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http://www.archive.org/details/appealforhinduadOOward

Rev.

F.

DeV/.

WARD,

D. D.,

CENTRAL PRES. CHL'RCH,

GENES EO.

N. Y.

APPEAL FOR THE HINDU,

ADDRESSED TO

BRITISH AND OTHER CHRISTIAN FOREIGNERS

RESIDING IN INDIA.

"It

is

the duty of every Christian in India to act the part of a Missionary to the Heaare around him."

then

who

Bishop of Madras.
it

"India
idolatry

is

conqupred by England, that

it

gated by our arms, that

is

new link

in

might be converted by England. It ia c bjiiby our religion. Every convert we make from the chain which binds Hindustan to Britain."
might be
blessed

Rev.

J.

A. James, of Birmingham.

MADRAS:
AMERICAN MISSION PRESS.
1845.

Extract of a Letter

from a

Civilian in the Upper Provinces, to

another in Calcutta.

"We have a high commission whether as servants of the British Government, to support the majesty of its name, by the uprightness of all our decrees or as the sei"vants and children of a still higher Power, to work each to the utmost of his abilities, to the fullest extent of his influence, be \i personal and springing from high moral attributes, or official and lent by his position in the world, for the good of his feUow-servants and brother-men."
;

APPEAL FOR THE HINDU.

On
lege,

occasion of the annual examination

Hailebury,
in

at the

East India Col-

the

year

1843,

the

honorable

Chairman
forget,

addressed the graduating class in an excellent speech, of which

the following are the concluding
that

paragraphs.

"Never
life

young gentlemen,
ought to be the

the

great object of your

inhabitants.

in

India

Never let this thought be for a moment absent from your minds. Above all, remember that all good service must be founded on good inoral and religibenefit

of

its

ous principles.
the

Remember,

also, that

we have

all

to answer for
at

manner
be a

in

which we have exercised our authority

a higher

tribunal,

where the poor Hindu, although now perhaps despised,

faithful witness either to

shall

our honour and reward, or to

our shame and disgrace."

The high
added
aside

authority

from which these sentiments emanate,

to their

own

intrinsic truth

claim for them our respect and attention.

and importance, most justly Tliey cannot be set

as the ptrojessional advice of a Christian preacher, or as

the language of one

who

is

ignorant of the kind of neutrality

tlie

which the covenanted servants of

advisedly spoken

Company
They

are pledged to

maintain towards the Natives of India.

are the words

of one who knev/ where

he was standing and

whom

he was addressing.

We
at

honour the man who,

in this too secular

and accommo-

dating age, had the boldness to declare such sentiments, and

such a time.
as light

liant

Would that they were printed in letters briland placed where the eye of each Briton, each

Christian residing in this idolatrous land could vvith the most

APPEAL FOR THE HINDU.

them
!

frequency rest upon

Had

these

principles

held

that

place in the memories, and exerted that control over the con-

duct of the rulers of India, from the days of Lord Clive to the
present hour, that they should have done, what happy effects
vi^ould

have followed

But

it

is

not the part of true wisdom

sullenly to

mourn over

the past.

The

evil that

has been done

cannot be remedied, nor can misimproved opportunities of doing good be recalled.

We

have to do with the present hour

life.

and with

those

now

acting their part on the stage of

To those the following thoughts are respectfully May they receive the attention that the subject, at
justly

addressed.
least,

most

demands
position of a Christian while dwelling in a heathen
is full

The
munity

com-

of danger and responsibility.

The danger

is

tracea-

ble to that principle of

in the familiar stanza

human

natiue to which the poet alludes

"Vice is a monster of so horrid mien, That to be hated needs but to be seen But seen too oft, familiar with its face,

We
Such
ciation
is

first

endure, then

pitij,

then embrace."

the natural
vice

and strong tendency of prolonged assoof idolatry.

If after

with the

the

emotions of

deep loathing and deeper sorrow that whelm the soul at the first sight of the symbols and ceremonies of idol-worship, there interpose not an energy equally powerful with that which preserved unharmed the three faithful Israelites amid the flames of
the furnace,
third,

we may

rest assured

that there will succeed that

to,

most

fatal process,

attachment
first
is

or at least indifference

respecting, the object at

so hated and shunned.

This

is

no

idle

dreaming.

There

danger.

Of

this

we should be
which
w^ill

conscious, and daily should

tify

we seek

that grace

for-

us against the threatened harm, and keep our souls alive

with the pity and zeal of Lot in

Sodom, and Paul

in

the city

of Athens.

His position
his

is

responsible as well as dangerous.

He
is

has

it

in

power

to

do much
emphasis,

good or
a

much harm.
on a

He

marked
v.ill

person

with

"city set

hill."

His Gentile and

neighbours cannot

or will

not read the Bible, but they

APPEAL FOR THE HINDU.

do read
his conduct;

they hear his words and observe his daily

deportment, while from these they form their opinion of the religion he professes.
visible representation

He

is

a personification of Christianity, a

of the gospel of Christ.

He may
is

prefer

it

should be otherwise.

He may

urge that

it

not right to charge upon a system of behef the

attach
to
its

faults that

may
this

argument, but the adage

"actions

nature,

There may be much truth in founded deep in our common speak louder than words;'''' and though the
professors.
is

Christian give not articulate expression to the thought, yet by

his profession

he says to the heathen and the ungodly around

him, "would you judge of the character of

wie."

my

religion,

look at

tion

Who How

can measure the responsibility attached

to his posi-

appropriate the injunction of an old divine, "ChrisBibles.''''

tians should be walking

This suggests the

first

duty of a Christian residing in a heathen

community

so to deport himself that his conduct

ful comment upon the religion of the Bible.

There

may he a truthis no language

so generally read, so easily understood, so carefully remembered,

and so deeply
page may be
of address

felt

as the language of the

life.

The
is

printed

illegible,

a foreign language
feelings,

may

prevent the oral

a

communication of thoughts and

but here

mode

common
study,

to

all.

It is

the language of signs requiring

no previous
tian holding

no vocal expression.

Such a commentary on
is

the principles

and maxims of the Bible

the professed Chris-

up

to the view of the ignorant heathen,

and by

it

he

is

teaching truth or error, confessing or denying his divine

Saviour and King.

But a consistent and holy example, though a primal

not
all that is

duty,

is

required of a Christian
called

when dwelling
It

in a

heathen

land.

H'e

is

upon
I
is

to be actively useful.

becomes every

follower of Jesus often to ask himself the question,

I

"Why am

detained on earth?

am an

heir to a heavenly inheritance.

fair,

There

my

house and portion

My

treasure and

my

heart

is

there,

And my

eternal

home.
its

Why am
vileges

detained so long from a participation in

pri-

and blessedness?"

One most obvious and important

APPEAL FOR THE HINDU.

is,

reason

that he

may

be useful.

The world

is

to be converted instru-

and restored

to original holiness

and glory through the

mentality of the church.

That being the

case, the duty that rests

upon
that

the community of disciples rests upon each individual of community to the extent of his ability; hence the command,
say, Come.'*''

"Let him that hearefh

In the divinely benevolent

enterprise of the world's evangelization, each disciple of Christ

should

an individual, has something to do, someway of active effort, personal usefulness; and he should possess his mind with the deep and ever present conviction that the leading object of his detention on earth, is to allow him time But there is another question that calls for to he thus useful.
feel that he, as

thing in the

the serious consideration of those to vvhom this appeal

is

address-

ed

"Why

are

you compelled
say, for

to reside in this heathen land ?"

inclination

Compelled, we
at

were

your guide, you would your

once hasten away from a view of scenes and objects so loathas those

some

you are

daily

compelled to witness.
it

If
it

it

is

duty to be here, (as

we take

for granted that

is,)

you are
has he

here at the bidding of your divine Master.

sent you?

And why

The

Bible answers:

to be useful to the people.

You

may
this,

talk of "livelihood,"

"no

situation at

home," and
events,

the like;

but most assuredly the Disposer of events has a higher object than
in the

disposition

of your

lot.

All

national

or

individual, are regulated with a view to the glory of the cross,

the establishment of Messiah's throne on earth.

But where, you

your own dwelling.
tion,

ask, shall I beginl

We

answer, at home, in

Has

the question ever arrested your attento

why you

are

obliged
it

have so many Native servants

be) whereas in England you

around you, (eight or ten

This

may

required not the half or possibly the fourth of that

is

number?
design in

not a chance occurrence, traceable to no more definite

a cause than the customs of the country.

this,

There

is

and

if

we

err not, that design is that a greater

number of

ignorant but immortal beings

may be brought
Here

within the sphere

is

of Christian instruction and influence.

an assemblage

of persons placed, for the time, in your charge; and the same
voice that says to the Christian parent, " Train up your child in
the tony he should
go,'*''

says to you as a Christian master, "Give

APPEAL FOR THE HINDU.

unto your servants that which
is

just

just return for the service they render

and equaf'' And what is a you? Pecuniary wages

if

alone

Your own conduct

;

returns a negative reply, for

your

servant be in danger, you place the shield of your protection

before him

if sick,

you provide

for

him means of cure

and
if in

if in

perplexity, he has your ready advice;

sorrow, you
in these

w-ith-

hold not your sympathy.

like

In meeting

his wants,

and

respects,
it

you

feel

that

you are but doing your duty; you

spirit

regard

as
is

coming within the

"just

of the injunction to render

that servant

him what
immortal
in

and equal."
?

claims upon you than these

soul,

And has Can you

"spirits

no other

forget that he has an

is

and

that his

unending existence
of just

to be passed

heaven or in

hell

among the

men made

per-

fect," or in that

abode where

"Darkness, death, and long despair Reign in eternal silence there."

But, you say,

"My

servants do not understand English,

cannot speak to them in their oicn language.''''

Do

and I you reason

thus

when you

visit

them

at their sick

homes, or w^hen they wait

Are you silent then, or do you not call to your aid an interpreter and communicate through him your wishes and advice ? Again, if you can do little yourself, may it

upon you

for business?

not be that there

is

within a short distance of your dwelling a

is

church or chapel where the gospel

preached

in the Native

language, and can you not advise them to go there?

What
if

congregation might the missionary have on the Sabbath

tian masters

Chris-

would but adopt

this

com-se!

We
know
truth

do not say that

said, but

the servants w'ould understand at

if

once

all that

would be

regular

attendants they would ere long

become acquainted
is

with the leading truths of

Him "whom
hear

to

life

eternal."
a

Sometimes,

too,

they

would

the

from

Native
fail

preacher or catechist, and whose meaning they could not

to understand,

and

partially at least

remember.

But, you continue, "If I do advise them they iciU not go.'^
AVith
all respect we would ask, Have you ever, with affectionate and hearty earnestness, made the trial? Did you ever call your servants around you, and with a manner and tone that com-

8
pelled

APPEAL FOR THE HINDU.

them
to feel

that

you were you

all

sincere,

say to

them,

"You

know
to

the interest I feel in

as

it

respects your temporal

I

circumstances.
relieve

You
But
feel

can bear

me

witness that

am

ever ready

you from embarrassment and

so.
I

difficulty

possibly
that

do

this interest is trifling

when I can when compared with

Bible,

which

for

your
it

souls.

open my

and read

thus:

'Without

faith

is

impossible to please God,' 'without

holiness

no man
It is

shall see the

Lord;' from what

see I cannot

think that you have this faith or this holiness.

imminent.

my

'heart's desire
I

Your danger is and prayer to God that you

cannot;

may
I

be saved.'

Could

by

my
I

tears

would withhold
to

neither.

But

and prayers save you, nor can I speak

is

much

you

in

a language that

is

foreign to me, but there

is

Christian sanctuary, where the gospel

preached

in

your

own

language.

It is

my

most earnest wish that you go there to hear

life.

the words of eternal

Perhaps something may be

said that,
salvation.

with the blessing of God,

I

may be

the

means of your

beg you not to delay attending to

this

most important subject

any longer."

Can a

Christian master say this to his servants

and yet they give no heed to his word? We cannot believe it! But before you say that there is no use in making the effort we urge you to try. It is worth the time, worth the trouble. God's glory and an immortal soul are the motives. O, make
the single trial!

But,

you continue, "If they go

it

will

be

to

please me."

Who
its

expects to find purity of motive in any heart previous to

regeneration by divine grace.

the

Deduct from

the audiences

usually frequenting

house of

God

all

except those

come

to worship

Him

"in spirit and in truth," and

who how few

uncon-

comparatively would remain!

But does

that circumstance res-

train the parent from requiring the attendance of his

verted child
jifo

at

the
it

place where prayer

in respect to

is

wont

to

be made?

nor

ought

you

your servants.

But, you again urge, "/ donH wish to trench upon their conWe are aware that some Christians do scientious scruples."

not consider

it

right to

employ any as servants who

will

not

attend upon the preached word.

nothing.

We

are not

Of that we say in this place now mging compulsion, but advice and

APPEAL FOR THE HINDU.

entreaty.

9
will

Use

these means,

and

it

may

be that they

have

cause for ever to thank you that you gave them

this advice,

though opposed to long cherished habits of thought and feeling.

But "/ have no

urged by some.
ing thoughts.
time
for

time to give to

my
to

servants,'''' is

an objection
the follow-

We
If
it

commend
certain

their attention

course be duty, then a want of

necessity

doing

arises

not from

but from

some

defect in the division of your hours.

Again, we can point to

some who do attend to this department of Chrisand yet it would be difficult to show that their public engagements are at all less numerous or less urgent than
instances of
effort,

tian

those
that

who

plead

this

apology.

Again, for what

is

time given

you may "bay,

sell

and get gain?"

Oh, look

No, but

to

"do good aa
the Judge,

you have opportunity."

of the judgment-day
!

at this objection in the light

Fancy yourself standing before

and the question being urged,

ritual interest

"Why

did you neglect the spi-

of your servants?"
it,

AVill

you be able then

to say,

"Lord,

would have done

farther

but / had no time /"

But waiving
do someiliing,

objections,

may we
entreat

Christian masters,

and supposing
earnestly

that

appeal to you as you allow you ought to

may we
way

you

to

do

it

now.

Members
and not

of your household are under the curse of God.

to eternal death.

They

are in the broad

feel for

Can you
feel for

believe this

them?

put forth every effort at

to

Can you truly your command

them and not

Oh, go
to

to save them.

them, warn them

of

of their danger.

Point

them

the

away the sin of ihe world. Counsel them to flee to Him who "came to seek and save that which was lost." Do this and your labour will not be in vain in the
that taketh

Lamb

God

Lord.

You

will
will

at

least

have "done what you could," and

perhaps you
in the

have saved a soul from death.

Do

it

not,

and

day of judgment some heathen servant

may reproach you

with being the

knew

means of his ruin. "I was in your house and you were a Christian, but you never taught me what Christianity was I used to see you pray, but you never told
that
;

me how

to pray

used to see you

call

the

members of your
join in worshipI

family around you to hear the

word of God and

ping him, but you never called

me

either to hear or pray;

used

10
to see

APPEAL FOR THE HINDU.

you go to the house of God Sabbath
to
I to

after Sabbath, but

you never advised me

heaven,
call, hell,

go there; you were on the way to

it,

and you knew

but you never gave

I

you never taught

It is plain,

me one

word, and here

me one am and must

down we beg

for ever

remain in torments."
Bible truth.

Call this not exaggeration, fana-

ticism.

With a

heart weighed

with grief at the neglect that prevails on this subject,

you, Christian masters, for the glory of

God and

the value of

the soul, to coimder the spiritual ivants of your servants, and make

them the object of your more earnest care

But though

it

be true that charity should begin at home,

it

it is

not right to allow

the providence of

to stop there.

The number brought by

is

God under

your immediate influence

small

compared with

the multitude to

other ties than those of our

whom you are related by no common humanity. But these, too,

efforts.

have just claims upon your prayers and personal

There are
the nation.

in all the cities

and larger tov/ns of the Presiden-

cy Christian schools for Native youth.

They

are the

hope of

What

character would

it

give to these institutions,

what encouragement
what impulse
visit

to the missionary

who

has them in charge,

to teachers

and

pupils,

were you occasionally to

them.

An

half hour of each

week thus spent would be

productive of most salutary results upon the interests of Christianity.

We
give

ask this in addition to the attendance

we

trust

you now

upon public examinations and

not the other remain undone.

exhibitions.

Do

the one, but

let

Supply yourselves with a few copies of the Scriptures and

Tracts in the Native languages.

Occasions are ever present-

ing themselves in which you might give one or a few away with

a hope of their being read and doing good.

state

We

surely

do not

a fact of which you are

now

ignorant, that the reading of

a single chapter of the Bible or a small Tract has not unfrequently arrested attention, awakened inquiry, and led the soul
to the cross of Christ for salvation.

The needy
wants of the

are often at your door asking alms,

gift

accompany

your pecuniary

with a few words of admonition upon the

soul,

and

Him who came

enjoyed

to supply those wants.

How

great

the

facilities

by

ladies

and especially

APPEAL FOR THE HINDU.

11

by mothers of doing good to their ayahs and other female domestics.

No

class of servants are brought into greater famili-

arity with their superiors

tresses,

than these; constantly with their mis-

how much

instruction might they learn,

!

and what salutary

impressions might they receive

This

is

not theory alone.

Who
Ayah,''''

has not read that delightful

little

volume, "Lady and her

by Mrs. Sherwood.

What

has been, with the divine blessing,

one case may be in others. How happy the effects of such instruction accompanied with appropriate examHeaven's blessing will not ple upon the children of the family.
accomplished
in

be withheld from such a household.

But while the Natives

ignorant

call loudly for

your

aid, forget

not the
streets

and morally debased Europeans frequenting the

cities.

of our larger

friend of ours in a late walk through

one of the by-streets of Madras met with an East Indian who,

though
far

advanced
not

in life

and

at

large establishment at the Presidency,

one time connected with a had never possessed a Bible,

sjnall

and seemed

to

understand in any

degree the character

and

offices

of Jesus Christ.
cities

This may be an extreme case.

But

were the

and towns of Southern India thoroughly pervad-

ed with Christian colporteurs, as they are in Britain and America,

we doubt not may be less in

There
portunity
is

that multitudes of cases, similar in kind, though

it

degree, would be brought to light.

connected with the church to which you belong a

doing

Sahbath-school, or a Bible-class.

of

grieved to learn that

Can you allow such an opgood to remain misimproved? We are in some of the large towns of the Presiis

dency, the Sabbath-school

but badly attended, and that not

because there are no children

parted, or

who need the instruction there imwho would not come if invited, but because there are
to collect

no teachers be? Act a

and instruct them.

Is this as

it

should

part worthy of your professed relation

said,

and attachpreached."

ment
This

to
is

Him who

"to the poor the gospel

is

a system of benevolence that

commands

the best ener-

gies of

many honored ones

in

our fatherland, and shall Chris-

tians in India be behind their relatives

All,

and friends "at home!"

is

we

rejoice to say, are not.

Our appeal

addressed to those

who

are.

May

it

not be

in vain.

12

APPEAL FOR THE HINDU.

Bible and Tract Societies would gladly furnish any traveller

with

the

means of

leaving a

testimony for the truth to the

people of the towns and villages through which he might pass.

We

know

often
far as

a gentleman in the department of Engineers who is accompanied on his tours by a missionary, thus fulfilling so

possible the duties he

owes

to his

Heavenly and earthly

Sovereign.

As

to

pecuniary

aid

in

sustaining Christian

missions,

and

we need say but little. This is a most important and necessary method of doing good. We Increasingly large sums rejoice that it is heeded by so many.
other institutions of benevolence,
are given yearly by British Christians towards the spread of the

gospel in this land.

We

honour the gentleman who gives more

mite.''''

than 3000 Rupees yearly, not forgetting, however, the blessing

that attended the giving of a "widow^s
at times occurred whether
it

The

question has
in

be not the duty of every Christian

India to give one

Christian truth

day''s salary

each year for the dissemination of

among

part were given, the

finds
its

way

into the

the Natives; and whether if that l/365th amount would not far exceed all that now funds of Missionary and Bible and Tract
in

Societies from residents

India.

We

suggest the

question.

May

it

be seriously considered.
are privileged to

We

know

that the several

methods of
still

doing-

good we have now stated have been and some, and that with the most satisfactory
time since we met a Native Christian

are

pursued by

results.

But a short
from a genCases

who

traced his earliest

religious impressions to the instruction he received

tleman he served

in

boyhood.

Nor

is

this a solitary fact.

might be named of Christian masters who daily pray not for Delightful scene! remindtheir domestics alone but with them.
ing one of the noble declaration of the Prince of Israel, "as
for 7ne
still

and

iny

home we

will

serve the Lord."

A.

larger

number

employ a Native catechist or reader, who visits the family An weekly, and conducts religious service with the domestics.
excellent
ever, with

and
all

commendable arrangement.
respect,

We

would how-

suggest the desirableness of a personal

attendance by the master or mistress as often as possible upon

these occasions;
their

presence

will

give increased nnportance

APPEAL FOR THE HINDU.

to the exercise, securing not only the

13
regular attendance

more

of

all

the servants of the family,

but obtaining for the truths

that they
in the

may hear read

or

explained, a

more

certain place

memory, and a more probable way

they are addressed.
close,

to the heart of those

to

whom

But we must

and we do

it

with an historical

illustration.

During the prevalence of the cholera

in Ireland in 1S32,

when

the utmost apprehension prevailed in every cabin,

is

an ecclesiastic

said to have devised the following expedient to quiet the fears

of the people.

piece of burning turf was exhibited on a

certain occasion, said to have

been lighted by

fire

from heaven.
in-

Pieces of

it

were distributed among the people, with the

junction that each

his
fire

man

should go to his

own house and

kindle

with this sacred turf;

fire

and they were assured

that so

long as the

was perpetuated, the pestilence should not come

nigh their dwelling.

that every

But one
lighting

condition of this sacred gift was,

his

man
fire

after

own

hearth should carry a

piece of the

to his nearest neighbour

who was
it

without

it;

and thus
district.

in

an incredibly short space of time

spread from

house to house, and from hamlet to hamlet, over the whole

Now

what was

in

this case
It
is

mere imposture

is

in

the

case of the gospel a reality.

this

true that the "'children of

world are wiser than the children of light."

But ought

it

so to be?

Are you wiUing, Christian reader,

it

to

own

that in

your case

is

so?

When

the

bitten Israelite looked

at

to the

brazen serpent and was healed, did he not

that others

once

feel a desire

who were wounded should do

left

the

same?

Can we

suppose that he
gated associates
structing

the

work

to

Moses and

his publicly dele-

And will you lay the whole burden of in? and warning the Pagan, and the Mohammedan, and

the ungodly European,

if

the

upon the minister, the missionary ? And number of conversions be few, will you ascribe it to some
?

defect in the character and conduct of the ordained preachers

of the gospel

Christianity has claims

upon

the personal services of each

thy

one
with

of

its

disciples;

"Whatsoever

hand findeth
in

to do,

do
''

it

thy might."

"Son, go

work to-day

my

vineyard."

Let him

that heareth say,

Come."

"He

that hath

my

v.ord

let

him speak

14

APPEAL FOR THE HINDU.

faithfully."

my word
ed as
if

Each

Christian

is

singled out

and addressthe early

he were the only disciple on earth.

When

Christians

were

"scattered abroad, they went

throughout the
gospel.''^

regions of Judea and

Samaria, preaching the

Who?

Not

the apostles, for they,

we

are informed, remained at Jeru-

salem, but individual Christians.

We

do not urge

that private

members of

the church should trench

upon

the duties of the

is

public preacher.

By no means.

But there

an important

sense in which each disciple of Christ should make known the

truth.

Personal service

is

what the Heavenly Master expects and

"If

re-

quires of each of his servants on earth.

a thousand ministers

we could educate

and

freight the

and buy the services of ten thousand more, word of life to a score of nations, and thus by
if

proxy evangelize half a globe,

reach over

there be

still

a soul within our

our
to

whom we can by the use of the means placed at command exercise a sanctifying control, we must account
for the use

God

we make of

that opportunity of doing

good

to our fellow-men,

and honouring our Saviour and King."

Christian readers, what are you doing, as individuals, in the

noble work of subduing this empire to the rule of Christ your

King?

What, within

the circle

of your heathen and ungodly

What, among the youth of the congregation wliere you worship? What, among the gay, the worldly, the thoughtNothing? Then less of the city or town in which you dwell?
domestics?
are you \that you profess to be?

"Let the same mind be in

you

that

was

also in Christ Jesus."

Oh

cherish not the un-

and dangerous sentiment that you can be good, and As well might you think that there can be a sun not do good. Doing good to others in the heavens and that sun not shine.
scriptural
is,

most

plainly, a test of religious character.

first
gift,

God

wants your

heart

as a

but with

it

he also demands your voice,

your hand, your every means of making

says to you, as did

Emanuel

to the restored

known his truth. He Demoniac "Go

:

home
tell

to

thy friends

(thy household,

thy acquaintances)
for

and
is

them how great things the Lord has done

you."

God

deeply dishonoured by the multitudes around you.

of immortal beings are in danger of eternal death.

The

souls

()p])ortu-

APPEAL FOR THE HINDU.

nities

15

of doing good are placed at your

command.

Let these

considerations engage

your attention.

Let the motives they

suggest produce

tlieir

appropriate effect upon you in the for-

mation of your plans and the pursuance of your daily engageBe faithful to your God, faithful to yourselves, that ments.

when you

enter the

new

Jerusalem, you

may

find

some ignorant

and debased heathen who, through your example, your word of counsel, and your prayers, shall have been led to a participation in
its

eternal glories.
to some work of high and holy love, thou an angel's happiness shalt know

Rouse

And

Shalt bless the earth %vhile in the world above

The good begun by thee shall onward flow In many a branching stream and river grow The seed, that, in these few and fleeting hours

Thy hands unsparing and unwearied And

sow.

Shall deck thy grave with amaranthine flowers,

yield thee fruits divine in heaven's immortal bowers.

Extract of a Sermon by the Rev. John Harris.

"Picture to your minds a large

company

of travellers, destitute

of water, while crossing one of the vast deserts of the east

For

days previous they have had barely sufficient

to

moisten their

parched
they tod

lips

but

now

their stock

is

quite

exhausted.

Onwards

hope of finding a refreshing spring. But the unclouded sun above, and the burning sands beneath, render some of them unable to proceed they lie down never to rise again. The rest agree to separate, and to take diflerent directions, in the
for a time, in the

hope of multiplying their chances of discovering water. After long wandering in this almost forlorn pursuit, one of them finds himself on the margin of a stream. Slaking his enraged thirst, he

Looking around and and shouts He communicates to him, with all his returning strength, to come. the reviving signal to another still furtlier oflf^ and he to a third,
immediately thinks of
his

fellow-travellers.
lifts

perceiving one in the distance, he

up

his voice,

till

the very extremities of the desert ring with the cheering call

to

come.
"Brethren, that desert
is

the moral waste of the

world

those
that
it

perishing travellers, perishing

living spring
is

by

millions, are our

first

feUow-men;
of
it,

the redemption of Christ; the

that

that drank of directly

was

his

church;

church,
his

every
to

member

or

indirectly, is to

lift

up

voice

the world, with the

divine

while the Spirit of Christ, speaking through them, gives the caU effect. Every one that hears the call is to transmit it further still, till it has reached the very last of humaninvitation to come;

kind, and the world echoes with the

welcome sound."

MADRAS CHRISTIAN INSTRUCTOR

MISSIONARY RECORD.
Vol.
I.

JANUARY,

1844.

No.

8.

TO THE EDITORS OF THE MADR.AS CHRISTIAN INSTRUCTOR.

Dear Brethren-, In compliance with your kind request, and in answer to the expressed wislics of otliers wlio were present on the occasion, I send to you, for insertion in the "Instructor," the Historical and Statistical parts of my Address recently delivered at the Scotch Kirk. The article is prepared with great care as to accuracy of statements the information having been generously
,

have corresponded, and gathered from the last Reports of the several societies whose agents occupy this part of the missionary field. It may be thought tliat the picture is too bright. My object has been to say all that truth will allow of an encouraging nature. If any individual be disposed to hold up to public view the other and darker side, no
afforded

by

friends witli

whom

can only wish that your readers may be as much have been with collating and reeoi-ding these proofs of God's merciful interposition in behalf of this idolatrous nation. If that object be secured, neither their time nor my labour will have been expended in

one surely can object.

gratified witli perusing as I

vain.

Yours

truly,

F. D. \\.

Waku.

ON MISSIONARY EN'COURAGEMENTS
The
Historical

IN

SOUTHERN

INDIA.

and

Statistical parts of a Missionary Address, delivered in the

3, 1843.

Scotch Kirk on the evening of October

BY THE RKV.
W. WARD, M

F.

D.

A.

AJIKRICAN MISSIONARY.

Had

selected as the

theme of

subject the opposite of that I

my remarks this evening a have chosen, the task of its

it

discussion

would be comparatively light- Did I suppose would be for general interest, or practical benefit, to hold up your view the dark rather than the bright side of the picture
No.
8.

to

b3

QQ V
to

ON MISSIONARY ENCOURAGEMENTS
on the
than the
to

January

dwell

c?<.9couraging

ratlier

encouraging

features of the missionary cause in this part of India, I should

be able

to

occupy the time usually allotted

little

an exercise like

the present, Avith but

effort in

arranging appropriate argu-

ments and
at all

painfully true

That the picture has a dark side is but too and I am far from saying that its presentation is times undesirable and injurious. It is a truth to which
facts;

we cannot
ed
efforts

close

our eyes, that visible success, answering to

anticipations early formed

and fondly cherished, has not attend-

long and laboriously made, to turn the minds and

hearts of this people from an attachment to their vain philoso-

phy, and senseless

to

idols,

and superstitious

rites
it is

and ceremonies,
in Jesus."

a reception and jiractice of the "truth as

But

dark and melancholy though the prospect be, I cannot think

Facts, numerous that there is nought to cheer and encourage. and undeniable, are against the gloomy conclusion of the disappointed Abbe, "That God has predestinated the Hindus to eternal reprobation, and that there is no human possibility of converting them to any sect of Christianity." Did the writer

mean
but
rvill

to place the

human
to

in

opposition

to the

Divine pos-

sibility,

then would there be no objection to his conclusion

we understand him
not

mean

that

man

cannot and

God

convert
,

the Hindus,

and that

therefore their state

is

hopeless

they being beyond the pale of His mercy, and

the

doomed
is

to feel
!

weight of His eternal displeasure.

conclusion
not
!

But

is it

tme

Sad "We answer \vithout hesitancy, it

is

We

believe

that this land

not wholly forsaken of

God, but that

so

He

still

careth for

He

will yet extensively,

He has partially, yea universally, water it with the

it,

and that as

dews
shall

of His grace

that " the wilderness

and

solitary

place

be glad, and the desert shall rejoice and blossom as the

faith

rose."

That our

may

be strengthened,

and our hearts enand

couraged, let us this evening take an imaginary tour through

the Tamil Missionary Stations south of this Presidency,
learn as far as
in

we can what has been

spiritual benefit

done, and what

the
people.

is

now

progress for the

of

Let us
prospects.

ascertain also

what views
their

are entertained by the missionaries

position

themselves of

present

and

future

IN

SOUTHERN

INDIA.

395

While thus journeying, it may be well for us to keep before our minds two important consideral'wus. The first of \vhich is, that Christianity, in its aggressive movements upon the Hindus of this Presidency, has obstacles to contend with of an extraordiI mean such as it has not been called upon to nary character
*,

encounter in any counti-y where

it

has obtained a firm footing.

These

are, the

language^ casie^ deep laid and long cherished

ethics and philosophy, and false Did time allow I might dwell upon each
luetvs

errors in theology,
Christianity-

of

of these,

and show that

%yhile Christianity in

South India possesses a great

advantage in the protection of an enlightened Christian government, as also the general countenance of those who occupy positions of influence and power, it has disadvantages in tl)e
several points

named, that did not oppose

it

in the Islands of the

South Sea, in Africa, in the West Indies, or among the tribes of Slower progress, in view of these the North American Indians.

must be looked for here than in those lauds. And us remember that the' Spirit of the Lord, to whose regenerating and sanctifying influences we are indebted for all the good that ever has been or ever can be eff'ected, acts, as a
obstacles,
let

again

general
truth as

rule,
it

through that

divinely

appointed

is

revealed in the Gospel.

medium, the Wherever we see that

truth, thy

truth withheld, the prospect darkens, "iMy people perish for lack

of knowledge"
truth-"

word is making progress, gaining a lodgement in the minds and memories of the people, hope revives, failh strengthens, and the ear is open with ardent expectation to hear the sigh of the convicted and the song of

"Sanctify them through thy

when we

On

the other hand

see truth

the converted soul.

seed,

Before the sower

is

allowed to scatter the

;

we do

not look for a harvest, no not for a leaf or .shoot

is

much may fall by the way-side, or on the rock, or among thorns, 3et we confidently believe that a few grains at least, and it may be that many, will
but where that seed
broad-cast, though
fall

Having gone
at

on good ground and bring forth fruit. forth on our tour of observation, we arrive
vacant, excepted) in Southern India.

first
is

Tanjore, the oldest mission station (Tranquebar, which

now almost

This mission

was established by the Rev. C- F- Schwartz in the year 1773. During fifty years its limits were very extensive, reaching even to

396
Tinnevelly.

ON MISSIONARY F.NCOU RAGE.MFNTS

January

But these
to

out-stations

having been formed into

separate missions, Tanjore city

lages, are

and

the immediately adjoining vil-

be considered alone.

Here

Ave

find

the oldest

European, and the oldest Native ministers in Southern India the Rev- J- II. Kohlhoff, now in his 82d year, and tlic Rev.

Gnanapragasam, (ordained by Mr. Schwartz) now

year of his age.

in the

94th
find

Inquiring as to the state of Christianity,

we

that there are in Tanjore city 1,077 Protestant Christians

seminary for the training of Native catechists and schoolmasters an orphan school for Native Christian children, 120 in num-

ber

three

schools in the fort for heathen children, and various

city.

other .schools in the suburbs of the

There are also belongfirst

ing to this station six country village circles, the

villages

has ten

the

second, four
eight

the
under
3,261.

fifth,

the

the

third, twelve
thj'ee

sixth,

most
total

the

fourth, eight

of which are

now
souls

efficient

superintendence.

The

number of

belonging to the Tanjore Mission,

who

are baptized,

The

recent arrangement

whereby

difi^erent villages

amounts to and

schools have been apportioned off to different missionaries,

live in their
left to

who

midst (as

is

the case in Tinnevelly) instead of being

the general superintendence of missionaries stationed in

city,

Tanjore

promises the most happy results.

Discouragements
Christ
is

are felt and expressed, while at the same time, in the language of

one who resides in Tanjore

city,

"the

kingdom of

evidently progressing in our midst."

Leaving Tanjore we must stop

tam.

for a little

time at Negapa-

Here we
a

find

missionary of the Wesleyan Society,

in

devoted to
lish

variety
;

of duties

the Native and the

Engthe
six

languages

a head Native school containing at present

course
of
instruction
for

15

youths in

usefulness

in

church

the
an
;

same

institution

having
in

already
the

furnished

Native young
mission

men who
girls'

are

now

employment of the
1

English school of 45 lads, a part of

school of 70 children,

Brahmins

a Native

2 of

whom whom

are
are

boarders; a Sabbath school attended by about 80 children, some

of whom are heathens and a number of free .schools, in all of which the Scriptures are mainly taught. These institutions, together with an English service on Sabbath evening, four Tamil services on the Lord's day, and preaching weekly among the
*,

IN

SOUTHERN

INDIA.

397

villages,
assistant.

engage the attention of the missionary and his Native

Mcmargoody and Meliialtam we find a missionary who will point us to 12 schools under his direction, containing ahout 425 pupils, who attend upon the means of instruction with gratifying punctuality and diligence.
Calling at
of the same denomination

He

will tell us that "the congregations to

eternal life has been preached have been well attended

without good

effect

him

this significant
its

which the word of and not upon some ;" and finally we shall hear from "when land is first brought under language
",

cultivation

produce
it

may

be but

little,

but that very cultiva;

tion prepares

for yielding

a greater increase

thus though our

present

visible

success

may

be but small, yet we are led to

are preparing the

believe that the present

for

means employed

way

more

efi^ective cultivation."

Passing farther south we come to Trichinopoly- Here Ave meet with a missionary of the "Gospel Propagation Society,"

who
250

will inform us that his station includes a congregation of

that two services in Tamil are held on Sundays, arid two on week days ; that the attendance on Sabbath mornings is on an average 185, and the number of communicants 50 and that he is happy in being able to say that he
adults and 127 children
; ;

has received
the

much encouragement
its

in his ministrations

among
some

members

of his congregations and the people suburbs,

there being

but few in that large town and

who

are not to

extent acquainted with Christianity.

Soon
lous

after leaving Trichinopoly

fruitful district of

we

enter the extensive, popu-

and

Madiera-

Here

Ave

Avill

make a
AA'as

brief pause.

Ten

years since there Avas not a European mis-

sionary resident in that district.

feeling tOAvards Christianity

At

that period such

the

and its promulgators, that Avhen the senior member of the American Mission, soon after his arrival

in the city of

Madura

in

836, attempted to address an assem-

bly of people on education^ he was so boisterously and violently

opposed, that he was compelled to stop his discourse, and

his dwelling for protection

flee to

from the populace.

For a consideraAA'as

ble period nothing could be done, so strong

the opposition,

and

so

determined Avere the priesthood that Christianity should

Reports of a kind that Avould excite a

gain no footing there.

398

ON MISSIONARY ENCOURAGEMENTS

smile at their absurdity, did they not pain us by their falsehood,

were industriously circulated, as

secure-

to the motives that

induced the

missionaries to enter the district, and the object they

hoped

to

But now how changed

In that capacious room

apartment of the palace of the ancient King Trimilanaig

where on the occasion mentioned the missionary Avas silenced and driven by the mob to his dwelling, I have seen assembled at one time 1,000 pupils under the daily care of the same missionary,

an

who were then

dents,

being examined in the Bible and connected

resi-

branches of study, and this in the presence of the English

and the most respectable and influential Natives of the city. Without dwelling upon facts Avhich passed under my own observation while a member of that mission, I would notice its There are five large present state as given in the last report. stations connected with the American Mission, and three stations (one only occupied by an English missionary) connected with At the five stations there are erected comthe S. p. G. F. p. modious and neat edifices for religious worship. There are
under instruction.
In
tlie

Seminary, in which board and clothing

-

as well as education are gratuitous,

4 Boys' Free Boarding Scliools, do. do. 2 Girls'

2 English

Day

Schools,

_ _ 85 Free Tamil Boys' Schools, 7 do. do. Girls' do. Of those who can read and are daily studying and committing to memory the Bible,

38 Pupils. 134 34 120 3453 200

2000

There are about 80 members in all the churches. A letter I have lately received from an esteemed friend at Dindigul contains this statement " On an average there have been during the past six years 20 schools and 500 scholars- Our
;

boarding and select schools

now

contain 80 more,
;

who

are under
it

the immediate watch of the missionary

and of

all

these

may

be affirmed that they have at least the leading facts and docGranting that trines of Christianity lodged in their memories.
our schools retain their scholars but three years, then here are
1

,000

children gone forth with a knowledge of the elements of that

IN

SOUTHERN

INIiU.

399

Gospel which
believe
;

is the power of God unto salvation to all that and however this may be buried up in the rubbish and obscured by the gross darkness of heathenism, yet simply looking at these facts, and remembering the Divine assurance, that the word of God shall not return void, I see ample room for en-

couragement."

Another member of that mission stationed

at

Sivagunga says,

"Five years since, as I passed through, this place I could not get a boy to come near enough to receive a tract or even a small copper coin. Xow we have 250 who come to our house to be

examined in

their studies,

and within a few months past 28

girls,

from heathen families, have been admitted into the free schools."
interesting district of

Leaving Sladura we next enter the well known and deeply Tinnevelhjt a section of country cele-

brated in Christendom, as that in which Christianity has

won

some bright trophies, and as being the residence of one of the ablest and most devoted and most successful of modern missionaries. To name him were unnecessary. The means set on foot by that devoted labourer, and his colleagues, were
eminently blessed even
in
their

day

nor have they been

allowed to remain ineffective in the hands of those

who have

succeeded them in the missionary

district are

office.

The

missions in the

now

in charge of missionaries connected with the

C,

M.

Society,

and the

S.

P. G. F. P.

are eight,

and of the

latter five.

Of the former there The united statistics as near

as I can obtain

them

are as follows

Villages under Christian direction,

Baptized persons,

______
_ -

44^
12,000

Number
Yo\xi\i

of Schools,

180
6,000

Mndexmsimciiovi, (of both sexes.)

also

There are

many thousands

of persons, Avho though not

baptized, are in a course of instruction

and preparation

for the

reception of that ordinance.

of these
that
all

the

number

is

These are termed catechumens, To suppose not far from 20,000.

deceive ourselves.
;

thus connected with the church are devout, spiritually

Christians,

minded
is

were

to

not entertained by the missionaries

self-deceptive

but

it

Such an idea would be equal-

ly

and injurious

to

deny that a happy reforma-

400
tion has

ON MISSIONARY ENCOURAGEMENTS

been effected and

is

still

in progress in that district.

One who has

could

lately passed

those station8,remarked to

some weeks, surveying carefully me but a few days since, that "language
blessed change there
in
is

hardly describe
is

tlie

progress.

Heathenism
ly near
lized."

evidently on the decline, and the time

Avill

apparent-

when

the whole agricultural population

be evange-

We must not leave this region without calling at Nagercoil and

Nei/oor,

where we
to exclaim,

shall hear

from missionaries of the London

Missionary Society accounts that will rejoice our hearts and constrain
113
''tvliat

ii'onders

God hath wrought."

one of the oldest

have

been a delighted hearer from the

bers of the former mission

lips of

mem-

at

one who for twenty years has not been any one time more than 100 miles from his station glowing accounts of the changes that have transpired since he was first

sent to that spiritually desolate region.

Where

all

was a waste

Lord with many trees of Jehovah's planting, bearing plentiful and rich fruit. At Nagercoil we shall be informed that there are under the diwilderness,
are to be seen gardens of the
rection of the missionaries of the

now

Congregations,
Villages,

Families,
Individuals,

Church Members,

Candidates for Baptism,

Members
Scholars,

of Bible Classes,

Schools for Boys,

Schools for Girls,
Scholars,

_______ ----.___ ______ _____ _____ ______ ____-__-

London Missionary

Society,

70 219 2370 7212 313 94 636 103 4375 29 757

in

The

missionaries speak of themselves as

much encouraged

their work-

IMuch attention
visits

is

given to schools, to Bible classes

congregations,

and regular
allowed
to

to the village

and they are

reap the fruit of their labours in witnessing a gradual

increase of intelligent

and

active piety in the church.

district,

Had we we should
pie,

time to traverse the whole of the Travancore

find
it

pleasant to visit Trivandrum, Quilon, Alepat

Cochin and Trichoor,

which places we should meet with

IN sol'TIli'KX INDIA.

401
em-

the agents of three Eiij^lish Misyiouaiy Societies diligently

ployed in communicating Divine

tiutli.

Turning our faces northward we at length reach Coiinhatore where we find two missionaries of the L. M. Society labouring
abundantly in preaching, in schools containing 7^3 scholars,

and

in extensive itineracy;

the church contains

23 members*

exclusive of mission families,

'many

of

whom

are evidently in-

creasing in grace and love."

are six oiii-sidlions, at

Connected with this centre station which Native teachers are placed, and from

which

truth, as

spoken by the living preacher, and as contained

in Tracts, goes forth far

in the Bible

and

and wide.

Keturning by the way of Salem, we find the missionary of that

station, also

an agent of the London Missionary Society, report-

ing, as

connected with his Orphan Boarding and

Day

Schools,

800 pupils; and, though meeting with no little to try his patience and exercise his faith, faint yet pi/ntiing. In a letter lately received from him he uses the fcllov.'ing language, "In
this place

there are

some,

am

thankful to say,

who
life.

love the

Lord

in sincerit}-;

who

are, I trust, truly converted,

and who walk

steadily in the narroAv

way

that leadeth to eternal

Some

of

my

Native assistants are pious, active and successful in bringing

a fevv persons out of heathen darkness to the blessed light of the

Gospel.

