. event, and before leaving, repeatedly asked Here it should be understood, that the Tafor a written account of the loss, to aid him mulians have strong superstitious notions in laying the matter before his friends in on this subject. They do not generally reMadras, Bombay, and Calcutta. This was build where a house has been entirely defurnished; and an account also published stroyed by fire, nor make use of the timbers in the Madras Gazette. Upon the arrival of the old house, if at all burnt, in rebuildof his lordship at Madras, he put a sub-ing. The great reason they urge to show scription paper in circulation, having him- the impropriety of rebuilding on the site of self first subscribed one hundred rupees. the burnt house, is the fact, that a house |