Most of the people

something
for

in connection

with

my
try

church
hard to

evince love and zeal for the Lord's cause.

collect

They

the Bible and Tract Societies, as also for

the Native Philanthropic Society, established

children of our

among

us.

The

Orphan Boarding Schools give every pice they They have made a obtain, voluntarily to the above Societies. great effort to send a donation to China, for which purpose they
had determined to give up their breakfast every morning, which hoMever we reduced to once a week to prevent their injuring
their health."

The

last places,

we

will visit this evening, are

Cumhaconiau,

which lie in the direct route to Tanjore, but were passed by on our downward tour as we wished to At Comharonum wc find two call first at the oldest station.
devoted missionaries
omit details as
No.
8.

M yavci-am and Ciiddalore,

one

in connection wilh the Clo^^pel

Pro-

pagation, and the other the

to the

London Jlissiuiuu y Society- I must former and only rcniaik of Ibe latter, that
f ;<

402
Le presents
iiun,

ON MISSIONARY ENCOURAGEMENTS

to us

a view of his Nal'ive chiircli

and

congresiu-

of

liis stall

d Divine Services (20 during each week), of the

Bazaar and

street preflt7^^wg
is

which

is

constant, of his countri/

preaching which

extensive, and has led to the distribution of

\ipward of 10,000 Tamil, Telugu, and Hindustani Tracts, and

about 2,000 single Gospels and portions of the Scripture during

the year
is full

of interest.

At Maijavcram

Ave find

an agent of

the Church Missionary Society having under his care a Native

church, containing twenty communicants and forty baptized persons, five schools, connected with wliith are
pupils.

two hundred and four

under the
diis

At

Ciiddalure

we meet with

a missionary

rection of the S. P. G. F. P. who,

amid many discouragements,

devoting his time to the spiritual benefit of those around him.

Passing through the Tondiman Rajah's dominions

with the agents of the Indian Missionary

Poodoocottah, which

Societ}',

we meet who have in

is

charge seven stations, the largest and most important of which

is

in care of

John David

Pillay, formerly

connected with Mr. Rhenius at Palamcottah.

The attendance
There
is

on the preaching of the word

at the several stations is very

cheering, and there are forty-six regular communicants-

are five schools in connection with the mission, at which tlicre

an average attendance of

thirty children.

Having returned
progress.

to the city of

our residence,

it

may
is

not be

amiss to cast a glance around and rapidly survey what

I\Iadras is occupied

here in

by the missionaries of

six societies

fifteen in number thirteen of whom are devoted, as their main

pursuit, to the instruction of the

Natives either by teaching in

English, or preaching in the vernacular languages, and two are

pastors of English congregations.

communicants
Native young

is

three

hundred and

The whole number of Native thirty. The number of youth

two thousand
;

of both sexes, under Christian instruction,

seven

Through the
ly

men are in a course of study medium of schools, of Bibles and

at the

for the ministry.

Tracts distributed

by catechists and

dwellings of the missionaries, and especial-

through the Gospel declared from the pulpit on the Sabbath and
A'ast

other occasions, a

amount of

truth

is

brought before the

Native mind
been crranted

but Avho of us will not %ny that this city demands,

to far
it.-

and has a right

to

more of missionary strength than has yet

IN

SOUTHERX

INDIA.

40S

We iiave thus visited 20 missionary fields- VTe meet with 50 European missionaries, not far from 800 schools, contaiuing not
less

than 30,000 pupils

thousands are recorded as the disciples of

Christ,

many

of

whom

"adorn the doctrine of

God

our Saviour."

and Christian books are gaining an extensive circulation, by whose pages and by the voice of the living teacher. truth, which through the Spirit is mighty to the pulling down of the strongholds of error and sin, is going forth conquering and
Scriptures
to

The

conquer

Had we
we
Nellore,

time to take a short excursion west and northward,

it

should find

truly pleasant to visit Chittoor,

Bangalore,

and Bellary, where missionaries of several societies are vigorously employed in disseminating Divine truth. This, however, we cannot for want of time do, and besides this we contemplated a view of Tamil missions only.

What
but

impression does such a tour of observation leave upon

Is

our minds?

any one disposed

to say,

"all this is A'cry fair,

bow many

of these professed Christians are spiritual

and devoted

to the cause of their

not-

Redeemer?"
it

I reply,

minded many^

without doubt, are

Of many

can be said "ye have a

large allowances for

name

to live

and are dead.

self- deceivers,

Ye
the

have been baptized with water,

long of those who who watch them from day

but never with the Spirit"

hypocrites and

But making
list is still

to

in the opinion of judicious pastors

day

give evidence that they

live a life of faith,

and bring

forth

fruits

meet for repentance- Every missionai-y can point to a few and some to many, who feel the obligation to ^''glorij'i/ God in their bodies and their spirits."

They have not the energy, the enterprise, the boldness of a European and why ? not, as a matter of course, because their

^'hearts are not right in the sight

to the

Hindu, and

it

of God" Effeminacy is natural would be unwise to expect in hira the same

traits that

we
all

look for in the inhabitant of a temperate region.

possible deductions,

Making

enough remains, Christian

friends, to excite our gratitude, to

awaken encouragement, and

missionaries in this
its

to constrain us to labour
It
is

and

praj' in hope.

a cause of grief that the

is

number of
that

Presidency
population

so small,
It
is

compared with the wants of

so

crowded
to

a source of regret

few are able

404
coinmunk'ate religious

ON

Mi)R,U- KVIUE.NCE.

trutli

to the

peojile in

their OAvn

tongue

with readiness and pouer.

in the midst of

It is a

cause of sorrow that a Rhenius,

a Knight, a Reid, a Smith, a Miiller, and others, are called

growing usefulness; and that

so

many

are

anay com-

pelled from a failure of health to seek a

is

a cause of lamentation that the

more salubrious clime- It members of the Native church

to
its

are so defective in knowledge,

and in disinterested devotion

God.
ence,

It is a source of
is still

pain that caste, with

withering influto

in the

Native church, and that

many who ought

be

free men in

Christ., are in

bondage

to

heathen superstitions and

unchristian observances of "times and seasons."

sider these things,

AVhen we con-

we grieve, we mourn.

But, on the other hand,

when we compare Southern India now, with its state thirty 3-ears when we contemplate the interest felt in its behalf by the when we view the Christians of Great Britain and America when vve consider the array of means now in efficient operation change of feeling and action in many of those who are in the high places of power and influence, when these things gain our attention, the prospect brightens, hope revives; and while we pray ''Lord, revive thij work" Ave confidently await His speedy "Even so, appearance, who is "God over all, blessed forever."
ago
; ;

come, Lord Jesus

!"

ELLIS' CURAL,
ABRIDGED.

<oT

^
^p

(S\

(sri)

(^

nf)

orr.

LJ

fr

&i

ON

VIRTUE.
I.

CHAPTER
auajGirsuDrif^Si

The

Praise of God.

^ssrQp^eoOeucip^O^^eOiTixir^

As ranked in every alphabet the The selfsame vowel stands, so in The eternal God is chief
,s

first,

all

worlds,

^ ff)^ @
is

SI) /r

lu [_/ uj Oair o5i

0<s rr si' ou fTei)

^ au
gives,

What
Due

the fruit that

human knowledge
is

If at the feet of

Him, who

pure knowledge,

reverence be not paid.

LaeOiTLSlesi^GujQ(^&rLDfr&!srLf~(p^if^^!riT
^si)a2n<F^(&au/rLpQj/rff'.

They who adore His

Gladdens with sudden

High

sacred feet, whose grace thrill the fervent heart, o'er the earth shall soar to endless joy.

Geumir(B^^GisumrL-n'(x>LaiiSle))rrsari^(os=iT^^n'rfs

To Him, whom no

affection moves nor hate Those constant in obedience, from all ill In this world and the next, are free.

^0etrG<F (fl(T5Qj!'2sii7 iLji^G^S'jTireSieBi/reusSr

Ou!T(T^&rQs=iTu-sij)Ljifl^^rnTij:i!Ttl-(El.

Those who delight with fervent mind to praise The true and only Lord of heav'n and earth, No false ideas of right and wrong can cloud.

Those who pursue the path of His true law, Who is of sensual organs void, in heaven
Shall dwell in never ending bliss.

The anxious mind,

No
Of

against corroding thought refuge hath, save at the sacred feet llini, to whom no likeness is.

Hard

is

the transit of this sea of vice.

is

Save by that Being's gracious aid, who Himself a sea of virtue.

Of virtue void, as is the palsied sense The head must be, that bows not at His Whose eight-fold attributes pervade the

feet,

world.

eSi JD SU iiW

l^G <F!T IT ^ IT IT.

Of those that SAvim the wide extended sea Of mortal birth, one never can escape, But they who to the feet of God adhere.

An ANALYSIS and a translation

Stanzas.

f verbatim) of the above ten

1.

Stanza

^.EjLo the letter A. the ac sing- governed by the following verb. Qf>^&>^ a conjugated form of the noun (T/j^^o, the beginning, having the force of the third per. plu. pass, and meaning, er(ip^0^e^&)ml, all letters the theij begin by, commence with. nom- governing the preceding word conjugated as a verb

3
(ST-t^si/rJ!

all,

this term, as is ususlly

it

Mord with Avhich

is

compounded.

the case, here follows the ^^ussusB-,, a word of

Sanscrit origin meaning,

Deity-, the final syllable

i/ie beginning, and another meaning (y^/vG'/r, the third being shortened. per. sing. neu. terminated by the emphatic ot, from (ip^^, and governed by the preceding term, which, although in the masc. takes a verb in the neuter gender as ail words signifying God may do. e_i'(5, Ihe worlds^ Ihc universe^ the sing, used tor the plu. and the nom. for the ac governed by ap;B;r^.

Stanza
s^p;cfi(^ed^

2.

was learned, the third or instrufrom mentive case of the neuter verbal noun past of sfip^sd, to learn ^"Jf, utusvr fruit, produce, profit the nom. governing the subthat tvhich
j

stantive verb

understood-

the neuter interrogative sometimes, as here, expletive, sometimes like fP, implying doubta .tsi?, purity, truth ; here used adjectively ful interrogation, and (qualifying the following terra. ^jSsuesr, he who is knowledge, or he who possesses knowledge, the former is the more general meaning of similar derivatives, thus ^scpOsst^ means he who is a bowman, not merely the possessor of a bow, and when conjugated ffi?tfO(?e^s3r, I am a bowman, a^a'cLiTuj, thou art a bowman, &c. ; an appellative conjugated in the 3d per. masc. from ^/tSsiy, knowledge, the nominative being used for the 6th or

wJiat ? the contracted form of pronoun sr^r^w. Qsfra), a particle,

^ssr,

eBTp^n^GiiTLptr^', for ^eo, good, ^n-ar, a Joot, genitive case. the nom. used for the 2d or ac- case, and O^iri^n-T, the final being lengthened by e_nJljrs/rG)LJSi!5i_, they who do not revere ; the negative participle in the masc. and fern, gender and plu- num. ersBfliw, if said, the subjunctive form of of Q^/TjTf^a), to revere. (STa7^), to say ; it has here, however, simply the sense of ^s^, if and, united with the preceding negative term, means unless they revere.

Stanza
(x^.'T,

3.

full blown Jlower, the oblique in composition with the following term the oblique form of nouns ending in vowels, nasals and liquids, when they do not take the affix^, are ie<ns= height, elevation ; as the the same as the nominative. latter member of this and similar compounds, this noun must be translated by the prepositions, over, above, sometimes, on^g^sar, he who went, he who walked; the third per. masc. sing, of the past tense of c:^#a), to go, used as an aorist partito explain this use of the past tense Parimel-azhager ciple quotes the following rule from the Tolcapiyam. eufnrirJssn-soijrJ
: :

^/SCjQuir'SQrsir^jSsO sSs6>irjE^QLj^(T^zirOsu&sris:(^fr

L^eoeurr.

The wise

have declared that the verb may be used in the form of the past tense, and with the signification of the present and future when It will be found, however, quickness or suddenness is implied. that Tiruvalluver frequently uses the past form in a sense entirely indefinite, and when he does not intend to express the quick performance of the action, ldt^sxt, greatness, honor, glory ; used adjectively, or in composition with the following term. ^'if- a Qs^if^ foot, the nom. used for the abl. with the sense of the ac fSfriT, they joined, iiiiited with ; the past tense third per. mas. plu. used for the participle, or, as perhaps it ought rather to be considered, the contracted form of Q<fiT^^suit, the pronominal
participle past of (?<F,f^i, to join,
sition with
iR'cGi'F.

^eol, the earth

^S,

length, extension

; the compoof space, or duration

of time ; used adverbially. The root ^'^'r, lengthen, extend, gives origin to the two neuter verbs ^errsb, formed immediately from it, and ^V^&), formed from it by the affix js., which Avith the final sir is converted to , to grow long, or extend itself, and to an active, ^l-i&>, formed by doubling the final of the theme of this theme / is the second new verb, to stretch out, reach also a noun subs, denominated by the Tamil Grammarians QP^eS'^e))^O^n-i^^Ouiu:f, a verbal theme in the sense of a noun
:

signifying the state or action of a verb such substantives may Gu.TLpaj/r/f, they likewise be used as adjectives and adverbs. shall live ; the third per. plu. masc- of the fut. tense of eu/rtp^so, to live, flourish, enjoy happiness, governed by the pronominal participle Q<fit^^ mf.
",

This stanza as interpreted by Parimel-azbager (the Tamil ComNote may be translated thus, " He who passes suddenly over the lotos flower of the heart of those who think on him with affection, appearing to their mind's eye in that form in which their several systems of religious belief lead their imaginations to represent him, shall cause his adorers to live without decay in the world of final beatitude, above all worlds." The allusion in the original can with difficulty be rendered intelligible to the European reader.
mentator)

Stanza
by which the verb
is

4.

a verbal noun in the form Qaus^TL-rremLa, the not usually expressed. possessing desire ; the negative verbal from G^^rQ^^ to desireg)i)6U.Tw for ^eDeofT^susvr, of him who has not ; the participle in the masculine singular from ^eo, there is not, the nominative
QeuskrV^si), the possessing desire;
r^^p-, the nominative used for the being used for the genitive, 2d or ac- case, and governed by the following participle. (?*=/? ^^!Tn-i(^, to those united ; the past participle neuter of the verb \urr<om(Sih^ (?<Fff^ffi), to unite, in the 4th or dative case plural. alTvaijs ; u_/fr2OTSi, as a noun, signifies time, but connected with the particle a-iii, it takes the adverbial signification here given to it. The foregoing word ending in e_, and this beginning with

lu,

a shortened

(^fijSiiueSl^friL is

interposed,

and the
like

- suffers

elision. ^QJn'Pnu, 7)iischief, evil, offliction, the

nominative of the
=gv^> it is

following verb,

^a), there

is

not ; this

word

not,

may

be used for any tense or form of the verb which the sense

requires.

Man is naturally liable to afflictions, according to the Hindooa, Note from three sources from himself from others and from God. It is from religion alone, the author says, he can derive that right knowledge which delivers him from the first, raises him above the second, and averts from him

the third.

Stanza
^(TjaV,

5.

; the nom. with the sense of the Qspa, third abl. in |^S, governed by the following participle. Joined, united ; the root of the verb Cs'it^o), to join, used as an Roots similarly used are called aS^amiQiBir indefinite participle. ee)s, the conjunction of the verb, because the meaning of the

da> fniess, ignorance

three lines
this

is

conjoined in

it

the Latin

Commentator considers

will

form an abbreviation of the future participle Qs=(Vj'l,, that join, and in this he agrees with the R. C, J. Beschi, who
(vide Para.
sublimioris

in explaining the several species of O^fre-s)^, says

2, chap. 2,

No-

3.3.

Clavis

humaniorum literarum

quando participium ita abbreviatur ut tempora discerninon possint, et fit quando participio

Tamulia idiomatis)
futuri

^^eS'^esi^Q^trems

tempore.
/D:efri2i

detrahitur to vel e-Lo et tunc supponerepotest proquolibet Sic, OuFQ^ssirih inservit pro. Ouir(T^^,semh O^ivQ^Qmeuirip^^^u}- vel ewTL^^Qxi ^^i^ vel eurrQ^ih OufrQj;isj<seirdi\
euiTLfn^uf-."

(^i^ et <suirQ(^t^
for this

do not, however, find any authority

doctrine in the Tamil

Grammars;

in explaining

the

Sutram of the Tolcapiyam, eJ^sotuJ^m O(n^(^^^[rso^^a-'e^h in which the nature of the eSi'2m^Q^rres>x is declared, the Commentator says,
eS'^esiOuu^

p^ s^s&T

^ooT Qp^eSliu (Lp^etS^e^jslsiriuesisu

em su s IT eos^uj O&ireoujir'iasi ; the term verb implies un, tin, eat, and ^seorreu the rest being verbal roots, but it must be taken here, the whole being put for a part, to signify a participle originating from it. Connectives are the temporal termiiuition of the participles, namely, a for the past, nindu and cindu for the present, and um for the future the conjunction of the meaning of these times is exemplied in the word col-yanei, which, as he proceeds to explain, may be rendered an elephant which has killed, which kills, or which will kill. On this authority I consider C^ft, as it certainly is, the root used as an indefinite participle, and shall so describe all similar terms. ^G5, two ; the adjective from before consonants of ^irsisrQ, before vowels it becomes Fr--T. qS'Sot, act, deed, n'ork ; the nom. governing the nog. verb Qs^asr e_!i!.

^^iLifreuear .^SjTQpLh jE,'^/D Qsir roQeusmeijy.'Lh^LpLDfrLh

and

&-fl> added to nouns oi" number and multitude, or to Interrogatives gives them a determinate meaning ; thus ^irsmQily both, jBir^iTf^ih, all the four, upseieuOujede^irQpLh^ or luireijihup^^eor^ every one of the birds flew away, ^ea^ujir(^LajSiurTn; none can

know

that.

Q^irrr,

will not

vuile ;

the

third

pers.

neg. of

C<3=fr^eb.

^esijDeu^, the
part,

Lord God; the nom.

in regimen with

in comp. with the following term. under the same regimen a @(5s>r. This word is used by Tiruvalluver in various significations, of which examples will hereafter appear, Q^s^ir, (as above.) l-j-s^lj:, praise ; the nom. for the ac. governed by the following part. Ujifl^^frn-,

the preceding

and

OuiTQ^ar^ reality, truth ;

they

who

love ;

used indefinitely.

3d

abl. of (X)T,

the contracted pro. part, past of tyfl^s^, to love, minL, in ; the abl. for the 7th case or a place, used as a preposition.

Note The orthodox Hiiuloos hold that the works of the law by exercising the mind in the contemph^tion of divine things, and gradually purifying it from its grosser propensities, are tlio only means by which a true knowledge of God can be obtained ; but that when once in possession of this knowledge, works of every kind, the worship of the inferior deities, the performances of the sacrifices of the Scruti, the ritual observances of the Smriti, distinctions of meats, and even moral obligations, are of no further efficacy; and the enlightened devotee perceives that the importance he has hitherto attached to them has arisen solely from the illusions of Maya, from
which he
is

now

released.

Stanza
Ouir^, the
seiises, as
siglit,

6.

su/nJa), the organs of sense, as the eye, ear, &c. g;^^, ^oe; these three terms form a compound, governed as in the ac. by the following par-

hearing, &c.

he wlio rejects or deslroi/s ; the past partiQusTiu, falsehood ; the used indefinitely. nom. for the abl- with the meaning of the 5th case or 2d abl., and governed by the following participle, p/f , which is free from ; the root used for the indefinite participle. From this root are derived two verbs, a neuter ^fr^eo, to become finished or determined, to become separated, and 0n^&}, to finish, settle, as here used it has the second meaning of the neuter decide ep(ifJaLc, a rule, law, observance; the abl. used for the verb. gen. but at the same time ij^ regimen with the preceding part, 0^;5I, the nom. used for the abl. with the meaning of the jesr(rr,n-, Iheij who stand; the past pron. 7th case or 3d abl.
ticiple,
,

^i^^ j/r,,;

ciple of ^eSi^^i)),

part. plu.

of

^ipjDo-b,

commencement

to the last

The distitch from the used^indefinitely. term inclusive affords a continued

instance of the O^ir^jsiS'bsi^, the affixes forming the cases of the nouns, and indicating the tense of the participle being suppressThQ ed, and the meaning depending on juxta-position only. proper affixes being supplied, the passage will stand fis follows

&^^0&!T^\i5<^ssw!\i<!r(n}j.
/atv,

which

is

Thci/ fvlio stand (iu) the way (of) the free (from) falsehood, (of) hitn who lejects (all)

five (of) the orgaiis (of) sense : the Avorcls in force of the affixes understood in the original

^5,

durably.

eLfrL^euirir,

shall

live

',

governed by the part. the masc- plu. but not

jss-(n)T.

It

Roman show the and how supplied. the 3d per. plu. niasc. must be remembered that
fera-

sing-

always includes the

7-

Stanza

e_euss>Lc, similitude ; fisari(^, to himself, the dative of ^rrsor, forming a compound with the following negative. ^s^Jsoir^fTii , the same as ^^ebscrr^eui^-, of him who has not ; the participle ^a^ the nora. indefinite in the masc. sing, of the defective v. being used for the gen- sn-, the feet, for ^xar, the ^ being changed to p by the preceding sw the nom for the ac GV/f^
;

the pro. part, past in the dat. plu. .ji/a)6D/rei), without., the final ej being changed before of G<FifjSei>. Lo to etn-, used for ^^ei)iTu:i&.\ the negative gerund of the imperixsw, of the mind; the oblique of sonal verb .ji,'6i.>, it is notLDssTLD used for the 6th or gen. case. <saj?6!.', anxietyis^n-fipid, the changing ; a verbal in the form used to express the verb ; the three preceding terms form a compound in the nom. which c^/f^, is impossible, lit- difficult. governs the following verb^/)/r<@, to those
;

who join

Stanza
.jy/r,

8.

of virtue ; the oblique of .si./cJ:, forming a compound with a circle, the sea- ^^jssmsrevr, of the the following term. merciful, of God ; these three terms form the compound called (^saT^Q^frem&^O^ir'i^n-QLcrri^, the two former qualifying the latter, though not connected with it by an adjectival termination, sir for ^rr^, the feet ; the nom. used for or a substitute for it-

^^

(?^,f^^/r/f<#^, the ac. in composition with the preceding term. to those who join or adhere to ; the dat- case governed by the following gerund. ^e\)eonffi), except ; this word is properly the subjunctive of ^e)}, meaning if not, though not, but here and frequently throughout this work, it has the signification of the gerund ^eoeojLLgi), not being, which must be generally rendered in English by the terms except, besides, but, as (sr^ssrsOeomiijrs L^GLj&fldr^, there is no god but the only God. li)^, the other :

word, which signifies literally different in kind or order, is in comp. with following term, with the force of an adj. ^iP, /^^sS. the swimmitig : a A'erbal in the nom- governing sea. the following verb^^s^^ is impossible
this

Stanza
Qsrreir, quality.,

9-

properly,
Qun-j^-,

definite participle-

having ; used as the ina sense, the senses collectively. ^-j

gjsi',

not

8
like a particle

cf similitude,

^sesrl, qualities, properties

verb.
^'soQau,

the

have not ; the third pers. neut. of ^si), there are not^ with the emphatic srswr for otjI eight. (^essr^^frsBr, the possessor of particle sr qualities, being compounded with the preceding term it means he who possesses the eight attributes the nom- used for the

nom. governed by the following sub.

sueesnEiarr, no the feet., the act. of ^ireir. venerating., the neg. of <s>j<sssrih(^^ed, to venerate, worship, adore, ^SJ, the heads, the nom. governing ^evQeu, which verb being in ^2a), must be rendered a collective the third per. neu. phi. noun, or the sing, used for the plu.

gen-

Qj)%siry

for ^/rsrr,

Stanza

JO.

lS^tjqS, birth ; in corap- with the following term. <si_<si), the /^^auf, those 7vho swim, sea; the nom. or abla. for the act. the pro. part. fu. of ^^^ed, used indefinitely in the mas. plu. ^^^itt, thcxj cannot swim ; the third the nom. for the gen. ^caj^a/sor, the Lord: the per. plural masc. of the .same verb, nom. of the gen. ^^t thefeel : the nom. for the ac. Q^effn-^irir, those not united to; the nom. governing ^fi^rrir.

CHAPTER
ajTcSr,^fDuLj

II.

The Praise of Rain.

As by abundant

rain the world subsists,

Life's sole elixir in this fluid

know.

When

clouds, deceiving hope, withhold their stores

Around

the sea-girt earth gaunt famine stalks.

The

fruitful toils of

men and

steers

must

cease,

If cease the flow of water from the clouds-

Otu^iliu^SL-OLceOsOfTLQeiaLp.
It spreads destruction

round

its

genial aid

Again revives, restores all it Such is the power of rain.

destroys,

An j^ALvsis and
Jour
Sla>i::as-

translai'WN fverbalinij of
Stanza
1.

the above

the sensible heaven, rain; here it has the latter mean/sw ^^ continuing ; the ger. of ^pjreo, to stand, remain, ing, -6u<sui, the world ; the nom. governing the foUoAving continue.
eu/Tow,

and verb. noun. eutp/wS, proceeding, subsisting, enduring, GDQr,^eo:reo^ from the coming ; the verbal the ger. of a/ypis/^^si). in the 3d, or instrumentive case ; in this form it must in general be construed in English by the \vords as, because-, the euLpimSi (n)m^ for ^n-sir, the ^, being euQ^^eoiTGO^ as it comes to subsist. ^u&Lp^th, the elurir convei-ted to jd by the preceding eo, itself. of life ; the nom- of the sub. verb understood, srm^^ saying, the ger. of eriBrsarso, to say ; this word has usually the meaning of the conj. particle, that as in this instance ^irssn^Lp^Ou^^ar ^, that e_sBsrir, to be considered the infinitive of it is the elixir of life. e_6ri7^i, to think, uitjdj)/, it is Jit, it ought ; the third per. sing. neu. of urr&>, nature, qualitij, propertij, conjugated as a
ger.

verb.

JVo'.e The title of this chapter might be more literally rendered the special qualities of rain. In most Tamil works an address to rain, or a description of its effects, follows the invocation to the Deit}'.
2(1 "Life's sole elixir" may refer to ambrosia, by eating which, as feigned, the gods of the inferior heaven obtained immortality ; but the word also means the elixir of life, or the universal medicine, which the adepts of all nations have so long sought for in vain. The latter is probably the author's meaning.

Nofe

it is

Stanza
eSstxT,

2.

the sky, the sensible heavens, a cloud,

^proso., to stand, stay
:

^^mii when

it

stays,

from

this

word, though the construc-

the same, has here apparently a sense directly opposite it in the preceding couplet, but the difference is really produced by the meaning of the governing noun ; when the rain (oj^car) stays, it continues to fall when the sky or the OuiTiuilji3ir, the clouds (oSawv-) stay, or are still, no rain falls, same as Ouriufi^rreo., if it deceive, from Ouiruu^^eb, to lie, desi5i/f)^/f, the ocean, from eSiS the root of the verb ailffl^si), ceive. to extend, used for the indefinite participle, and /'?, water, (^luaSr, vast. ^-eos^tT, of I he world ; the abl. used for the gen. s_ccw for e_ar, the sit being changed to iswr by the following jb, in
tion
is

to that given to

10
the interior ; tliis word Is commonly used as a preposition to form the 7th or locative case in the sense of in, within- ;f<wr^, s-L-pj}!.!, will vex^ the third per. neu. sta?idi.ngi remaining. u&, famine, hunger- a51/fl/,f fu. of e-t_;5^sO, to vex, torment. sSiu^&}csm, form one compound term, the principal members of which must be connected by supplying some word, such as gj^^^, surrounded, thus eSii ^ ,f(^i^^^3S-iu ^eo^il^ the vast earth, surrounded by the ocean. In the poetical language of the Tamil writers the clouds are not j^ote mere collections of vapours, but living beings which go to graze in the liquid
plains of the ocean, return surcharged with the fluid they have taken up, slowly climb the mountains and disgorge their contents on their summits.

Stanza
grfPoor, b)j

3.
,

steers, the

abl.

used

for the instru- case

this
lit.

word,

a yoke of oxen, but, as it might here be rendered, by Synecdoche, the whole equipage of the plough including oxen, &c. e-Lg/rif, t/iei/ e-^peu/f, huscannot plough, the 3d per. plu- neg. of e_(if^s^J. bandman, an appellative noun in the plu. raasc. of the same i^iueo, the clouds, sr&r^ih. derivation as the preceding term,

from &jT^jS^\

to agree together, correspond, signifies

lit.

called, the indefinite participle of ersm-^oT), to often used, as in the present instance, instead of ^^lo or r^jfia', and gives an adjective or possessive meaning to the term with which it is not connected. suiT.fl, water. tjiuGisdsir^ eueiril, greatilsuiTit^, means simply the Avater of the clouds, rainness, abundance, ^d.;^ lessened, from ^^Sr^ej, to lessen neu.; this

which may be
;

say

it

is

word which has the form of the gen. is here a contraction of the srrco^ when ; this is properly a noun signipast part. r<5'^5"-'. fying time, but when, as in this place, it is connected with the part, of any verb, it has the adverbial signification here assigned
to
it,

and the
The

initial

is

doubled.

veneration in which the Tamil people formerly held the plough was uniiounded. Camben, the translator of Ramayanam, which he undertook at the instance of a wealthy farmer, left a poem of seventy The following is a part of one "Those stanzas in favour of the plough. truly live who live by the plough, all others do not live as they are in servitude, and depend upon those they serve," &c. &c.

Note

Stanza
0<s(Sluu..',

4.
e-ii,

that

n-hich
in

will destroy

and 0^i_/r/fi^,

to those

destroyed,
<srJoecn-il,

s^irirsuiriu,

^ikQ-s, (for
will raise-

^uut^)

become favourable- ld;5^, again. the same manner. otSulj^, ///(// which

all things- ui(x>Lp, rain.

"Restores all it destroys." Those who in tropical climates have Note seen the descending floods, rushing in torrents over the land and sweeping all before them, and those who after a long continuance of drouglit, have there seen nature, awakened, as it were, from the letliargy by the fury of the storm covering the parched and barren plains with life and \ erdure, can atone duly appreciate the justness of this thought.
,

]I

CHAPTER
I^^.ttGlijsjiio

III.
)

The Praise of holymen (of Devotees, Ascetics

adherence
all

strict

to the rule professed,

Than do

other virtues, the devout Exalteth more ; this every code ordains.

^/n^^rres>n'Quje!x>Tes!!flAO<sn'<sxTLjvj}i.

To count the virtues holy men attain, Were as to count the ghosts, that from Have taken flight.

this

world

As

the hook rules the elephant, so he In Avisdom firm his sensual organs rules. Who hopes to flourish in the soil of heaven.

Lot Inderan say, the king who all controls Within the expanse of heaven, how great his power, AVho his five senses in subjection holds.

Taste, light, touch, sound,

And

with them
is

all

and smell, if these be connected, of the world

known

The whole

known.

An AWALYSis
Jive Stanzas-

afid

trasslatws^ fverbatimj of
Stanza
I.

the above

5?(^j<zl*, from a straight line as water, &c. drops or flows, to proceed regularly, signifies regulation , mode, conduct generally^ good or bad, as jB<soOeO!r(wssih, good conduct, ^CtuiTQ^s^il, bad conduct by itself, however, it has always a good meaning. /^^fr,f, of the devout. This and the preceding word forms a

6?(T<s^^', in
to

the

rule^ the abl. for the loc.

6^(yi<sa),

move

in

",

12
compound, in translating which some connecting terms must he supplied, as ^Q^is^Q^[rQ,uj^s:^iTif, the devout, who proceed Ouq^sold, the greatness, the superiuriiy, in or according to rulethe abl. for the gen. QauemSil^ the Scriptures. This term, from uOTssra), to say, declare, synonymous with ^ireo, means generally the same as the Sanscrit word tSj 2sD(^.'f, sastram, a science, or a treatise on any science or branch of knowledge here it is equivalent to Geu^^irev, sacred writings collectively. ^sBufla/, the clear sense : this word signifies lit. light, clearness, and thence elucidation, correct explanation.
sublimit
;

sSq^uu^^, of

requires

the y u^siti, of the codes, of

Hole. The terms piety, devotion and the like, signify in the religion of the Hindoo theologians forsaking all mundane atfections, separation from earnal sympathies, and thus a preparation for immortality. This is fully described by Parimel azhager in his explanation of this stanza. "A strict adherence to the proper rule is true devotion. By thus adhering to the rules appropriate to their respective tribes or states, virtue inereaseth; by the increase of virtue, sin is abated; by the abatement of sin, ignorance 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 the inferior deities arises; by reflecting on these the desire of eternal beatitude is produced; from this proceeds the abandonment of the fruitless works, which are the cause of mortal birth, and the practice of meditation, and from meditation true knowledge: the distinction of that which is external as mine, and that which is internal as / then cease, and these two affections are thus renounced with abhorrence."

Stanza
jFjrn^STiT,
;

2.

of religious men ; from ^:;^si^6i\ to renounce, forQuq^soll., of the greatthe nom. plu. used for the gen. ti^if..esi, if ^iSeiw, the quantity ness ; the nom. for the gen. told; the suhj. form of st^peo^ to say, tell: the compound ,^!fes-l^i_^6i;, means to enumerate, count. ewauuj^^T;* in tlic world ; the abl. for the 7th or loc. case- ^jp^^irearr^ the dead, erejw-isijsfl, counting, the ger- indef. of ot<uw ac. from ^/o^^eo, to die. essrso, to count. Osfnsxr(S, taking, the ger. of 0<sirs(r(^^ei>, to take ; this verb generally gives to those to which it is united the meaning of the middle voice, called in Tamil tanvinei, in Sanscrit a't mana padam, denoting that the fruit of the action reverts to the agent^js^ like , a particle of similitude.
sake

Stanz.v
&-fr3T,

3.

srcS- .^lc, written also e-iTLD, strength of mind, fortitude. Q^inl-i^iuirsh, b>/ the called ; the fu. part, of Grdi6sre\>. elephatit hook ; e^B-Q^drsP'^G^T'^i^-i may be considered as one compound, and rendered strength of mind typified as an elephant this term is frequently connected hookfpfT, one adjectivoly with nouns of number in a collective sense, but as e-il, which

which

is

IS
performs the same fimclion, here occurs, it is redimclaiit. gc^ s_lc in its collective ^Lc, the Jive senses being understood capacity Avith nouns of number or quantity may often be rendered by the definite article. snCjun-sy.^ he will govern^ from eutrsw, the ea^ being substituted as a.T^^so, guard, protect, govern, above for lc, from the Sanscrit root ^, to choose, select, lit. choice, Tiiis is the only terms of secondarily as boon, an endowment. Sanscrit derivation Avhich has hitherto occurred, with the exception of the compound in the first verse of the first Chapter ; unless that Avith which the verse commences should be derived, from the Sanscrit &-(vpSsx), the breast, Avhich is one of the meanings sriw^.xc, as before. 6ay!l/L^i@, this is a of the Tamil word,
;

lit.

verbal noun in the dat. case from ssiSL^^eo, to place, and means the placing, also, a deposit ; a place of worship ; evirGetnear lion suuL] is a periphrasis for heaven, quasi, the choicest or most eminent place. |?f, one ; ipr before vowels and e?c!5 before

consonants are properly rendered by the indefinite articles an and a. eS^^^j^ a seed.
Note. The meaning of this stanz.T, as given by rarimel azhager, the Tamil Commentator, is this. He who with the guiding hook of firmness
restrains the elephant (by which are typified the five sensitive organs) so as to prevent their leaning towards any of the objects of sense, is a

seed for the soil of heaven, praised beyond all other

soils.

Stanza

4.

g^^', the Jive J e-'ii should be added, as in the preceding ^eS^^fnir, of him verse, and the vs'ord Oufr^S, senses, supplied.
destroy, extinguish, the nom- of these terms is used for the gen. and the latter, notwithstanding the intermediate terms, governs the concluding member of the sentence- ^sa^, expanded ; this is the root of the verb ^seveo, to spread, extend, neu. and as an indefinite part, governs the following term. eSsi-LlLjj the sensible heaven, the heaven of the inferior deities, s-onxir, of those 7rho inhabit ; either from e_eir, the interior, or the defective verb s-sr, to be. ^^^srQasr, JnGsiruxrr^,^ the king. deran ; a proper name made emphatic by the particle cr. s^n
=g!/a?^^6D, to
;

who has extinguished, from quench. .^/5;r6D, the ponder

which is sufficient ; the fu. part, of s'lreoeo, to suffice, befit, governed by the preceding and governing the following term, <ifl, a witness, evidence. The proper version of the last sentence, the sub. verb, being understood, is Inderan himself, is a sufiicient Avitness, that is of the power of the devotee which he
ja/^,

had experienced.
to

The god Inderan suffered a dire curse, the consequence of yielding bodily desires, and therefore is a witness of the power of virtue. Such is the meaning some attach to this stanza, while others gather from it, that he, as all-wise, knows the power of virtue.
IiTote

his

14

Stanza
jfona.',

5.

properly the object of that sense^afl, lighl which is the principal object and means of sight- e-cw^, touch, epsa^, sound. ^rrjs/SLh, smell, the ohjact (orm^, (hus ; feeling, it is the indefinite ger. of izrdiisarei). to say, and according to its collocation, must be variously translated. ^^^*-, of these Jivc Q^^sun-sar, him 7vIio unejss)*, the fvay^ the mode, the naturederstands ; the indefinite part, third per. sing, of G^^^eo. ^iLQl-, or, without the emphatic c, siL(d, is \vithin ; the third person neu. sing, of <st, the inside, within, conjugated as a verb and governed by the following noun. e_6i)g, the jvorld- The four concluding terras literally signify the world is within him who understands the nature, ike- ; that is, is in his mind or withtasle,

in his

comprehension.

CHAPTER
^TQGsrsusiS'uqSM^^GO

IV.
Virtue.

On the Power of

What more doth profit man than virtue By which felicity is given, and whence
Eternal bliss ensues
?

doth,

^/D * ^ ,@!/r 2_

(El cS ,T

# <5 (2p a2 SI) SsJ UJ ^

'2c5!!T

LD^^^aS,gBre-'E.'so3a'(e<s.

No

Than

greater gain than virtue canst thou virtue to forget no greater loss.

know,

That which in spotless purity preserves The mind is real virtue all besides
;

Is evanescent sound.

Refer not virtue to another day Receive her now and at thy dying hour She'll prove thy never-dying friend.
*,

Pleasure from virtue springs

from

all

but

tliis

No

real pleasure e'er ensues, nor praise.

KnoAV

that

is

virtue whicli each ought to do

is vice.

What

each should shun

An ANALYSIS and traxslatiox (verhalim) of

six Stanzas.

the

above

Stanza
S/DULj, specially.
ty.)
fp^gi/Lc,

1.

(Here

it

means the

special joys of eterni-

temporal happiness, ^js^^sr^ w^'Ji (as above) e-Lc, and. prosper iiij., wealth. ^s!Lmj(^, more, ^s^sil, gain, pi-o/it. their virtue, sen &-i5j;^,for. <op (an expletive OT6U0-37, what. without meaning.) e_ui]fl@, to the living, to mortals.
Ihat will produce.
Q<Fsi)ffljLr,

Note
chapter
it

The term
signifies

virtue has a variety of meanings, but as used in this both secular and religious viitue (both right as opposed

to wrong

and

religious righteousness

and merit.)
2.

Stanza

^jD^^^^tha?i virtue. ssK.ih^,more. ^&ssl, profit, there is not. .^^'^, it. Lap^^eSl'>vi, than the forgetting. @so?v, (as above.) C^S, loss, damage. (as above)

^(si"^,
saLE.',

Stanza
Lnetsr^j^', oj"

3.

lo.'ts;, a fault, spot, ^00, he pjho has not. ^^&^, the being. ^s/'Zssr^^, measures. .s\P"ii', virtue. -HiS^'f of noise, clamour. i^p, others. ^iTf possesses the qtiality.

the mind,

sssisr, tlie

interior,

stain,

^eoesr, without.

According to the mixed system of theogony and ontology, which Note constitutes the philosophy of the Puranas, there are three races of intelligent beings differing from each other in quality and lineage. The first are collectively called /JMra, from their natural antipathy to the Sura ; in these the evil principle, (tamas a guna,) prevails, and they are by natxire, tlierefore,
Cacodsemons. The second race are the Daitya, so called from their mother Aditi, one of the sixty daughters of Dacshaprajapati, the son of Brahma, and the eldest wife of CV,syapa and Sura, derived from a root signifying wealth in them the good principle, (satya guna,) prevails, and they are, therefore, by nature good, Eudfcmons. The third and last are the human race, Manava, descended from Manu, the sister of Aditi. and fourth wife of Casyapa in them the principle of passion, (rajasaguna,) prevails, and mankind are left under the direction of their ^viUs and inclinations, to aspire to
evil,
:

virtue, or to deviate into vice.

16

Stanza

4.

^oar^, that daij^ then, any time hut the present. ^/SlQeuirilf srewfeo)^', jiot saying, 0=iu<s, tve will know, virtue. ^fl''-^, Lop^, (an expletive.) =9/ji', it, that Iking. Ourrdt piactice. sfrei!), when. ^Sssor, Oun-^Qr)^ iiot dying. .sw-c, about to die. aid, assistance, figuratively, a companion.
It is a dogma pommon to all the schools and sects of India, and N'ote one of the few in which they exactly coincide, though confessedly deemed originally from the Naiyayca or Rationalists, that I^cLeema, the consciousness of good, and Ad Leema, the consciousness of evil, are the causes of the transmigration of the soul the former securing to it happiness and a higher ranlv in tlie scale of being, either on earth or in the celestial regions, and the latter producing the contrary effect.
;

Stanza
^;c.^^!r<itfj^from virtue.
is

5.

euQ^auG^, that which comes,

besides.
<credeo!Tw, all-

^druil,

happiness, Joy(if (i- e.

isj^j:/,

lj/ds;^, things,

one
not.

virtue.)

t-ysy?,

praise,

s-ld,

and.

@ai, these are

Stanza
0<FUUfi) (for

6.

OcFUJiUQ)) the doing,

urreo^'^ that

which

is

natu-

^pQsw, is virlveor apportioned, fg^^i', (an expletive.) &-iu p, (^ox &-ajed) tJie departing from, uirco^, ep(i^Qj/rj(^, to each.
ral,

(as before.)

IP^S^t (as before.)

ui^,

is vice-

CHAPTER
(f'bxjajirjliiseina

V.
Life.

On Domestic

a) aj
He

IT tp 6L//r OsOT SOT

LJ /rsofl li-/ a) LJ SOT _ IL/ g^CaiJ /f<5 (g

Who,

domestic duties is esteemed, firm in virtue's path, the virtuous aids In life's three orders found.
for

^p^^n'n'S^L^&)eijrrLhGLin'Qesrcj: lj/Toji^Ssbjt.

I)omestic virtue is to him ascribed, Whose care befriends the pious and the poor

And

aids departed souls-

17

Thine ancestors deceased, thy God, thy guest,

Thy relatives, thyself these cherished, know Of life the five great duties are fulfilled.
*,

If love and virtue he thy constant guests, Domestic life is blest and finds in these Its object and reward.
^jr>^0^(ip'i8uj/De<^(i^s<sireS&)ajrrrpseiS)

lie

who from

virtue swerves not, but her path

life,

To

others shows, gained in domestic

IMore merit hath than the recluse can boast.

Q^iLjeus^<s!TeineuSLJu(SLh,

Who
May

in domestic joy thus lives on earth with the gods, heaven's denizens, be ranked.

An ANALYSIS and
Stanzas.

translation (vcrhalim) of the above

Stanza
].

six

domestic happiness^ a householder ; composed of @so, a house, and eumj^sufrior^ the fu. pro. uTemun-sar, part. sing, in the masc. of eurrifi^eo, to live, flourishhe may he called ; the .3d per. fu. sing, of <sT^pei^ to sa}'. @uj6ijL^, nature., qualilij e_s!ni_uj, having ; the indef. part, of the appellative root e-eL_, possess, (.si/oih virtue is here understood, and ^iueb^iontuj, therefore means possessing the quality of vir^p^Siio^in the tue) (^3uj&(^,, to the three persons, fieo, good. way; the 7th or loc. case of .^jj/. ^'^^^ standing ; the gen. of jSpjDsl), the final ei) of the preceding term coalescing -with ^Sbbbt, an aid. the initial /, converts it by Sandhi to esfl.
^fc^bU/rLpa/n'oBr,

one

who

lives in

Stanza
^ph^!TT&(^il.,
to those wJio

2.

have renounced the world, to religious men ; the pron. part, past of ..^ip^^eo, to renounce, ^eLisufr^euns^'J:, and forsake, in the masc. plu. and dat. case. to those who have no sensual enjoyment, fo the indigent; the plu. of the neg- pro. masc. of ^'^^so, ^^hich signifies primarily
c

is
to eat, secondarily to enjoy by any of the organs of sensp. ^pfi^TiTi(^, and to (hose who have died; the same as the first term, from @/r'^#ei'> to die. These three terms are united by ^'^^surrLfeairilr, housethe conjunction e-Lb, repeated after each.

holder.

-,

Gr5;LJ/rT,

way

be called.

^.

Ssssr,

tJie

protection ; this

terai is here, as in other places, used personally.

Kale. Piety towards the dead by perfonnmg, or supplying the means of performing the rites of cremation or sepulttire for tliose to whom otherwise these duties would not be ])aid, is considered by the Hindoos as peculiarly meritorious for, according to their belief, in which they agree with the Natives of ancient Europe, it is these ceremonies that facilitate the progress of the each act, as tliey jiroceed, prosoul towards its destinjition in the next life ducing successively a correspMnding change in the condition of the disembodied spirit, until it again connects itself with material substance, in thia or in some superior or inferior world, or, sliould it be divested of all affection for matter, until it is received into that blissful state in which it is liable to no further change.
,

Stanza
O^ssiujeos^iTif,

3.
Ljeoth,

from

Q^sSr.,

the south, and

a place, because

ancesare supposed to inhabit the southern regions O^iuetJil, the Divinilij. tors. This is a Sanscrit word. eS(j^^^<., epsseo, relations. (The word means propinquity, but guests.
the

Manes

^irssr., himself. here used personally.) The final ^so and OTiw^o]/, the ger. initial ^, here coalesce and are converted to jr. .^'S, thus. of OTiw^-Dsi), it may here be considered expletive. g3lL/a)_#^', from Slc five, and 4dlc, as before in five places the abl. used for the loc. .^^t the right wcuj. e^/iusi), to preserve. ^sSeD, is the chief, lit. the head. The ei and ^ are here chang-

is

ed as before.
There are five great sacraments incumbent on every householder and for which he maintains his domestic fires of these the first relates to duty towards himself, by which he acquires that perfect knowthat enables him to maintain right and eschew evil. The second reledge gards the duty of religion, and consists in the oblations in fire in the A\lhanam, Agnihotram, and other rites. The third illustrates the duty of benevolence, not merely towards relations and friends, but towards all animat-

Note

to perform,

ed beings. The fourth relates to the duty of Iiospitality, the duty owed to deceased ancestors.

The

fifth

regards

^ai

Lfil, love,

affection

Si'ANZA

4.

^^i^lI, and

virtue.

s-eaiL-^^rruSloSr^

if possessed ; compounded of m-esiu.^^, the 3d per. neu. of the appellative root -eu):_,and ^uSl.^^., if, the subj. of .^^so, to become. ^eOsLiTi^&sms, of domestic life ; a comp- from ^eo, a house, and

&iirij,^es)S,

re7vard

s-il,

and

(the preceding terms are united

by repetition of
and.)

this conj. of

which the

force of the expression,

^^,

may
the

that

is;

first, to preserve the full be rendered holh., and the second connected version of the sentence

19
^eoeurri^s^csis uesiT i^ihuiLi
it
li>

j; ^ the sul)S. v. ))eing supplier!,

is
As

(virtue) is botli the condition

and reward of domestic

verf5e

lifetlius.

Kole

The Commentator
life

Parimcl-azliager explains this

cannot otherwise iic rightly and completelv discharged witli one mind hy the husband and wife, the possession of u^lc/ion is one essential quality (or necessary condition.)

the duties of domestic

SrA^'ZA
^/inSojr, in the

5.

road of virtue ; the loc. case of 'H,^-, a way, to proceed regiilarti/, that is causing others to be regular ; the ger. of the causal of epQ^.&seo^ to proceed regularly to act according to rule,siP^\ virtue ; ^(y)i./r, not slackening ; this is the ncg. ger. of @(i^^c5-o, which signifies primarily to pull, draw out, and, secondarily to alter'^Asuirtj^&ems^ the householders ; this nate by pulling, slacken term is used personally for '^eOsujVLfeun-m^ many instances of G^.rpufTifldr^ than similar substitutions occur in this AA-ork hermits', recluses ; (an appellative from C^ir^if 4, penance in the QjESTd.eotx^ penance; also the /Jth case or abl. of comparison. merit or virtue obtained by religious exercises, either the act or the consequence of the act, it is a derivative from Q^irehjvsv, to le patient, to endure, whence, also, comes Qjsrrprdi, to perform penance. -c:_^^', hath ; the 3d per. neu. of e_s:_.
road

^Q^sQ^ cansins:

Sr.vNZA
cmaiuj^J^^',

6.

the abl. the seventh or loc- case of onoju-jix), the earth. ^isi^, so ; this aiiripei^^ domestic feliciirj ; term properly corresponds with ^a/a?/_(i), there, in that place, but sometimes, as in the present instance, it has the meaning of ^uui^, so, in that manjier. sajfrtpL/auiOT, he who lives ; the part, oinrsln-, fu. masc. sing, of eu/TLp^a), used indefinitely. heaven. e_c!n mtL/Lo, that frequent ; the fu. part- of e_6>^^i, to crowd together, thicken, coagulate : e_s;r^a), is here used fig- for Qlo/t uj^^si), to stvarm. Q^tasj^^ err, among the gods ; the fifth or loc. case sing- used in a plu. or general sense and formed from the abl. by &-syr, with the sense of the pre- on, but signifying properly the interior(The sentence isvrre^jes^/DLq^O^iuQjiJ:, which cannot be translated literally, nia_y be explained by the corresponding phrase sh-'SOpa^fiQ^is^s.s&T, the bees which swarm in the hive, or G^iruLjempuLjLCiJiEj&en-, the trees which cluster in the <sOTffljd?:<tfUL/ii), mai/ he placed ; grove.) the inf. of ei^eu^^si), to place, compounded with the 3d pers- neu. fu. sing, of udl^eb, to suffer, to form the passive voice;

on the earth

20

CHAPTER
sni\^i,c!!iS>^^'bsm^^w.

YI.

On

the Virlues of a Wife.

To every household duty fitly train'd, The Avife should to her hushand be in

all

A helpmate

meet.

The wife maintains the glory of the house All other glory, if she fail in this,

As

if it Avere not, is.

What

is deficient with a virtuous wife If in the wife defect, then what is all This world can give ?

QuiexresM pOuQ^^^ss iiun'euetr'SpOuevr

^^
?

Than

Who,

virtuous Avoraan what more excellent, firm in mind, her wedded faith maintains

Woman

all happiness from wedded love Derive, and by it blessed foretaste on earth The joys of heaven.

Before their scornful

foes.

Bold as a lion those dare never walk, Whose fame is sullied by their wives' base deedsAll

ANALYSIS and a translation (verJjatimJ of

the above

six Stanzas.

Stanza

1.

ld'^, for the foniilij, ox for domestic affairs ; the term, literally signifies a house. fi&s^Jtt^ requisite ; past, part- of ^:5,'5a),

21
to be
fit,

worthy

tr.reKiTi^, tlie

exceUeuc'n's.

e-STsi-iu.TQT,

.^S, becoinpossesses ; an appel. in the sing- fern, from s-sotz ^pQsfrsikT!_msi^ of Iter husband ; iiis; ; the regular ger. of ^^?o.

she

nhu

he who has taken her. ; fi'ora ffljarm, a way, a'Ttp path, and ^k&rrm^ the contracted part. past, fem- of ^^^en. .saniE^^jT'Setw, she IS a wife ; emphatically, or lit. she is the aid of domestic lifethis conip. is

used for
she

^^w^eerAOsiTsxrtGu.^oT,
to the

ojsiT&Jsisrreir,

mho conforms

way

Stanza
cf the house, the family. the nom. governing the subs, v
Lo^lsCT,

2.
LDTtl.9, the g}'ealness,

.ssjor, the sing. fem. fronr ^^i), @sv)6>),til51st, if it exist not ; a compound supplied, is understood. sviri^^ons, to domestic of ^so and i^ilS jt, the subj. of ^^so to be. OTassr, whatever; used in the sense of cr^^'Zissf, how much. life.; Ui.TtLSl^^', there is of honor, lctl-^cotld is here conjugated as a ^scJ^jlc, though there be ; a verb in the third pers. sing- neu. subj. form of ^^A. The three preceding terms scarcely admit of separate analysis ; they may together be properly construed either how much soever of honor may exist, or althoi/gh all hon^st', there or exist, exclusively that is, of the honor of the Avife is not ; supply honor.

a house.

honor

<^^\)e^'!r^T,

the wife ; an appel. in is in ; the subs r , here

Staxza
@6i)eu^', deficiency ;

3.

the same as @a)u/r^-, neg. part. neu. of the defect, verb @<si). otsw, the same as otsst'Zsct, what is there ? ^'sbeo ajsfr, the final or being in the text changed by sundhi to sot- before LD, to the wife ; a derivative from ^&>, a house, formed by the fem- affix ^'ar, in the nominative used for the 4th or dat.
case.
Larre^TLj, excellence. ^i, if it be. ^srrerr^, thai which is, i^sar, n-hat is that which is possessed ; the neu. part, of &-&r. Lcrrsxr, excellence^sseeii_^ wlien there ? ^^sobl^, to the wife. there is not. is here used as the contracted form of .^srr^,

=esl_ has properly the same signification ; as ^iil, place, but in similar phrases must be rendered in English by the adverb of time when, as must, also, the oblicj^ue of the latter ^i^^; Avhen similarly used.

the neg. part of

^^^

Stanza

4,

Oumresi^G), the final ci) being changed to /v before u, than woQuQ^^i, vian ; the fifth case, implying comparison, of Oljswt. for Lc, 7nore excellen't ; the root Cl^.t great, though in its simple form it gives origin to no verb, like other appel. roots, assumes some verbal forms, here it has that of the fu. part, with affix , it forms the verb Ou(ms&), to increase, and is then regularly con-

jugated,

^iff, things which

are

fit.

u-'.r,

for

iu/rsma',

what

22
^'^, are there ; tho 3(1 prrs. plu- neu. of tlic def. v. pSt. i^.l:^j'-^^ thai which is called ; conjugal faith. the I'u. part- of sriSteareo. The author commonly uses this Avord to indiciite a general relation between the terms it connects, thus, in the present instance, =s^Qi-^OT;,g!i;^^ciOTOT)Lc, means simply the
tilings ?
&pi-j, c/uixtilj/ or

^-emri^rrs, ^^.mTODLD, strength, power power of chastity to exist; compounded of e-sssrS, the gen- of the def. v. and ^^, <he inf. of ^^^o- Olj^w, tlxe same as Ou^(^ei),

to bcy
a-s.07,

if she

obtain

tliC sul'j.

of Qt-i^^eo.

Sl'AXZA

5.

Oup;rr)i%^ the contracted part. past, in the

lo obtain ; <the

masc

of

Ou^^eo,

word wife must be understood, and this term will Ou^Si^., then imply one who has obtained a wife^ a husband when thcij obtain ; the subj. of the same verb. The final rr and eo of the two preceding terras are changed by sundhi to /v, before Ou^sLr, tJieij obtain ; the third per. plu. of the fu. of the u. same verb, used indefinitely. Ouemt&.i, woman ; the plu. of

Oi-jiSKiT,

felicity-

t-j^Q^df.T, the gods,

governing the preceding v

Olj^'I, the great.

0;dui-i,

the deities of the inferior heaven;

This word, also, signifies new, fresh, and the plu. of i-i^Q^&T. is used as a collective name of the gods, from their being always c3jitqp<1, in which reside ; the fu- part- of in a state of youth. e_6i);^, of the world. Qj!Tiffieo

Stanza
L/Lp, praise, reputation-

6.

ujif^^^, bestowing, from,i-j^^eb,to do,

*,

act from peculiar influence, bestOAV-

^e\>, a wife : this term is used here for the appellative ^soeon-i.^-, the womau of the house @)(?su/r,f<s@, to those who have not, a personal derivatiA'e in the 4th or dat. plu. from the root @so similar derivations may be formed by the affixes .^,w and s^w sing, ^j and fpj" plu. from all the roots in the language in meaning thej' are the same as the regular pron. part., this term, for example, corresponding Avith ^i)<.T),T^aj,fi^, but they are not like the parts- subj. to ver^ei>2eo, there is not. bal government. ^SLfisuirir, scorners, enemies ; an appel- plu- from '^sij^e^i, scorn, abuse. Qp^, before; this term here used as a prep- is properly a subs, signifying aniSuireo, like; tecedence cither of time or place. 7^, a lion. this term, used generally as a particle similitude, is properly the lS^^ckl-, bold gait ; root of the verb Quit^^^, to resemble this compound, which is nora. of the sentence governing the neg. verb. ^6uto, i.s from l3P, greatness, might, and ^smu-, a step,
;

sail, conduct.

J5

CHAPTER
Hsv)^Gvj(SwiTuiCu2)i^Gv\

Yll
Children,"

On

Of
I

all

the world calls good, no good exists

Ijike that Avhich wise

and virtuous

offspring give

know no

greater good.

Children are offspring called, and justly so, For from their parents' deeds, or good oi ill, Their disposition springs.
LDSsemOLaidjgeKri^i^^So^uLcjs/rQjir

Sweet the sensation to the parent's breast, His child's soft touch imparts 'tis real bliss, Which others hear of, fathers only know.
;

@ tp qS ^
f!

iij /r L^ (Ssfl

0^

S3"

Lj (f^ IX LD >s i5 ewT

LC Lg Ssi;

# Q<^/T^ CoF
is

isrr

/r^ su;f.

Sweet

the pipe

and sweet the

lisp.

lute they say,

They who have never heard

In infant prattle

their children's tongues

shall say "by what inflictions hard In penance borne, gained he this child ?" the woid Requiteth all a father's pains-

When men

An ANALYSIS and
iStaiizas.

TRA^SLATioy C verbal im J
Stanza
1

of I he abovc^five

compound from Oujjul,

wlilch are attainable: a the future part, of Ou^^so, to get, obtain^ acquire, ^eujv^, the plu. abl. of ^j^j it, that t/iing, and e-r in, among, lurrih, rt>e ; the plu. of the pron. of the 1st persQuj}imeu/Dj}i&Tj
tliose tilings
uj/Tc-w,

among

I,

for

which

it

is

here used honorifically.

^/iS;e ^siJcsi^,

24
d:) not know ; from ^xS&'^ the fu. pron. part. neu. of ^^fieo^ ^^si,', knowledge. and the general sign of negation ^soSe^). ^;SI^^, that have knoivn ; the past part, of =s>/^^eo. The two preceding terras must be rendered that have obtained knowledge. i^i^sar, the final ^r permuted before u to /_, of children the contracted plu. of Lc^aJr, a son, the regular plurals of this word LLSH, &:c. insusaT being seldom used. Gu^, the acquirement, the birth ; from Qlj^,#si?, which, besides its primitive meaning to get, means also to beget and to bring forth children this
;
:

term has a variety of acceptations, according to the context with which it is found, ^iiec^ besides ; used adverbially for g),'sl)s^J^, the new, part, of ^adi3p, others, i. e. other acquirements. To construe this sentence two words must be borrowed from the preceding line and it must be read, Ci-j/rel'su iSpajn-Lc^^SeL'^A^:^ besides this acquirement, I know not. others, i. e. I regard no others as acquirements when compared with.

The providing for the permanency of his race, especially if he Note belong to a superior caste, the maintenance of his domestic fires, and the perpetuation of the sacred rites and honors rendered to his ancestors in the periodical solemnities, are duties incumbent above all others on a Hindoo. To leave male descendants, therefore, is not merely desireable, as the means of continuing a name, or securing the descent of property in a family, but an obligation of primary importance, on which according to the precepts of liis religion, not merely liis comfort in this world, but his happiness in the next depends. It is an article of his faith that those who neglect this great duty, or, under the influence of the evil destiny originating from their former sins, fail in their endeavour to discharge it, incur the vengeance of their forefathers, whose race has thus become extinct, and of the domestic deities, whose ceremonies have ceased. As long as the fires of their race burn bright, hospitality and other household duties are maintained, and their descendants prosper the Manes, Pitri, who are supported l)y the daily offering of the householder, rejoice and prosper, also ; but when those cease, their pale, thin ghosts are represented as wandering about, wailing and uttering curses against him in whose generation this misfortune befel them. When a man dies, therefore, without leaving male progeny, whatever his other virtues may have been, he is cast into a peculiar hell, or rather purgatory, appointed for the expiation of the guilt, by the effects of which Female descendants, having no part in this misfortune has overtaken him. sacred rites, distinct from their husbands, are in this respect productive of no benefit to their parents ; nor is it sufficient that a man should have had sons born to him, it being required that he should leave at least one quali.

fied to represent

him and

to fulfil the duties

of his race, called, hermali,

on his decease.

Stanza
^1', llicir

2.

own

genitive.

Otj/rQjsrr,

the plu. abl. of ^/r^ar, himself, used for the property, erdiu, they call ; this is properly a

form of the inf. of ^sB:/r&i, to say, but is used for the 3d pers. plu. fu. in an indelinite sense the French on dit translates it ^,iajj, their ; that ^lc, their own. lcJsott, childrenexactly, is the children's, the nom. plu. of ^sussr, used for the genitive.
;

Qi_',T0wr,

special

quality.,

di-yposition.

^^^IsS^desnuirm^

from

25
the repetition of the pronoun ^tl gives it When this pronoun occurs in thia couplet it refers to the word ^^em^a^if, parents, understood as the nominative of sts^vlj. eS.%ssnuir<,lr ^ from the acts ; the fourth or inst. 6u<T5ai, comes ; the 3d pers. fu- indefinite of 6b0^). case of aSSioKr.
their rcxpective acts ;

a distributive

meaning-

Note They (parents) call children their property, as their especial This verse properties proceed from the deeds they have each performed. alludes to the belief that the birth of good sons proceeds from the good from this perdeeds, and of bad sons from the evil deeds of their parents suasion, many ai-e accustomed to exercise a kind of penance, during the whole time their wives are pregnant, that they may thereby ensure their bringing forth good children.
:

Stanza
LD<s skSst,

3.

for uJScSEar, the final r

childreti ; the
;

child, a son both sons and daughters. Olcuj, the body ; the nora. governing ^^i-.&), the foelirig, the toucliiug j a the following verbal. verbal noun in the nom. governed, as to its verbal character, by the preceding noun, and governing, as to its nominal character, a-z^g, the e. being lost by tlie octhe subs. V. understood, @o-5ri_/ii), pleasure, currence of the following @, to the bodyblissi delight ; the nom. governed by the subs. v. ic i)gu, be^fflj/r, theif, thoseOs=fr&), the o being converted to > sides, by the following <s, a word ; the nora. governing the following CcEtlc-cO, the hearings under the same regimen as verbal^sm-L-^. ^sjiLJLo, (as before.) Os^sSs:^, to the ears. The conuDjpjpeujQ^sSA struction of the concluding part of the couplet is
(^i^Os=n-pQs'l^i_eSl ir^uLDml^

being changed before ld to wr, nom. for the gen. is^siXT in the sing- means a male and loj^tt, a female child, a daughter ; but iL&sm^

others

is

the hearing of a

and word

its literal

version, the pleasure of

to the ear.
4.

Stanza
(gtpsS,

the nom. governing the following conj. appel. ^ssfl^, is sweet ; an appel. from@oM, sweet, conj- in the 3d pers. uj/TLg, a lute ; properly the Indian lute, called vina in neu. Sanscrit, in its perfect form a kind of guitar having .seven strings and a fretted neck. The final s_ of the preceding term, being followed by the initial \u of this, is lost ; and @<sir<r@^i<:i) sub-

a pipe

@tifl^', is sweet. it. The two latter terms are in the same regimen as the former, en^.ueun-^ thcij say ; the 3d their own ; the plu. per. plu. of the fut- used indefinitelyixt^leo lisping, stammering, speaking like abl. used for the gen. a child or a foreigner ; in comp. with the following term. 0<FiT&), a 9Vord, a speech. (?.sar/r^aj/f, they who hear not; the neg pron. part masc. plu. nom. of (?^i_), to hear, governing

stituted for

^\

STisrueLiT,

26
Stanza
LosesTy

5.

a son : the nora. governing ^p^ii^^sm^*^, to a father; the dat. absolute, ^p^'l, which does ; the part. fu. of ^pfiex), to act, do. s_^aS, lit. assistance^ benejil^ the nom.

form in regimen with the preceding

sub.
V.

part, but governed by the @a/5w, his^ this man's; the nom. used for understood. ^^ss^p^ the ^ being changed to p after the the abl. or gen. sreBr, final ear, father the nom- governing the following verb What ? the interrogative pro. (^sh'iisn in its radical or crude form, in composition Avith the verb it precedes, and which it qualifies GjBsrpt^shQstrei^ penance did he perform ? Q^irp adverbially. e?6w-, is the third pers. sing. masc. of the pret. of QjFfppp^') to perform penance, and Osrreo, an interrogatory particle. The duplication of the interrogative gives emphasis to the expression. er^'l^, that says*, the part. fu. of srwr^a), to say. Os^n-Jo^ the speech : the nora- in regimen with the preceding part, but governing the subs. V. understood.
:

Note. "/ penance'''' Both in the eastern and western world, tlie idea has always obtained that children are the certain reward of special acts of devotion ; this idea is not in India, as it has now become in Europe, a fading tradition or a vague belief, but is constantly acted on and vows are proffered, offerings made, pilgrimages undertaken, and corporal severities inflicted, to obtain this blessing, which it is thought, the gods cannot withhold from devotional merit. Among these acts, pilgrimages are considered the most efficacious, all holy places, however, possess not similar virtues to Goya, the pilgrim repairs to perform the obsequies of his ancestors; to Jaggannath, to prove his faith by self-immolation to Casi, to wait patiently on the sacred ground between the Varuna and the A'si, the stroke of death ; to Tripati, the abode of the goddess of prosperity, also called Vingad'en, the remover of defects, to the reproach of childlessness.
:

CHAPTER
^sSn_j5!j>uGtnuD.

VIII.

On Affection.
?

What
One
AVill

bolt can love restrain ? What vail conceal tear-drop in the eye of those thou lov'st

draw a

flood
Lj

from thine.

^p^^.p:Qs\u^l:

^n ifOueiiufT^iiurriT

The ignorant say that love is virtue's friend But know that love the wicked hateth more.

27

As
So

in a barren soil a sapless tree, flourish those in

wedded

bliss,

whose souls

Know

not the sweets of love.

What

though the body each perfection

own

If in the breast, the beauty of the mind, Sweet love exist not ?

sai lS) sir su

L^ UJ ^,

ilS ff

Ssi;

UJ oc

>^

^ '? >*

That breast alone contains a

living soul,

Which
'Tis

love inspires
o'erlaid

void of this genial

warmth

bone

with skin.

An ANALYSIS and
Stanzas-

a translation (verhalim) of I he above Jive

StAxNZA J.
the dat- of ^ea^i-j, governed by the following is here an emphatic, and in connexion with the following term must be rendered is there even ? in the Latin version, "estne etiam amoris sera ?" ^mrQifr, is there ? formed by addition of the inter- particle |? to the 3d pers- neu. ^ewiJ^ii, which can shut sing, of the def. v- m^w^ to be, exist. tip ; the fu. part- of ^emt^^eo, to shut up ^""Lp.a bo/i ; a nom. under regimen with the preceding part, and governing e-swr ^jeueoif, of lovers ; the nom. plu. for the gen. l/<w for t-/x), little, small in qnanlify ; used adjectively, and qualifying the following compound. .sessPif, from .sem^ the eye, and ^rr, water, tears ; the nom. to ^(^LQ. yrf^,?r(T5i>, for y<yeu^(75'x, the p being regularly formed by the coalition of eo and ^, synonymous according to the Commentator with .^pp/cQ^il, will cause a shower^ but meaning properly will cause war, or a loud noise ^C5'-^9 the 3d pers. sing- neu. of ^cj^n), to give, governs the word with which it is conjoined in the nom- with the force of the ac.
=l)|6arLS);D^,

verb.

lo love ;

e-LC, this

particle

Stanza

2.
ot.

^P^^^Qs, to
affection-,

virtue only; the dat. with emphatic

^swl/,

the nom. governing the subs, v- understood ^jifuj, the friend; lit. a verbal, meaning adhesion, from s^itit^s^j
love;

28
samp as Qj-j^^\ to join, here used personally in the nom. governed by the subs- v- crsS^u, ikei/ say; a peculiar form of the
tlie

3d

^^iuirir^ the ignorant ; the nesfpron. part, of ^jSl^eO, to know, in the nom- and governing the preceding verb- lap^^fi^'^ to vice also ; the dat- with the conjunctive a_-L?i <Si{oo^^-, that certainly; a demons, pron. neu. these terms are in the ^vith the emphatic cr. . Sessr, is an aid; same government as ^3^i^ and -fitiTl^.
pers. plu.
fu.

of

<sToi,pA.

^sBJLy, love.
interior-

cSi/^*',

iti

Stanza 3. the mind

the

^<a)a);T, for

indef. part, of ^>.

euirL^^se>s, of the conjugal life. be considered a compound and renQ-si", lit. hot. also, hard, uneven, here barren; dered conjugal life. because the most productive soil is moist and level. Lj/rf<ss. , in sufirSd^ dri/, sapearth, soil; the loc. case formed by .ssKr, place. less ; the final *?J being changed to 6t before lq, and the form of u-iril, a tree. ^sS.^^'^ buds, the verbal noun used adjectivcly. sprouts; 3d pers- sing part- used indefinitely. =^'^5^, as. The connected translation of the second line of this couplet is as a dry tree sprouts in barren ground.
s-oJ,?,

state, or s^iiS'^Lifnfi^esjs,

^sOeon-^, that

which

the abl. from ^<sld, the without, or void of ; i.i

may

Europeans account the Natives of India deficient in the benevoNote lent affections, attributing the defect, however, to apathy rather than to natural disposition ; the Hindus, on the other hand, make a similar estimate of the European character, but, judging from those they see exiled from the pale of the tenderer charities, believe it proceeds from innate hardness of They are both wrong ; it is not in feeling but in expression of feelheart. ing that the difference lies, even when they appear to differ diametrically.
Thus, when an European

and

in the first days of widowhood bemoans with sighs and expressions of inconsoleable sorrow the irreparable loss of the or when on a similar occasion, the Hindu says, with beloved of his heart apparent indifference, that his wife and his horse fell sick at the same time, and the death-demon which came to take the life of the latter took by mistake that of the former; sympathy and disgust may in either case be equally misplaced. As custom requires so imperatively that the European should exhibit these signs of affliction for his loss, that it becomes almost a moral duty to do so and as, on the contrary, it demands, with equal rigour, that the Hindu should carefully avoid pll such signs, under penalty of being considered weak and uxorious, the real feeling of each, it is proliable, approaches much nearer than at first view is apparent. Apatliy. or what

tears

appears to strangers apathy, whether arising from individual habit or national custom, is often only the out-door covering for the strongest feelings ; however contradictory to appearance therefore, it may with perfect truth be maintained that there is no people more keenly alive to the affections of parent, cliild and relation, nor more ardent in conjugal attachment, or more enthu.^iastic in devotion to the objects of their religious veneration, than the Natives of Southern India. 1 he last fact will perhaps be more readily admitted than the former ; but the love of his creatures must, as the predicate of an object in the expression of its identity, be included in the undissembled love of the Creator, and he who feels the latter strongly must, therefore, be strongly affected towards the foimer.

29
Stanza. 4.
t-iP^^'t

outward; the

e_^ut-/, the members ; the nom. governform, used for the gen. (cTedeorrth, all, the ivhole; the nom. in comp. with ing 0<s=tutLjLh. srajsw, what? the nora. for the ac- goA^ernthe preceding word. ed by the following verb, this pronoun is in the form of the nom. sing. masc. but the jus et norma loquendi of the Tamil language Qs^uJiLjil, can do; allows it to be used for all nums. and gens. iiJTS<ss)S, of the body. the 3d pers. neu. sing, of O^^^uj^su ^, inward ; the abl. of =gi|=5?Lc,, the interior. The compound uj/rsfswcs e_^^L/, symmetri/, beauty. ^ea l/, lusih, sigiufies the mind. ^i;a./f=l(5, affection; the nom. governing the folio \\ing part for ^ei:6v-n-^5L,fJ^, to those who have not ; the neg. pro. part, of ^sl), formed immediately from the root, in the 4th or dat. case. The construction of this verse, the connecting signs omitted being restored, and the words arranged in their regular collocation, is as iU!T&es)sa3sisr^L^p^^^uGLjedeO!TLns^^^uuJssrisuiai lSo) follows,

abl. of u^lt, the exterior, the out^varcl

^s^

which, as lit. as it can be rendered, is, the members of the body (though perfect in symmetry) do for those who possess not aflection, which is the symmetry of the minde))!T^^sun-sOs&j^.0^uj{Liil

what can

all

Stanza
^s37L?<r,

5.

sl'i^uj^', ihat which of love; the abl. for the gen proceeds in the way ; and appellative in the 3d pers- neu. sing,

in nora. governing the sub.

e-Jix^^v, is animatv. understood. ed form; lit. the station of life, from e-itSr, life, and ^Ssu, station, from ^fP<^^ to stand, become stationary. j:^o%^, for ^;^', ihat @6i)/rfi@, to those who have not; the pron. part, in the dat. plu. OTjj2/LcLy, bone. Q^rr^d. skin. of ^eo. These two terms are in the nora. connected by &-(ii, understood Quirfr^^^ covered; the part. past, of Quirirl^^^ to cover as by a garment, to clothe si_i_LCL/, a body; the nom. in regimen with the preceding part,

governed by the subs.

CHAPTER
GiJfjiBG^Kiucv),

IX.

On Hospitality.
rite,

eSQh^(^^!rLh<3Qsij'str(Temeeiu:,Q3'ius;pGu!T(V}tl.(Sl.

To honor

guests M-ith hospitable

its

Domestic life and all To man was given.

various joys

so

Qps<ssrLaiT^ ^iJSs\)sS(i^^Q^rrLhLjsufreiei!.

He %vlio with smiles receives a virtuous guest, Shall see prosperity, with joyful mind,
Make
his

abode her home.

JSeOsSQ^^ ^

eu IT ssr

s ^SL if S^,

He

who, while one rejoiceth in his cheer, Awaits with anxious mind a coming guest, Will be a welcome guest to gods.

QfilT<SS(^<SS)LpiUUa^'Q^^^.

As

When

that sweet flower which droops its head once its fragrant odour is inhaled,

and

dies,

From an

averted face so shrinks the guest.

An ANALYSIS and
four Stanzas-

translation CverbalimJ of
Stanza
1

the above

ger. f)(7^^^', being settled; ^0^^'so, of which this is the means not only to be, but to be settled, established, resident, as o^srGs'rTLpeusjrfi^eSlQ^iSdQ/Diiir, I reside in the Agaram of Vira^0)3L!iTipeu^, ep'-lSl^ protecting ; the ger. of fpilueb. that which belongs to domestic life; a compound of @^, a house, domesticity, and suTLf su^-, the pron. part, neu- of the fu. of euivLp ep'.li9, ^so, to live, flourish. srn^eoinl, all. eSQh^^', guests.

shozhen.

cherishing

QeusirrreesremLa^ liberality.

Os^iu^ei, the doing

Ot-Jir

In construing this couplet, the whole of the second verse to Os^ilimg)^ inclusive, must be considered as the nora. to the sub. v. understood ; Ouit(i^lL(S, as governed by this verb, and as governing the last term of the first verse, er^eoiru:, in the genQ^tL(9y is the

cause.

Stanza

2.

^lbit^^, delighting; ^59^, the same as ^^l2:, the mind. from =s)/LDfj^si), to become quiet, be pacified- Os^iutuir&r, the goddess of pros peril II a name of Lacshmi: it is formed by the fern, affix ^'sir, from Os^ih, convertibly by special rule to O.FUJ,raeaning.
.,

e-cot/du^ld, will freprimarily red., secondarily elegant, beautifulquent, dwell in: the 3d pers- fu. of e_Gmffi^si), to crowd together, (ipssai, for (ifsi^, the face, the governed by the preceding term. countenance ; this term, originally s-slit, affords an instance of a jsed, the Sanscrit derivative, of which few occur in this work. (i^x^jB.^',a guest root used adjectively for jBh'}ei\ good, n:orlhi/.

SI
epilLjSijrrJ>r^

of him who cherishes; the pron

'^eo,

part. fu.
ac.

of

fj?LeLji

the house ;

the

nom.
3,

for the

mas. sing. governed by

Stanza
Oe^sd,

an instance of the sfreaijsir^^ OuiuOrr-ffs^il, eS^esr^O^iTosis (see the ^ovi^ured Chap, xi-, O-Ftred eo^sirinh. Sect- 3, O^rr^'oSiL'a),) the root, Q=Fi), being used in the sense of Os^^p, the past- part, of 0<e'eOsoeo, to move, go;
tliis

who has come ;

is

secondarily to reach, or arrive at. ^(Vj^^'f a guesl, i^u^lSI, cher^^(VK, who is about to come; the construction is the same ishing as that of the first terra, but Qs'Sa, has a past and euQT,, a future umr^^Q^uuir^i!, he who continues meaning.^ o?^^', a guestexpecting; a compound of utrn-^^, the ger. of urr.f^^si^ to see, look, look for, and ^(j^uun-^h^, the indef. pron. part- sing, of the ^eo, good, acceptfuture of b!(3^^^^, in a frequentative sense. ajfi-osr^^aj/f J^^, to those who inhabit sS(m^^, a guest. able. heaven; a conj. appel. from an sL'trem^^', the abl. of aiirearLl,

heaven.

Stanza
GiDfTibu, being smelled ; the
:^stnLpiijLt,

4.

used as the ger. of the pres. the fu. part, of ^cinrp^cO, to ^^S^s'il, the Anicham floiver; the nom. governed by fade. Qpsil, the face ^S\^^\ when avertthe sub. y. understood. Qjsuss, beholded; the ger. from ^il^ci, to turn, turh away. (^es>L^ml, who is dismayed. ing; the same as the first term. <sS(T^^^, the guest; the nom. governing the subs v. understood.
inf.

tense.

which fades;

construction, which in English must commence with the last term, is The guest jvho is dismayed on beholding an averted face, is an A nichatn flower, which fades when smelled.

The

CHAPTER
('afujb!nsusn.fD30

X.

On Courtesy.

Fair are the words of those, but void of guile, "Who know that sterner virtue should be joined, To mild affection.

Though bounty may

rejoice the heart, yet

words

Of

courtesy,

which dress the

face in smiles,

"Will

more

avail-

SeissflU-iebeCiSijD^LJLSIp.

The grace of fair humility, the grace Of courteous words, do all far more adorn, Than do all other ornament-

eiisBiQs=iTsOsuLpiEj;^(3ii ^j,

O, wherefore useth the discourteous words, Who knows full well the sweets of courteous speech.

Discourteous speech,

when

courteous

may be

used,

Is like the sickly appetite,

which

culls

Fruit immature, leaving the ripe untouched.

As

ASALYSis and a translation (verbatim) of

the above

Jioe Stanzas-

Stanza
^^, sweet, pleasant
;

1.

the root used adjectively for ^eSiu Os=(reO, the word; ifnil^an affecan expletive particle. tionate temper ; this lit. signifies coolness, but all terms having this sense, are by the Tamil writers used figuratively to express amenity of disposition, in contradistinction to Qau iew -o, heat, and

^^

^"^^^ united similar terms which signify severity, harshness to; a contraction from ^eirneSuj^ apart, from ^ar/Taj6>, to be lj^^, lit. chaff, heve deceit, fraud. ^si>, without ; lit. united non-existent things, being the 3d pers. plu. neu. of the negative ,^'x, contracted from .^@ld, which are ; the fu. defective ^^ part, of ^^-^ 0,FilOurr(^rf&r, virtue ; the terms forming this compound are O^il, red, bright, beautiful, and Qufr^j'r, a thing, ssasri^rrn-^ of those who perceive ; the pron, part- masc wealth, plu. of the past tense of .str^e^^o^ to see, the nom. being used for suirw, of the mouth ; tlie nom. for the gen Qs^rrSo, the the gen. words ; the nom. governing the sub. v. understood, which governs Q^fTQ) in the first line.

^.siw, the mind; ^llit^^i, rejoicing ; the ger. of ^^si^lct, pf^^-iS.w, than sriving ; the verto be in concord with, to calm. balin eo in the fifth or 2d abl. case, here implying comparison. ^diGj!)^ is ^certainly more excellent ; the particle S7 gives this word an emphatic, and the preceding ablative in @a), a com^llh-^^^ rejoicing. ^^er, Qpsior^ the face. parative meaning. Qs^in^dslr^ a speaker; an appel. from 0<irrTi.\ speechpleasant.

Stanza

2-

33

^<3f, lo

get, obtain.

couplet,

become. OujSlo^, if he ohtain ; the suljj. of Ou^si), to The sentence, constituting the second verse of this governs as a nom. the subs. v. understood, by which the
is

term ending the preceding verse, ^sw^,

usssiJa/^
.

governed.

a speaker. >^P^i the becoming ; the verbal in regimen with the preceding noms, &.es>iuj^ and Qs^rrAsOisr, and epQ^ajj5(^, governing the subs- v- understood. sptTjsu/gj, lo an^/ one ; the dat. sing, of s^^susSr, one person, from 2^(75, the radical form of epsar^, one, in the plu.; this word always has the meaning here given to the sing, namely, some out of a number, any, and with the determinative 2_tr, all. ^jj/ssjA, is an ornament the nom. governed by the subs. v. cSi,'ii), are not ; the 3d pers. neu. plu. oi^'A, it is not, governing the ac- plu. of ^skbS understood. u^psii (I'll expletive.' i3.p, other things ; the 3d pers. neu. plu. of the appel. \3psiT.
Q<F/rebei)w,

ofhinnilitij

Stanza

3.

e_si_ujBr, the possessor.

^^w-, pleasant.

Stanza
^eB;0;=;Ta),

4.

sees. wherefore ; the first term is here used for otsbt, why, and the last may be accounted either an interrogative or explesusBrO^-Teo, hard words ; the first term is used for tive particle. a^tp/H^aj^', are they used, or spoken ; suLpia aisSliLi^ strong, hard <sa), means both to practise and to speak.
santness.
fTom/DsO,

by pleasant words.
that
is

-^-^^^^

the sweetness, plea-

caused. sirsm-urr<ssr^ he who

GreuowOarreo,

Stanza
gjssfliu,

5.

pleasant words., the latter terra being understood ; the 3d pers. plu. of the appel. root, ^s^r, siveet. e_eyr, things that are present ; the same from the def. or appel. root e_ar ; i^csr, when they become ; the inf. of .^^^si), lit. construction when sweet words have become things present. @6w@^, unpleasant words ; the 3d pers. neu. neg. of @iar (fi^^si), the seS, ripe fruit. ^q^uu, ivhen there is ; the inf. of speaking. ), seur^^'^ eating. sirtu, unripe fruit. ^p^, is

be

lik

CHAPTER
Gffii;BG3TnS'iijn5'^sv).

XI.
Gratitude.

On

0s^lLJUJmCp)0'F>U^Gij^3Ss(^Q!lSJIUS(ipil

GUiTearSQ^iMfrppedfl^.

Though

benefit received

earth and heaven could in return be given, when none was due,

They would not rccompence. E

34.

Small as a grain of millet

Though

it be, large as the towering benefit to grateful eyes appears-

palm

The exalted mind no

benefit esteems

By mere
Of its

return repaid, but by the scale own greatness measures each.

To one

small favour though there may succeed Deadly offence the grateful from the mind will rase For that all memory of this,

GT

^^ ^ O J
.Hjr

,T6ar (-flj .f J;

^ (Tp uj Qj SKT i_ /r (y3 uj oS a) 3a'

.J:

Though every virtue by his hand expire Yet may he live but by the stroke he dies AVheu murdered gratitude before him falls.
,

All

ANALYSIS and a translation (verbatim) of the above Jive

Stanzas.

Stanza
OjFiuuu!rui(id^ not

1.

i. e. any previous benefit'; term the neg ger. of Os^iLi^so, is here used absolutely, e_^a?, being understood ; the inf. of the affirmative verb is used with this meaning, which is the same as that of the ablative absolute of the Latin, but the neg. having no inf. the ger. is substituted Os=iLi^^ which has been done ; the past. part, of the same for it. eaeuiu verb. e_^a5<5(^, to benefit: the dat, governed by ^S\^. sQp\ of the earth ; composed of gwcsj, the earth, and ^'.sld, the su/rsBrs^/iLo, interior, quasi all within the earth, the whole earth. and heaven ; a compound, similar to the preceding, from oj/reBr, and ^s'^. These terms united by the particle s_(i repeated, are LLirp/oed, the comparison ; joint noms. of the following verbal. <sjif^^, is impossithe verbal in d, from the root ujrrjju, change. ble ; 3d pers. sing. neu. from the root Jfias, difficult.

having been done,

this

Stanza
^fesT,

2,

^Seiw, quant it!/. ^i^.^, a a grain of millet. these three terms constitute a compound, of which the benefit intermediate member is united to the first by bIsucwld^O^/tcb)*^

millet,

Ofifrc_,TOLn!rL^,

\vorcl

signifying simlliturle being suppressed,

and wiih the

plied, the
O^iu^ff:),

last

by

^eesr^O^irei^afiQ^.TiiTOLnn-L^y the termina-

tion or sign of the adjective being suppressed

sentence

^%3isruu!Tt5arfi.=;h^.

stands

thus

these being sup^^ebwesnuuGuirej^^^emsnu, or

:

0<f(lS^'-q, ali/ioiigh
&-'^,

it

hc clone; the subj. of

and governed by tbe prej'it^m, quant it i/. ceding nom- lj?<o37-, a palm or palmyra tree. The construction of these terms is the same as of those to which .^Sj to be ; the inf. of ^^eo. they rhyme. .!,, abbreviation of OsrrsTsuT, tlicij consider ; the 3d pers- plu. masc. of Osrrwi^^in)^
united with the particle

to tafce ; ererorcOTfl, the ger. of <srems!isr^. to think, may be here supplied to complete the meaning, which is equivalent to the famiuiu^r^ liar English expression, 1 take it to be so, or / tliin/i so.

O^flajT/f, theij who know ; the 3d pers. plu. masc. fruit, profit. of O^ifl^fO, governing the preceding new term in the nom. for

the ac. or more appropriatclj', according to the expression of Tamil Grammar, forming with it the compound called f^Qsup^
G5)Lc^Q^/r!55=s, tlic

sigu of the

ac

case being suppressed.

3.

eussar^^, of the measure ; 3d pers neu. of susm^ ^oj!^, it is not ; 3d pers- neu. sing, of the root cS^'sb &^^e^, nom. e-^aS compounded with Q<s^iiJiLiuutl.i_iTn-, of governing a;ffin,T^^'. those who received benefit., plu. per- pro. of the verb 0<fujulj<SQ
a_^a51,

benefl

Stanza

iFrreO'^ik, gen. of s^n-eoi^, magnitude to be done, of the measure implied, the measure if benefit.
jc.g'')

sucair^^j^

Stanza
Q^iT^v ^, killing
;

4.

^i^ear, the gerund of C-stso^^so, to kill like ; a particle of similitude, properly the part, of the appel. root =?>/-'^? so. The construction is the same as Q^ire^L-pM'i in Couplet II. Chap. III. see note page f)2. mischief evil, lit- that which is unpleasant ; the pron. part neg. of ^-s", sweet, Os-aSi^Jh., although there be done; a subj. form of pleasant. Qs'iu^ed. ^siii, tJicy ; nom. plu- of the dem. pron. ^sli/st 0,iriLi-f, done ; past part, ^-.i^ ^, bespi^^^,onc. of 0=Fuj^a).

^A^,

of &-&t^^s>), to think, reflect, keep in mind. This is really governed by the preceding terra in the nom., but together they have the effect of the Latin
nefit.
s^bTrar,

7vhen remembered, the

inf.

abl. abs.

Os(Bu:i, will be annihibenefi*co in mente recordato. the mischief subsequently done ; the 3d pers. fu. of O&Q^so, to become destroyed, governed by ^^scs) both the nom. and the v. may be taken either in a singular or plural sense.

e.

lated,

i.

Stanza
sr^^6o;/^, every virtue
;

5.

the interrogative particle er being prefixed to this, and the conjunctive e_Lo to the next term, a uni0^rr.^(r;if,x^'h, to those versality of meaning is given to both.

36
ivho have slain

or

obliterated

Osirsde^^<id^ in. the dat- case.

the

past

SLtuLy, life.

pron,

e_cswr/:_/rtr,

tracted
not.
(i.

compounded of e_er, the ger. of e-er, there is, 3d pers. neu. fu- of ^^eo. e-tuoj, life-

O-FiLijBesi fB., benefits

conferred.

plu. gf mat) be ; and ^lL, the con^eo2eo, there is

part.

Osirdnp., ivho

has

slain,

e-

effaced the reraembrance of)

iLsp;^, to the man.

CHAPTER
p(B(SljfiS50SS)LCi

XII.

ON EQUITY.

That virtue, which in all relation holds Unchangeably its nature, that alone
Deserves the name of justice.

By justice do the just their wealth uphold, And confirmation, strong as virtue's self,
Bequeath
their heirs.

;4 (5 /r /f^<5 aSa) O/rsSr

L/^au n"Qj

The

Unerringly the just and unjust shows state in which their progeny is found.

>s=LD(^Os^iLj^^'f,^t~(^ihQsrr(^QLJiT&)QT>LD^O^'~(!^'-i>^jD

Qs

IT L-(r SOIL'S^ IT e^

Q (V) ^ s

esini

It is the glory of the just to stand

Like the adjusted balance duly poised Nor swerve to either side.

An ANALYSIS and
four Stanzas.

trakslatios C verbatim J of
Stanza
1.

the above

IS

^@_g, justice. This Avord, a derivative from ^(^^ei, to be fit, the same as ^^mrily ordinance, observance and all terms
;

having

tills

meaning are synonymous with

;

may

be called

the

inf.

of

ssrffsrjrso.

^c*?*^^? justice.-otot,

e^^si^, one, single

epsk^js^^Gp, must be rendered is alone the virtue. uireo u(g^iLJ!r&), ht/ division; from u^^^^, to divide, distribute. ulL<S, continuing its nature ; from uit&) nature, quaUty, and the ger- of u'S^i), Avhich in similar compounds often signifies to extend, continue ; thus one of the aphorisms of Auveiyar against extravagance in building is ^i_LOLj:_Q?if.G'i_t^, build not a house The proper version of the three to extend over much space. Still preserving its nature although divided, i. e. last terms is among friends or foes, strangers or relations. ^G^, to proOlj^?.-, if it obtainThe last word is nearly expletive, ceed the phrase being exactly equivalent to the simple terra epQ^Sew,
virtue.

js^j?!,

if it

proceed.

Stanza
Cfi^LJULc,

2.

word is from Os'ulj^^, to declare, the declaration of that which is right being the especial purpose <^5<5ii), the s-esiiuueu^f of the possessor. of the Scriptures.
of Justice
;

this

gains.

To without ; the ger. of ^^obtain a literal version in English, this sentence must be read backAvards this is a rule almost universal in construing Tamil. sr<s=s=^^p:^, to his childrenejiDrruLj, and the highest happie-ez_^^, 7vill accrue, from the root -s3)i_, possess. nessloss.

&em^aj,
;

^^/S,

Stanza
^ssiTiTj

3.

the righteous, the Just ; the past part. plu. masc. of ^/^^ei\ to be fit. ^seSeo.r^ the unrighteous, the vnjust, from
Ti'ho are not.

^sQj, a derivative from the same so and '^eotr, from @6i), they st^um-', it is said ; the neu. pron. part. fu. from OTCBrmsi. ^auirai/f, of each; the dem. pron. cg:/sL'^^, repeated in the nom. plu. used for the gen. sr<^<F^^/rst), by their children ; 1- e. by the state in -which their children are found, whether prosperous or unprosperous. srrsmuuQil, will be seen ; from &n-^)!^&, to see, made passive in the 3d pers. neu. fu. by u&^so.

Stanza
<FLCLo,

4.

equity; this is a Sanscrit term, meaning .yiz/waw, equal, 9ir, Q<fuj^. doing. whence I fancy the English word sames-'^s(^ihQs !?&:>, the balance; metonically from ^^(^j-', the virtue. QuTa\ like. fu. part, oi S!^s^^e->, to lift up, and Q<srrsd, a rod. ^RBLT^^, being adjusted, past part, of ^jj/sot'-d^si), to be adjusted. e^Q^urreO, on one side. Gsm^rresaix, not sfverving ; the neg. verb of QcSfri^^, to swerve. i'fr^jQ^^ifs;^, to the wise, virtuous, ^esS, is the ornament.

S8

CHAPTER
^L-SSih

XIII.

ON SELF-CONTllOL.

To

intercourse with gods Forbearance leads ; but passion unrestrained, Its victims, plunged in utter darkness, leaves-

Though
It

self-control be excellent in all,

most befits the envied state of those That fortune smiles upon.
UJ!TS!Teu!T!Tn'll3eSf]JSTStTd:,S3:n<SU!TdfS!Tp

Though unrestrained

all else, restrain

thy tongue,

For those degraded by licentious speech

AVill rue their tongue's ofl'ence.

ilS (63) ^r5

(I-

i_ u 'swr ,^1/ ar err (T

LC iT(5 (?

^
ne'er heals

The wound may

heal,

though from a burning brand,

And

be forgotten ; but the burning tongue inflicts.

wound

An ANALVfiis ami
four Stanzas-

traxslation
Stanza
1.

(verbatim) of Ihc above

^lcu.t, the gods; this is a Sonscrit forbearance. term from a root signifying die, with the privative prefixed
^i_tf>5Lr,

and corresponds Avith the Greek AOavuroi, the immortals. e-^Tr, among. s-uja^J). will conduct : tlie 3d pers- neu. sing, of

=si/^ 2_uLj^^ei,synonymous with Os=s^s^Ji, to cause to arrive at. /H^/ToinLQ, want of forbearance ; the neg. verb from ^L&ieed, to be restrained, ^'^-i fill., that n'hich ^/i/ls, dense ; the root of ^lu^^:, con@0s', darkness. ^si), to fill, used participially.

ducting

to.

^f

qS3)ld, Tvill leave.

39

Stanza
<srsi)6i)/7-(f<5(25,

2.

will be ; the contr- 3d u&mH^eO, forhcurance ; this \vord primarily signifies reverence, but like other words of this meaning, secondarily obedience, submission : Parimel-azhagcr renders it here OuQ^i^^i^,^/Suj!&sA\ to refrain from thinking greatly of ^eiQ^aT^Lb, and among them : e-ot, here forms the one's self. 0<s-&GuirlQs, loc c- with c^avr, to which the conj. e-lo, is added. QaPsJajix), to the happiness. ^ems^^\ to the happy especiallij. The two last terms ought to form a compound, 0,fi= it belongsedsu^^ssis^^.) the final nasal of the first being retained, accordQs^&i, ing to the Commentator, for the sake of the sound only u/r<s(o0,Fsi)6u^ffls)cE_^^;, may be rendered belonging to happiness,
to all.

^ck^^ good^-^,

pers- neu. fu. of

^^^J.

it

especially befits the happy.

Stanza
ujiT,

3.

for all ; this term simply means what, but with the generalizing particle e_Lo, omitted in this and other instances by the author, takes the signification here given it. sireun-ir, ^^S^il, although. firr, the tongue. s'rs^s., they do not guard. sireiiiTssrr&), if not careful; srr^^eo, whence the two to guard. preceding -terms are derived, means to guard, n'atch, be vigilant ; and <sn-^, lit. time, is in similar phrases equivalent to the English G<Ffrsfruurr, they mill suffer distress; 3d pers. if and Avhen
lufroyLc,

Os^rr^, the plu. fu. of the verb Qs^n-sir^^ei^ to suffer distress epQpS(^LjutLQ, being base; a compound formed of speech. c^(jp*@, baseness, meanness, and uiL, the ger. of uQ^sd.

*tli_, burned: from -s-Q^eo, to burn, or Lysism-, set fire to. qf a wound. s_6rr, the interior. ^^li, will heal; the 3d pers. neu. fu. from ^^^eu, to be cooled, appeased. ^c?^', made emphatic by sr, never will be healed- jsireS *L-i burned. su, the wound- In the 6>^, by the tongue initial and antipenult term the final <so is converted, according to rule, to p before ^.

^q5jo, by fire

Stanza

4.

TWENm^-FIFTH REPORT

a'^ra^ ^tart

nn^ ISooU Socfrt^;

WITH

.4N

ABSTRACT OF THE SOCIKTY'S rUBLlCATIONS,

For the year ending Decmiber.

1S43.

I.I

1)

R AS:

PRirTED XI IHE AlIERICAN MloSIOK

FRrss^.

1844

F. R.

Hunt, Printer

PR

CEED

1 i\

GS

OF THE TWENTY-FIFTH ANNIVERSARY OF THE SOCIETY. HELD AT DAVIDSON STREET CHAPEL, MADRAS, ON WEDNESDAY EVENING, THE 7tii FEBRUARY, 1844.
The preliminary religious exercises J. Andkuson; after Avhieh
conducted by

Avcrc

tlic

Rev.

chair,

The Rev. I\I. Winslow, a. m., being invited made the following appropriate remarks.

to

take

the

Friends, Tlie nature and general operations of the Society too well known to need an}' explanation or commendation from me. It is engaged in jireparing and [lublishino- not only religions tracts and larger volumes in tlie vernacular languages of the countr\-, but also school books, and in distributing widely the publications of the Parent Society in English. It is in these respects an important agent in scattering light amidst the darkness around us. It is a handmaid to the Bible Society, and a most important auxiliary in all missionary operations. It is entirely Catholic in its principles and its operations, disseminating only the truth of God drawn from His word as it is understood by all the evangelical churches. It accomplishes at small expense great good. There is no occasion to compare it with other Societies, for each has its aii])roi)riate si)heri', but no oncj probably, accomplishes more good with the same amount of means. The Rev. Mr. Kincaid, of Burniah, favourably known to many in ]\ladras, now on a visit home, at a late meeting of the American Tract Society held up a little tract, which he said cost one cent, but which had been the means of converting the son of a Karen Chief; and he asked who gave that cent? No doubt it was given with many others that were lost. It was th.c one shot of a tiiousand which alone took eflect. But in the great day of account, its value will be fully known, and all who contribute to the blessing will rejoice together. The good done should be considered in its cumulative and progressive character. And here it may be, and often is, in a (jcovulrirdl ratio continuall}" spreading and expanding. A tract or book, thrown into tlie dead sea of heathenism, may cause a movement which siiall spread to its remotest shores. \V'e cannot expect to see as manifest results here iij in Cliriitian lands, but the princijtlc h the same. There
are

My

TI.

a Baxter \yrote in tliouolits that breathe and v/ords that burn and a spark from Lis writings, which have lighted multitudes on their way to heaven, fell on the conscience of Doddridge, and urged him, smariiiig under his sins, to the Saviour. Doddridge, in turn, among other books, wrote the Rise and Progress of Religion, and this was the means of converting Wilberforce as well as thousands of others. "Wilberforce wrote his Practical Christianity, so much blessed to many in difFcrtnt parts of the world, and among them to I^egh Richmond, whose charming and convincing writings have done and are doing so much in many languages and many climes. Instance the manner iu which these have been scattered. Soon after the first downfall of Napoleon, the Emperor Alexander of Russia visited England. As he was standing one day on one of the towers near Plymouth dock -yard, viewing the shipping, he was aceost'ed very courteously by a gentleman in black, who offered his telescope and pointed out intelligently the various objects worthy of the Emperor's notice. This was Legh Richmond, and he took occasion from the interview to send the Emperor his little tract, the Dairyman's Daughter. The Emperor received it kindly, and after his return home, sent the author a diamond ring in return. The tract was translated into Russian by a pious Princess, who had previously been acquainted with Dr. Pinkerton, and who entered into correspondence with the author, and obtained from him his other tracts, which she also translated, and scattered far and wide, in that destitute land. Mr. W. also mentioned an instance in which Doddridge's Kisc and Progress had been made particularly useful. More than forty years ago a clergyman, travelling into the Western part of the State of York, in America, took with him a few books, among which was the Rise and Progress. In a part of the country then almost a wilderness, with onlj" here and there a rising village, he found at an inn a young woman busy at intervals, as she waited upon him, readHe ining a book; and as he noticed, making also extracts from it. quired what book it was, and learned that it was the Rise and Progress, and that, as it was borrowed and must soon be returned, she was selecting from it such parts as she thought would be particularly The clergyman was so much gratified by her earnestuseful to her. ness, that he gave her, from those which he had with him, the volume which she seemed to prize so much. Thirty-seven years after this clergyman was passing through the same section of the country, and came to this place, then a large and flourishing viHage. As he had taken the name and address of the young woman, to whom he had given tlie book, he inquired for Jier, and was directed to an elegant mansion, of which he was told He called, and introduced himself, mentioning she was the mistress. the circumstance of giving the little volume at the inn, and had (he happiness of learning that it had been lent, and read extensively in that several had in consequence been private and in social meetings converted a religious society, of which there was previously none, had been formed, and a minister settled. All this had apparently, as the moving cause, been effected by a single book. In heathen countries, too, good may be done, which for a long time Recently in Africa the Rev. Dr. Philip in a tour into is unobserved. the interior had discovered several scattered little settlements of On Christians, where it was not known there were any in existence.

New

Yll.

it %vas found that the seed was springing up after many years. 3Ir. Read had hiboured several years at Lattakoo, and after him the indefatioable Moffat, and both had left with ihe impression that Yet after labour there, and in the vicinity, was nearly hopeless. more than sixteen years, a man who had been under instruction at Lattakoo when a hoy, and had left it young, had been brought to consider on his ways, and turn to the Lord, while far away from any missionary and destitute of the means of grace; and he had set himself to convince others of the truth. Thus these little Christian settlements had commenced, in the beginning, unknown to the

uiijulry

missionaries.

Mr. W. concluded by urging all to individual effort in this good work, by laying in store for this and other objects, as God may prosper them, on the first day of the week, or from their M-ages or The Jews gave to the Lord nearly- one-jtfth of salary of the month. all their income, and if Christians generally would copy their example, there would be no want of means to carry on benevolent operations. But what is especially needed and which all who love God can give, is fervent prajer for the influences of the Holy Spirit.

the Secretary, the Rev. F. D. JVard, m. a., after which the following Resolutions weie unanimously adopted by the meeting.
IV.
I.

The Report was then read by

Moved

by the Rev. Dr. Pmve/l, and seconded by the Rev. J. Braidwood^ a. m.

Tliat the Report now read be received, adopted, and printed under the direction of the committee, and that this meeting
rejoice in the
this

Society, ascribing, at the

prosperity that has attended the past history of same time, all the praise of the
''from

it has bestowed to IJim every good and every perfect gift."

benefits

whom cometh down

The Rev. Dr. Powell,

as follows.

in

moving

the resolution, spoke nearly

with which I rise, sir, with great pleasure to move the resolution have been entrusted, on account both of the Society itself as well as the Christian friends whom I see before me; with regard to the Society, which has proved itself to be so valuable, and whose publications in the last year were circulated to an extent eleven fold greater than that of the first year of its formation, that I may express the high opinion I entertain of its usefulness, and be a means, however humble, of causing an interest to be taken more widely in its favour with regard to my Christian friends, I feel a pleasure in supporting this Societ}-, because I find it to be an. active auxiliary to that most valuable society the Religious Tract Society at home. It is, indeed, sir, for this reason that I feel myself more peculiarly indebted to this Society. Oh, my dear friends, let it not be forgotten, while we are taking such an interest and a very proper interest too in the dissemiuallon of religious truth among the Mahomedan and Hindu populatiou of this benighted land, tlat Englishn;en and their descendI

vin,

and ronls to be lor^f, nn ^vell as Natives. duty, and no less ni}* privilege, as a Chaplain of tlie Honorable Company, to labour exclusively among tlie English-speaking population; and therefore feel it my dutj- to state that there is a danger, and by no means a trivial danger, of the Knglish population forgetting, while attentive to and anxious for the souls of Natives, tliat they have souls of their own; and perhaps few here present, in consequence of tlie labours of most being strictly missionarj-, have had opportunities of observing the fearful spiritual condition of many of tlie lower class of English and their descendrints about this place, which it has been my lot to witness. Now, as religious tracts are well calculated to stir up this class of people, I am a supporter of the Tract Societ}" a Tractarian, if 3'ou please j'es, a Tractariiiii but with this important distinction, not to supplant the word of God, not to frighten people from it as something mysteriously replete wiili difficulty and with danger but to spread abroad its pure and holy truth and to direct attention more generall}- to it_. know, sir, that often some small and trilling matter is a means of. arresting our attention and calling our notice to that which is more important: just, sir, as by the eructations of some mighty volcano b}' the balls of fire and brilliant sparks which it emits, is the attention of the traveller first arrested, and his eye first caught and thence directed to the volcano itself, the source, of all the light and brilliancy which he had previously admired, so these tracts are glorious scintillations of heavenly truth sent out into the surrounding darkness, and riveting attention here and there among the careless passers by, until at last their eyes take a retrograde movement and trace the course of the spark of light which thej- first admired to the common source of all God's Holj- Spirit, shining in, and through, and upon His Holy
nnls.liave souls to lie Saved.
It is

my

We

Word.
Again,
sir, I

like this Society because, as has

been already observed

I love the word Catholic ; and a Catholic Societj-. let us not give it up, because it has been usurped by the common enemy, although with what right I am at a loss to conceive indeed, sir, I am not logician enough to discover how tiiac which is particular can be said to be uniuer.sul ; let us not then abandon tliis name, but rather carry it as a weapon even into the camp of the enemy; and sureh' every thing valuable, although it be but a name, ought to be retained. And here, sir, 1 may perhaps observe that the very wide disiHisIon of tracts b}' tliis Society is sometimes brouglit forward as a ground of 1 have more than once heard it stated in Engaccusation against it. land, in the tones of derision, that this Societj' was an admirable one to find wrappers for half-])ennyworth's of tobacco or snuil' and other groceries: but, sir, pray bear it in mind that 1 have heard of a man who was converted by reading part of a tract in which a piece of cheese that he had purchased liad been wrapped up. 'J'hus the

this evening,

it is

tract contained

both food for his body, and food for his soul, even

And wh}' that bread of- which if a man cat he shall never hunger. not wrap up moottai (sweetmeat) in tracts, and thus distribute pure and heavenly trutli among the jieojjle. Tracts were humble instruments of doing mueli good. Ministers and missionaries, also, were but mere instruments earthen vessels! and is it not, sir, by the most humble iiistruuKiits that Almighty Giod, for the display- of ills own

IX,

glory and iuHnitf power, alwaj's clioo?;ep lo riocouipliali niioli(j eiuls i Was it not by weak vessels b}' cracked pitciiers, tliat Jtliovali cliose to make tlie general of Israel victorious over tlic liost of tlic Midianites?^ was it not by a sling and smooth ])ebble-stonc that the stripling David was enabled to slaj- Goliath of Gath ? and is it not by "the foolishness of preachino" that God has determined to save them Tracts might be called second-hand preachers; and that believe V one thing might be said in their favour that cannot be said fur either chaplains or missionaries, viz. that they are not expensive Chaplains and missionaries require to eat and to drink preachers. and to be clothed, and have innumerable wants beside, the supply of which requires money but tracts require neither meat, drink, lodgHence they are the cheapest of all ing, washing, nor clothing. preachers. Moreover, the tract may, and often docs penetrate where The tract will often be found in the living preacher cannot enter. the house of the Brahmin, and meet with a shelter in some nook or corner even under the roof of the most inimical and bigoted. And now, sir, having endeavoured to show the value of this Society in the good that it has achieved and is still capable of achieving, I would conclude with one remark bearing upon the conclusion of the resolution just placed in my hand ; and 1 trust iny good friends before me Satan is ever active ; will take it seriously into their consideration. and we are too often apt to deceive ourselves at meetings of this kind. are all generall}- much elated, wc are full of zeal in the good cause, and our feelings are generally carried awaj* in the cause of truth ; but all these ebullitions are too often found soon after altogether to have evaporated, and the stir the mighty stir perhaps within us is discovered to have subsided into an inglorious inactivity. I hope such will not be the case on the present occasion ; but, my dear friends, to prevent such a disappointment, you can dejacnd upon nothing but the grace of God. Let me therefore entreat you all, Avhen retired into the quiet privacy of home, to ask in earnest and instant prayer for the out-pouring of the Holy Ghost, both upon each one of you in particular and upon this Society at large, liemembcr that it is not what each of you may give but what God may do, that will make this, or any other Society successful. Bear in mind then, my dear friends, I beseech you, that, though any of you might give one hundred, or even one lakh of rupees to this Society, it is the Spirit of God, it is the Holy Ghost alone, who of old opened the heart of Lydia, that can render the tracts of this Society really beneficial to the souls of men.

We

The Rev. Mr. Braidwood addressed

the meeting as folIoAvs.

In rising to second the resolution approving of the Report, I will not, Mr. Chairman and Christian friends, detain you. It was only todaj- I knew I was to speak at ^11, and I have not found leisure to prepare a formal address. But as during the past year I was called to take a considerable share in the active management of the Society's proceedings, as Assistant Secretary and Depositary, there are a few

particulars in the Report to which I would briefly draw your attention. One interesting feature in the Report is the increase during the year of excellent vernacular books for the Xative church. Besides

an improved edklon of JRlienius Body of Divinity and of Draper's Bible Story Book iu Tamil, Bunyan and Baxter have been made to speak to tlic Native Christians iu their own tonoue. This is only a beginning: tlie committee hope to add to the number from time to The Society's Depository contains treasures which, were they time. more extensively known, I am sure would be more largely used by have many of the best practithe Christians of this Presidency. cal treatises of the most eminent Divines both of Europe and AmeThe works of Edwards, Howe, Boston, Owen, and a host rica. of others master spirits in divine knowledge and in Christian worth are to be had in Englisli in tlie cheapest and most attractive forms. It is the desire of the committee to translate many of these admirable writings into the vernacular tongues of this part of India, as one No of the greatest blessings they can bestow on the Native church. substitute can be compared to the voice of the living preacher, but all will agree that "those who have put on Christ" will be edited and strengthened by a familiar acquaintance with the best authors since even in a foreign dress. the Reformation It is greatly to be wished that these cheap and beautiful English books were more extensively purchased by families, and more largely circulated among our soldiers, sailors, and English-reading populaSuch books to the value of two thousand rupees have tion generally. lately been received from the Parent Society, and are now offered for It is gratifying to be able to inform you that sale at the Depository. some friends have availed themselves of the Society's English stores, and established small libraries in difTercnt parts of the country. There are not a few instances of non-commissioned officers purchasing books, and lending them to their comrades. I may also mention that hundreds of these books have from year to year been bought, and given awa^' to Native youths attending our English schools in Madras and the provinces. It is the duty of all interested in the advancement of Messiah's kingdom to make themselves acquainted with the books and tracts in the Depository, and to help to scatter them abroad with a wise and liberal hand. The committee never refuse a reasonable ajiplication for Tracts^ from any quarter, either in English or the vernacular languages; and all the vernacular and the sc\\oo\ Books of the Society may be obtained, on proper application for a dozen or more, at halfMore agents are required for the effective distribution of price. Tracts and Books: it is a work in wdiich all Christians from the lowest to the highest may co-operate, and by a prompt and vigorous use of the treasures in the Depository mightily enhance their value. The second point iu the Report to whicli I would refer is the proIn this department gress made in the preparation of School Books. also we are only but beginning. A few initiator}- Tamil books and one English diglott have been prepared and introduced into schools; but we need a series of higher school books, both diglott and in the simple vernacular. require books of practical utility to supplant and to supersede the heathen school books ; a good readino' book of general knowledge, and useful substantial treatises on Arithmetic, Geography, and History. Tiiese, properly adapted to the youngmind in this country and thoroughly taught, will all tend to the overthrow of idolatry anil to the removal of obstaelts that lie in the way of Christianity. The preparation of these books demands umch

We

We

XI.

but the cause is worlliy of it all. Nor labour and mucli expense are Me to think that the mere preparation of suitable books is enough: every means must be taken to bring thun into general use. This is no easy matter, so long as we have only heathen teachers disposed to teach slavishly' only what they themselves know and to adhere tenaciously to their heathen books. Whatever is really serviceable in their heatlien books ought to be extracted, and such improvements and additions made as to make the new books entirely Little progress has yet been made in bringing the displace the old. Tamil initiator}- books into use there is little demand for tlieni yet But were those who the obstacles to their introduction are great. establish and support schools with heathen teachers to insist on the use of the Society's books as initiatory, and tlie vernacular Scriptures and the to follow them in order, more progress would soon be made slumber of both teachers and scholars M-ould be broken. All who know the importance of a Christian education will see the obligation that lies on us all to go forward, and the necessity of enlarged liberality as the funds are nov/ low, aud a considerable increase of expenditure must be incurred. a painful I cannot sit down v.ithout alluding to another particular fact which we must look broadly at and endeavour to meet that hitherto we are only forcing our icay into the hearts of the Hindus, They are not yet convinced that we are their friends come to seek their spiritual and eternal good. The heathen generally as yet give ro hearty welcome to us to our Tracts and our Books. are There is no spontaneous all this while only pressing up the hill. movement on their part towards Christianity. So long as this is the case, we are only on the edge of a progressive amelioration, and ought to regard the work as onl}- in its first stage. Hence the need of prayer: that God may do for them and for us what we cannot do. Since the heathen will not come of themselves to receive the blessings of Christianity, it is our duty to go to them, and to press the truth on them by every consideration. And above all, when we look at the state of perishing thousands around us, we are urgently called to wait on Him by prayer and supplication, wlio alone can give them a heart to feel after Him who alone can give them power to welcome and embrace that knowledge which we offer them and which is able to save their souls. Satan's works aroimd us are gigantic and of long standino-. The cup of abominations he has made this people drink is enchanting they arc sleeping on the t-dge of eternal fire. It is our duty to awaken them, to urge upon them the truth, to entreat them to throw down the weapons of their rehellion, to call on God while He is near, and to la}- hold on pardon while it is offered to them.
:

We

II.

Moved

by the Rev. S. Hardey, and seconded by the Rev. E. Leivis.

That tlie communication of Divine truth with a view to the glory of God, and the salvation of the soul, being the one object at which this Society aims, it is worthy of the interest, the prayers, and the pncuniary aid of every friend of man and every
disciple of Christ.

Xll.

i\Ir< IJAnj)nv accompanied the jncscntatinn with (he lollowing remarks.

ol'

this icsolutioil

Wlicn we
institution,
tlie

are called

upon
is

to ^ivc our sanction to

an imjuiry

at

once suss^cstcd

and support to any our minds, viz. whether and whether

institution possesses claims wortliy of our attention,

claims are imperative: for if the object proposed be praisewortliy, and the means made use of to accomplisli it be such as to .secure the benefit desii>ned, we are bound by the oblioaiions of our common Christianity to aid and support it to the extent of our
tliosc

ability

tree bj' its fruit, and on the same principle wo judge of an individual, a comnmnity, or a societj'. But profession is not principle, any more than blossom is not fruit. What a society professes to do, and what it really accomplishes, are widely difTerent; and we must look to the labours and successes of this Society, rather than to its regulations and propcsals, to know its real importance. The object pro])oscd by tliis Society, as set forth in this resolution, viz. tlie commioiicdtion of Dtvbie tnith, vj'ith a view to the ylorij of God, and the salvation of the soul of man, is the most dignified, and praiseworthy tliat can engage our attention. The communication of Divine truth to tlie mind of man, which is dark and disordered by sin, is of all subjects the most important. Without this knowledge, or experience of Divine truth in our minds, what arc we ? 'What are all men by nature? Without God and without hope in tlie world. They walk in darkness, and have no light. Tliey have no perception of-moral truth and call bitter sweet, and evil good. they sport with destruction, they mock God. The}' laugh at sin,

We

and means. judge of a

condition of all "for behold darkness has covered the earth, and gross the minds of the people." But when this Divine truth is conmiunicated to the mind, through the operation of the Holy Spirit, and its influence felt on the heart, then its fruits are seen in the life. Then he feels his sins, and sees his danger he abhors that which is evil, and cleaves to that which he breaks away from his sins, and hastens to the merc}'is good ; he closes with (lod in Christ; and being sincerel}' reconciled to seat; him, old things are passed away, and all things become new. This communication of Divine truth to the mind, secures the glory of God, and the salvation of the soul. Is then the distribution of tracts and the circulation of religious books, such as we iind on the lists of this Society's catalogue, calculated to convey this religious knowledge, or this Divine truth, vvliich maketh wise unto salvation, to the minds of the people ? I believe it is highly calculated so to do, and many instances are on record of the saving benefits which have resulted from the united efibrts of this Society. One instance, among many others which might be adduced to prove the correctness of these remarks, 1 beg leave to mention, as it fell under my ow'n observation, and 1 was familiar with all the circumstances of the case. About eighteen months, or two years ago, while residing in Bangalore, a Native man came there for instruction, who had been a schoolmaster in Vellore. While engaged in this capacity, a tract was read to him which gained his attention. It was afterwanls given to him, and he read it again and again, until his
this is the

And

mind btgau

to

open

to receive the truth.

Ho began

to

talk

and

XIU.
think seriously about Christianity, until his heatlien friends began to take the ahirin. They hmghed at him, threatened him, and then persecuted him till at length he resolved to give up all for Christ. Accordingly he went to Bangalore, vvith his wife ; and after some months' instruction, was baptized ; and has continued to this day an upright and consistent Christian. Now if these things are so, it follows, that in the language of the resolution, this Society is worthy of your interest, your pecuniary support, and your prayers ; and not of yours only, but of every friend of man, and every disciple of
:

Christ.

worthy of our interest, be it great or small, be it religious or be it with the rich or the poor. We have all interest, or influence, to some degree, wliatever may be our elevated or degraded station in life. Are we masters, we have influence with our servants; are we servants, we have interest with our fellow-servants; let us use it in connexion with this Society. It is worthy of our prayers. For if we are true Christians, we are people of prayer; and we know who hath said, "the fervent effectual prayer of a righteous man availeth much." It is worthy of our pecuniary aid. Our interest and prayers are valuable; but our pecuniary support will add to their value. It will give weight to our interest and influence; and show the sincerity of our prayers. But it is not your pecuniary aid on this occasion, in assisting the collections merely, which is here meant: it is rather your regular contributions, j'our annual and monthly subscription, and your stated donations.
It
is

political,

Mr. Lewis on seconding the motion urged the same as The

follows.

object which this society aims at is the noblest, the most exalted, and the most worthy of tlie iieart and intellect of man, of all the objects which can possibly be pursued by any individual, or any body of men in the present world. In saying this I feel that I say much, but at the same time, 1 am persuaded that I am borne out by the testimony of Divine truth, when I add, that in saying this I do not say too much : and 1 wish that this were said more frequently, that it might be felt more deeply by every one in this assembly. The object which this societj- aims at is the salvation of the soul, and in aiming at this, it aims at an infinitely more glorious object than that which is proposed to himself by the politician, the statesman, or the warrior. If the salvation of the soul, which will live to witness the dissolution of the world which we inhabit, be of greater importance than the conquest of provinces and kingdoms, of greater importance than the increase of territory to our already extensive Indian possessions, then it is manifest that the object which this society aims at, in common with other kindred societies, is infinitely more important than the chief object pursued by the highest authorities in India. As our immortal soul outweighs invalue the whole material world, the salvation of that soul is an object of infinitely greater moment than the conquest of all the kingdoms, and the acquisition of all the treasures and riches of the whole earth. Tliat the salvation of the soul is the object aimed at by this society, is not only expressed in this resolution, but is also attested by many of the heathen. Not long ago in speaking to a heathen

XIV.
'^lio had read several of ilie tracts of tiiis society, lie expressed himself nearly as follows: "You English people are very good and charitable, you make books and distribute (liem to us grjuis, your books have a variety of names, such as the Blind Way. the True but I always find in reading ^^'ay. the Essence of \\'isdom. and so on your books to the end. that however differently they may begin, they gradually come to the same subject at last, and that subject is, the salvation of the sou/." This resolution furllier states that the salvation of the soul is aimed at by this society, by the "communication of Divine truth." E'rom all that I know of the contents of the tracts and books of this society, I can say without any hesitation, that they are such as all bodies of Christians in this country fully agree in. It is the constant study of this society to preserve their publications as free as possible from all sectarian views, and to admit nothing into them of a controversial nature, except it be in reference to the great con;

man

was commenced in the garden of Eden, and lias been perpetuated to the present day; the controversy of the God of heaven
troversy which
witli his sinful

subjects. Tliis feature in the character consider of great importance to the cause of truth in among the heathen and among the Native Christians. If any person should be desirous of carrying on the work of proselytizing lie will look in vain to the society for help in such a cause, if a gentleman of the Oxford training should be anxious to convince any of our Native Christians that tlieir baptism is unscriptural, and therefore null and void, and that tlieir marriages are unlawful, because the former was not administered, and the latter solemnized byone who had -been consecrated to the work of the ministrj- by the imposition of prelatical hands, to the jiraise of tliis society be it said, he must despair of ever producing such a conviction by means Neither the Episco[ialian, the Presof tlie publications of tliis society. byterian, the Independant, nor the Wesleyan. us such will find a friend in this society, nor indeed the least aid from it in promulgating in this land his peculiar views, either of doctrine or of church government. Sliould this society at any future time, for any cause or inducement whatever, lend its aid to the propagation of avowedly' sectarian views, that moment it will change its jiresent Catholic spirit, and forfeit that claim upon the jirayers and co-operation of the religious public which it now puts forth, and which, I am happy to find, is recognized and generously met by all classes of Protestant ChrisThe communication of Divine truth, and Divine truth alone tians. wliich to know and believe is essential the truth as it is iii Jesus to the salvation of the soul, is the only means wliieh this society employs to secure the object which it aims at, may it never lay aside this means, and emploj' otliers of a less spiritual nature; may it never lay aside the sharp two-edged sword of the spirit, and substitute in short, may in its place any blunted weapons of human invention it never cease to be the servant of Christ in order to become the slave of man. With regard to the reception which the publications of the society generally meet with on the part of the heathen, I must ja}', that, as far as my experience leads me, it is to a ver}' great degree, of Never have I known a heathen to find fault either a pleasing nature. \vith the motives or the spirit with which the Tracts and books of

and rebellious

of the society this land, both

XV.
huve been composed. It is true tliat in tliese publicasystem of Himliiisin is tliorouglily exposed, and idolatry is represented in all its det'onnities and a!)oniinations yet, the most devoted idolater, on reading tticm,,can find nothing in this exposure, which does not commend itself to his better judgment- I have known many respectable men among the heathen, and even Brahmins, when a Tract on Idolatrj' has been read to them, and the subject of it more fully explained, to accord in every sentiment which was extills

societ}'

lioris tlic

pressed, and at the close of the conversation or address to say to each other, are all in the wrong, we have hitherto been prepetuating falsehood ami trusting in it. Tiie books of these Englishmen clearly sliow us what we never saw before, though we might have seen it if we had looked, viz. that idolatry is wrong, that it is not a religion which leads to heavenly bliss. What shall we say? We are but children, we are worse than children, we are even brutes. As one of us drives a thousand bullocks before him because he has more sense than all those bullocks, so one of these English people by their books and reasonings, drives a thousand of us before him, because lie has more sense than all of us put together." The object of this society being the noblest which it could possibly |3ropose to itself, and the means which it employs to secure that object being in accordance with the Divine will, it may securely confide in the prcmiise and faithfulness of God, that its labours will not be bestowed in vain. For a quarter of a century this society has been aiming at the salvation of the souls of the Hindus by the communication of Divine truth, and though its friends have not seen that amount of spiritual good resulting from their labours which they could wish, yet they have witnessed many instances of conversion to the truth, and have received numerous tokens of the Divine favour which have liitherto constrained them to thank God and take courage. I mioht here mention as an additional encouragement to the friends of this society to persevere in tlieir work of faith a labour of love, an instance whicli came under my own observation. I refer to the case of a young man in the Colmbatoor district, who was first brought to see the evil of idolatry and to renounce it, by reading one of the Tracts of this societ\'. It was on a sabbath afternoon, at the weekly market held in one of the villages in the tlistrict, that the head man of a neighbouring village, after listening for some time, said, "your religion is doubtless a very good religion for the soul, but not a profitable one to the body, for if I were to renounce my own rrlisjion, and come over to .yours, I should lose inj' manigbarsliip, and what shall I and my family do then ? however aive a l)Ook that I may knowmore about your religion." I gave him a tract -which he took home with him. One of his sons from curiosity took up this tract and read it; finding however that it had quite unsettled his mind regarding the subject of idolatry, he resolved never to look into it again, as alas is too frequently the case with many, when the light of Divine truth begins to penetrate through the thick darkness of their understanding, and reveal to them the abominations of idolatry. The truth however had taken fast hold of the conscience of this man, which induced hiin to take up the tract again, and read it through repeatedly. At length he was thorouohly convinced that idol worship was sinful in the sight of God, and destructive of the happiness of the soul, and that he needed a Saviour to deliver him from his sins.

"We

XVI.
After a lengthened and severe conflict in his own mind whetlier he should continue a heathen, or become a Christian, he resolved upon the latter, consequently without consulting flesh and blood, lie left his father's house and all his relatives, and came to Coimbatoor to be more fully instructed in the truths of Christianity. As soon as he had obtained a clear knowledge of the way of salvation his mind was so filled witli joy, that without hesitation or delay, he proclaimed the glad tidings of the gospel to many of his deluded countr3'men. VVheii his father and his other relatives ascertained that he had joined the missionaries, thej- came in a body with the intention of inducing him (o return to his native village. They promised him marriage, and a hundred rupees in the bargain, if he would go back with them ; but he rejected all their ofters, neither promises on the one hand nor threatenings on the other could prevail on him to change his purpose, and go back to heathenism. His rapid improvement in scriptural knowledge aftorded no inconsiderable hope that he would soon become a valuable auxiliary to the mission ; death however came and disappointed the expectations which had been fondly cherished regarding him. The evening on which he died, he requested one of his yoimg companions to read him a chapter in the New Testament. Being asked what chapter he should like to have read, he replied "any chapter which speaks of the Lord Jesus Clirist." The chapter being read, he was asked, whether he sincerely believed in Jesus Christ, to \vhich lie replied, "yes, I believe in Him with all my heart, he is my only Saviour," and then lifting up his hands and eyes to heaven, exclaimed, "O Lord Jesus, save my soul, save my soul;" and with these words on his lips, he gave up the ghost. If to die trusting in Jesus and praying to him for salvation is an evidence of a person's dying in the Lord, then have we a clear evidence that the soul of this young man is now among the glorified spirits in heaven. Here is one instance at tlie least of good liaving been done by means of this society; and if this were tlie only instance, the prayers, the exertions, and the sacrifices, of its friends have not been in vain, Tliere are doubtless many instances, which if known would prove equally as encouraging as the one I have now mentioned. They will all however be made known at the last day, when every work shall be brouglit to judgment, and the labours of God's people shall be publicly acknowledged and rewarded by the Judge of all. I will only add, and I hope that I shall express the feelings and intentions of all present that this noble society is in ever}' respect worthy of our interest, our prayers, and our pecuniary support. I trust that as long as 1 am permitted by the good Providence of God to hold any connexion with this society, I shall not cease to feel a deep interest in its proceedings, support its claims, and further its benevolent and hcavenl}- object.

111.

Moved by the Rev. A. Leiich, and seconded

Kev. J. Lechler.

by the

this Society afforfls peculiar facilities for personal leading sinners {o a knowledge of the truth, this meeting regard it as their duty, as well as the duly and privilege of all to avail themselves of the facilities thus Providentially
effort in

That as

xvu.
aflforded

by

circulating, to the utmost of their ability, its valua-

ble publications.

Upon reading the above resolution Mr. Leitch urged upon the audience the duty of doing good to the people by the means Almost all the good effected in our ;Yorld this Society affords. The friends of this Society had is produced by personal effort. granted the means necessary for publishing these books, and now it was equally their duty and privilege to assist in their circulation. Of what use are these, though printed, if allowed to remain undistributed on the shelves of the Depository. JMr. L, then dwelt in a very touching and impressive manner upon the (AVe regret that life of the late Rev. J. Smith, his colleague. Mr. L. could not fui-nish us Avith the notes of his address.)
Mr. Lechler remarked in brief that he would avail himself of the occasion to acknowledge his indebtedness to this Society for the important assistance tiiey had rendered him in the prosecution of his missionary duties. He assured them that their Tracts and books had done much good, and trusted that continued and increased prosperity would attend this enterprise of Christian
benevolence.

IV.

Moved by Z. Macaulay, Esq. and seconded

Rev. W'. Porter.

b}-

the

That this meeting acknowledge with gratitude the services of the Officers of this Society during the year past, and that the following named gentlemen be requested to conduct its affairs
during the year to come.

COMMITTEE AND OTHER OFFICE-BEARERS FOR

Treasurers,
MESSRS. BAINBRIDGE and CO.
}%ssistant Silecretary
Z.

1844.

and Depositary,
Esq.

MACAULAY,

Editor of the Tamil Magazine,

REV.
A.

LEITCH.

Secretary,
REV.
F. D. \\

WARD,

A.

M.

xvm.
Couiniittee.
Lieut. Col. R. ALEX.^NDER, Rev. J. ANDERSON, Rev. J. BRAIDWOOD, a. m.

Rev. a. LEITCH, Rev. E. lewis, D. MACKENZIE, Esq.

Z.

Major

C. A.

BROWNE,

MACAULAY,
\V. p.

Esq.

Rev. R. CARVER, MA.TOR J. CRISP, Rev.

J. J.

Rev.

W. porter,
J. ROWLANDSON, POWELL, d, c. l.

Captain M.
Rev. Rev.
a.

H. ELOUIS,

Rev. R. D. Rev. R. K.

GRIFFITH,
m.

J.

ROBERTS,

Rkv. S. Rev. R.

HAMILTON, HARDEY, JOHNSTON,

Captain W. G.

WOODS,

Rev. F. D. W. WARD, a. m. Rev. M. WINSLOW, a. m.

Mr. Macaulay in moving

I

this resolution

remarked as

follon's

afraid tliat it appears somewhat egotistical in me to propose resolution at all, but it would certainly appear more so were I to enlarge upon it. I cannot, liowever, sit down, without bearing- record as a constant witness of the committee's deliberations, to the sober zeal and the quiet perseverance with which they fulfil the duties which

am

tliis

have devolved upon them.

REPORT.

Under circumstances of more than ordinary interest do the Committee of the Madras Tract and Book Society meet their friends and supporters on this occasion. The brief view of present is its Tiventy-Jifth Jnniversary. the rise and, thus far, rapid and successful progress of the institution will form an appropriate introduction to this its quarto centennial Report.

"The Religious Tract Association at Madras'''' (the name originally given to this Society) was organized in
the year one thousand eight hundred and eighteen. It owed its existence, under the Ruler of all, to the Christian zeal and beneficence of a few residents of this city, most of whom have already entered their heavenly rest. Small at first were its funds, and limited the sphere of its opera"It was," in the language of its first report, "like tion, a grain of mustard seed sown in the field of Madras, in humble dependence on the blessing of Him, who often employs the feeblest means for attaining the most important ends."

That an institution formed for such purposes, and with such motives and feelings reigning in the hearts of its founders, should have been divinely prospered, can excite no surprise. Hope of success finding its warrant
B

the volume of providence, and of revelation, was not to disappointment. In proof of this we have but to contrast two periods of the Society^s lustory the first and the twenty-fifth years. The 8,268 pubHcations distributed previous to the first anniversary have multiplied to the number of 90,000 issued during the year just closed ; Tracts of a few leaves (to the emission of which the attention of the Society was for a time solely given) have become octavos of some hjuidred pages.
ill

doomed

Added to this a monthly periodical of 24 pages is sent forth re]>lete with im])ortant and interesting truths. Rupees 930, the whole amount realized previous, to the first report, have increased to the sum of Rupees 5,811, received into the treasury since the last annual meeting.

And
of

finally this Society has

in the families of the city

been the means of i)Iacing and Presidency copies of the

publications, to the value
last year.

Parent

Society''s most valuable more than Rupees 2,000 the

Without fiirther detail it is enough to say that the Society has, to the present houi*, been on the advance ; not a retrograde step having yet been taken. The place it early gained in the confidence and esteem of the Christian community, has not been lost. As opportunities for enlarging
the sphere of its efforts presented themselves, the means of blessings from on high have so doing have been granted been graciously vouchsafed and so marked have been the evidences that the enterprise was from God, that the Committee feel constrained to call upon all its friends and supporters to be grateful for the past, and increasingly energetic for the future.

Before proceeding to the body of the report, it may be proper to notice two occurrences of the past year that have The first called for the special action of the Committee. of these was the death of the Rev. John Smith, of the L. M. Society; on which occasion the following resolution was passed
:

"The Committee, in recording the probable loss at sea of the Rev. John Smith, long one of their number, and for about three years their Secretary, desire to leave on their minutes an expression of their high sense of his estimable

oharaclev as a man, a Cliiistian, and a missionary; and u( the obligations of this Society to him for his man}- important services, not only as an able and active Secretary, bnt as a trnl}' catJiolic member of the Committee, who feel individnally that they have lost a friend and brother.''
the retirement of the Rev. M. Winsloio Secretary to the Society, which occasioned the following expression in Committee.

The second was

office of

from the

"That the hearty thanks of the Committee be given to M. Wixslow, A. M., for his long, laborious, and faithful discharge of the duties of Secretary."'''
the Rev.

The Rev. J. Braidwooo, A. M. finding it necessary to resign his office as Assistant Secretary and Dcposita'ry, Z. Macau LAV, Esq., was elected his successor, and kindly undertook its duties.
Messrs. Bainbridge a\d Co. have generouslv continued their valuable and gratuitous services as Treasurers to
the Society.

The different branches of labour to mIhcIi the attention of the Committee has been directed, will now be noticed in the usual order.

Tract Departineut.
No. The
70. Ministerial Advice.

object of tliis Tract, which is mostly taken from one of the TafFna Tract Society's General Series, is to show that not 011I3' ministers but Christians in this land, should exert themselves to spread the Gospel; and a variety of arsuments are used to excite Catechists, Schoolmasters, and other Christians to this VA'ork.

No.

71

Cup of Divine Milk.

This contains the leadinof principles of Christianity, exhibited in a simple manner and in plain language, so as to be intelligible to the unlearned, and even children.

No.

72.

Mothers Manual.

Tract of 24 pages, which contains much instruction of a simple interesting and useful character, addressed chiefly to Christian mothers, on the mode of training children, in order that, by the Divine blessing,

the}' may grow up iu the fear of God, be a comfort and help to their parents, and prove useful members of society. Several anecdotes are subjoined by way of example, showing the influence of religious instruction on the infant mind.

IVo. 73.

Evidences of Scripture.

rather an elaborate Tract, a little altered from a publication of the London Missionaries in Madras a few years ago, for the use principally of their schoolmasters. It contains the principal evidences of Christianity from prophecy and miracles, and the nature of its doctrines ; and to those who are willing to read and reflect, it will be found very valuable.
is

This

In Tklugc

Geneual
is

Series.

No.

66.

Honesty

the best Policy.

A Tract illustrating the importance and advantages of honesty as exemplified in the case of a Boatman on the river Thames. It is the translation of an English Tract that has been found very acceptable
and
useful.

L\ Tamil

Miscellaneous

Series.

Exposition of the following Parables.

iVo. 21. The Pharisee .S Publican. No. 18. The Foolish Rich Bfan. No. 23. The Rich Man and LaNo. 19. The Marriage Feast. zarus. No. 20. The Unmerciful Servant. The character of these Tracts need not be detailed farther than to say that they are explanatory and practical expositions of the several Parables named, with the Scripture text prefixed in full to each.

In Tamil
N'o. 19.

Childre.n's

Series.

Account of Little Cornelia. This Tract is an account of the intelligence, piety and happy death of a little girl named Cornelia, who was educated in the Female School
of Mrs. Bailey at Cotta, Ceylon.

No.

20, ^'^Seeiiig

Him

u-ho is Invisible."

text "Seeing Him who is invisible," is illustrated by the story (parabolical) of a kind father and his four sons; prefaced by a few facts from Scripture History, illustrative of the same truth.

The

TRACTS RE-PRINTED.
In Tamil
36. Hindoo Triad. 42. Divine Knowledge. N'o. 47. On Adultery.

General
No. No.

Series,

No. No.

53. Good Advice. 61. Spiritual Light. N'o. 63. Essence of Wisdom.

Tet.ugu

General
End

Series,

No.

60.

of Time.

thus find that Thirteen neiv Tracts and Seven re-prints have been put to press during the j-ear.

We

Book Department.
The Body of Divinity in Tamil, that was in press at the last anniYersary has been issued, and so rapid has been its sale that the Committee have directed the printing of a second edition of It has proved a very acceptable boon to the Native 1,000.
Church. Exposure of Mohammedism in Hindustani, has been published, and is .now to be had at the Depository. To the volume of Tracts for Children, two have been added, making the series 22 in number. Draper's Bible Story Book is in the Depository, and a few have been sold. Earth's Church History, translated into Tamil by the Rev. J. A. Regel, has been sent to the Committee and met their approval. An edition Avill be immediately issued. A Series of explanatory and practical expositions of the Parables of Christ, is in course of preparation one half of the edition is to be distributed in the Tract form, and the remaining half reserved to make a volume when the whole is
;

complete. small volume containing brief and satisfactory replies to the objections of infidels (and consequently Hindus) to many of the statements and doctrines of the Bible, is spoken of by manuscript correspondents to the Society as greatly needed. on this important subject has been received and is now before the Committee.

The original sermons at present in course of publication in the Tamil Magazine will ere long be published in a separate volume. This plan has met the hearty approval of all who have heard of it. The Committee would be much gratified could they secure at least one sermon from each missionary in the Tamil country. A translation of that very valuable work '"'Rogers on Popery" is now being published in the Tamil Magazine, and may, it is hoped, become at some future day one of the volumes of the
Society.

Tamil Magazine.
This monthly periodical is still under the editorial care of the Bev. A. Leitch. It continues to he the repository of a large amount of very valuable matter original and translated. To quote the language of its Rev. Editor, "The Tamil MagaIn zine is a great blessing to the infant church of India." hope of seeing their papers printed many write who would

6
It diftuses a literary taste never bestir tlieinselyes. its information among the people, and every year is adding to its efliiciency. During the past twelve months it has been well supported. Its literary character is far superior to

otliernlse

along with

The new arrangement by that of some Hindu periodicals. Avhich a sermon written by a missionary, and unanimously approved of by the Tamil Revision Sub-Committee, is issued in every number, is giving it access to new spheres and adding new interest to its present walks of usefulness.
',

Depository.
a statement of the Tracts, and of the the Native languages, received into the Depository and issued from it, in course of the 3'ear.
is

The following Bound Volumes

in

RECEIVED.
Tracts,
English, Portuguese,

22,500

500
.

Tamil, Telugu,
Total

127,000 10,000
160,000
3,500 3,000

Volumes,

Tamil, Hindustani,

Grand Total
ISSUED.
Tracts,
Enolisli,
. .

166,500

Tamil, Telugu, ... Hindustani, ...

Total

4,610 60,415 27,035 2,272

94,832
1,795

Bound Volumes,

Tamil, Telugn, ... Hindustani, ...

Total

36
1

1,832
1,775
97,9.39

School Books,

English, Tamil, and Telugu,

,

...

Grand Total

There have been sohl of the Parent Society's pu1)licaamount of Rupees 2,014-13-9. The quantity of printing paper expended witliin the year is reams 330-2-10, the quantity received 500, and that on hand was 803-1-4. There remains therefore on hand at the end of the year 972-18-18. The whole number of Tracts issued since the formation of the Society is 2,290,121, and 7,289 bound vohimes in the Native Languages 2,675 school books, and about 36,000 copies of the Tamil Magazine.
tions to the
;

The

aggregate, therefore, (exclusive of extensive sales of the Parent Society's publications,) is more than 2^^ millions of different publications.

Distribution.
of this Society have been less extensively distributed during the past year, than during some previous Three causes may be noticed as periods of its history. accounting for this partial decrease. (1) The existence and prosperous exertions of Tract Societies at Bangalore, Bellary, Vizagapatam, Nagercoil, Palamcottah, and Jaflna; the necessary consequence of which being to limit vciy considerably the sphere of this Society's operations, especially when contrasted with that period when it stood alone in Southern India. (2) A desire on the part of many, who have before been most plentiful in their distribution, to see more positive benefits than they have yet witnessed ere they re-commence more general circulation. In allusion to this point the Rev. J. E. Ni.mmo, of Combaconum, writes as follows
:

The Tracts

"In the distribution of religious Tracts, we have been somewhat sparing for the last few months. Having been convinced that almost every reading faniil}' in this large town, has more or less been supplied with Tracts and tr^criptures, (tens of thousands of the former and thousands of the latter having been widely circulated during the 1 1 years of my stay here.) I do not feci myself warranted any more to give them away so plentlfull}'. I desire to have some decisive indications that some good use has heen made of books already in their possession, before I sup-

them with fresh ones. Out in the villages, liowevcr, I am somewhat more lil)eral, taking care at all times and in all phices to give them to none but those who are able to read, and willply

ing to receive.

We

have during the

villages about,

last

several large towns

and

two years visited and put in circulation

8
upwards of 8,000 of your valuable publications, and long to see their legitimate influences on the minds of the people. Much in the way of work has been accomplished here and all that we now need, is an outpouring of the Holy Spirit to give efficacy Let us sow in hope, and Jehoto the word thus disseminated. vah will not fail His promise, which says, 'so shall my word be that goeth forth out of my mouth, it shall not return unto me
',

void.'"

The

following remarks are from the Rev. A. Leitcit, of

Persewauknm, Madras:
"During previous years, a very large number of Tracts and Bibles has been distributed here, and many remain in the posTo distribute Tracts openly and freely in session of the people. the street exposes us to rudeness, and has often reminded me of our Saviour's exhortation, 'Cast not your pearls before swine,' I estimate the value of a Tract so highly, that I do not think it right to bestow it on those who receive it for the value of the paper, and then laugh at the giver for his pains and there are many, very many such in this and other places of Madras. IMany in this land have awfully abused the mercy of God, and the generosity of His servants by making the very abundance of Tracts distributed a reason for undervaluing and destroying AVhen I walk into the streets to address the people, I them. take a few books in my hand. Many come forward and ask for them, I reply that if they really desire them, they will take a little trouble to get them, and therefore if they will walk to my house at any time, or come to our place of worship on such a day, and at such an hour, they will be supplied."
",

From the correctness of these views there can, it is thought, be no dissent. The only point to be guarded against is, that this caution degenerate not into inaction, and thus the ^treme of too limited do not exchange places with that of the too free circulation of the Society's publications.
is the paucity of necessary for the few in the field to confine their attention to their stations, forbidding those tours among villages so favourable to Such is the apathy of the extensive Tract distribution. Native character, and such the recklessness of the heathen as to the truth or falsehood of Christianity, that the Gospel must be carried to them for they will not come to receive it. As one correspondent remarks, ''When I go

(3.)

third reason to be noticed

missioufiries^

thus rendering

it

the people, and as they ask for Tracts, &c., I them that on such a day and at such an hour if they will come to my house they will be supplied; but few have done Uy Is it urged by any that if this be the case, if they do not prize the truth enough to come and receive it, they are unworthy to have it put in their possession. out
tell

among

The

position is not, it is thought, tenable, since the samesentiment would close the door against all effort for the salvation of men. The truth must be first known, then is

employed by the Spirit to convince, regenerate, and One who hoped to spend much of his time in itineracy has been called away. One of his last acts in the city was to supply himself with a quantity of the Society's publications for distribution when returning from Vizagapatam. Another very efficient and active agent of this Society is still detained in his native land by loss of
it

save.

health.

But while the number of Tracts has been less^ the number of Books has been greater. For example, of
the Body of Divinity, a volume of 670 pages, 320 copies have been issued from the Depository during the year, being equal to 17,866 Tracts of 12 pages each. One half more than the whole number sent forth during its first year. If to this be added the 733 copies of Pilgrim''s Progress, the 145 of the Indian Pilgrim, the 118 of Draper's Bible Story Book, other Tamil volumes 300, and of Tamil, Telugu and English School Books 2,000,
it will

be at once seen that while there has been a partial diminution in one department, there has been a great advance in others, and those of equal importance^

The Tracts of the Society have gon^ abroad in two unusual directions during the year, each of which calls for Mr. T. Hogg was employed for some special mention. time previous to his recent departure from Madras as a medical assistant in connection with the shipping of emigrants to the Mauritius. Constrained by a desire "to do good as he had opportunity"' he applied to the Committee for Tracts to be disposed of to Natives who came to him
previous to sailing, and also to officers of ships who would be willing to receive them. So successful was he in his first essay that he applied a second and a third time for the same purpose. Just before leaving, Mr. Hogg addressed the following letter to the Secretary
:

10 'You very kindlj put at my rlisposal I believe about 3,000 and it may afford satisfaction for me to inform you that they were sorted and made into bundles of 10, 15, 25, &c., and
Tracts,

'

distributed to about 13 or 14,(((l() emigrants who proceeded to the ^Mauritius during the cun-ent year. I generally delivered a bundle or two of these Tracts, according to the number embarked, to the captains of the vessels, with a request that they might be carefully distributed ; and the accounts 1 received of them from time to time were very pleasThe men were eager to get the Tracts, and were observed ing. during the voyage sitting in groups listening to the reading of them, and those who could read were anxious to obtain them afterwards, that they might quietly read them themselves ; and in Thus has the this way I am told they were read repeatedly. bread been cast upon the waters, which God's word assures us will be found after many days. It may be worthy of remark that the commanders who returned to this port for more emigrants, were desirous of having more Tracts because as they said they engaged the attention of the men, and kept them quiet on the passage It will be gratifying to the Committee of the Tract and Book Society to know that several thousand Tracts have in this way been introduced into a Roman Catholic colony, and scattered over the various plantations. I am'about to proceed to the Mauritius myself in the Lord Goderich, which will convey 226 emigrants, and it Avill give me heartfelt pleasure if I can report to vou any good done by these little messengers thus sent to
",

the Island.
I

beg your acceptance of

my

mv

power

to l)e thus in a small

best thanks, for having put way useful."

it

in

of the Parent Society, Tracts to the value of to London for distribution among the many Lascars at that port. Thus do the preachers sent forth by this Society follow the Hindu as he crosses the sea; and while they speak to

By request

Rupees 100 have been sent

him

in his native language,

lias left,

and remind him of the land he they point him to that better land the inherit-

ance of the followers of

tiie

Lamb.

Beiielits.

.The Rev. G. Peifitf, of Palamcottah, in a communication sent to this Society some years ago, makes the following "It is not always easy n]>propriate and forcible remarks.

11

amount of benefit ulneli a Tract conveys unless it happens to have heen the fust message of mercy to an ignorant sinner and I beHeve that our Tracts do more good than we generall}^ conceive. The distribution of Tracts, the circuhatiou of the Scriptures, preaching, schools, and other means of grace and instruction are like so many separate streams forming themselves into one river; we can trace their individual progress only a
to trace the precise
;

short distance, and it is impossible to calculate after their junction how much fertility each stream produces in the country; and perhaps it is Mell we cannot, for it is possible that a greater effect may be produced by that very combination which prevents our tracing their individual course It appears to me much the same with our 'J'racts farther. and Bibles and we surely should be satisfied with knowing that our humble endeavours, attended with the powerful blessing of God the Holy Spirit, are conveying spiritual health through as much of this barren country as they Religious Tracts are generally the are enabled to reach. best introduction we can have to a crowd of heathen. They often fix their attention when a direct address to them begins to fail of doing so; and what a vast advantage is it, after having addressed a number of heathens upon whose minds perhaps an impression is just beginning to be made, to be able to follow up that beginning by givingthem a Tract or a portion of Scripture to read in private." Had the supporters of this Society evidence direct and irrefragable that each Tract issued had been the means of regeneration or sanctification, the pleasure afforded would be great indeed, too great it may be for their own si>iritual benefit. Whatever the cause may be, we know that such a privilege is not allowed in connection with this or with any means yet devised or appointed for extending the religion of Christ. The Parable of the Sower finds its likeness How few of the words in ever)" form of Christian effort. that fall from the preacher\s lips are productive of benefit! so with the means of doing good employed by this Society. But it is not to be understood that there is no evidence of apparent benefit having attended the operations of
;

this institution.

Says the Rev. Mr. Nimmo, of Combaconum "That the Tracts we have circulated havebeen productiveof much good
there
is

not the least doubt.

can advert to

many

circum*

12
stances bearing on lliis point. Suffice it to say that God lias numerous cases owned and blessed this as the means of convincing wandering sinners. Let us not be weary in well doing, for in due time we shall reap if we faint not."" The Rev. Mr. Addis, of Coimbatore, now in the city, writes thus: "Had I my Journal at command I could supply you with numerous facts calculated to encourage the friends of Tract distribution." Mr. A. mentions the following cheering facts connected with his recent tour from
in

Coimbatore to this place. "In our journey down to Madras from Coimbatore, we had many opportunities of distributing Tracts, and did so to the extent of above a thousand, to those who could read, and on sev^eral occasions, when my son preceded me a stage, I have found many reading aloud the Tracts they had received from him to their companions travelling along the road some in bazaars did the same, which lead to applications to me for more. In all these instances I did not meet with a single Tract destroyed. A new circumstance of a cheering nature was also observable, viz. having a few Hindustani Tracts with us, we found the Mahomedans very anxious to obtain them and when we had none, they begged for Tamil ones, which a few we found could read, and supplied whereas formerly they looked with contempt upon our Tracts, Books, &c. In illustration of the same point the reader is referred to letters to be found in the "Appendix"'"' of this Report, especially one from the Rev. C. F. Mzc^zy, of Terapoovanum, near Madura.
; ;

'

<

13
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u
Conclusion.

The remark is equally true and important that "there no labour so certainl}' eifectual and so largely productive as that which is expended in the work of the Lord." It is ^'effecfuar because undertaken and pursued in the
is

It is ''largely productive,'''' strength of the Omnipotent it concerns the securing of blessings rich as heaven and Such a labour is that in which the enduring as eternity friends and supporters of the Madras Tract and Book SoThe one object of this institution is ciety are engaged. the communicating of Divine truth with a view to the glory of God and the salvation of the soul. It is an auxiliary to the preacher and the Bible in efforts to overthrow the kingdom of the usurper and hasten the It co-opeestablishment of Messiah's throne on earth. Father, Son, and rates with the all merciful Jehovah Spirit in reclaiming the world from the effects of the ,fall and elevating it to the possession and enjoyment It has been sigof original knowledge and holiness. nificantly compared to one of the teeth of the great machine which Israel of old was, in the language of Isaiah, to become, and which was to beat in pieces the enemies of God's people. Its hrief publications have been aptly compared to the leaves of the tree of life that were to be for the healing of the nations. Facts testify that it has been both these a sword to slay and a balm to heal. of peace It has been a voice of warning to the careless of comfort to the afflicted to the convicted and anxious and of joy to the disconsolate. of strength to the weak Such has this Society been, through its publications, to not a few heathen souls. Let all the praise be given to Him from whom "all holy desires, all good counsels, and all just works do proceed."
!

for

But while the past furnishes much to encourage and gladden the heart "there remaineth much land to be posThe rivulet has become a stream wide, deep and sessed." but much soil still remains parched with the refreshing burnino' heat of sin. This institution ouffht not cannot stand still, much less retrograde. Oxward has been, and must still be its motto. The reasonsthat urged its founders to commence the enterprise remain undiminished, yea are

15
increased in
ed, Satan
is still dishonordanger. Added to which there are means of access to the ear, the mind, and the heart of the heathen now that were not enjoyed twenty-five years ago. The Native church too is increasing in

number and importance. God

reigns, the soul
is still in

still

number and
struct

intelligence; they need religious books to inand guide them in the way of duty and heaven. Through this Society they are now being addressed by a Baxter and Bunyan^ but there are other men of that period and many of the present day,*vhose words of counsel, of warning and of comfort, would be a blessing to many a Native Christian now struggling with the "world, Schools, too, are established the flesh, and the devil." throughout the length and breadth of the land, and hundreds of thousands of pupils are under instruction. They are already using as class, and text, and reward books, manj' of

the publications of this Society, but they need them in What this Society has done greater number and variety. but is tiie beginning of what it might effect. The Committee feel constrained, therefore, to urge upon its friends an increase of interest, of pecuniary contributions, and above all oi prayer. Neither can be dispensed with without loss to the institution and loss to the kingdom of Christ. If the means for so doing be granted, works of importance will be at once issued. It is true that a small sura remains in the Treasury at the present time, but this is far from enough to meet bills already due, and to publish the works already accepted by the Committee. Finally "To believe our neiglibour immortal, and 3'et to regard him as if he were but mortal to know and admit that he has a soul, and yet to take no care for his soul to feed him with the bread that perisheth, and yet never give his famishing spirit a morsel of the bread of heaven to find him fainting with thirst, and yet give him none of the waters of life to help him along through this brief existence, and yet never seek to throw one kindly influence over his immortal course this cannot be to love our neighbour as God intended, and as He commands us to love Him." Such was the emj)hatic language of one who while on earth had learned

"The luxury

of doing' good."

Such a

love, sincere, fervent

and

practical,

was cherished

16

Biaddock and Schmidt, the first officers of whom have ascended to their heavenand by others who laid the foundations of this ly home Society and have assisted in its superstructure. The cherishing of such a love is the duty and privilege of those who are entrusted with its management and support the ^'diitif because accordant with the command and example of Immanuel the ^'privilege''' because a co-operation with the noblest of Beings in an enterprise lofty as the eternal throne, and importanlras the salvation of the soul

by Rhenius,
;

Hall,
all

of this Society,

83
R.
A.

Little

Henry and

his Bearer,
_

_ Pilgrim's Progress, _ Do. do. Rhenius' Body of Divliiitv, " do. Do. do.

_
. -

half bound, do. (gilt) do. do. (gilt) do.

stiff cover. half bound, (gilt) full do. _ half do.
_
-

6 8 8 JO
2

Schwartz's Life,
do. do. Scripture History, Select Tracts, Do. do. Do. do.

_ .

10

Do, Do.

3
2

~
_
.

_ _

_ stiff
lialf

cover,

10
6
1

bound,
do.

Tracts for Little Cliildren, stiff cover. do. lialf bound, do. Do. Duty of Caring for the Souls of our Fellow Men, stiff cover, (Telugu) Hindu Girls' School, do. do. do. half bound, Do. . do. Indian Pilgrim, stiff cover, Refutation of ^Muhammedism, do.

...
-

(gilt)

2 2

020
2
1

10

Do.

do.

half bound,

3 4

SCHOOL BOOKS.
L
First

Lessons

in

Tamil, No.

I.

No. H. IL Second do. in do. in. English Instructor, No. I. IV. Do. \\ith Tamil Translation, do. V. Do. with Teluou VI. Tamil Grammar, -

6
_
-

_
.

_ -

1
1

stiff cover,

Purchasers are requested to take notice, tliat no credit can be allowed at the Tract Depository, and therefore all orders from outstations ought to be accompanied by a reference for payment, or by a remittance payable to the
Assistant Secretary .\nd Depositary.

84

APPENDIX.

aries in

facts and suggestions from the several MissionTamil country, a Circular Letter was, as usual, sent, to which a number of replies have been received.

In order to obtain
tlic

The following
'Inform.^tion

is

an extract from the Secretary's

respectfully requested

official Circular.
:

is

upon

the following points

"The esthnated population

mediate access
the people
Christian
?

of the district to which you have im?

in the waj'

of Tract distribution

The language of

Their willingness or otherwise to receive Tracts and

Books ? What Tracts you have found to be most acceptaand apparently most useful ? Upon what subjects you think Wherein Tracts now extant are dethat new Tracts are needed ? What is the comparative value of Tracts and Books ? fective ? What use, if any, you have made of the Books of this Society, and with what success ? What Books, if any, 3'ou have been able to sell and whether the way is open for selling more ? What facts you have at command illustrative of the beneficial efTtcts of the Tracts and Books issued bN' this Societ}- ? And to what extent you can aid the Societv in the way of preparing any new Tracts or Books?"
ble,

THE REV.

A.

LEITCH.

In reply to your Circular as Secretary of the "Madras Tract and as to the events of the past year in my sphere of labour, a few words will be sufficient to put vou in Pursesvaukum, the locality in which 1 labour, po.ssession of the fact.-;. and is in the immediate vicinity of populous is densely iiiliabitetl neighbourhoods. Scarcelj" any other language but Tamil is spoken, and the inhabitants consist principally of heathens intermixed with large numbers of Roman Catholics and Protestant Christians, and some There is no heatlien temple of any note, but there are Socinians. three of an inferior description, whose agents are very busy and very successful in keeping the people under the bondage of tlie wicked one. One situated in the Bazar street is dedicated to Kalee orDurga. The priest of it is not a Biahmin, and is called by the people u Poosari, The temple is lighted up every night till morning, and for (^y^T/fl.)

Book Society" requesting information

85
this purpose, and lils own supporf, (lie ])rieRt levies a regular contriIn (lie event of liis deatli, his bution from every owner of a bazar. son or next relative succeeds him In ofiicc. The temple is so small that the people cannot assemble Inside, but frequently I see them congregated in large masses before it, only to have every thing that for the glaris sensual and devilish in their natures excited to action ing lights, tlie tricks of the priest, and the insufleiable din of the tomtoms, which are only a veil for tlie more hidden and more awful works of darkness. The second temple is dedicated to Anoomanthun, the monkey god. The officiating minister here is not a Brahmin but a Sanniasi, a part of whose religion consists in wearing no cloths, and lying on the bare ground, and consequently he is jilways seen in a shameless state of nudit}'. As regular as the sun sets, is this vije man seen kindling in black crevices of the wall numerous dim lights, displaying his abominable god, burning camphor before it, and preparing for the people sacred ashes which they receive as they pass and daub upon their foreheads. The third temple, the largest of the three, is dedicated to Siva. It is surrounded by a court enclosed by a high wall. The officiating Brahmin lives opposite to it, and to it there is attached a considerable piece of ground and a tank. It is not so much frequented as the otlier. During previous years, a very large number of Tracts and Bibles have been distributed here, and many remain in tlie possession of the people. To distribute Tracts openly and freely in the street exposes us to rudeness, and has often reminded me of our Saviour's exhortation, "cast not }our pearls before swine." I estimate the value of a Tract so highly, 1 do not think it right to bestow It on those who receive it for the value of the paper, and tlien laugh at the giver for his pains and there are many, very many such in this and other places of Madras. Manj' in this land have awfully abused the mercy of God, and the generosity of his servants, by making the very abundance of Tracts distributed, a reason for undervaluing and destroying them. When I walk into the streets to address the people, I take a few books in mj' hand. Many come forward and ask them. I repl3- that if they really desire them, they will take a little trouble to get them ; and therefore if they will walk to my house at any time, or come to our place of worship on such a day, and at such an hour, they will be supplied. (The remaining portions of the above letter relating to the Tamil Magazine and the sale of books are Introduced Into the Report.)
;

20lh Januanj, 1844.

THE REV.
After
effects,

J.

E.

NIMMO.

COMBACONIM.

some remarks relative to the distribution of Tracts and their and introduced into the body of the Report, &c. the respect:

ed Missionary writes thus

"The estimated population of the district to ate access in the way of Tract distribution, is
70,000 souls.

wlilch I have vcrv large 1

;

immedipresume

86
of tlie people is various, as in other countries ; but the languaoe generally spoken. The people are more or less willing to receive Tracts and Christian books. The general cry is, "give nie a book" ver}' few indeed, refuse to take our books.

The language
is

Tamil

The Ten Commandments, On Adultery, On

Idolatry,

The Mother's

Manual, The Wa}' to Heavenly Bliss, The Incarnation of Christ, and a few other Tracts, have been found to be most acceptable, and apparently most useful. New Tracts on each of the attributes of God, answers to some of the popular objections of the heathen, on some of the important doctrines of the Bible, and subjects adapted more especially to Native Christians, such as Consolation in Affliction, The Promises of God's Word, &c. &c., are in my humble estimation most needed. If the Society will engage to publish works on any of the above mentioned subjects, I shall most willingly contribute in forwarding some of the works I have alread}' prepared. One more thing I would here add, that as the heathen population now are more or less advanced in Christian knowledge, let us not any more feed them with milk, but with The less we quote from their own Shastrams, and the strong me;it. more we give them from the pure fountain of the Word of God, the
better.

to

A few Tracts, such as the Blind Way, the Hindoo Triad, Sec. appear me somewhat defective. Not to enlarge here, I would propose the

omitting of several parts pointing out the want of omniscience, omnipresence and omnipotence in the heathen gods; and the enlarj^ing of other parts pointing out their want of holiness, righteousness, &c. &c. Tiie latter appears to me useful and unanswerable; but the former highl}- objectionable. Some of the heathen with whom I conversed have been heard to say, "Why object to our god being confined in such and such a place, allowing such and such a thing to be done apparently without their knowledge, and permitting others to overcome and ill use them. You forget that these gods were incarnates, even as J'our Jesus was, who, we read, went from place to place, was bound, persecuted and killed." Now, be it remembered, 1 do not admit this mode of arguing to be at all valid or conclusive but at the same time, I do not consider such exposures to be useful.
;

The more we exalt the moral character of Christ, and expose the immoral characters of the heathen gods, the better.

THE REV.
I

W.

B.

ADDIS.

rOlMnATORE.
received your printed Circular requesting information for the

"Madras Tract and Book Society." What I have to comnninicate shall be by briefly answering the questions proposed in the Circular
in rotation, viz.
1. The population of the province of Coimbatore about a million, probably more than less; to all of
is

whom we

estimated at have

free access.
2.

The language

is

principally Tamil, together with

Telugu and

87
Canarese,
i.

llie

latter

is

e.,

Neilglierries, Collegal,

spoken by &c.
is

llie

iuliabitanls of the hill

in

counlrv,

3.

great willingness
tills

manifested

receiving Tracts

and Books

of

all sizes.

query been divided it would have been more easily is not always that the most acceptable Tract is the most useful^ for in the present state of the minds of the Hindus, those which are the most trilling, and which contain the greatest quantity of matter suitable to their grovelling minds, are generally the most acceptable to the readers generally. But those I have found to be the most useful^ and which have produced real fruit, have been those which have exhibited the awful state of man by nature, and the scriptural remedy for the same, in a free, clear, and plain manner, and in as short sentences as possible, to engage the attention, and encou4.

Had

answered.

It

rage thought, meditation, ike. 5. 1 tbirtk Tracts mentioned in the foregoing, the most needed in the form of Tracts, the all-important subjects variously introduced, variously treated, but all bearing upon these important points, i. c., Man's lost state and free salvation by Christ. G. A great number of Tracts published are defective in the above mentioned particulars, and some although good, are by far too lengthy and prosy to obtain a patient and interested perusal. 7. Tracts published in the form of very small books are convenient to carry in the cloth or turband, for perusal, concealment, itc. I have known many instances of such being so carried, and read by stealth, or as opportunity may oftl-r till worn out, but Tracts of a good size, and large type, are preferred by some who have either lost sight, or havo more courage to jDeruse them openl}-, at all times, and places. 8. 1 have not yet obtained any of the books of your Society, as I have no opportunity of selling them, consequently I cannot answer this query. With best wishes, and sincere prayer for the prosperity of your Society, and for Divine influence to accompany all your endeavours.

THE

REV.

C.

F.
Nr.AlJ

iM

Z Z Y.

TER.VrOOVANUM

MADURA.

With pleasure I acknowledge the receipt of your letter, and shall be happy to comply witii the request it contains as far as other pressing duties will permit me to do so. The supply of books received from your Society has been mostly distributed, which might have been the case had it been much larger than
it

was.

And

although

have not the happiness to be able to refer

you to any very special results unconnected with other agene_y, yet the knowledge of God, which they are aiding to icnulcate, is spreading more widely among the people, and doing its own work of weakening prejudice, increasing a knowledge of Christianity, and enlightening conscience, and rendering more conspicuous the folly of idolatry. That you may be assured of the truth of this assertion, will mention a few instances, which I think will render it apparent. One is that of a man who has just come in while air\ writing. He is a Native physician and much esteemed by the pcoplc.as a learned
1
1

88
upriglit man. lie has read tlie whole of the bound volume containing 72 Tracts of tlie Jaffna Society's publication, besides nearly all its other productions as well as nearly all published by your society. And is able to converse intellioiblyupon their contents. These with the reading of tiie Scriptures have been evidently the means of much good to him; he appears in man}- respects to be a changed man. Although lie has not liad the courage to come out from the heathen and unite with the people of God, yet he is fully disgusted with idolatry', and takes the Scriptures in most things, as his guide ; is remarkably diligent in studying them, and often very bold and sincere in recommending them to others.

and

Another instance is that of a man who has for many years been Tumberan. Although he never, that is now known, came in contact with a ]\Iissionar3\ yet having obtained some knowledge of Christianity by reading Tracts from your Society, he appeared much he took the part of a Christian interested in the concerns of his soul reader who was persecuted by the people of his village ; and expressed his firm determination to embrace the Gospel; but wliilst he delayed, old age and sickness came upon him, and he has now been gathered to the house appointed for all the living. In his last hours his eyes appeared to be open to see his lost condition; and conscience
a
;

to its terrible office of accusation and reproach. He was distressed at tlie prospect before him, and calling his family and He assured them, friends around him very solemnly addressed them. as he had done before, that the Christian religion was the only true religion, that it would certainly prevail, and urged them to embrace it. He reminded them of his unhappy condition, that although he knew his duty he had delaj-ed to perform it ; now he was going to die without any hope for anotlier world, he charged them with great earnestness and solemnity not to imitate his example, but as they wished to avoid the agon}' he was now suffering in prospect of hell in another world, to embrace the Christian religion without delay, and then he died. Anollier instance very similar to this is found in the liistor}' of a school teacher, who for a number of years was employed in teacliing the Scriptures and Scripture lessons, having read a number of theTracts He became serious, and manifested considerable from your Society. concern for the salvation of his soul ; but the fear of heathen friends and a love of worldly things caused him to delay his preparation for death ; soon his seriousness left him, and he became a bitter opposcr of the truth he once souglit to embrace. Soon after this he was attacked with a lingering disease, which finally proved fatal. When conversed with upon the impropriety of ids conduct, he acknowledged it, and said, that he once fully intended to have cmbraceii the Christian relii;ion, but because his worldly schemes were not prospered, he became very angry wiih God and fouoht against Him; and that his only hope tlien was, that as God arrested Saul in his course of rebellion and persecution, and made him a Christian, so in His mercy But there is no evidence tliat these hopes he would do with him.

was awake

much

the hour of death drew near he appeared to be he too, it is said, callcil his family around him and addressed them in language very similar to that above mentioned. '"I knew," he said, "'that this religion is true, and \ intended to embrace it. but by o])posing and delaying to dose I am now going to die without

were

realized.

When

in despair.

And

89
I am like the man who famishing with hunger climbs the cocoanut tree for food, when simply viewing- the ripe fruit within his reach, he either slothfully refused to pluck it, or disdainfully casls it from him and perishes for his folly. O my friends, do not do as I have done! the Christian religion is the only true religion, I beseech you to embrace it therefore without delay." Having said this he went to his final account. Although these instances do not speak of souls converted to Christianity, yet they do, it is believed, show that the knowledge of God is not only spreading among the people, but is accomplishing an important work. And though this knowledge prove, as in the days of the apostles, a savor of death unto death to many, yet would we hope it is now, as then, proving also a savor of life unto life to others. We have been permitted to receive to the church in this place during the past year several persons who, by their conduct, thus far, give us reason to hope that they are really the children of God, and the number of candidates for that privilege at a future time is larger than at any previous period. And by the important agency vvhich your Society has exerted in all that has been accomplislied, it is, I believe unto God a sweet savor both iu them that are saved and in them
it.
!

that perish.

May
upon

it

go and prosper, and

undertakes.

may

the richest blessing of heaven rest

all it

TH

REV.

J.

GUEST.
for the

OUDDALOUE.
I beg to otFer my best thanks to the Society supply of English and Tamil Tracts, furnished

me

vfry liberal during the past

year.

Having had the Chaplain's duties to attend to, in addition to my own, I could not go out so frequently as I wished for the purpose of preaching to the heathen but, I hope if spared this year, to devote more time to this part of my missionary work; my Catechists, when;

ever they visit the schools, make it a point of dut}*, after examining the children, to give a word of exhortation and distribute tracts among the heathen. have often met with much insult and opposition, and on one or two occasions, tracts have been torn to pieces in our presence ; nevertheless, it is pleasing to observe among the generality, not only a disposition to listen to what is said, but also a desire to obtain tracts from us; and still more pleasing to see whilst passing through the streets one here, and another there, diligently reading them. A gentleman who called to see me the other day, told me, that he had often found his heathen servants, during their leisure hours, sitting togetlier and reading Tannl tracts; and on asking them, one day, what they thought of the Ciiristian religion, thej- replied, it is better than our oivn, sir, but if we were to embrace it, our relations and friends would turn us out of their houses. Another interesting fact is, that of a little heathen boy, about eight years of age, who came one evening (while we were distribulins tracts) and begged of us to give him one; at first we refused, thinking he miglit make an improper use of it but his importunity wa.s so great, that wc at last complied with his request, by putting into hii

We

no
a tract called ''The Wan to Heavenly Bliss." About a fortnight afterwards, he came to us again, and asked for another tract ; and wlien he was questioned as to whether he read the one tiiat was given to him before, he replied in the affirmative; and then, to our astonishment, rppeated t/te whole of it by heart, in the presence of several heathen. that your tracts are doinsf I mention these simple facts to show much good, and imperceptibly "breakino- up the fallow ground." The ground on wdiich the seed is sown may at present prove unfruitful, and even after the seed has sprung up, may be choked by thorns and briers that are in their hearts; but it has been cast f?/, and we cannot but believe that eventually some portion of it will, though we may not see, or know, when or how, or where, produce fruit, to the praise and glory of God.

hands

THE REV.

G.

H.

APTHORP.

VARANY, NORTH CEYLON.

The population immediately near me at Varanj' and the parts adiacent that may be considered in my charge are at least ^0,000, and the Missionary at Chavagacherry, next adjoining, has about the same. There are 10,000 more lying cast of us who have next to no intercourse with 'any other ]\Iissionary they speak only Tamil are almost all ready to receive books and tracts, and most of them are desirous to obtain them although there is not much of careful reading, 1 have not made especially of reading the whole of a book or tract. a very extensive use of the books of the Madras Tract Society, but they have been read with some interest and apparent profit by seveIt were almost a hopeless task ral in immediate connexion with me. to attempt to sell any of them in my neighbourhood, unless possibly a very few to some of those connected with me; even the Almanac, of which I annually circulated many hundreds gratuitously, is very Books seem to be almost the last little called for since it is sold. thing that people here will buy. A work done up in the book form is much more acceptable and better taken care of than if in the tract form, and the smaller the page the less liable is it to be torn up think a much larger proportion of our tracts I for waste paper. should be put up in o2mo. form with stiff covers. If the book be I think more large, only the first few pages will probably be read. small books, giving as near as may be in Scripture language the lives of Joseph. David, Daniel, Job, ike. be preferable. Some I am aware have been printed. But as the Old Testament is so large a book, it is desirable that its facts and histories should be presented in a smaller form.

THE REV.

V. D.

COO

M B E S.

rOMBACONUM.

The Rev, V. D. Coombes of Combaconum writes from Tranquebar, whither he had gone for a time thus "I should have been very glad to have furnished the informalion requested, but have been ProvidenT need not assure you that the Tract tially prevented from f-o doing. and Book Society have my best wishes, and the good cause in which it is engaged my humble but sincere prayers."
:

91

THE RE
The language

V.

J.

A.

REG EL.

BANGAI-OitE.

of the people is C:uiarese, though Tamil ami TcluTliose to whom are spoken and understood pretty considerably. 1 have access, with few exceptions, manifest uiueli willingness to receive tracts of all sorts, and they would have eagerly taken books Native helper and 1 have distributed had 1 any to give away. about 600 tracts, (last year), two-thirds of which were Tamil. I think the assortment of tracts we have in Tamil, for general distribution, if not complete, at least nearly so. A series on the evidences of the S, S. written in a popular and attractive style, and in contrast with correct and dispassionate reviews of the claims of the Native

gu

My

Puranas, appears, in my humble opinion, a defew copies of the "Dut}" of Caring for the Soul." But people do not seem to like to purchase and I do not like to sell. 1 think a Missionary should avoid as much as pos.sible selling his books; tliough 1 wisli our Native Christians were more willing to buy their books.

Vedas,

Agamams and
1

sideratum.

liave sold a

THE
There
is

REV.

J.

J.

LAWRENCE.

an increasing preparedness on the part of tlie people for are beginning to come to us indicate the necessity of enlarged preparations in the way of works, such as the Pilgrim's Progress, Rhenius' Body of Divinity, Bogatzky's Golden Treasurj-, and your best works on the Errors of Popery, such as Rhenius' Sumnairkkum, (oF<.iiLc/r/ri*Lc), and the translation of Robooks.

The Native communities who

gers against Popery, as it has appeared in the Tamil Magazine, bound together, w-ould make an excellent Manual for our Catechists and a standard work. are not a little straitened in our work for want of tracts and hooks.

We

F.

ASH BURY,

NATIVE PHEACHER AT MADURA.

The prevailing language of this city and district is Tamil. I meet with no opposition in tract distribution, but find a ready access to all classes of tlie people. The tracts 1 have found most acceptable are the "Evidences from Hindooism itself," "Blind W^iy," "Essence of Wisdom," "Doctrine of the Soul." There are needed such tracts as the following. An Exliortation to Christians that they be faithful and diligent in performing tlieir duty to their fellow-men An Argument for tlie Divinity of Christianity, cb-awn from Natural Religion An Abridgment of (ffr^n-em-GLjemsnT^ _ji ^eO, (a book against Popery) The Losses that follow Idol-worship Clear and Impressive Views of Death and the Judgment Day. 1 have undoubted evidence that many of the tracts of your Society are kept witli great care and read by them at intervals, and that the effect of their reading have been beneficial to a few at least. They are an important auxiliary to the Misslonarv in his work.

92
S.

CONE,

NATIVE ASSISTANT AT TERAPOOVANUM, NEAR MADURA.

A tract is greatly necrled in which the difficult questions ;isked by the people shall be met and answered. Some such questions are, Wh}- did God create the devil, or why did He allow such beings to enter tlie world and have such dominion over man as to make him Why did not God prevent Adam and Eve from eating the forsin? bidden fruit? If it was to try them then did He not as omniscient know the result ere the trial was made? When Christ cried on the When cross "Father, Father," why did not God come and help Him ? Christ was buried where was His soul or life? Whj' did the ancient good man have many wives seeing it was against the express will and commandment of God? How is it possible for three beings to be one? A book in reply to these and like questions is greatly needed. Many of the people around me make a good use, I have reason to believe, of the tracts and books thej' receive, and tlie demand for them in greater number and variety is on the increase.

CHRISTIAN AROOLAPPEN,
A CHRISTIAN TEACHER AT CHRISTIAN-PETTAH

NEAR VIRDOOPUTTY.

The estimated population of this whole district, to whom we have frequent access in the way of tract distribution, is about 50,000, which number is greatly increased by the people who assemble frequentl}- from great distances for their five annual feasts, which the heathens hold in iiigh veneration. At Suducagree Mountain, s^^srQatSundrapandec, s^^^srunizmi^, andMavoottoo, lc/tj^^j?, at at Trivanoramalei, ^(Tjausrri^LDSsi?, and Nallamarani, ^eoej isi !T il all these places are from three and fifteen miles from my station, which is central between the boundary of Tinnevell^' and Madura. As to the language of the people, the Tamil is familiar among all classes of people; some talk Telugu and Hindustani; but all can understand Tamil very well and even read it. Tlie willingness to receive tracts and books is increasing even among tlie Brahmins, and high priests, or {^^Q^ssetr)^ who are under the care of zemindaries, many of whom have requested me to send down some nice books from time to time for them and tlieir children. Some from a great distance, of about 70 or 80 miles, have applied to me to procure books and tracts; some of them come to my station and receive the tracts and books. We require at times many tracts. We meet very few people who refuse our books, especially the priests or
ifl

^oEV,

Pcroor, (?L^r,
,

L^-FfTS'n-ifls&T,

of the idols.

am

very sorry that

many

of the

common

people do not know to read, who listen attentively as a crowd, whenever we go outward preaching, and very often come to us and to hear the tracts and books; so I was obliged to establish a school especially Minongthe common people in one of the large villages by the assistance of E. B. Thomas, Esq., the Collector of Tinnevelly district ; but they were backward to send their children regularly to our school, supposing the gentlemen will take them away to Europe, or otherwise that they will make thein sepoys; but \vc are thankful to the Lord that some of

93
the
lierillien's clillilren

know

to read well our

books wlio learn

in

our

school at Cliristian-pettah.

The tracts and books most acceptable g'enerally amon^ the people are. Blind Waj-, the Hinduism's Own AVitness,andseveral other tracts which mention some songs of Sl^^iT^sar ; but 1 find very often that such tracts as the Means of Heavenl}^ Bliss, Gmfnls'srTjTessrLb, Incarnation of Christ, Q^etii^eSm^eu^fTsnlj The Essence of Wisdom, (to^nsms^ir ffihy and Select Tracts, ueo^sriLQ, and ^n-eurajeeiTn-eLj, do a great deal of good, and show the knowledge of the true religion and the foolishIf the society- will be pleased to have nice covers ness of idolatry. for all sorts of books and tracts they will be acceptable to every one, because the people are naturally very fond of nice covers, and I hope that they will keep them careful and take them very often to read. We require now a new tract, which will give a simple account of Jesus Christ who died for all the world, because many of tlie people cannot understand well concerning Him, and they have no time to spare to hear or to read the whole tract in which we scarcely meet few remarks about Him at the close of the tract. It is true that such a tract will be displeasing to some persons who are against the true Saviour, but I find by experience that it is the most powerful of all Great many people subjects to draw the people towards salvation. asked me to spare them a little book b}- which they can understand about the true Saviour and His doctrines according to our Bible, and they sa}' that they cannot understand even the Gospel itself, because there are mingled with some places and proper names, and the other occurrences in the same times; therefore we require very much a tract upon that subject above mentioned. There is a little book which is called "Scripture Texts," (?au^6u/riSujiB<ssrr, and another one called Qeu^eas'etsrsQsiT^^, which was made by the late Rev. Mr. Miller, at Nagercoil, for the use of Christians, which he left, concerning the foolishness of idolatry ; therefore I was obliged to select some passages of Scripture for the use of my reader and my congregation, who newly embraced Christianit}-, which is called the Milk of the Word of God, Q^suajs^earuurre,); but it will show shortly about all the doctrines of Christianity, especially about Jesus Christ. If the Society be pleased to see it, and publish with revisal, I could offer it with great pleasure, or otherwise to make one tract upon the subject above mentioned. And 1 beg the Society will be pleased to reprint the tract which is called. True Wisdom^ Ou^(^(^n-et!nl^ which was published long ago b}- the Tranqucbar Mission, and which I believe is ver^' suitable to the heathen, &c. and also we require much, a nice tract for Mohammedans which I hope that it might be little larger than Jysw

i_j/ra^ 'ZsBT, and eSs^ira'^. It must show fully the foolishness of Mohammedans, and lead them to our blessed Lord Jesus Christ, who died for them also. To most of the people who had been newly converted to Christian-

who

my station, the tracts and books were the chief means. Those receive tracts and books from us, with a promise of carefully reading them, seldom fail of returning with a good account of what they have read. Many of the heathen liave renounced their sacrificing to idols, and have left the washing in tlieir foreheads with ashes, and
ity in

94
great iiiany bad customs and traditlonf5 but tlicy fiar only for tlieir I reall}- feel relationsl)ii>, iS;c. lo be forward to embrace Cliristiaiiit\*. that the tracts and Christian books do a great deal of good, often more than preachers, because the preachers cannot go e\CTy where, and to every house, and cannot meet every body in the same time, and all of us cannot speak in the strange language of tiie people ; but I am sure that the tracts and books are going everywhere even from house to house, and meet every one who read, and also make the people to listen who do not know to read, and induce many to go to the preachers and missionary houses, and make them to talk with one another upon what they have read, and make them to take them with
;

them whenever they go

for tlieir own work to read them there, when they have rest even at night. Indeed I could give man}' examples of the value of tracts and books; but I am sorry to say that 1 have no time to write more, and do not know the English language well enough to express what I wish to say, and have no mind to enlarge

this letter.

The Reverend Missionaries of the London Missionary Society stationed at Vizagapatam, in their Report for the past year, mention the following- fact as strikingly illustrative of the usefulness of tracts. Who will not say that this instance not only repays all that has been apparently lost in the way of tracts destroyed or thrown carelessly but that it outweighs all the means that have been expended aside in sustaining that and all kindred institutions. "One of the two Natives lately baptized by Brother Dawson at Chicacole, was in the first instance led to think of tiie interests of his soul, through the instrumentality of one of our tracts. He had been contemplating a visit to Juggernaut, and was on the eve of preparation, when a copy of the tract on the worship of Juggernaut was accidentally discovered by him in his box. He read it, relinquished the project of his pilgrimage, and became a stated attendant at Brother Dawson's Chapel we are happy to add that he has since become a steady adherent to the truth, and arduous in his profession, by a consistent walk and conversation. have reason to think that this is not the onlji instance in which the reading of our tracts has been the means of doing good. have from tiuie to time known that these publications have been instrumental in shaking the faith of many of the Natives in the institutes of Hinduism; and we also cannot but regard it as a token for good, that in some instances our tracts have been abused and destroyed, a sure sign that the apathy of the Hindus has been roused, and that the wholesome truths of Christianity have been in conflict with the selfish and debasing interests of the carnal and unrenewed mind.
; ;

We

We

Accounts of an encouraging kind have also been received from the Rev. G. H. Evans, Chaplain at Secunderabad, and the Rev. J. Dewasagayam, Missionary at Palamcottah.

TWENTY-SIXTH REPORT

J^^lrta^!^

STra^rt

anDf i^oolt ^ociiti^;

ABSTRACT OF THE SOCIETY'S PUBLICATIONS,

FOR THE YEAR ENDING DECEMBERj

1844.

MADRAS:
PRINTED AT THE AMERICAN MISSION PRESS.
1845.

CONTENTS,

Plan of the Society,

Proceedings of the Annual Meeting,

List of Officers and Committee,

REPORT,
Treasurers' Account,
Depositary's Account,
List of Donors

and Subscribers,
-

List of Donations,

Book Fund,

Subscribers to the Tamil Magazine,

List of Tracts published

-----------.-21 ._--.-. -_. ---------v.

-

.----.--iv.

vi.

22
24 26 26

by the Society,
-

.
-

Abstract of the Publications of the Society, Contents of the Tamil Magazine,

List of English Tracts,

27 28 35
71 73

List of

Books and their prices, bound Books for sale, Appendix, Table of Tracts distributed,

__.-.-. ..----.-...----89
102

--

82 88

IV

THE PLAN.
1.

That the Society be denominated the Madras Tract and Book

That
its

Society.
2.

primary object be the circulation of Religious Tracts in

English and the Native languages, on the same principles with those
of the Religious Tract Society in London.
3.

That a secondary object be the publication of School Books, and

other elementary and useful works in the Native language alone, or

Native with English.

4.

That the ordinary income

of the Society

mary

object, the circulation of Tracts

that a special Fund be formed for of the Book Fund, to which distinct contributions, in

be devoted to its priand Books strictly religious, and other publications under the name

money

or paper,

may be made.
lished

That the Tracts to be circulated by this Society, be those pubby the Religious Tract Society in London, and such others as local circumstances may require, though always of the same tenor
5.

with the former.

That this Society pay annually or half-yearly so much money Funds of the Religious Tract Society in London, as the amount of its receipts may warrant, and that the Society be request6.

into the

ed

to

supply this Society with such Tracts as they

may

require.

That each Subscriber be entitled to receive Tracts, estimated at reduced prices, to the amount of one half of his subscription. 8. That each Subscriber of one fanam or upwards per month, shall be considered a Member of the Society. 9. That the business of the Society be conducted by a Committee,
7.

consisting of as

many Members
quorum.

as convenient,

together with the

;

Treasurer, Secretary, Assistant Secretary and Depositary

five of the

Members
10.

to constitute a

That there be an Annual Meeting of the Subscribers, as early may be convenient, when the Committee, and other Office-bearers, shall be chosen, the accounts presented, and the proin

each year as

ceedings of the foregoing year reported. IL That the Committee be authorised

to

nominate Corresponding

Members, from among such persons

clined to co-operate with the Society.

at out-stations, as shall feel in-

PROCEEDINGS
OF THE TWENTY-SIXTH ANNIVERSARY OF THE SOCIETY, HELD AT DAVIDSON STREET CHAPEL, MADRAS, ON WEDNESDAY EVENING, THE 5tii FEBRUARY, 1845.

Rev.
after

The preliminary M. Bowie, a.

which

religious exercises
m., Senior

were conducted by the Chaplain of the Scotch Church;

A. F. Bruce, Esq., being called to the chair, made a few appropriate remarks on the benefits that had resulted from the efforts of this Society, and the claim it justly had upon the united support of all those who desire to see truth advance among this erring and morally debased people.

The Annual Report was

D.

then read by the Secretary, Rev. F.

W. Ward,
The

a.

m.

following Resolutions were then

proposed and unani-

mously adopted.
'That the Report be adopted and printed, under the 1st Resolution direction of the committee, and that, in the opinion of this meeting, it is the privilege and duty of all Christians to acquaint themselves, as far as possible, with the transactions of this Society and kindred institutions of Christian benevolence.' Moved by the Rev. .T. Braidwood, A. M., of the Free Church of Scotland, and seconded by the Rev. W. Porter, of the Independent Chapel.

2d Resolution 'That a review of the transactions of this Society its commencement, and especially dining the past year of sincere gratitude to the its history, affords ample subjects for Author of all good, and that with devout thanksgiving for what the Lord has, through its instrumentality, done for the souls of our fellow-men, we will continue to it during the coming year our pecuniary support and our prayers for that influence without which IMoved by the Rev. W. all its labours will prove ineffectual.' Grant, Missionary of the Church of Scotland, and seconded by
from

D. Mackenzie, Esq.
3r/ Resohdion 'That this Society aims not at the furtherance of any one branch of the Protestant Church, but is intended for Christians of ail evangelical creeds. As such it is entidcd to the prayers

and co-operation of all who love the truth as it is in Jesus.' Moved by the Rev. J. H. Gray, a. e., Missionary of the Church Missionary Society, and seconded by the Rev. H. M. Scudder, of the American
Missionary Society.

'That the thanks of the meeting are due to the 4th Resolution gentlemen who conducted the affairs of the Society during the past year, and that the following be the Office-bearers for the year to come.' Moved by Colonel Lawe, of the Engineers, and seconded by the Rev. A. Leitch, of the London Missionary Society.

Messrs. Bainbridge and Co., Treasurers. Rev. F. D. W. Ward, a. m., Secretary. D. Mackenzie, Esq., Assistant Sccretan/ and Depositary. Rev. a. Leitch, Editor of the Tamil Magazine.
General Committee,

Lieut. Col. R. Alexander,

Anderson, J. Braidwood, a. m. Lieut. Col. C. A. Bromne, Rev. R. Carver,

Rev. Rev.
J.

Major

J.

Crisp,

Rev. J. H. Elouis, Rev. W. Grant, Rev, R. D. Griffith, Rev. R. K. Hamilton, Rev. S. Hardey, Rev. R. Johnston,

Rev. A. Leitch, Rev. E. Lewis, D. Mackenzie, Esq. Z. Macaulay, Esq. Rev. J. Ogilvie, a. m. Rev. W. Porter, CaPT. M. J. ROWLANDSON, Rev. J. Roberts, Rev. H. M. Scudder,
Capt. W. G. Woods, Rev. F. D. W. Ward,
a. m.

a. m.

Rev. M. Winslow,

a. m.

Suh-Commiifee of Revision.

Rev. a. Leitch, Rev. E. Lewis, Rev. R. D. Griffith,

Rev. S. Hardey, Rev. F. D.W.Ward, a.m. Rev. M. Winslow, a. m.

Addresses, full of instruction and interest, were made by the Rev. Messrs. Braidwood, Porter, Grant, Gray, and Col. Lawe, which were listened to with the attention and seriousness that they justly deservOne of the newspapers of the day styled the meeting the 'most ed. numerously attended, and most interesting anniversary of the Society that had yet been held in Madras.' The amount collected at the end of the meeting doubled that of the last year.

REPORT.
There
are in the history of associated as of individual Hfe returning periods, when it is wise and profitable to pause and reflect; to recall the past and anticipate the probable future. Each of these eras is analogous to the mountain summit, which when ascended the traveller turns a retrospective glance over the

way he has
before him.

passed,

and

casts his eye forward to that

this evening.

which

is

yet

On

such an elevation do we stand

The General

Committee of the Madras Tract and Book Society meet their constituents and the public on this festive occasion, to report upon the transactions of another year. It is with much pleasure and with devout gratitude to the Lord of all that they are called to speak of mercy unmingled with judgment of prosperity unimpeded and heart-cheering. The Society has during the past twelve months not only maintained its ground but made important advances upon several previous years of its history.
;

Christian truth has, through

met with a welcome reception and been productive in some known and, there is reason to hope, in many unknown cases of abiding and happy effects.
seminated

has

its

instrumentality, been widely dis-

Introductory to the body of the Report, it is customary and proper to notice the occurrences of the year, in connection whh the internal arrangements of the committee. The health of Z. INIacaulay, Esq., requiring an absence from the city, his place as Assistant Secretary and Depositary has been kindly supplied by D. IMackenzie, Esq. Rev. Dr. Powell left the city for Bellary early in the year, carrying whh him, it is believed, the same lively interest in Christian tract circulation that he manifested in his address at the last
anniversary.

Rev. H. M. ScUDDER, recently arrived from America, been added to the committee.

lias

The
Co.

Society are

still

indebted to Messrs.

Bainbridge and

for their assiduous labours as Treasurers.

The Committee now proceed

rences of the year.

to notice the

more public occur-

Tract Depai'tiiient.

NEW TRACTS ADDED

JVo. 74

IN

COURSE OF THE YEAR,

Series.

Tamil General

On

Cholera.

This fearful plague is a part of the 'Wages of Sin,' and its prevalence to so alarming an extent in India may be legitimately attributed to the devotion of this people to the crime of idol-worship. Both of these sentiments are illustrated by several Scripture texts. Readers are warned to eschew this evil practice, to repent of all their sins and believe in Christ, that they may be at all times prepared to die and meet the Lord in judgment.

Telugu
jYo.

General
12 On

Series.

Idolntrij.

This is a short Tract, occupied witli a few select Scripture texts, brhiging to view tire enormity of tlie sin of idol-worship, and enforcing the same with an appropriate practical address to the readers.

Tamil
No. No. No.

Miscellaneous
No.
No. No. No. No.

Series.
Laboiu'ers in the

22The 24The 25 The

Pharisee and PubTalents.

33 The

lican.

Vineyard.

Hid Treasure and

34 The Ten Virgins. 35 The Wheat and

Tares.

the

Pearl of Great Price.

No. 26 The Sower. No. 27The Barren Fig Tree. No. 28 The Importunate Widow. No. 29The Unjust Steward. No. 30 The Good Samaritan. No. 31 The Mustard Seed and Leaven. No. 32 The Lost Sheep, Lost Money, and Prodigal Son.

36 The Good Shepherd. 37 The Wicked Husbandmen.

No. No. No. No.

38 The Two Foundations. 39 The Beam and the Mote. 40 The Plappy Servant. 41 The Bhnd Leading the
Blind.

several Parables

These Tracts are explanatory and practical expositions of the whose names they bear. The same comprise the volume, noticed on next page.

TRACTS RE-PRINTED.
Tamil

General

Series, 12mo.

No. 2New Birth. No. 3 The Ten Commandments. No. 11 Justice and Mercy DisNo.

No. No.

played. 17 History of Petambara Sing. 34 On Lying. 35The Atonement.

No. No. No. No. No. No,

37The
42 49

ExceUency

of the

Divine Knowledge. Against 51 History of Cain. 52 True Doctrine.

Idolatry.

Bible.

53

Good Advice.

Tamil Tracts of the General Series, Re-printed in 18 and 32mo. No. 34 On Lying. No. 2 The New Birth. No. 11 Justice and Mercy Dis- No. 3.5 The Atonement.
No.

played. 17History of
Sing.

Petambara

No. 49 No. 51

Against Idolatry. History of Cain.

Telugu

General Series, 12mo.

No.

No. 6 The Way to Heaven. No. 11 Justice and Mercy Dis-

59 The

Wonderful Cure of
shall

No.

12 Cidprit's

played. False Plea.

No. 02

In whom

Naaman.

we Trust.^

Telugu Tracts of the General Series, Re-printed in 18mo. No, 59 The Wonderful Cure of No. 6 The Way to Heaven.
No. 11 No.

Justice

and Mercy Dis-

played.

No. G2
False Plea.

In whom

Naaman.
shall

we

Trust.'

12 Culprit's

Tamil Books added to the List during the Year.

Parables of Christ Explained.

Schwartz's Dialogue between a Christian and a Heathen.

Whole number of Tracts, original and re-prints, issued by the Society since the last anniversary, thirty-eight, and of Books two, with a third emitted since the close of the year.

ISook

Idepai'tnieiit.

'Body of Divinity,^ first edition of 500 copies being wliolly expended, a second edition of 1000 copies, with appended table of contents, is in press and will soon be issued. 'Practical Expositions of the Parables of Christ,' tliat was in course of preparation at the last anniversary, has been completed, published, and is already in course of circulation. As an assistant to tlie Native Preacher, the Catechist, the Reader, and tlie private Christian, it promises to be useful.

tlie

'Schwartzes Dialogues,^ .secoiul edition, has also been added to catalogue of the Society's larger publications.

'Barth''s Church History'' is just issued. It will be a welcome addition to the too scanty Christian literature of Southern India.

'Tamil and English Catechism with answers in the language of Rev. J. H. Elouis, has been accepted by the committee, and will soon be published. 'Brief Survey of the leading facts of the Old and New Testament History,' prepared in Telugu, by the Rev. E. Porter of Cuddapah, has been accepted by the committee and will; it is hoped^ ere long be given to the public.
the Bible,'' prepared by

Tamil Magazine.
This monthly periodical continues to be the vehicle of

much

instruction of value, chiefly to the Native Christian community. Its pages have been during the year principally devoted to the

publication of original Se)-mons prepared by missionaries in the (Contents of the monthly different parts of the Presidency.

numbers of the Magazine during 1844,

Appendix.)

will

be found in the

Depository.
Tracts and

Bound Volumes
and

in the

Native languages, received into

in course

the Depository,

issued from

it,

of the year.

Received.
TractsTamil,

Telugu,

Volumes

Tamil,

----Issued.
.

155,000 45,000 200,000 5,500

Grand Total 205,500

Trflc/sEnglish, Tamil,

Telugu,

Hindustani,

Bound Volumes

School Books

Tamil,
Telugu,

. -

34,740 130,738 43,582 4,910 -213,970 2,055 103

Hindustani,

203
2,361 4,130

English,

Tamil, and Telugu,

Grand Total 220,461

Additional Statements relative to the Depository.

There have been sold of tlie Parent
Socieii/''s

jmblications to

tlie

amount of Rupees 2,105-10-8.

The quantity of printing paper expended within the year is Reams 485-19-6, and that on hand at the beginning of the year
was 972-18-18.
the year

There remain therefore on hand

at the

end of

Reams 486-19-12.
issued since the formation of the
the Native languages,
is

The whole number of Tracts

Society,

2,504,092.

The whole number of Bound Volumes in

9,650.

40,000. Aggregate, therefore (exclusive of extensive sales of the Parent Society's publications) is more than two and a half millions of different publications.

The whole number of School Books, 6,805. The whole number of copies of Tamil Magazine,

nistributioii.
The year covered by this Report has been characterized very extensive Tract and Book circulation.
Grants of Tracts
fifty-five

by

in the

Native languages have been made to

persons, to

Tract Societies.

The

one missionarj/ station and to two associate extensiveness of this distribution will appear

from the appended names of stations, to which Tracts have been sent during the year 1844, and the amount to each.
Bangalore,

Amee,
Bellary,
-

Belgaum, Cannanore,
Coimbatoor,
Cuddalore,
-

Combaconum,
-

2,000 1,700 6,500 1,000 4,700 8,400 8,000 4,300

2,.350

Mauritius,

Moulmein,
Nellore,

Negapatam,
Palamcottah, Poonamallee, St. Thomas' Mount, Salem, Secunderabad,

4,500 3,000 4,000 2,200

500
1,060 4,150 2,300 13,000 1,000 3,500 6,400 1,300

Cuddapah,
Guntoor,
Jaffna,

...
-

Madras, Madura, Manargoody,

6,252 2,750 43,592 32,350

Rajahmundiy,
Tanjore, Trichinopoly,
-

950
-

Vizagapatam, Wallajahbad,

310

Mayaveram,

3,000

It will

reader will notice, in the above list the Island of Maia-Uius. be remembered, by those who read the last Report, that Tracts were sent to that Island during the year 1843 by the ex-

The

of Mr. Hogg, who put them on board of ships carrying emigrants. The necessity and desirableness of fresh supphes was brought before the committee by the following letter received through the Rev. J. Tucker, b. d., from Mr. W. Grey, residing at that Island. 'In my walks about Mahleburg, I am forcibly struck with the state of the Indian labourers, who are hastening to eternity in ignorance of tire only Saviour of sinners, and of whom it may safely be said, "no man cares for their souls." I have frequently spoken to such of them as knew a little Creole and French, and have found among them several who can read their native language, and some who have been in the mission schools in India. Some time ago, a friend in Port Louis gave me a few Tamil and Hindustani Tracts, which I distributed to persons who have returned frequently to ask some have brought back the Tracts, hearing evident marks for more of having been carefully read; and on inquiring, they gave me such an account, as satisfied me that they were able to appreciate the truths they had read. I trust they have not been useless. I believe the Christian Tract Societies of India would gladly supply their wants, and as I feel much interested for this people, I would undertake to distribute such Tracts or portions of the Scripture as might be entrusted to me.'
ertioiis
;

The request was cheerfully complied with, and tlie publications are already, we hope, doing their work of benevolence among the ignorant of that distant Island.

English Tracts.
There have been sent forth from the Depository during the year 34,740 English Tracts, an amount one-third larger than was issued during any former year of the Society's history. Bound volumes of English Tracts have been deposited in the General Hospital, the Gaol, the Sailor'^ Home, and the Temperance Hall; while single Tracts have been extensively circulated from house to house throughout Black Town and Chindatrepettah, by a friend of the cause. An interesting account of Tract distribution among the soldiers at St. Thomas' Mount, furnished by Sergeant Holt, will be found in the Appendix. Arnec, Secunderabad, Poonamallee, Trichinopoly, and Moulmein, have also been supplied.

The English Tract

to the

distributor, above referred committee the following communication.

to,

has addressed

'Since June, 1841, I have distributed, mostly in Black Town, about 1,500 miscellaneous Tracts of the British and American Societies.

have met with no refusal to take a Tract on the part of Proand but very few indeed among Roman Catholics; the latter, with one or two exceptions, have taken Temperance Tracts (with which I am generally supplied) with avidity. Some take any
'I

testants,

kind without hesitation, others will only receive narrative Tracts. 'To what extent these little preachers are listened to, I am not able to judge I have no evidence that they are neglected.
;

'From all the observation I have been able to make during the time specified, I am most fully persuaded that Black Town furnishes a very interesthig iield for this kind of benevolent effort. 'It should be borne in mind, that tliis sort of desultory effort is not by any means what is properly meant by Tract distribution. There should be system, regularity, and combined efi'ort. "What is one among so many !" The distributor may have the following objects before him. To induce people to attend church to gather in children to the Sabbath schools to establish and encourage neighbourhood prayer meetings to supply destitute families with the word of God.

'Six men, in whom is the Spirit, are needed for this blessed work in Black Town, and perhaps as many more for the surrounding towns. And I ask, cannot the church in this wilderness furnish that number of faithful ones ?'

@ooki in
why
the

tlic ]%^ativc liaiig^uagcs.

that a leading

The committee having been informed

reason

Tracts, and especially the Books of this

Society,

had

obtained so comparatively limited a circulation in the interior, was, that so few missionaries were accjuainted with their character, appointed three of their number to devise some plan by which this evil could be remedied. The Report prepared and adopted by the general committee was in substance:
all the books published by the Society be I. That a set of sent to each missionary station in South India and Jaftna. II. That the several missionaries at these stations be requested to interest themselves in obtaining for them a sale among the

people of their respective neighbourhoods.

sent to 34 stations, and thus

This resolution has been acted upon. Sets of books have been far, most gratifying results have fol-

lowed.

During the past three months of the year, 1,157 copies of books have been sent out from the Depository, while requests have been received and met since the year commenced, and others are on hand waiting to be supplied so soon as the works
in Press will allow.

CATHOLICITY OF THE SOCIETY.

This Society was organized on so broad a basis that Christians of denominations might give to it their interest and support. The committee are happy to find that this feature is appreciated, and that its treasury is supplied with funds from all branches of the

all

grants are asked and made witliout reference to sect This will appear, from the fact, that Tracts Jiavc been allowed during the year to persons connected with the following associations

church,

wliile

or position in society.

Church of England, 5,450 Church of Scotland, 1,200 American Missionary So-

Geiinan Missionary Society,

-

10,900
do. 38,1'20 do. 6,760

London
Propagation

do.

51,850 4,000 do. Church do. 1,170 Free Church of ScoUand, 1,500
ciety,
-

do. do.

Baptist

do.

do.

Wesleyan

Civil, Military

do. 15,558 other ) .- ran *^''^'* private individuals, S

&

Circiilai* Iteitcv,

A circular letter containing questions relating to religious Tracts and Books was, as usual, sent to the several missionaries in the Presidency, to many of which full and satisfactory replies have been received. Annexed are the questions with a portion of the replies. Parts of the communications, not here introduced, may be found in the Appendix to the Report, and are commended to the reader's careful perusal.
1.

Have you been

able,

personally or through your Native

agents, to accomplish
lating the
institutions

much during the year in the way of circuTracts and Books published by our Society or kindred
?

May, among the Europeans

'Between 2,000 and 3,000 Tracts have been circulated since last Rev. R. D. Gkiffith, at this station.' St. Thomas' Mount.
'I have, together with my son Charles, and Native assistants, had the privilege and pleasure of distributing several ihousaiuts of Tracts during the year.' Rev. W. B. Addis, Coimhatore,

'There has been a gradual decrease in the distribution of Tracts in this town, and this in consequence of my conviction This I intend t^enernlly. that there is a supply aheady distributed. Select communities will increase in their necessity for such aid.' Rev. J. J. Lawrence, Dindigid.

and Books

'We have distributed of your and the Jaffna Society Tracts jmm;/ thousands, during the past year, in all directions of the Salem collecRev. J. M. Lechler, Scdem. torate.'
'I

and

my
to

privileged

Native agents here have during the past year been circulate in this large town and in the villages,

lish

ripwanh of 4,0U0 Tamil, 2,000 Tdugu, and several hundreds of Engand Hindustani Tracts. The Iratts thus put into circulation have been chiefly those pubUshed by the Madias Tract and Book We could very easily have given away ten times that numSociety. Rev. J, E. Nimber, but our plan was to be judicious ami sparhig.' Mo, Combaconiim.

'Upwards of 4,000 Tracts and Books have been circulated in and around the town of Cuddapah, and in the southern and western parts of this extensive district, by means of myself and the Native agents employed in this mission.' Rev. E. Porter, Cnddapak.
'With my own hand and with my Native agent, I have distributed at least 5,000 copies of your Tracts and Books, besides many small bound volumes and some tracts, at the expense of the American Tract Society. The distributions have been principally at my own station, after morning and evening service on the Sabbath in Tamil, to those then examined as to their ability and willingness to read, and who attended on the service, and at tlie school-rooms in Chindatrepettah. New Town, and Black Town, after preaching on a weekday.'

Rev, M. Winslow, Madras.

'1 have myself distributed about 100, or rather more. Tracts in tliis town and in some of the neighbouring villages. I do not press them upon the people but if they ask for them or seem likely to read them, I give them one or two at a time.' Rev, II. W. Fox, Masuli;

pataan.

portion of

have distributed (1,025 Tracts during the year, a considerable which came iVom your Society.' Rev. W, Tracv, Teramangedum, near Madura.
'I

*I

am

a liberal distributor of Tracts.'

Rev,

S. Hebicii,

Cannanore.

2. Do you still find on the part of the people a willingness to Is that willingness on the receive and read our publications? advance or decrease; if the latter, to what do you attribute it?

'The greatest willingness

to

aU

to

whom we

the advance.''

have offered them. Rev. R. D. Griffith.

receive Tracts has been manifested by This willingness I think is on

'We find The desire

the people

vei-y desirous of accepting and reading Tracts. appears to be on the increase among most classes.' Rev.

W.
we
'I

B. Addis.
for

'The desire
observe
it

Tracts seems

to increase,

thougli not to that extent

in

more enlightened
have

districts.' Rev. J.

M. Lechler.

/ have ever witnessed on the pari of the people here a willingness to receive antl read our publications. No sooner is our intention of distributing books aiuiounred, than we are sure to be surrounded by hundreds with ujilifted liands, c
feel thankful to
to report that

10
and the Rev.
cry of 'Give me a bcok' E. Nimmo.
is licaril

from almost every dirccdon

"

J.

'As very few Tracts have hitherto l)cen distrilnited in tliis neighbourhood, the people are in no degree satiated; Tracts are a novelty, and the people receive them with readiness; boys in schools show In some cases I have had oppora special desire to possess tiicm. tunity of knowing that they were read. In a few cases a particular Tract has been asked for, but this is rare a Tract upon Juggeniauth, with a picture of the idol on tlie first page, possesses a great attracRev. H. W. Fox. tion by reason of the picture.'
:

is a great desire for small books, but I do not think it is, in cases, a desire of reading so much as a desire of the leather or neat cover ; still / am quite certain the Tracts we have circulated arc catechist have questioned read in a great many cases, for I and

'There

some

my

those

who have

received tlaem afterwards.'

Rev. R. Noble.

'The willingness of the entire community, I think less now, than four or six years ago, partly because curiosity is gratified, and partly because the nature of our religion is so offensive to men resolved on a life of pleasure.' Rev. J, J. Lawrence.
'As to the willingness of the people to receive Tracts, I have found them in general most anrious to obtain and read them, but whetlier that anxiety is on the increase or not, I cannot safely say, as my residence here has been too short to enable me to judge. I have found and I have good venjfcw cases in which they have been torn up reason to believe that in many cases they have been read with interest, and have been the ineans of exciting considerable discussion amongsl DurIke JVativcs on the opposite claims of Hinduism and Cliristianiiy. ing my tour in April and May last, to the southern parts of the district, I found that the Tracts which had been distributed before by myself and brother Gordon, hml been read, and that a general inipression had been created in consequence in favour of Christianity and against idolatry. Diuing my stay at Maduram Pillay, the perusal of these messengers of peace was the means of producing doubts in the minds of many, as to the truth of Hinduism, and of leading them to further inquiry.' Rev. E. Porter.
;

Madras there is certainly great readiness generally to receive and books, especially the latter and so far as my own observaMany tion goes, it seems to me i-ather on the increase tlian otherwise. of the younger part of the applicants probably may wish to get them but we do not give to any whom for play, or to sell in the bazar we even suspect of such motives, and generally I believe that those This is often, no doubt, to whom we give ixally wish to read them. from mere curiosity, sometimes from a wisir to find ground for cavil, and also that they may learn the printed letter and improve themHowever some heathen moonshees may affect selves in reading.
'In
tracts
; ;

laugh at Christian books, as not being written in pure Native it is generally granted tliat the style adopted is more intelligible than that of tlieir own books, and this gives them some attraction to those who arc glad to find that fhcy have understood what they Rkv. M. Wl^;jLo^v. read.'
to

style

11

have visited nearly every part uf (he Guntoor district, and also of Masulipatam, and have generally found the people in the towns and villages who could read very ivillinf!; to receive tracts and hooks. At a large festival kept in Munglaglerry, several thousand tracts and some portions of Scriptures were read and distributed.'
1

])art

Rev. C. F. Heyer, Guntoor.

'Always and at all times at the dilTerent places I have been, I have had much opportunity to distribute tracts, and I am sure much good is done tlirougli tliem, and I found the people always 7)iost anxious to receive than. Now and then it happens that one of them is torn in pieces (always caused by evil minded headmen) but I found this very seldom; and grievous as this is to the heart, I have ever strengthened me in the Lord, and have never given way to the thought
"because the people do thus it is not well to give them," but rather I sought my comfort in tliis thought, the sower sows the seed on the ground, but the little birds take many a seed away, yet therefore ceases the sower not to sow the seed and why ? The work is not lost but brings forth fruit. Why should not we do the same ? No, I say more. Whosoever tears a tract has also to give answer for his work, but I acquit myself in the love of Jesus Christ. Here at Cannanore Rev. S. Hebich, Cannanore, tracts are received with joy.
;

have found the people generally not only willing but eager to and I have reason to believe that in many instances they are attentively read.'' Rev. J. Garrett, Bangalore.
'I

receive tracts,

3. Have you met with any instances in which our Tracts and Books have done apparent good, direct or indirect ? (Please to

be speciftc as you can.)

'As to the amount of good,

enable you Addis.

to judge.'

(iSee

I have annexed a few facts that may Appendix to the Report.) Rev. W. B.

'The instances in which tracts have been blessed to individuals are enough to awaken the gratitude of those who love and serve the cause of the Society. I send you herewith an abstract of the history of two men who have joined our church, one from heathenism and one from the errors of Rome, by which you will see that tracts were a great help in the work of enlightenijig their minds and leading them (See Appendix.) Rev. J. J. Lawrence. to aknowledge of the fruth.^

do not recollect any specific instances of a tract having done good. Tracts generally have prepared the tmy for the Scriptures, so Rev. J. M. Lechi.er. far they have done much good.'
'I 'I

shall

simply give you

ttie

illustrating

good

done

few brief extracts from my journal, by your tracts.' (See Appendix.)

Rev.

.T.

E.

Nimmo.
every reason

'We have

to believe that the tracts

we

distribute (a

12 by your committee) are e.vlcnsiudif rtad^ contribute to diffuse ike light of truth into tlie dark minds that are so plentiful around us. One ray of light, or even a number of rays at long intervals could give but obscure ideas of visible objects ; and I suppose it is much the same in the communication of Divine light to the soul. should not expect very great things to be accomplished by a tract read once in two or three months ; or, at least, we should not be discouraged at not finding any great result
iarge proportion sent to us

and

We

be encouraged to supply more and hence the necessity of constant exertion on the part of our societies, and especially in getting as many new tracts as we can, making them so far as possible attractive and instructive^' Rev. G. Pettitt, Palarncottah.
from such scattered light whenever we can
rays, but rather
;

'Several persons have been induced to attend public worship by the perusal of tracts they have received from us.' Rev. R. D.

Griffith.
'As to any instances of good being effected by means of tracts, might mention many, but I wish to confine myself to two cases. One of the Native agents in connection with this mission was led to serious inquiry after the truth, hy means of a tract given to him at Bellary. This man wlio is employed as a reader at Cherlopilty has been the means of bringing ten adults into the fold of Christ, and I am happy to say, that there are many more in the neighbourhood of his station whose faith in idols is entirely broken, and who are beginning to feel after a more excellent way. 'About three weeks ago, I had a very pleasing interview with an elderly man (of the Sudra caste) from a village about 50 miles from Cuddapah, whose case appeared to me very similar to that of Cornelius, mentioned in the 10th chapter of the Acts of the Apostles. It appears that he had heard one of our tracts read by one of his sons, and was so pleased with its contents, that when he came to Cuddapah he determined on asking for some more. He accordingly paid a visit to the mission bungalow, where I had a long and interesting conversation with him, from which I learned that he had abandoned the worship of idols for some time past, and that he was in the habit of paying worship to God twice a day. I here subjoin a conversation heltl between him and one of our Christian schoolmasters, from which the state of his mind may be more clearly discovered. Q. Of what ./?. I have examined religion are you, and whom do you worship ? all the ways of the world but cannot find any truth in them, they are of no benefit whatever. Q. How do you know that all these are of no benefit? Jl. They are all the device of man, I have walked in them for some time, but they only encourage all kinds of evil passions and lusts, and bring evil to our souls, therefore I know that they are false. Q. But cannot you find heavenly bliss by the worship of ./?. No, these are only created things, some of them have no idols ? life, and men who are without knowledge worship them. Q. But do you not now worship idols ? .d. No. I do not worship any idols, for I consider in my mind that to leave the true (Jod who created and preserves me and all things, and to worship idols is a great sin, and I have therefore relinquished them. Q. How do you know that idolatry is a sin ? 1 thought so in my mind, and after 1 Ixard 7ny son
I

13
read a (nut on the True JVaij, 1 was more confinned in tins uiniHtiii. Q. Do your wife and chiklren listen to your words? .1. No, they will not hear me but call me mad. Q. But if you do not worship tliese idols, whom do you worship ? Jl. I worship the Creator and Preserver of all things one God. Q. How do you pray to him ? A. O God, I am a great sinner, and I pray thee to take away my sin, and after death receive me to thyself. The schoolmaster also spoke to him about the necessity of a Mediator to take away sin, to which doctrine he readily assented.' Rev. E. Porter.

'There have been instances of some coming to ask the meaning of tracts they have read, and to get other tracts and books, but no case of conversion or even particularly serious inquiry in connection with reading merely has come under my own notice the last year. As an auxiliary to the preached tvord, tracts and hooks do inuch good also by disseminating a degree of light and truth among those to whom the gospel is not preached.' Rev. M. Winsloav.

given to a person resident at this station caused him up frequenting the pot-house and the canteen. Another tract caused a female who had been living without God in the world to serious thought upon the salvation of her soul.' Sergeant J. Holt, St. Thomas' Mount.

*A

tract

to give

preachers.

that much good is done by these little ever present catechist gave a Wair youth of 17, a tract which so convinced him of the abomination of idolatry, that I baptized him in the name of tlie Triune God in Christ Jesus. From this fact the people reason thus they give the people a book, and so soon as he reads it, tlic reader must become a Christian.' Rev. S. Hebich.
'I

am

sure

My

4.

What
?

useful

and appropriate

publications of our Society do you consider specially for distribution with a hope of their doing

good
'I

tracts, containing as much of salvation through tiie Lord Jesus Christ and experience confirms me in the opinion, that such are most likely to produce the end in view, i. e. the glory of God, and good The books I have received from your Society are beautiof souls. Rev. W. B. Addis. fully got up and are invaluable.''

have always advocated short simple

as possible of the

way

observation extends, there is scarcely a useless have been issued by the different philanthropic The shorter biographies of converts and brief associations in India. summaries of the leading doctrines of Christianity, as specimens of which, I refer you to the tracts (Lp^^LDn-ir^ssil and cijir^eSen-JisLb, must ever prove generally acceptable, while local ones or those got from observation and experience of the missionary in his field, may often prove very serviceable.
'So far as
tract

my

among

idl

that

uiru^imrn&siiS.ch-uJZsi!', are very good,

'Against Popery, Mr. Rhenius' O^Lofx/r/fi^'r, the Q/bs^^x^ju'^, and and I need more than I get.

M4
Against lieatheuism, those composcil chiefly vf cxtiacts fiom Sciijilme The Children's Series are a promising against iili)latiy, arc tlie best. feature in your operations, and will doubtless do much lor the geneRev, J. J. Lawrence. ration now in our schools.'

have not observed any difference among your books and tracts regards the contents and moral influence. They are all, as far I have observed, o;ood and nsiful, but we want the Spirit fr(im on high to open the hearts of the Hindus for the truths contained in them.' Rev. J. M. Leculer.
'I

as as

it

consider all the publications of the Society to be more or less useand appropriate for distribution, with a hope of their doing good. There are nevertheless a few that may be considered specially so, and ajnong these, I would notice the following: On .'IdnUenj, On Jdolaiiy, The Crown of Holiness, The Incarnalion of Christ, and The Rev. J. E. Nimmo. Jf'aij to Hiavenhj Bliss.''
'I

ful

'I think some of the works lately come under my notice, of much use to the young Natives who read English, (I mean books neatly bound,) like the Traveller, Earth's Histon/. Treatises on Natural Philosophy arc made the handmaids of religion.' Rev. R. Noble.

'As to the publications which are most useful, I feel at a loss to give a proper answer. I would now just state that I have had many queries for the tracts entitled the Blind JFai/ in Tamil, and also for a tract On Caste in Telugu, published by the Vizagapatam Tract Society. The tract on Juggemauth, by the same Society, is always very popular amongst the Natives of this and other parts of the Telugu
country.'

Rev.

E.

Porter.

'The Blind Way, Hindu Triad, Essence of Wisdom in Tamil, and the Hindu Triad, Catechism on the Hindu Shasters in Telugu, are well adapted for the heathen if stitched up with Good Mvice, or some other tract showing more fully the way of salvation. For Christians and those somewhat instructed, the Resurrection of Christ, Good Counsel, Ten Commandments, Divine Knoidedge, Exccllencij of the Bible, The Sure JFaij, Ministerial Advice, and Evidences of Chrislianitt/, are among the most useful tracts for promiscuous distribution. I usually prefer The JS/cio Birth, The Heavenbi Way, Concerning Idolatry, True Doctrine, Means of Bliss, Sjnritucd Light, and In whom shall we trust? I think however the tracts commonly re-published are all good and
variously useful.

'Of the

boolis I

need not speak,

as their value

is

generally known.'

Rev. M. Wi^slow,
'The publications of the Society, as far as I have had an opportunity of reading them, are appropriate for distribidion, and calculated If to some of them prints or wood-cuts were added, it to do good. would make them still more attractive to the Natives.' Rev. C. F.

Heyer.
'Nos. 400, 500, and the "Sinner's Friend" have done much Rev. R. D. Griffith.
good.'

15
5.

Have you been

able to use

many of our books

If so

in

yoin

sclioolsj with

your catechists, &c.

which

'Rhenius' Theology and his Evidence of Christianity and portions of the Gospels, are books in demnnd by us, and aU the other volumes which contribute to awaken an intclUifcnt and devout piety. CouUl the Tinnevelly Tract Society be allowed and encoiuaged to put their excellent translation of Watts' Scripture History on the same footing, as to terms of sale, with the volumes of your Society, it would, 1 doubt not, greatly benefit many.' Rev. J. J. Lawre>xe.

'The school books of the Society have been particularly useful both in our English and Tamil scliools, and also to many Native Christians who leani to read and I sincerely hope the Society will be able to furnish a few more. I observe that they have only the 1 st English InstiTictor, and the lessons in Tamil only Nos. I. and 11. The Tamil Grammar and, last though not least, the Body of Divinity by Rhenius, have been useful here.' Rev. J. M. Lechler.
;

'My catechists have all read your publications, and they not unfrequently use them as text books, when preaching among the lieathens. The school children in common with the others continue to read your books with interest. A few large books published by the Jaffna Tract and Book Society have been introduced here as school books, and so soon as we are amply supplied with some of your excelRev. J. lent books, we hope to introduce them also as school books.' E. NiMMO.
'lour Sociely has conirihuted greatly
to the

pleasure

and

profit of

in these parts, by furnishing us at so reasonable price the translation of that invaluable work, "the Pilgrim's Progress." Nearly

many

the whole of the large edition I purchased of your Society has been disposed of, and copies have been eagtrbj sought after and extensively
read.''

Rev. G. Pettitt.

'Some of the most useful

of the tracts

Ayah and Lady, have been introduced

read with apparent pleasure and interest
E.

into

and story books, such as om- schools, and are by the elder boys.' Ivev.

Porter.
'Ayah and Lady,
Little

Henry and

his

Bearer, Pilgrim's Progress,

Rhenius' Body of Divinity, Hindu Girls' School, are among the books used in our schools.' Rev. C. F. Heyer.

'The

used for reading. The schoolmasters have read most of the "Explanations of the Parables" and several tracts to me as a Bible class in connexion with the Scriptures, and are now reading Evidences of Christianity.'

The

school booJ;s are all introduced into the schools under tracts of the Children's Series and others, are fref|uenlly

my

care.

Rev. M. Wi>-slow.
'We have
more
6.

not had

many
Rev.

for the future.'

of yovn books among as, but hope to W. B. Addis.

have

Do

yuu fuid the disposition to purchase books oa the ad-

16

vance or decrease
attribute
it

in

your neighbourhood

If Uie latter,

do you
tiie
?

to

inabihty arising fioin poverty,

unfitness of

books themselves
'There
is

to interest, or defect of national cliaracter

no dovibt that many books might be sold if we had for sale. It will be for the committee to determine whether it will not be desirable to place a small stock under the charge of some responsible person at the out-stations.' Rev. R. D. Griffith.

them

to expose

'The experiment of selling the books of your Society has but just I am not prepared at present to say to what extent we may succeed.' Rev. W. B. Addis.

commenced, and
'I

chiefly

think there is an advance in the disposition to purchase books, among catechists and church members.' Rev. J. J. Law-

rence.

'The Hindus hereabouts are little disposed to buy our books. I informed that some Mohammedans who paid a trifle for a few books, used the covers for their own, and tore the paper of ours. Tlie Blind Way we have sold lately for two pice the copy, but I have reason to believe that the Natives buy it chiefly for the sake of the songs it contains. Many Natives are able to pay for books they can pay large sums for heathen books on paper or olas but as we have hitherto given them most of our tracts and books^gratuitously, they think we should always do so, be they never so large and expensive and in many instances they really tliought they did us a great favour by receiving them. It is high time to undeceive them on this point.' Rev. J. M. Lechler.

am

'I regret to say we have not been able to effect much good in the very desirable work of selling books. This want of disposition in the people does not arise from poverty or any unfitness of the books themselves, but simply from their known cliaracters as niggards and great lovers of money.' Rev. J. E. Nimmo. 'I have seen no disposition to purchase books in tlie Native language, and I should suppose that several years will elapse before such a state of things can be expected to exist in so newly a settled mis-

sionary

district.'

Rev. H.

W.

Fox.

'I am sorry to say that at present I find no disposition to purchase books amongst the Natives here, except it be the verses of Vemana, one of their own poets. I attribute this want of disposition to the general indifl^erence of the Natives of sound learning, and their depraved state and feelings.' Rev. E. Porter.

'There is very little disposition to purchase books among those I meet, but I do not know that there ever has been more. Kmall sums have been paid toward the Tamil Magazine by a few but not the full price. A few Rhenius' Body of Divinity and Pilgrim's Progress are sold at reduced rates.' Rev. M. Wia'Slow.

whom

17 'With reference to the disposition of the people to purchase books, think you will acknowledge it is on the advance, when I say that above 600 Rupees worth of Tamil, Telugu and Canarese books have been sold from the Bangalore School Book Society's Depository, during the last year, in addition to a large number of English books, many of which have been purchased by the Natives.' Rev. J. Garrett, Bangalore.
I

7.

May we
in

not,

from you
est

tlie

way

during the coming year, expect assistance of: Pecuniary contributions, (the small-

will be acceptable.) Sermons for the Tamil Maga(afterwards to be incorporated into a volume.) Tracts (original or translations) for separate publication. Books for schools or popular reading. May it not be that you have not al-

sums

zine,

lowed your voice to be heard, and your influence to be through the Press, to the extent of your duty and privilege ?

felt

'Pecuniary contributions have been increased this quarter from Rs. G, As. 12, to Rs. I have no doubt that we shall be able to increase them yet more.' Rev. R. D. Griffith.
.

'Our pecuniary assistance to your Society is quite confined to those attached to this mission. shall try to do what we can. Literary assistance may probably be afforded if time permit.' Rev, W. B. Addis.

We

'With regard
promise

to
if

much

the preparation of matter for the Press. I cannot time and occasion allow and require, I shall be

glad of the aid of the Press to assist respects is becoming very promising.'

me

in this field,
J. J.

which

in

some

Rev.

Lawrence.

'We hope to render some pecuniary aid to the Society in the course of the year. With regard to writing sermons or translating tracts and books, I have hardly any time to spare but even if I were to attempt any thing now for my own improvement and the use of the Tamil population, I have no person to render me any assistance as a moonshee. Should however any easy work or subject be proposed, Rev. J. M. Lechler. I might take it into consideration.'
;

'I shall very gladly endeavour to procure pecuniary aid for the Tract and Book Society in this neighbourhood, though I fear I cannot promise much but in order to do any thing in this way I should be glad to have two or three copies of the Report for the purpose of drawing the interest of those whose help I ask for.' Rev. H. W. Fox.
;

'In reference to this question I can only reply that I shall be most willing to help the Society as far as my time and other duties will Rev. E. Porter. allow.'
'I

feel the

importance of supporting a Christian Press in

this land,

where almost every thing is to be yet done to form an intelligent Christian community, but my engagements in connexion with it in

IS
another form prevents my promising much in connexion with your Society, but I shall ever be happy to lend such aid in promoting its important objects as circumstances may allow.' Rev. M. Winslow.

Conclusions drawn from the above Replies to Circular.

information has been engage personally, and through his Native assistants, in the work of tract distribution. Many more tracts could liave been disposed of, but care was taken to see whether the applicant could read and would make a good use of what was given to him. (2.) The desire for tracts is on the increase rather than the wane, and great willingness every where exists to receive what
(1.)

Every correspondent from

it

whom
to

received has regarded

privilege

much general good Several persons state inhas been and still is done by tracts. stances in which these small volumes have been blessed of God to special spiritual good to the soul of the receiver. (4.) All the publications of the Society are deemed valuable and appropriate for distribution short tracts, plain and practical,
;

the Christian teacher has to give. (3.) In the opinion of all correspondents

are generally preferred.

(5.) The bound volumes of the Society, such as 'Pilgrim's Progress,' 'Rhenius' Body of Divinity,' 'Parables Explained,' are much used by catechists and readers; while the school books

and the small volumes, as 'Ayah and Lady,' 'Little Bearer,' 'Bible History,' &c. are text books in at the Presidency and in the interior.
(6.)

Henry and

his

many

schools

The

disposition to purchase books

is

slowly

on the advance.

Many

are prevented from so doing by poverty, and many more do not feel the necessity of paying for that which has hitherto cost

them nothing.
(7.)
far as

reformation
all

is

needed on

this subject.

Correspondents are
they possibly can, in

still

ready to assist the Society so ways that can avail to its higher

and more extensive

usefulness.

Coiicliii(ion.

The rapid glance now taken of the doings of this Society during the year under review, cannot but awaken gratitude for the past, and incite to more wakeful interest and earnest effort for the future. Since the last anniversary, 2,640,000 pages of tracts, and about 2,500,000 of books, making in all more than 5,000,000

19
pages of Christian truth, have been put into the hands of the Nacommunity of Southern India through the medium of this institution. Supplies have been sent from Vizagapatam on the north to Palamcottah on the south, from Bangalore and Cannanore on the west to Jaffna on the east and across the seas to Moulmein and Mauritius. But, 'have not many of tiiese publications been slighted and abused, their contents not read or, if perused, not remembered and practised ?' Granting this, yet the argument that would be drawn therefrom against the cause might be employed with equal force against every system of benevolence not excepting the preaching of the Gospel. It is a trite adage that 'the abuse of a good thing is no valid
tive

argument against

it.'

But how do we know

that this

is

good
!

heard through his Providence Were it possible to convene the whole company of Christian missionaries resident in India, and other Christians who are practically devoted to the spiritual benefit of the heathen, and were their opinion asked upon the utility of tracts as a means of disseminating knowledge; the answer returned would, we doubt not be, 'they are of indispensable importance; deprive us of these, and you take from us one of our most efficient weapons of offence when we go forth to attack the enemy of truth and godliness.' Says a correspondent at Cannanore 'We missionaries cannot do ivithout tracts.'' Writes another from Palamcottah: 'Religious tracts are generally the best introduction ice can have to a crowd of heathen.'' And another from Salem: 'Tracts prepare the way for the Scriptures.'' Sentiments like these will be responded to throughout the length and breadth of the land. Added to this indication of the Divine pleasure is another of still greater weight, the effects that have attended this dissemination of truth through the pages of tracts. The cases mentioned by the Rev. Messrs. Addis, Lawrence, Nhnmo, Porter, Hehich, and Mr. Holt, are worthy of serious perusal, and cannot but leave the intelligent and deep impression upon the mind that an enterprise attendant in its progress with such results must be of God. With confidence, therefore, do the committee ask for this cause of Christian benevolence a continuance and enlargement of public interest and support. Though much has been done, yet the way is not all trodden. With each returning year the field of usefulness widens and demands increased exertions from those who would go up and possess the whole land. Correspondents testify that the desire for our publications among all classes is on the increase. The people instead of being satiated ask for more. The Native church is becoming enlarged, more intelligent, and greatly needing a Christian literature. The ear of faith can hear the command, 'Go forward.'' Let no one be less interested, less
the voice of
:

camel

From

God

20
prayerful, less liberal, than
is

lie

has been, but

let all

resolve that this

affection

a cause, this a Society that

demands

his

warm

and

his

zealous aid.

What an amount of good may be done by one tract, the 'True Refuge' for example, from the pen of the Rev. W. H. Pearce, to which, say the committee of the Calcutta Tract Society, a multitude of conversions to Christianity are directly and immediately
attributable.

Happy the man xoho ivrote that tract, happy they of their substance to send it abroad on its errand of love ; and may it not be that some one tract of this Society shall be found in the day of account to have been the means of equal if not greater good ? If so, he who penned its pages, and they who sent it forth to tell its tale of mercy through a Redeemer, will not lose their reward. Says a valued correspondent at Dindigul.

who gave

'The whole cost of the station where I am, books, labourers, afl would not buy a single diamond of the cluster that adorns the head of a Punjaub prince, yet here is what, through the instrumentality of your publications, has become the Lord's and shall be his when he maketh up his jewels, and which shall shine with increasing lustre long, long after all the light and brilliancy of those diamonds shall be forgotten.'

The committee commend the cause to the affectionate interest, the prayers, and pecuniary contributions of all who would desire to see the sanctifying and saving truth of the Cross supplant the debasing and ruinous fictions of this idolatrous land

89

APPENDIX.
Most of
the letters from correspondents

may be found

the

body of the Report.

The

following

valuable communications

could not there be inserted.

THE

REV.

D.

POOR.

JAFFNA, CEYLO.V.
I beg leave to express to you, and through you, to the Madras Tract and Book Society, my best thanks for your kind and prompt attention I have the pleasure to acknowto my late application for tracts. ledge the receipt, recently, of a parcel in good condition, containing This generous supply three thousand four hundred assorted tracts. I purpose to reserve till the commencement of the year, and then to enter upon a systematic distribution of them in connexion with my Native assistants through the length and breadth of my missionarj' field. For several years past I have received supplies for ordinary mission purposes, almost exclusively from the Jaffiia Religious Tract Society, and to them it is appropriate that I send my annual report of what has been effected, or attempted, in the tract department of mission In one important particular, however, it is in point for me to labour. communicate with the Madras Society, i. e. in regard to certain bound volwnes of the Society's publications. I have occasion to speak of this subject, even in relation to the past, but more especially in reference to the future. For some months past the revised edition of

*Bunyan's Pilgrim's Progress,' in Tamil, published by your Society, has been regularly used as a reading book, in a weekly course of reading, under my immediate supervision, attended by most of the schoolmasters and Native assistants connected with my station. The whole number belonging to this company, and to whom a copy has been loaned is forty. Most of these are in attendance weekly at the station, while a branch meeting, attended by six or seven individuals, is held at an out-station conducted by a catechist. After reading the volume through in course, we were so much interested in the contents of the book, and so impressed with the importance of the subject presented, that we were induced to give it a second perusal, in which we are now engaged. I have made a special effort to induce each individual to read the book in private, in reference to his own state and character, and to improve the opportunity of reading it to their On families and friends, while the book remains in their possession. these books being returned, I am intending to have them read by the children of the first class from tlie village schools, who also are in weekly attendance at the station for examination and instruction. The coiuse of reading to which I have above referred, embraces the weekly reading of the Scriptures, and the alternate reading of the

90
'Morning Star,' and religious tracts, including school books, every other week. It is on this occasion that I come in close contact with the minds and hearts of this interesting company, and have full opportimity of urging upon them the claims of the gospel, and the claims which their idolatrous countrj'men have upon all who know the gospel, and are able to impart a knowledge of it to others. The majority of this company of readers have publicly professed their faith in Christ, and are in the judgment of charity his disciples; two are candidates for church membership two otliers have made repeated application for admission, but are not yet received, and the others are too well instructed in Christianity to repose confidence in the gods of the Hindus. In accordance with my suggestion, these forty individuals, each one at his own house, have recently commenced the practice of holding a weekl)^ meeting, on Wednesday evening, for the purpose of a more formal reading of the Scriptures to his own household, and to as many of his kindred and neighbours as he can induce to attend for such a purpose. I have thus minutely introduced you to this company of readers preparatory to a request which I have to make, and which may indeed be regarded as a standing request, viz. That your Society will have the goodness to furnish me, from time to time, perhaps twice a year, with copies of specified volumes sufficient numbers to furnish each of this company of readers ivith a copy ; leaving it at my option whether to sell or loan the said copies, or to give them gratuiOf course an annual report will be given to the Madras Sotously. ciety of the manner in which their bounty may be disposed of. In making this request in behalf of the forty individuals before mentioned, I should not forget to add, that there are six female school teachers connected ivith the station several church members, well instruced, who are not in the service of the mission, and several merely nominal heathen in our neighbourhood who would be profited by a perusal of the books in question. Hence it appears that fiftyfive copies would be but the necessary supply. I have further to request that the Society will have the goodness to grant, and to forward by the earliest opportunity, fifty-five copies of the volume entitled 'Practical Exposition of the Parables of Christ,' which they have recently published, a few copies of which I have just noAv reimpression is that this book is well suited to tlie object ceived. on which our people have just now entered, of holding religious meetings at their own houses on Wednesday evening and also a very suitable companion for our Native catechists in their intercourse witli the people generally, but more especially in the meetings which they statedly conduct in our remote school bungalows.
;

My

I commenced this letter, it was fully my intention to make a few remarks on the vexed question of success attending the distribution of tracts, in connexion with other means for the publication of the gospel among the people of our charge. But if my letter be not already one of undue length, I am sure it would be so, before I would satisfactorily close my remarks on the subject to which I have

When

referred.
I will only add that on the 7th ultimo, I entered upon my twentyninth year of mission service among the Tamil people, and that in view of all I have been permitted to witness of the nature of success

91

and progress in ihe missionary work, I feel constrained to thank God and take courage, rejoicing in the conlidence of hope that I shall be permitted to witness still greater things; but if not, I would quiet and strengthen myself in tlie belief, that Jierein will that saying prove true: 'One soweth and another reapeth.' 'In due season we shall reap if we faint not.' 'He that believeth shall not make haste.' 'The wrath of man worketh not the righteousness of God.'

THE
(The

REV. W.

B.

ADDIS.
be found in the body of

COIMBATORE.
former part of this letter

may

the Report.)

Tracts are desired.

Scarcely a day passes without applications at the Mission House for tracts, and in many instances the applicants are respectable peoFarmers from the suiTounding villages for many miles, counple. try dealers, petty merchants, &c. &c.
Tracts are presen'ed and read.

sepoy was met with who had received a tract upwards of four months before, and he had it carefully deposited in his cap, or turban, in order to peruse it at leisiu'e and opportunity. He had nearly
out by frequent reading. persons applied for tracts, to whom we recollected having given tracts before, and they were interrogated respecting what they had done with them, the knowledge of their contents, &c. one person among them who was near his own residence, in order to show us that they were carefully preserved, and as an inducement for us to give them more, went to his house, and brought those formerly received, carefully arranged, and bearing marks of having evidently been repeatedly read.

worn

it

Some

When

Bound
It

Tracts.

that suggested this plan, for in such instances as the above and others, they will be highly prized, for the covers preserve them and also they form a good school-book for the classes, preparatory to reading the Bible. Many other instances of their utility may be mentioned.
;

was a happy thought

Tracts

may

do good.

carpenter who had often been exhorted to repentance and faith in Christ, but whom we thought had received but little impression, one day took home with him a tract, and to the surprise of his family, instead of retiring to rest at the usual time, took a lamp and sat up good part of the night attentively reading and meditating upon its contents the following morning on his way to work, he was suddenlyseized with illness, returned home, and by 8 o'clock was a corpse. Who can tell what passed in his mind on reading the tract, or what
;

92
influenced him so changed worlds ?
to

do with such avidity so shortly before he ex-

few days ago a large and celebrated idolatrous feast was held in the vicinity of this town, (Coimbatore,) and which is generally attended by people from all the surrounding towns and villages for many miles. Several men from a place upwards of fifty miles dispassing through this received some tracts, and proceeded no their village, saying, they were convinced by what they had read and heard, that going to the idol feast ivoidd prove of no advantage, if not sinful and dangerous to their best interests. While I was sitting in a street one day, a man accosted me, whom I saw was from a distance, requesting a supply of tracts upon questioning w'hy he was desirous of having so many, he replied, that he had read all the last supply he had received to the inhabitants of the village where he resided. After further conversation I found he had come upwards of 20 miles, and that he had on a former occasion received several tracts, names of which, &c. he mentioned, and which he had not given away to others, but invited them to come and hear him read them. Who shall say the man's endeavours are vain, although he himself is not a professing Christian ? I could multiply such instances bearing directly or indirectly upon your queries, but the above sample wiU doubtlessly be sufficient, if I have not already exceeded due bounds, but you are quite at liberty to make what selection you may think proper from them; hoping that they may stimulate to further exertions among those who pity precious souls going to destruction, both by their pecuniary and literary assistance.
tant, in

further, but returned to

Among the many thousands of tracts distributed in these only one instance of a single one having been destroyed has come to my knowledge during the past year, and that one was destroyed at a heathen feast, at which times the people appear infatuated. prefer markets, villages, &c. when the people are free from such excitement, and we have always found such places and times, far more advantageous for putting these publications in cirP. S.
parts,

We

culation.

With fervent prayer that an abundant and increasing blessing from the Author of all good may rest upon your Society, and that it may still prove a powerful means of disseminating that knowledge which shall lead many to Christ to salvation.

MR CHARLES

J.

ADDIS.

that I continue tract I am happy to say, in distribution very extensively both at markets held in difierent villages, in the streets of this town, (Coimbatore) and in the surrounding I meet with great encouragement as it respects the friendvillages. In the markets I am often requested to sit down, ship of the people.
for which purpose they generally tract, and explain the same a seat for me of cloths, &c. which they bring to sell. I sometimes get a great number of hearers who ask me questions, concerning the Avay of salvation, the foohshness of worshipping idols, of

COIMBATORE. answer to your queries,

read a

make

93
obtaining heaven by their own good works, &.c. This is also the case in tne streets of this town, where I am often invited to sit down on the thinnas (verandahs) of their houses and read to them; at such times many collect together and listen with attention to the instructions given, after which they request me to supply them with some tracts for their own reading. I am frequently obliged to carry some tracts in an inner pocket, that I might not fall short to supply those who apply for them the people well know I carry such publications, and I frequently have applications for tracts though none appear. Our house also being near several large public roads, / daily find travellers itnlling to hear tracts read and to receive them, and by this means many are carried to
;

distant places.

THE

REV.

J.

E.

NIMMO.

COMBACO'UM.
(Replies to questions before inserted.)

At Gallaway Chapel, a very interesting and learn28f/! February. ed Brahmin started many important questions with reference to the necessity of a Mediator between God and man. When this was explained to him, he appeared satisfied, and spoke as follows: 'God, I now see, is a God of justice and mercy too.' A Tamulian present, one of my old and constant hearers, as a further illustration, related the history of king Seleucas, as given in one of the tracts of the Madras Tract and Book Society entitled 'Justice and Mercy Displayed.' Is this not an instance that our books are carefully read and fully understood ? In one of my school-rooins in the Town here, came a ^th March. Tamulian to me and spoke as foUows 'Sir, I have for the last three years regularly received tracts from you, have read them carefuUy through, and believe they contain nothing but the truth; I am convinced that idolatry is utter foUy.' After this, he gave me the substance of all the tracts he received from me the preceding years to my satisfaction. A few men and women, on the same occasion, came to me and spoke as follows 'Sir, we are very poor people indeed, and desire to know more of such good come from a distant village. things please give us a good book, and we shall take it to our vilAnother indilage, and get some one there to read the same to us.' vidual addressing those who opposed us, spoke nearly as foUows 'Why oppose this gentleman? he tells us nothing but good things. If you are not disposed to hear such good things, you better go away, and leave us quiet to hear.' 20th. At Thodavasel, a little boy of about 11 years of age declared that idolatry was utter folly and sinful. On my inquiring how he came to know that, he replied, by reading a trad I had given him many years ago, and by the hght of his own conscience.

We

This side of Negapatam, a Mohammedan ran after me QOth July. from a place about a mile distance, for an Hindustani tract for his son. Here was a great call for Hindustani Scriptures and tracts.

94

R E V.

J.

J.

LA

W R E N C E.
this

(See the body of the Report for parts of

communication.)

JVathcmiers account of himself.

I worshipped with all my tribe, whose custom it is to make images and idols of an admixture of the five metals of pure silver, of stone and of earth, and call them gods with such names as these Peyrumaarl, or the divine king-like mountain Sukku Dtyve, Sick-kuicheammen, who passes through the flames Koritey-malie-swamy, Saalemalte Kiimperaaye, Peyriimaarl, Soobranmnien Pulliar, and numberless so I lived iu others build temples and make cars, &c. &c. for them So I walked all the varied mystery and ceremonies of heathenism. in all the ignorance and mental darkness of heathenism. Then I had no idea within me, of a future life, or that the soul I only knew what is after death would go either to heaven or hell current amongst the people, that the soul after death would migrate, according to the deeds of good or evil, either into another body, into an ox, or have one of the many other births believed in by us. While thus, I observed the Roman Catholics of our town going to their chapel, and performing their ceremonies, and I desired to see and hear. I procured the Ten Commandments and the poem or song called the Garland of Heavenly Joy, (QuffdsTULDesi^LDriQso), of the schoolmaster, who was a Roman Catholic, and I learned them but paid no regard to what I learned, although I perceived it good, but continued to walk according to my heathenish custom. About this time, according to a practice amongst us, we went to Seringam, myself, wife, the zemindar's aunt, and his wife's mother, and some low people, to worship Runga Natham. After the festival was finished, and we were returning to Dindigul, the missionary overtook us in the avenue, and asked, 'From whence do you come ?' to which I replied, we have been to Seringam to worship Runga Natham, and are now returning. He then asked. How many rupees each have you carried and expended ? and as I replied, that each had expended and given according to his ability, he brought me to having ascertained that I could read, he repeated a verse his house
:

from our books.

'How many, many

thrown.

flowers have

in

former times plucked and

incantations vainly have I repeated,' &c. And also, to Casi, sin is not abolished,' &c. To which he added, friends, why waste your time and your money retaining in your bosoms evil thoughts, committing sin, encompassed with troubles, walking in the snares of the devil why destroy yourselves ? Your way is dark, and leads to darkness. Wherefore leave it and believe in In this manner he gave still farther good counsel. After the Christ. teacher had spoken thus clearly, I humbly replied, 'Teacher, your saying is all true. It is the good way for the souls.' 'Come to my house,' he said; so leaving my company in the avenue, I came. He ffowe me a few hooks, and bid me carry them to the zemindar, and to earn them myself, and to teach them to others and he urged me to repent and dismissed me. returned to our home, read and explain-

'How many

'Though you go

My

We

95
ed the books (among others, Bhnd Way and Spiritual Light,) to the zemindar and others. As I was reading the word of Jesus Christ, and discovering more and more clearly their meaning, the people of the town and my kindred began to hate me, and to advise my wife to prevent me from reading; and they said, 'Take the books and throw them into the fire. If you do not, he will forsake you, join the Christians, and get another wife, and then you will be for ever separate;' and she, thus instigated, constantly opposed and quarrelled witli me. One day, while I was reading the Blind Way in my house, my wife caught the book from my hand and put it into the oven (or and thought within me, such a wife is too bad, fire). I was grieved
;

had better forsake her. While thus troubled and silent, after a longtime, she took the book out of the oven and gave it back it was not burned but dirtied and blackened. She said to me, why are you grieved ? you need not rub ashes, you need not worship Peyrumaarl, study the books as you please, I will have no objections to this, only swear to me that you will not enter that religion and be baptized. At I made no reply, and passed the night in fasting and sorrow. midnight she awoke me. Hear what I say. She began 'If you go to that religion, I wiU quit you and wander a stranger.' Then placing I was hungry, ate and slept. food, she told me to eat. After a few
;
:

days, having, according to my custom, trained foiu: fighting cocks, wife said, take one of the cocks and pit him if he wins, and is not vanquished, then the religion you are seeking is good ; and I too If not, then you must not go. So she arranwill consent to come. ged. I cannot tempt God, what you now say is wrong. But I went Upon this to the cock fight, and two of my cocks were vanquished. my wife became more strong in her unbelief, taunted me about it, told me not to go to that religion, caught the tract I had in my hand, (Hinduism its own Witness) and threw it into the street. I was provoked and said to her, if you are unwilling to be subject to me, you may quit me, I am this day ready to receive baptism. She then be-

my

quiet. Many towns-people came to me and spoke each one according to his mind, all hindering me from coming to the Christian I read and explained 'Hinduism its own Witness' to them, religion. and declared not only that Peyrumaarl was not God, and recounted his attributes; but also said, though you object to the things that belong to my salvation, I will not hear. Then they said to my wife, you need not talk any more with him. His fate is so, therefore you too should go according to his fate.

came

Lawrence and their towns in Pereakolum talook, preaching and giving books. I then came and saw them, and introduced myself as the one who had received tracts on my return from Seringam; I told them that God had given me strength and courage by those books, and the counsel afforded, and had chosen me to himTherefore I wish to come to you and receive baptism. The self. two teachers spoke with me with joy, gave me the Gospel of Matthew, and told me to come to Dindigul with catechist Samuel and then when you have well understood the Scriptures, if you are firm in the Christian religion, we will baptize you; so saying, they gave direction to Samuel concerning me, and went on their circuit.
catechists

After a few days, Rev. Messrs. Crane and

came from Dindigul

to

While

in this state of desire for admission into the Protestant reli-

96
gion, on a certain day as I went about my business from Cambay to the Roman Catholic priest came I went with those who accompanied me to see him. I had in my hands, 'Hinduism its

Cumbum,
own

Witness,' 'The

and Popery.'
told

When

Bhud Way,' and 'Resemblance betwixt Paganism the priest saw me, he inquired who I was. I
and place.
I

him

my name

He

a teacher gave them to me,

am

asked what book I had there ? ready to receive baptism. I then

went on to say, you came as a priest of the Christian religion, yet you place images in violation of the second commandment of your religion and worship. This is a great abomination. By this I see your religion and that of tire followers of Siva are the same, I then read to him 'Resemblance betwixt Popery and Paganism when he heard it, he took a rupee from his pocket and asked me what
;'

was. I replied a man's head; so said he, we place the cross, as a sign of Him who came to die for men but we do not worship it, nor do we call or think it God. I asked. Does the cross show that Christ became incarnate? Yes, it is a sign of his incarnation. I asked. Are not the gospel and the commandments a sign and proof of this ? Yes, they are, he answered. Then the sign of the cross is unnecessary. I said, both are needed, but it would be much better to worship a little child, one of the sons of men who are made in his image, for the child can walk and speak and hear and see. I then took my leave.
it
;

All

who

stood around and heard, allowed that

what

had said

was

right.

After a few days, I came to Dindigul with Samuel, and seeing Rev. Messrs. Lawrence and Crane, expressed to them my wish of receiving baptism. They ordered me to learn the Catechism. While thus learning, Innasi padree came to Dindigul. Two of the boarding school boys and I went and had conversation with him when he knew that I had come with the desire and purpose of receiving baptism, he asked. Do you go to the mission because you think that the Romanists worship images ? Look well and thoroughly examine then you will see. You do not believe me. If placing images is wrong, v/ill so many white men have received this way Our church is spread and spreading every where. (j. e. popery.) But that church is very small. It has no stability. Now, do you I replied, If a thousand utter error carefully consider all this ? and only one man speak the truth, are we to receive the saying of the thousand or of the one ? Then he ceased, took a book, and went His words were as if you to reading and speaking with others. were to say that noon is midnight. I was received into the church upon examination of my faith and hope, after two months, on the 4th of June, 1843. By the grace of our Lord Jesus Christ and of the Holy Spirit, I am steadfast in the religion of Christ, and my desire is that my wife may be brought into the church by the grace of Jesus, which she also now desires and wishes to repent and forsake her evil ways. May God grant it.

A year and a half were elapsed since the change mentioned on the above, and I can say that few men in any land give better evidence of having chosen the word and service of God, as their light and
joy-

The

schoolmaster, Savroyen, from Veerakul had a private inter-

97
view with me work of grace
;

he

is

just gone.

I
is

in his soul,

and

restoring there his

believe the Lord has wrought a own precious

?

images of v.'isdom and holiness. Do you wish to receive baptism and the Lord's Supper

'My

desire
I

is

great.'
.^

How long
'Since

came

have you had this desire to a knowledge of these

.'

things.'

When

As I went here and there to the markets. I found catechists disiributing trads, I took and read; from that time I began to see the envrs of my religion. What are some of these r Confession as required by our priest, the refusal of the cup in the Lord's Supper, the worship of images. What is the practice in confession ? The priest asks such questions as these, and the catechist instructs us before hand to say, ye?, to them all, whether we have committed the sins or not, viz. Have j-ou committed adultery ? Have you stolen, or been the friend of a thief.^ Have you killed? or have been partaker with a murderer.' Have you borne false testimony? Have you coveted ? Have you reviled father or mother ? &c. How long since you confessed ?

did this begin 'About three years since.

A o< since
On
this

I received
Priest,

the tracts.

good degree of knowledge of our and full in his ability and willingness to pardon sin, condemning also the practices of the Romish priest. He said that about six years since, when his father died, the priest disputed with him a long time for the burial, for insisting on his increasing it. He said, sir, I am very poor, and I cannot get more than these five fanams, and finally, he consented, yet not kindly but as by compulsion.
topic he expressed a

Great High

and showed

his faitli strong

do they do with the money thus gamed ? it for their food, repair temples, provide as the crucifixion, &c. Did you find no comfort in confession ?

What

Expend

for festivals,

such

While ignorant

was

satisfied.

and heartily approve of our articles of faith, order of the church, and rules of life ? 'Yes. I have examined tliem fully and receive them heartily.'
5-0U understand

Do

You see that Jesus Christ is the only priest, &c., here I recapitulated most of the standing doctrines of the Protestant religion, insisting on submitting all pomts to the text of Scripture. In reply to which he said The Scriptiures, they are our rule of life, they are all. prayer is that God will pour out his Holy Spirit on my neighbours in Verakul, and the next neighbourhood who are related. They say that if these too will come, they will soon in a body forsake the

My

Romish errors. Does your wife accept of your doctrine ? She is exceedingly ignorant, but I am instructing Do you pray with your famUy? Yes, and in
elder brother is very desirous to come. Do you think he is qualified ?

her.

my

school.

My

9S

He IS sincere I liimk, but is very ignoiant. He should not be received yet, he has commenced learning the monosyllables at night and when free from work by day. What are you doing to convert your neighbours ? I pray for them, that God would give them a right heart. Once in two or three weeks, I go to the more distant villages and read the gospel and converse with them, and almost daily in the school-room, at their houses, and in the streets I do the same to the people of Verakul. Do you expect persecution if you join the church ? They can only kill the body, and after that they have no more that they can do. Such is the substance of our conversation, and the undissembled simplicity and earnestness of his whole manner, as well as my past acquaintance with him, urges me to postpone no longer the acknowledgment of him as a brother in faith, and of welcoming him to communion of the church as a true member of the body of Christ. May the Sanctifier, the Holy Ghost, complete this blessed work, as I am persuaded, he has begun it. Here then is the fruit of tracts and catechist and schools, and preaching. Is that bomity of the chm-ch lost which thus brings immortal revenue and places another gem on the crown of Jesus, God over all, and blessed for ever ? No, no, the wonder is that God who rideth on the heavens in his excellency, can stoop so low as to use the money of the church and the products of that money and the labours of this earthen vessel in this amazing work of reconciliation. But He hath chosen the base things, and things that are not to bring to naught such things as are the false religions of this world.
;

Ride on in thy glovy, thou conquerins; Saviour, Let thousands on thousands submit to thy reign,

Acknowledge thy goodness, entreat

for tiiy favour,

And

follow thv glorious train.

SERGEANT
ST. THOJIAS'

J.

HOLT.

MOUKT.

In forwarding the half-yearly Report on the distribution of tracts

Thomas' Mount, I am happy to have it in my power to communicate 1. That the subscription list has been increased from Rupees 6-12, to Rupees 10-(), and I trust, if my life be spared, it will be further augmented. 2. That many Europeans have applied to be furnished with such You will thus perceive that two points tracts as my stock afforded. have been accomplished, viz., a desire to read tracts, and a ivillingness I think great to supply funds to send the same blessings to others. things have been partially accomplished at the Mount, since about 50 families have tracts supplied to them weekly for perusal on Sundays and during the week. Much more than this would have been accomplished, had persons who have more time on hand than myself and my co-adjutor, come forward to assist in the distribution of tracts, but we have to work alone, in a district that would fully emat St.
:

99
ploy at least six distributors. Protracted sickness has prevented me from distributing any considerable number of Tamil tracts since September. I snail now proceed to recapitulate my former Report, and add such information as came under my observation since that
time.

few English and Tamil tracts were given to me transacting some business at the Society's Depository, Madras, which were distributed to such Europeans and Natives as applied for them at the Mount. I gave some of the Tamil tracts to Kistnah, a Native writer, a heathen of the Malabar caste, who shortly after apTestament, which the Rev. R. D. Griffith plied for a Tamil supplied. Although I cannot speak confidently of any beneficial impression having been made on his mind, stUl we have cause to rejoice that prejudice and bigotry are giving way to a desire to read Christian books. He has been very useful to me at various times in circulating
'In iMay, 1844, a

when

New

tracts to others.

Tamil tracts from the Rev. R. gave to Native artificers and coolies employed in the Artillery Depot, some to Kistnah and different bazarmen, but the greater portion to a sergeant in the Depot who quickly spread them abroad in his neighbourhood. He informs me that several of the Natives have held frequent conversations with him on the subject matter of the tracts. They not only seemed anxious to listen to his
'Shortly after, I received a supply of
Griffith,

D.

which

advice, but also expressed their thankfulness for the tracts supplied
to

them.
'In

lish

June the Tract Society kindly voted me a large supply of Engand Tamil tracts, which I trust have not been distributed in vain, but are like bread cast upon the waters which shall be found after many days, "to the praise of God, who alone can bless the seed sown

it to bring forth much fruit unto perfection." 'Kistnah supplied some of the tracts and children's books to a Native school in the street where he lives, and which I trust will contribute much to overthrow the pernicious principles which are taught in all heathen schools. The Native master of the school has begged through him, to be furnished with a portion of the New Testament in Tamil. This is another proof in support of the benefit arising from the circulation of tracts. I have supplied a few Em-opeans with small portions of tracts to get bound in order to preserve them for future and frequent perusal. 'The supply of English tracts is nearly exhausted (about 100 copies left) from the fi.-equent application for them by the European One set I have retained for weekly cirsoldiers, &c. at the Mount. Another set was given to one culation in the quarter where I reside. of the Artillery men here, who I find has been employed for some time in the weekly distribution of tracts amongst the famdies of the European soldiers living in the Battalion ParcheiTy at the Mount. I was very glad to find that I was not working alone. The tracts thai I carr}! round, are stitched three or four in a urapper to preserve them. Various Europeans have assisted me in the distribution of the English and Tamil tracts. A quantity of the Tamil tracts have been circulated in the neighbouring villages by an East Indian, who has since had another supply from me for like distribution. 'On the 29th of Jinie, I was applied to by two Native Roman

and cause

100
Catholics for a portion of the New Testament as they say the priest them see the Scriptures, bvit they are anxious to read them. This application is the result of two or three tracts that I gave them; how far they may become savingly impressed with the necessity of looking to Christ alone, for salvation, the Great Searcher of hearts alone can in due time decide. I am happy in being able to state that during the short period that I have been employed, all the Europeans and Natives have received with gladness the tracts that
:

will not let

I offered for their

acceptance or perusal.

'Had I more time I would visit the surrounding v'dlages myself and thus further the work. 'As small parties of European soldiers are occasionally proceeding to out-stations, it would be advantageous always to have a stock of English tracts on hand, so that I might have it in my power..to supply small quantities of them to such men as are seriously inclinec', as I know their time must often be ill-spent through want of books to improve their minds. Many men would refrain from going to the topes and other places where liquor is to be had on the march, if they had books to read during their leisure hours.
August, I supplied a number of English, Gentoo, one of the Artillery men going up the country for distribution on his journey. Also supplied a number of Gentoo, Hindu, and Tamil tracts, (70 in number) for distribution by a person going to Arcot. In September, a Native voluntarily came to my house to beg some Tamil tracts for perusal, which I gladly supplied for I think such persons are more likely to value them than others who take them from us as we pass along.'
'In the latter part of

and Tamil

tracts to

have

lity

to request that you wiU thank the committee for the liberawith which from time to time they have complied with my appli-

cations for tracts,

which have

European

soldiers

and pensioners

partly been distributed amongst the at the Mount, and the remainder

retained for future circulation.

September 25. -Supplied one of the Artillery with 100 English which he soon found opportunity for distribution. October 4. Supplied a number of Tamil, Portuguese, and English tracts to a friend at St. Thome, who was desirous to assist the cause. From this time to nearly the close of the year, I have as opportunities and my health permitted, supplied various Europeans and especially Sunday-school children with tracts. In fact scarcely a Sunday passes
tracts,

without the scholars asking for tracts for themselves or their friends. Circumstances over which I had no control, have prevented me from carrying out my plan, to increase the subscription list to the extent I could wish. The sum of money that is forwarded with this Report may with a very few exceptions emphatically be styled the
^Soldiers mite.^
I

beg you

will lay the following requisitions before the

commit-

tee, viz.

That a complete set of all the Parent Society's Tracts, both and children, together with some copies of the broad sheets printed on one side, and 100 tract covers, with '^Letit by the
1.

for adults

Auxiliary Tract Society,^ printed on them, early a period as circumstances will permit.

may be

procured

at

as

101
2.

That 'The Trad Mii^cnine^

for the

next year

may

be got out

by
in

ship, as opportunity offers, for which I will procure subscribers. In conclusion I beg to forward a list of Subscribers for insertion

your Annual Report.

List of Subscribers since May, 1844.
R. A.

Conductor

Store Store Sergeant R. Doig, Laboratory Sergeant J. Holt, Sergeant Instructor C. Bcrr}'.

W. Thompson, Sergeant W. Porter, J.

o
i"

(1

2
1

8 8 8 8 8 8

Gunner Foster, Gunner Cameron, Gunner Hovrs, Foreman Charles ^

Artificer Garlah,
xMrs. !Mrs.

. -

B. A. 4 6

2
8

nwaring,
-

4
1

Laboratory-man F. Smith, Laboratory-man A. Wilson, Mr. Willip.'iis, Mr. Mcciregor, Mr. Sergeant J. Hooper, Jlrs. Hooper, Friend, Sergeant Bourke, Corporal Flood, Corporal Morton,

Small,

Mrs. Sharman,

McDonough,

2
2
4 4 8 6

4
8

8
4
C

Mrs. Byrons, j\lrs. Yardly, Mrs. FJussell, i\Trs. Nixon, .Mrs. Eanibury,

.
-

4
4

Total Rs.

vT

Bombardier Salter, Bombardier Bonn, St. Thomas' .Mount, 2Slh December, 1844.

9
1

John H 3LT.

102
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SELECTIONS

FROM THIRTEEN CHAPTERS

CURAL OF TIRUVALliUVAM,

FREE TRANSLATIONS

EXPLANATORY NOTES.

BY

F,

W, ELLIS, ESQ. OF THE H,

C. S.

31

ADR AS:
PRESS,
J

AMERICAN MISSION
844.

PREFACE.

The
Rev.

following remarks concerning'

tlie

eminent work, of wliich spe*

from the pen of
llie

cimens are given

in the following pages, are

W. H. Drew,
The

Missionary of the London Missionary Society.

is

"The Cural

of Tiruvalluvar

held in the highest veneration by the

it

Tamil people.

writer of
is

(Tiruvalluvar,

who

is

said to have
It is

lived 1,500 years ago)

deemed an incarnation of wisdom.

The most eminent look upon
it

called the

first
is

of works, from which, whether for thought or lan-

guage, there

no appeal,"

it

as their

law-book, and in their disputes quote verses from

as evidence of

what they
Seneca.
it

assert.

The morality of

the

book

is

similar to that of

"The author maintains

in general a dignified style,

though

must be acknowledged that he descends

at times to puerilities."

The Cural
in
of.

contains 108 chapters, and

is

divided into three parts,

are severallj' treated

which

virtue, property,
last

and sensual pleasure,

The

chapter painfull}- differs from the two former as to

"It
is

moral character.

omitted

in

reading the volume.

The followfirst

ing pages contain translations of selections from the

will give to English readers a
clear idea
VViio

part,

and

of the highest code of

morals extant

among

the

Hindus.

can read

these pages

without subscribing to the exclamation (quaintly expressed) of the

"Sweet singer of our Christian

Let
all the

Israel."

heathen writers join

with Thine,

To form one perfect book, Great God when once compared How mean their writings look.

QUESTIONS PROPOSED TO AND ANSWERS RETURNED

BY THE GREAT TEACHER.

Isitroduction.

When an individual has shown himself possessed of more than ordinary wisdom, he must expect to be often questioned as to his opinion upon sul^jects of general interest and importance. It was so, in ancient times, with Solomon. '' All the earth sought to Solomon, to hear his wisdom, which God had put into his It has been so with the sages of every heart." (1 Kings x. 24.) It was emphatically so with that wisest of beings, nation. He was a Divine Teacher, and multitudes flocked Jexus Christ. to Him daily to see His miracles and hear His instructions. They did so from a variety of motives some wished to learn the truth, while others desired to cavil against His doctrines, and to detect something in His opinion by which they might condemn Ilim before the Rulers. To them all He declared His sentiments JMany believed Him, and many who conclearly and boldly. tinued unbelievers >vere silenced by the truth and force of His answers. The Evangelists IMatthew, Mark, Luke and John, have recorded some of the questions that were piit to Him with His replies. These we have taken pains to collate and arrange, and will bring to the notice of our readers in successive numbers of our paper, hoping that their perusal may be interesting and
",

instructive.
I.

The

Way

to obtain Heaven.

Luke

x.

25

2C>.

Question.

Answer.

A
up,

certain lawyer

stood

He
thou
?

said

unto

him,

What

is

and tempted Him, saying, Master, what shall I do to inherit eternal life ?

written in the law?

how

readest
said,

And

he answering
the Lord
heart,

Thou shalt love God with all thy

all

thy

and with

thy soul, and with all thy and with all thy mind ; and thy neighbour as thyself. And He said unto him, This do^
strength,

and thou
Remark. of the law

shalt live

This Iaw}'er was evidently

for salvation.

trusting' in bis

own obedience
is

The meaning

of our Lord's reply

this

"Keep

the

\-liole

not kept

it,

Redeemer,
II.

law and you shall obtain eternal life. therefore you cannot be saved in that way. a Saviour."

But you have You need a

Frequency of Forgiveness.
Question.

Then came Peter unto Him, and said. Lord, how

oft

i\Iatthew xviii. 21, 22. Answer. Jesus saitli unto hira, I say not

unto

thee,

Until

seven times

shall

my

brother sin
?

but, Until seventy times seyen.

against me, and I forgive

him

till

seven times

Remark.

The

Ihnit to our forgiveness.

meaning of this reply is that there should be no As often as a fellow being sins against us

and asks

forgiveness, so often

we should

forgive him.

III.

Concerning the Sabbath.

Question.

Matthew

xii.

10, 11,

iJcc.

Answer.

They, (the Pharisees) asked Him, Is it lawful to heal on the sabbath-days i

He
shall

said unto them, T\"^hat

man

shall there be
fall into

among

you, that

have one sheep, and if it a pit on the sabbath-day, will he not lay hold on it, and
then is than a sheep ? wherefore it is lawful to do well on the sabbaih-days.
lift
it ?

out

How much

man

better

Remark. It is the opinion of all wise and good men that works of necessity and mercy may be done on the Sabbath. But it becomes us to examine carefully wliether a work be necessary ere we do it on a day which God has commanded to be sanctified to His service.

lY.

The Greatest
Question.

in

the Kingdom of Heaven. Jfatthew

xviii. 1

4.

At
the

the same time

came

Answer. Jesus called a little child unto

set him in the midst of them, and said. Verily, I say unto you, except ye be converted and become as little children, ye shall not enter into the Kinj^dom of

Disciples

unto Jesus,
ilic

Him, and

sa}'ing.

Who

is

greatest
?

in the

Kingdom of Heaven

shall

Heaven. Whosoever., therefore, humble himself as this little child, the same is greatest in the Kingdom of Heaven.

3
Remark. Jesus said at another time, ^'Blessed are Ihe poor in humble) for theirs is the kingdom of heaven." Matt.
6.

spirit
v.

(the

xviii. 12. Pr. xi. 2. xxii. 4. Is. Ivii. 15. As all who are now iu heaven are humble, so all who expect to enter that world must be free from pride.

See also Ps. cxxxviii,

3.

V.

Joax THE

Baptist's Question concerning Christ. Luke vii. 20, 22, 23.

Question.

Answer.

"^^hen the men were come unto Him, they said, John Baptist has sent us unto Thee, saying. Art thou /te that should come ? or look ivefor another ?

Jesus answering,said unto them,

Oo

your Avay, and

tell

John what

things ye have seen and heard ; tliat the blind see, the lame Avalk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the Gospel is preached. And blessed is he. whosoever shall not be offended in me.

How

Remark.

witli the prophecies and liii. 1 3 from

Christ would have John compare these wonderful acts 14. contained Isaiah xxxv. which he would receive an answer to his question,.
iu
5, 6.
Ixi. 1.
viii.

was indeed

and from which he would draw an unhesitating conclusion that the Messiah, Immauuel, God with us.

He

V'l.

The Companionship of Christ with Publicans and Luke v. 30,31,32,

Question.

Sinners.

Answer.

The Scribes andPharisees murmured against His disciples, saying, ^rV/j/

do ye eat

Jesus an8Tvering,said unto them, They that be whole need not a physician but they that are sick,

and drink with publicans and sinners?

I came

not to call the rigJiteousy

but sinners to repentance-

Remark. Jesus went not to the feast to eat, drink, and to be merKnowing that they who gave the entertainment ry, but to do good. were notoriously wicked, He sought an opportunity to warn them of their danger, and call them to repentance.

VII.

Concerning Fasting.

Luke

v. 33, 34,

35.

Question.

Answer.

unto him, said do the disciples of John fast often, and make JVky
prayers,

They

and likewise the

',

Pharisees but thine eat and drink 9

disciples of the

He said unto them, Can ye make the children of the bridechamber fast while the bridegroom is with them ? But the days will come, when the bridegroom shall be
taken away from them, and then shall they fast in those days.

Remark.

Christ

was the "Bridegroom."

Tlie disciples

were Hig

"Children." While

He was on earth and with them they would rejoice when He should leave them and return to His heavenly home they would mourn.
VIII.

Concerning doing God's Will.

John

vi.

20, 29.

Question.

Answer.

Tlien said they unto

What
might

xhall

we

do, that

Him, we
of

work the

rvorlcs

God ?

Jesus answered and said unto them, This is the work of God, that ye believe on itim whom He has sent.

Remark. Faith is the most important of all duties. Without it all our g'ood deeds are unavailable to secure the Divine favour. "Without faith it is impossible to please God." (Heb. xi. 6.) "He that believeth shall be saved, and he that believeth not shall be damned."
(iVIark xvi. 16.)

IX

Wonder

at Christ's Early Knov/ledge

John

vii.

15, 16, 17.

Question.

ing,

The Jews marvelled, sayHow knoweth this man

having never learn?

Answer. Jesus answered tliem,

and

said,

My

letters,

ed

doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the

doctrine whether it be of God, or "whether I speak of myself.

as the

Remark. Christ would have the people listen to His discourses not words of one who seemed like them a mere man, but as the

messages of the Great Jehovah His Father who sent Him into the world to instruct and save. He would farther impress upon their minds the important truth, that as he who is decided to do the will of God, is afraid of being deceived, distrusts himself and seeks diligently for Divine teaching, so he will assuredly be guided to the knowledge
of every essential truth.

X.

Adulterous Woman.

John

viii.

11.

Question.

Answer.

The

Scribes and Pharisees

brought unto him a woman taken in adultery in the very act. Now Moses in the law commanded us, that such should be stoned but what sayest thou ?
; :

Jesus stooped down, and with on the ground, as though he heard them not. So when they continued asking Ilim,
his finger wrote

He
to

lifted up himself, and said unthem, tie that is without sin

among
stone.

you, let him cast the first And again He stooped down, and wrote on the ground.

And

they which heard

it,

being

convicted by their oAvn conscience, went out one by one, beginning at the eldest, even unto the last. And Jesus was left alone, and the woman standing in the midst. When Jesus had lifted up himself, and saw none but the woman,

he said unto her,

Woman, where
?

are those thine accusers man condemned thee ?

hath no She said,

Lord. And Jesus said unto her, neither do I condemn thee go, and sin no moreRemark. This was a A'ery insidious question, and intended so to entrap our Lord, that they might with apparent justice execute airainst Him their malicious designs. If He had said, "Kill the woman," they would have accused Him of taking the law into His own hands without referring to the authority of their Roman Rulers. If he had said "Spare her," they would have charged Him with altering the laws of
:

No man,

Moses. (Lev. xx. 10 19.) He continued writing on the earth as if He did not notice them. He at length arose and ordered the accusers None were disposed so (as the law required,) to cast the first stone. He then reproved the woman for her to do, and at once went out. The whole passin, and dismissed her with a pardon of her offence. sage illustrates the wisdom and mercy of Christ.
XI.

Accusation that Christ had a Dkvil.

Questions.

John

viii.

48

58.

Answers.

The Jews

said unto Hira,

Say we not well that thou art a Samaritan, and hast a

devil
?

Jesus answered, I have not a but I honour my Father, and ye do dishonour me. And I seek not my own glory there is one that seeketh and judgeth. Verily, verily, I say unto you. If a
devil
;
:

man
Then said the Jews unto Him, Now we know that
thou hast a
devil.

Abra-

ham

is dead, and the prophets ; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our

keep my saying, he shall never see death. Jesus answered, If I honour myself, my honour is nothing it is my Father that honoureth me ; of whom ye say, that He is your God yet ye have not known Him ; but I know Him and if I should say," I know Him not, I but shall be a liar like unto you
:
:

father

Abraham, who dead, and the prophets

dead
:

is

are

know Him, and keep His sayYour father Abraham reing.

I

whom

makest thou

joiced to see m}' day

it,

and he saw

thyself?

and was

glad.

Then said the Jews unto Him, Thou ait not yet fifty
years old, and hast thou seen

verily,

Jesus said unto them, Terily, I say unto you, Before Abraham was, I am.

Abraham
Remark,
replies

Lord asserted three things in the above mentioned That inasmuch as in all His preaching He sought the glory of God, and not His own renown, He could not have been possessed of the devil, for that evil being was supremely selfish, and would use every possible means to elevate himself and dishonour Jehovah. 2, That whoever followed the will of God would secure that eternal life beyond the grave which will be the portion of the Though their bodies die their souls shall live. 8, That as blessed. He was coequal with God the Father in existence, having lain in His bosom from eternity, so He had lived before Abraham, and had been witness of all the holy actions of that Father of the faithful.

Our

1,

XII.

Martha's Carefulness.

Luke

x. 40, 41, 42.

Question.

Answer.

Martha being cumbered about much serving, came to Jesus, and said, Lord, dost
thou not care that my sister Las left me to serve alone ?

Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things but one thing is needful and Mary has chosen that good part, which shall never be taken
:

away from

her.

Remarlc. It is the duty of those entrusted with families to make proper provisions for their household. An inattention to this duty
will entail a curse upon the unheeding transgressor (1 Tim. v. 8.) But there is a duty prior to this, it is to seek the obtainmentof piety, This is that "better part" which all a holy heart, the Divine favour. should be in earnest to obtain, and which having been once granted

will never be taken

away.

XIII.

Of the Number who shall be Saved.

Question.

Luke

xiii.

23, 24.

Answer.

Then
by)
there

said one

unto

(who stood Him, Lord, arc

few

that be saved?

He said unto them, Strive to enter in at the strait gate : for many, I say vnfu you, will seek

to enter in, and shall not be able. question asked was one of idle curiositj-. An answer such as the questioner desired would have done little good. Our Lord endeavours therefore to divert the man's attention from such useless inquiries and vain speculations, and urges him to attend first to his own salvation, lest the day of mercy being passed, the door of

Remark.

The

heaven be closed against him

for ever.

XIV.

Concerning
Question.

a.

Village of the Samaritans.

Luke

ix.

52

66.

Answer.

He
fore

His

sent messengers beface, and they Avent

into a village

He
and
ner of

turned, and rebuked them,

and entered

of the Samaritans to make ready for Him. And they did not receive Him, because His face was as though He would go to Jerusalem.

not what manFor the ye are of. Son of Man is not come to destroy men's lives, but to save them.
said,
spirit

Ye know

And when His

that

disciples
this,

James and John saw

they said, Lord, wilt thou

we command

fire

to

come down from heaven, and consume them, even as

Elias did
?

Tlie reason why the Samaritans were unwilling to give our Lord a hospitable welcome was tliis, they contended that the proper situation of the temple should be on Mount Gerizim, and the Jews tliat it should be at Jerusalem. As soon as they learned tliat Jesus was going to Jerusalem to worship, they saw at once that He was deciding this question against them, and in their rage would afford Him no entertainment. Our Lord reproved the spirit manifested by these too zealous disciples, and taught them (as He now does us) tliat the spirit which He approves and commands is that of mildness, kindness, and patience, forgiving those that would harm us, even as Jesus forgave His enemies, and walking at all times carefully in the footsteps of Him who came not to " destroy men's lives but to save

Remark.

them."

XV.

Concerning Divorce.

Matthew

xix.

36.

Question.

Answer.

Then the Pharisees also came unto Him, tempting Him, and saying unto Him,
lawful for a man to put away his wife for any cause ?
Is
it

He answered and said unto them, Have ye not read, that He

which made them at the beginning made them male and female, and said. For this cause shall a man leave father and mother, and shall cleave to his wife and they
:

twain shall be one flesh ? Wherefore they are no mor^ twain, but one flesh. What therefore God hath joined together, let no man put asunder. Remark. On the subject of divorce there were two opinions among the Jews. Some contended that a man might put away his wife for

8
dislike, or any, even the slightest cause ; "wLile others maintained that he ought not so to do except for the crime of adultery. Our Lord's opinion was decidedly against the former of these sentiments. The two persons had by marriage become one person. God had joined them together. When the Jews asked Him if Moses did not allow a man to put away his wife for other causes ? He said that he did, because of tlie hardness of their hearts, but that now He, who was greater

mere

than Moses, gave them this new law; which was, that, "Whosoever put away his wife, except it be for fornication, and shall marry another, committeth adultery and whoso marrieth her which is put away doth commit adultery."
shall
:

XVI. Concerning the Two Greatest Commandments. Matthew xxii. 3540.

Question.

One
tion,

of them,

who was a
a ques-

lawyer, asked

Him
liira,

love the

tempting

ing, Master,

and saywhich is the

the

Jesus said unto hira, Thou slialt Lord thy God with all thy heart, and with all thy soul, and with all thy mind- This is
first

great commandment in

the

law?

And
Thou

and great commandment, the second is like unto it. shalt love thy neighbour as

Remark. The Jews divided their law into greater and lesser commandments, and there was a constant contention among them as to what things belonged to each class. Some held that the laws concerning sacrifices were most important and some those concerning circumcision, &c. Our Lord informed this young man and those that stood around, that sacrifices, purifications, circumcision, &c. were all matters of secondary importance, but that the first duty incumbent upon every human being was to love God with all his strength, and to love his neighbour as himself. The apostle said to the Christians in Rome (xiii. 10.) that "Love is the fulfilling of the law."

thyself.

XVIL
Then

ConcerningDuties to God and the King. Matthew xxii. 1621.

Answer.

Question.

the Pharisees sent

unto flim their disciples with the Herodians, saying, Tell us, Avhat thinkest thou ?
Is
it

lawful to pay tribute

?

unto Caesar, or not

Jesus perceived their wickedness, and said. Why tempt ye me, ye hypocrites ? Show me the triand they brought bute money, unto liim a penny, and lie said unto them, Whose is this image and superscription? They say unto Ilim, Coesar's.

Then

saith

He

unto them, Render unto Caesar the things that be Caesar's ; and unto God the things that be
God's.

Remark. Tlie object souolit to he attained by ibis question was It was bopcd and not a hnoicledgc of duty but tlie life of our Lord. expected that He would &aj something in reply b}' which there iiiigbt I'c excited against Him tlic indignation of the rultr or the people. The Jews were at this time subjects of Caesar, the Roman king-, but this subjection was deeply painfid to them considering, as the}' did, tliat obedience to a foreign and heathen emperor was unworlbj- of tlie descendants of Abraham. Thej' were strongly disinclined from paying tribute to their king. The Ilerodians on the other hand did not consider it so improper thus to pay tribute, inasmuch as Cfesar was not a king of their choice, but that the}- had by Providential direction become His subjects. If Jesus had said "It is not hiuful to pay tribute" the Hcrodians would have at once arraigned Him as an

If He had said of Csssar, and a rebel against the government. "It is lawful to pay tribute" He would have rendered Himself obnoxious to the mass of the people. He saw their wicked design, and foiled the blow aimed at His life by not giving a direct reply, but by assuring them that they owed certain duties to God ;uid to him they, through the coin they circulated, acknowlcdired as king. These duties it was obligator}' on them to perform with faithfulness and diligence.

enemy

Hearing way."

this wise reply

they "marvelled

left

Iliai

and

went

their

XVIII. An liMroRTANT Requisite.

Questions.

Mark

x. 17

2i.
him,
?

Answers.
Jesiis callest

There came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may
inherit eternal
life ?

said

unto

Why

He

ansvcred

and

said

unto Him, Master, all these things have I observed from my youth

there is none good, but one, and that is God Thou know est the commandments. Do not commit adultery, Do not kill, Do not steal. Do not bear false witness, Defraud not. Honour thy Father and thy Mother. Jesus beholding him loved him, and said unto him. One thing
!

thou

me good

thou lackest go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven and come, take up thy cross, and follow me, and he was sad at that saying, and went away grieved for he
:

had great

possessions.

Remark. This young man did not believe th.at Jesus was a Divine person, and j-et in addressing Him he used that term which the Jews applied only to God ''good." For that our Lord reproved hira.

10
Jesus
all.

lucnts.

asked lilni conccmincr his obedience of the oommandThe joung man replied, that he had carefully observed them Our Lord, contemplated his high moral character with much
tlicn

pleasure (" lie

his

loved him")
principles,

but

in order to

test the
all

religious

ty and become man was He loved his property his wealth was his idol. He, like many in all ages, regarded his riches more tlian God and the soul and thus it proved, wc fear, his destruction. I\Iost truly did Jesus then say to His disciples, ' How hardly can a rich man enter the kingdom of God."

told hiiu to his disciple. This the

give

away

strength of propernot j^repared to do.

his
;

XIX.

Cnnisr's Tuansoression

of the Tradition of the Eldeus.

xv. 1

Matthew
Question.

6.

Answer.
to

Then

came

Jesus

Scribes and Pharisees, which were of Jerusalem, saying, Why do thy Disciples
transgress the
tradition of the Elders ? for they wash not their hands when they

answered and said unto them, Why do ye also transgress the commandments of God by your tradition ? For God com-

He

manded, saying, Honour thy father and thy mother: and. He that
curseth father or mother, let
die.

cat

But

ye

say,

shall say to his father ther, It is a gift,

him Whosoever or his mo",

by Avhatsoever thou mightest be profited by me and honour not his father and
his motlier, shall

be

free.

Thus

have ye made the commandments of God of none etfect by

your traditions.

Remark. The Jews had two kinds of law written and traditionThe latter, tlicy said. IVFoses delivered to Joshua; he to the Judges they to the Proj^hets and thus it was kept pure until it was recorded in the Taluuid. They regarded these last laws as equalh' if not more Important than the recorded enactments of Bloses and the Prophets. Washing the hands before eating was one of these traditionary laws. Jesus in His answer told them, that these were not the commands of God, and that some of them were contrary to the laws Jehovah gave to Moses. It was a part of the traditional law to devote pro]ierty to the Lord, even though a parent were starving with hunger; but God said by Moses, '"Honour thy father and thy mother." It becomes us to be careful
ary.
; ;

lest

we

of

God thev and

take something else as our guide than the revealed tlie\ alone arc to be our directors.

commands

11

XX.

PF.TF.h'f;

CruiosiTY. John xxi. 21.

2*2.

Question.

Answer.

seeing liim (Jolin) saith to Jesus, and what shall

Peter

this

man

do

Jesus saith unto him. If I will that he tany till I come, what is that to thee JoHon> thou me !
'.

Remark. Peter asked this question out of curiosity. This curiFrom the reply of Jesus we osity Christ did not see fit to grHtiiy. learn that our first business is to follow the Lord, and that Ave should do this wliate%'er may happen to others. Whether John was to die a violent, death, or whetlicr he was not to die at all, were questions of little comparative importance. In tlie same way we must think less of
others and more of ourselves. that of Joshua, "As for me and

Our

lai)aua<je shovild

correspond with

my

house

we

will serve the Lord."

XJXI. Concerning tuk RESVRRKCTtoN of the Deao.

.Matthew
Question.

xxii.

23 8:5.
Answer.

There came to Him the Sadducees, which say that there is no resurrection, and asked Ilim, saying, Master, Moses said. If a man die, having no children, his hrother shall marry his wife, and raise up seed unto liis
brother.

Now

there Averc
:

Avith us SGA'CU brethren

and

Avhen he had married a Avife, deceased, and,

the
first,

having no issue, left his Avife unto his brother likewise the second also, and the unto the sevenththird, j\nd last of all the woman Therefore in the died also.
;

Jesus answered and said unto them. Ye do err. not kno^^ing the Scriptures, nor the poAver of Ciod. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read tliat which Avas spoken unto you by Cod, saying. I am the God of Abraham, and the God of Isaac, and the God of Jacob ( God is not the God of And the dead, but of the living. Avhen the niultitude heard this, they Avere astonished at His doctrine.

resurrection Avliose wife shall

she be of the seven they all had her-

for

JlPniark. The Sadducees did not l.L-lievc that there AA-as nny resurrection from tlie dead, or any existence of the soul after the death of the bodv. IJclicvirir this, they asked a question which ihrv thouGht our Lord could not answer." ])Ut in this o|.inion tiiey When but twelve years old lie Christ was Infiultelv wise. cried.

12
astonished the wise men at Jerusalem with His wisdom. learu from the reply He returned to the Sadducees, (1.) That as God said, "I am tlie God of Abraham, of Isaae, ;md of Jacob," iherefore these holy men are now alive. If they were not alive God could not thus siiy concernini;' them. (2.) That thou^^^h mankind will exist in tlie next world, yet that there will be a oreat difi'ercncc between the manner of tlieir intercourse and habits of life They will be like "the angels of God in heaven." there and here. Docs any one ask how that will be ? ^V'e cannot now know but if we are so happy us to enter heaven at last we shall learn from sweet experience. Let us strive by repentance, faith, prayer, and good works to enter that glorious world.

We

XXII. Concerning
Question.

Christ's Divinity.

Luke

xxii.

66

70.

Answer.

The
and
the

elders of the people

tlie

chief priests

and

scribes

came

togetlier,

and

led Him into their council, saying, Art thou tell us. t/ic Christ ?

He said unto them, If I tell you, ye will not believe ; and if I also ask you, ye will not let mo Hereafter shall the Son of go. man sit on the right hand of the power of God.
And He
that said unto them.

Then

said tliey

all,

Art
?

Ye say

thou then the Son of

God

I am.

first part of our Lord's reply is this, declare positively, tliat He was the Christ, the.}' would not believe Him, and if He should ask them for reasons why they did not believe Him to be the Messiah, thej" would not Our Lord therefore stated that repl\', and would not release Him. tlicy would hereafter be convinced, that He was a Divine Heing-, Hearing for they should see Him sitting- on the right hand of God. this they urged a definite reply, and He told them distinctly, that He was the Son ot" God. In possessing that high and divine character, we are called upon to believe in Him. Had He not liave been very God, He could not have satisfied the Divine law, for an infinite law Had He not been very man, He requires an inflniie satisfaction. could not have stood in the sinner's place and could not be a present sympathizing Higli Priest. He is therefore very God and very man.

Remark.

The meaning of the

He should

that though

XXIil. Pilate's Three Questions.

Questions.

John

xviii.

33

37.

Answers,

Pilate called Jesus,

and

said unto lliin, Art thou the

King of the Java

Pilate
a

answered.

Am

Jew

au'l

Thine own nation the Chief Priests have

?

Jesus answered him, Saycst thou this thing of thyself, or did others tell it theo of me ? Jesus answered. Yix k!nf:;doni is not of this world if my kingdom was of this world, then would
:

13
delivered

-what hast thou

Thee unto me done ?

my

Pilate therefore said unto

Him, Art

tJiou

a king

then ?

lervants hght, that I should not be delivered to the Jews but now is my kingdom not of this world. Jesus answered, Thou sayest that 1 am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my words.
:

Vv''e learn from the first of these replies tlirit our Lord that Pilate thought Him innocent, but lie asked this question at the urgent solicitation of the malicious and envious Jews, who hoped he would utter sonic treasonable expression, wliich would load to flis immediate condemnation and death. Our Lord admitted that He was a Kin!>-, but not of a tenipor;il realm. If He were a worldly Sovereign, His subjects would not allow Ilim to be thus treated, without making at least an attempt at His acquittal or rescue. His Kingdom was spiritual. Being one with the Father He was King of kings and Lord of lords, and was incarnate to make known the truth which all would embrace and practise, who were lovers of truth.

Remark.

knew

XXIV.

Peter's Question.

Matthew

xix. 27, 28, 29.

Question.

Answer.

Then answered Peter and said unto (Christ, Behold, we

have forsaken all, and followed thee; what shall we have therefore ?

Jesus said unto hira, Verily I say unto you, That ye which have followed me, in the regeneration

when the Son of man shall sit on the throne of His glor^^ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or
children, or lands, for

my

name's

sake, shall receive an hundredfold,

and
Remark.

shall inherit everlasting life

people at the present day ask the question that Peter did. "If we become Christians what important advantage will be secured to us" they anxiously inquire. If worldly gain be promised they are ready to follov/ Christ if not they seek a gratification of their worldly mindedness elsewhere. This was not Peter's motive. Upon this subject the question should be what is duty., not what is advantage. But of tliis we may be assured tliat "there is a reward for the rigliteous." Thej who boldly and perseveringly follow Christ will enjoy peace on earth and glory in eter-

Many

nity.

u
XXV
Onp
unto
CONOKRNINT, PkCL'NURV UiFncuLTiKS.
Question.

Luke

xii.

IS, 14, 15.

Answer.

of the

company

said

speak to my brother, that he divide the inheritance with ntc.

lliin, Alaster,

unto hira, ]\fan, who judge, or a divider over you? And he said unto them. Take heed, and beware of covetousness for a man's life consisteth not in the abundance of the things which he possesseth.
[le said

made me a

Reiuark. Christ cnmc into the world not to settle disputes of propcvty, &c. 'I'hese matters belonged to tbe Civil Maoistrdte. If He should express an opinion in tbe matter it would be an interference with tbe duties of tbcir appointed ruler, wbicb Me ought not to make. Having directed tbe person who asked tbe question to the judge. Me added some important advice on the subject of love of the world. After giving- this counsel, He enforced tbe same bj' tbe important Parable of tbe Foolish Rich Man.

XXVI. TnK
The

Difficulty of being Saved.

Mark
Answer.

x. 20, 27.

Question.

disciples said

among

themselves, be saved ?

Who

then can

With men with God

Jesus looking upon tliem salth, it is impossible, but not for with Clod all things
:

are possible.

When we see bow negligent nien naturally arc of tbe and owe to God bow prone they are to think and to holiness, and tbe bow much they do wliat opinion of the world to tbe glory of God we are led to say, "bow liow can can tbey be saved? how can God pardon so many things arc possible with Put Me sanctify such wicked
Remark.
duties tbey
feel
is

evil

]irefer sin

sins

Iiearts"

"all

and can forgive tbe worst sins of tlie and can subdue tlie most If He but give His grace, tbe siinier will obey all the evil hearts. commands, and perform all the duties, and make all tlie sacrifices all who enter heaven will ascribe all tbe praise of required of biui

Him?

Me

is

iniiaitely merciful,

worst transgressors.

Me

is

all powitrfnl^

their salvation to

God

alone.

XXVII. The
His
saying,
scribes
disciples

Cominc. of Ei-ias.

Matthew

xvii. 10, 11, 12.

Question.

Answer.

asked him,

AVhy then say the that Elias must first

Josus answered and said unto them, Elias tndy shall first come,

and

restore

all

things.

l:5ut

come

say nil to you, Tbat Elias is come alreaHy, and they knew him not,

hut have done unto him whatsoever they listed. Likewise shall also the Son of man suiler of them.

"

15
Remark. It was a common opinion, among the Jew?, tlint Elijah (here called Elias) should aiipear before the Messiah came. Our Lord assured his disciples tliat this >vas true, and tliat Elijah liad coine John the Bnptist beiny he and tliat he had been maliciously and causelessly put to death. Thus had the prophecy been fultilled.

XXVIII. Concerning the Poweh of

Question.

Faith.

Matthew
Answer.

xvii. ID,

20,21.

Then came
to

the disciples

Jesus said unto them, Because

of vour unbelief
:

Jesus apart, and said, could not we cast him out ?

for verily I say-

Why

unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place and it shall remove and nothing shall he impossible unto you. Howbeit this kind goeth not out but
; ;

by prayer and

fasting.

Remark. The Apostles and discij>les of Christ were enabled by the power of failh to perform the most surprising- miracles. In i)roportion to the strength or weakness of their failh was this power increased or diminished. The same power is not now conferred upon
God's richest spiritual blessings of faith in Christ. U'hen we prny we must pray in faith, and thus prayino- we sliall receive pardon, holiness and peace, and eternal life from Him '"from whom conicth down every good uud perfect gift.
still
it

Christians, but

is

true that

come through

the

medium

M.idias: American Mis&iou Press.

1844,

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err(?ajfr:i).

A BRIEF ACCOUNT

TAMIL AUTHORS AND THEIR WORKS.

(O^trsOsirdjiSlujil'). An elaborate work on Tamil Philology, with a class of preceptive regulations and examples, and is ranked among the oldest works in the language, It is large and verj' its age being more than a thousand j'ears. difficult to be understood, containing, as it does, more things calcuThe author's perlated to perplex than the writings of Aristotle. sonal name was Teranatoomakkene, (^iTmar^Ssr^eeB) a disciple of
1.

Toalkappeyum

Grammar and

Agastyen, (^^^^lum). His titular name was This author and his followers do not like to be called heathens, but consider themselves as possessing both the old
the learned sage

Toalkappeyun.

and new

religions.

A work in which is shown the art of so 2. Kareky, (/r/flss)). composing various kinds of verses grammatically, that in singing them different tunes can be used. The author's name was Amoorthasakaran (^(ipn-^^^traa-^') who lived more than 100 years ago. Tradition says that he was a Hermit and a Prophet, and lived in a mountain called Potheamamali, (Olj/t^^ujlcSsij) near Cape Coraorin with many thousand Prophets. Of him it is fabulously reported that he drank the waters of the seven oceans and discharged them again, on which account the water of the sea is brackish. The book was
originally written in verse, but another person re-wrote it with prose explanations under each stanza. It is one of the most diiucult books, and is to be found only among the most learned.
3. Nannool, (^sar^^jireo). A Poetic work on Tamil Grammar, and ranked among the highest works of its class in the language. This work is not very large, but is hard to be understood f>n account of the wearisomcness of the subject and intricacy of the style. The author's name is Pavanandi, who wrote it about 800 years ago. Editions of the same are still published, the work being very highly esteemed by Native scholars. The best commentary on this classic is that written by Siikaranum Cheviryen (^jrihsjr^uiJ'&eufriuiiT.'^

4.

Tevagarum

(^eirrsjrJ^')

Poetic Dictionan' contaiiiino^

"Copium

verborum." The author whose name was Tevayaran, (^^6urrssrss<.) and lived about 600 years ago. Those who master this book acquire
the distinction of learned.
6. Ncfjiindoo

{^sasr^S)
in that
it

It differs

from

it,

in poetry

and prose.

A Poetical Book similar to Tevagarum. contains poetry only, whereas that is written The author's name was Veramadalevan. He
;

was contemporary

vvith Tevagaruu. The whole work is contained in 32 chapters. Tiiese are divided into two parts. l.Synonynus which is subdivided into (1) Vocables only, {Qljt ^&eesrQ) ; and (2) Vocables in verse, (u/rtl^^<5srrf5i'). 2. Homanumicura (^ssirr^ ^adsr') which points out what word is most proper to be placed in connection with any particular subject.

6. Teroovasalmm [^g^sLir:Fsil). A Sacred Record, containing the moral Laws of Tamulians- It is esteemed very holy, and shows how God is to be worshipped, and how mankind are to act before Him and with one another. It is written entirely in verse, and therefore is In every sentence and verse, a great very hard to be understood. deal of matter is concealed. The author, whose name was ManikavaHe is highly revered, and sacar, lived more than 1,000 years since. his work accounted one of the best in the language.

lians.

((^/c/r). A work held in the highest veneration by Tamuauthor Terooruvoolluvur(^(5sL'6'r(G56bif,) is deemed an Incarnation of wisdom. It is called tiie first of works from which, whether The most eminent look for thought or language, there is no appeal. upon it as their Law Book, and in their disputes quote verses from it as evidence of what they assert. The morality of the work It is said by the is similar to that of the writings of Seneca. learned that the book is more than 1,500 years old, and yet it has The lost none of its original renown and esteem among the people. Cural contains 133 chapters. The subjects treated in some of whicli Excellence of Rain Greatness of Ascetics Power are Praise of God of Virtue Domestic Strife Virtue of a Wife Children Love HosSweetness of Speech Gratitude Equity Self Control pitality Observance of the proprieties of life, &c. &:c. Editions of the Cural The late xMr. ElHs, of the H. C. Service, are frequently publislied. published some portions of the work witii a poetic translation Taof the verses and with lengthened notes and illustrations. mil commentaries on the work have been published by the late Sawana Permaul Eyar, and a more ancient one exists by ParimelaraThe Rev. Jlr. Drew, lately resident in Madras, has published a gar. volume containing the first 24 chapters with two commentaries by Tamil scholars, (one of whom is Ramanuja Cavi Rayar. now resident at Madras, and a distinguished scholar iu his Native language) and an original translation of each stanza with au annexed Index Vcrborunr.
7.

Curat
Its

8. Teroovurlloovaroonj (^^'j^eLiV(&76L(r^es)n-') is an explanation of tlie preceding and is comprised in two large volumes. This book is extremely scarce, and though an explicative, can be understood only by

the learned. It was written by an eminent Poet named Naatlhlnparliamar, who died some hundred years after TeroovuUavur.
9.

Sinthamdne

(fi^_#/ru)!nfS.)

Tliis is

au Epic Poem, containing the

History and Panegyric of Kinf;:Seevaknn.(^a,'*5eu-7_) and is therefore called See vakaSinthamaiie {Si^&S'S^ finujesS.) The author of this classic Tesykaniun (^^.Taj<^) was a renowned hermit among the Samaners, and had his work published on plates of copper. The Tamulians say it is one of the oldest of books, and that the author ia
still alive,

and resides in a mountain called Potheamaly with thirteen other prophets, vilio will never die. (SsarLh^jIKe!)) is another name of the same poem, as
seel of the
first classic,

{O'-in ^luiD"^)

it

Sinmatlulnooi treats of the

as a

Sammaners. The book is of great antiquity, esteemed and is held in givat veneration by the people.
(^ustit ^tl.)

scrit

name of a celebrated SanVeda (^.^g-ir^JiGeii^Ll.) The word means that which is weighty and by some is derived from the The true derivaSanscrit Poem being heavier than the four Vcclas.
10.

Barnthum

This

is

the

Poem sometimes

called the fifth

tion
tliis

is from Bharatu, a king among' whose descendants the events of book occurred. The plot of the poem is, that a war occurred between Toorej'oothanan (^. iflCuj.T^gBiffo ) and Taroomer (^^(^uar) in which the first brother with ninety-nine others who espoused The his cause was slain, and the latter became sole monarch. The book is author's name is Villipoottooren (^eS&ie^Lj^^od:.)

very difficult to read, yet pleasant to hear, on account of the ingenuity of the verse and loftiness of its melody.
This is a translation of Baratliam 11. Barathavoorii (urr ir s&jsaj) (uTff^il) into plain Tamil. It was prepared by a Brahmin iu compliance with the wish of his daughter who desired to understand clearly the contents of the original work. This is the history of 1.2. Kiintknppoornnam (^<s^^ uLj'j fressril.^ King Soorun (@fl*ar) who as a reward for having performed the most severe penance in a wilderness for 2.000 years, Avas allowed by the god Siva (^su^iin) to rule over many kingdoms. Afterwards becoming proud, he rebelled against that god, who sent his son Kunthaswamy (^^<fffiu;ruS) to wage war against him. The armies on both sides were so great th.at all the seas were dried up by the du.t occasioned by their march. Their height reached to the stars. For The history was firsc sling stones they used the highest mountains. written in Grandara more than a 1,000 years ago and afterwards put into Tamil by a Brahmin, named Kuchcheyuppen (sJ'Sn.u'-ji}.) Many Imndrcds of god? are mentioned in it who have left the world after having distinguished themselves by the part they took in these wars. This book is one of the oldest extant. Many express doubts of its authentif'ity, while others say that the events recorded happened in former times when there existed a different race of mankind.
13. Arichchuntherankatlvj

(^/P<F^^^ire,s^.)

The

history

of

4
Anclichuntherun (^^^eiF^^u'eh.') Twenty-one persons have made themselves famous for their liberality. These are divided into three Arichchuntherun was the third person classes of seven persons each. in the second chiss. It is said of him that he never told a lie. At one time a prophet named Vesoovamitterun, (sSAeurruS^^ireaT) came to him attended by a dancing girl. He was much pleased with her d.incing, and promised to give the prophet whatever he asked. The prophet asked as much money as would suffice to make a great offering, but refused to receive it till his return, when the principal and intercoc became equal to the value of the whole kingdom, and as the king would not tell a lie he gave his kingdom, himself, his wife,

and

his children, all of

whom became

slaves to this intriguer.

After

a sufficient trial of his patience the god came and took him and his family to heaven. This king is said to have reigned 2,000 years at the beginning of the world.

Arichchuntharuppooranum (^^^^^s'^^iyCji^triraenl.') 14. This book contains an account of the government of the king aforementioned, and of the virtuous acts which he performed.
16. Veytharlakathy (G&i^treir sfi) or Vikkaramathittenkathy (_aSs3iTLO!T0^jS^ so^.) This is a prolix history of the devil Veytharlum (G&jj^rreirtli') who served the Tamil King Vikkaramathitten (^^QjTLQrr^^jgea) and performed many cunning tricks. The verses This devil had at first been one are good, but the matter is absurd. of the god's priests in the other world, and when the goddess Parvathe {ujaaj^) had an occasion to speak iu private with the god Siva l&sjis!^) he (the priest) consented and heard their secret discourse, but made it public, in consequence of which, Siva became angry and cursed him so that he became a devil on earth, where he has been playing his tricks ever since.

A book containing 16. Palagnanuchchooverde(uw^'Tarf:^9it^.') an account of a great many ceremonies, which the Tamulians observe as well inside as outside of their pagodas, with invocations to their gods for grace to live a quiet and retired life.
17. Seneyntheramaly (^SQtBrfi^srLorrtet).)

A work onNatural History.

A book treating of the 18. Baratka Ammany (uirfffi^thuitr'cesT.) same subject as that of Baratham (^uiriT^ix.) It is pleasing to read on account of the beauty of its verses. The author's name is Ambride,
a learned poet,

who wrote 600

years ago.

This is an histo(^seSiis^^uupei^.) work, describing the wars of two Tamil kings, Kalingga Rajah (.saSais^ J/r^/r) and Soikoo Rajah(0^/nL/i5 gjsnrs'iT.) It is written The author's name is Tickutanaaraoone, who was an in heavy verse. hermit, and lived more than 800 years ago.
19. Kalinkuttoopoorane
rical

20.

Alunkara Ootharanum (^^toiasirff e-^rrfftmil.')

This

is

volume of precepts, examples, and parables in Terse.

Tlie author's
ag-o.

name was Aiungarun

{jijtDitairff^.)

He

lived about

800 years

21. Aperdme Antathe, (^LSIirin ^fi^ir^.') This book is filled with songs panegyrizing the goddess Aperame, (^l5)j.tuB) who is the supposed protrectress of a town called Terookkadavan, (^(tj J<5u_ejsw ) situated near Travancore. This town contained, it is said, tliree large pagodas regularly built after the architecture of Solomon's temple. The first entrance has, like all Hindoo temples, four sides. No one enters into the second, except those who have been purified from sin, because the chief idols are placed therein. The third is tlie most holy place, and has no idol in it. There the onl}' god is worshipped, without images, whom they call Paraparavusthoo {uirtruirsu&^s:j) or being

of all beings.

Gnanapdthakum, ((e^irearQurr^aii.') This volume treats of the of purifying the bod3^ and soul, also as to the correct manner of calling upon God in prayer, and how the heart should be while thus engaged. It also contains divers forms of prayer. It is very old and held by Hindoos in great estimation.
22.

way

This is a 23. Varoonum Oovuthitien^ (^euQ^&ssrmr _a;/rj@^^ST.) very atheistical and injurious book. It was written by a cultivator, who afterwards became a poet, and who did little else than blaspheme God. The object of the book is to persuade the people that there is no God, and that those books which are said to have been written in ancient time, and which treat of God and Divine things, were not thus written, as no man could see God, or tell what would come to pass. It teaches that pleasures of a corporeal nature can alone give real delight, as these can be seen, felt, and enjoyed; but as those of a spiritual nature cannot thus be seen and felt, they are insipid and unsatisfactory, and that, therefore, all those are little less than monkeys and idiots who forsake carnal gratifications, and follow mortifying and spiritual pursuits. The book is generally condemned.

Calumlakam, (_QsireSnje\)il>ustl.) This volume conhundred hymns, in praise of the god VisLnoo, (aSil,gpi) which are often sung at the temple in Seringgum.
24.

Covll

tains a

25.

Teyvdrurn,

((?^aj/rirLo.)
is

This

is

a collection of songs, in which

the

god Siva

(fia/ow)

greatly lauded.

book is very and design to ^sop's Fables, being a series of conversations between different animals and birds, with the shrewdness of some, the dulness of others, and the consequences, prosperous or It was written in adverse, that attended certain courses of conduct. an easy st^le of Averse, and is much used in schools. It has been put It is into prose, in which form it is now most frequently to be found. easily obtained and is much read by all classes.
26. Puvjatuntherakathy, {u(i^<F^fi^<r&sesi^.') This

similar in its style

27.

Ndkapasnpadulum.

(^,Tii_'.T,FUi_60

i-.)

story of the

war of

Vishnoo, (sTs^^p*) and the giant Interasittoo, (^^^jP/-^) who was killed by poisoned arrows. The latter was a great giant and a brave hero. This book contains 300 Veroothuin, {sSQF^^.h) a kind
of verse. It is very difficult. Tlie author, Kuniber, (^Li:Lj,7,) was an eminent poet. It is written in a prolix manner, containing 1200 Yeroothum, (^^qk^lK) and is held in very high veneration approachinjj
to idolatry',

Qsui^urrA 295 Songs about who is daughter of Kooravur (gipa/r) one of the jangle people, and a wife of Supramanian, the second son of Siva. The author's name is Poosalanther, (Lj:Fe-:r^ fST,) who was a poet, and lived about GOO years ago. He wrote many
28. Furlle

ammy ve7ipa.(^GU!3reS

.^LoanLo

the goddess Vurlleamniy,

(sLarerfljj/JisjnLi:,)

other books.

Sethumbarramaly, (B^ihuirLLrr'^j.) This work contains 120 which are sung in praise of Isperan, (fFMuireiT.) It is full of The author's name is liagavaparables and figurative expressions. He flourished about 500 years ago masevyyuu,(^irr<=aji6!nLtt-'*sr.)
29.
sono-s,

and lived
30.

to a great age.

FeynkedaTndly,(QeLij8L-uirr'?ev^ or Venkadasathakam,(CaL'.'fflS_

^^s'h-)
31.

A book

of 100 Songs in praise of Vishnoo, (eS&^,sf-)

Neelenadakiim, (^bSjs.tl-S'I.)

This

volume

contains

120

bA'mns, which are sung by dancers

when dancing.

A book of pleasant verses 32. VerlleSmmany, (fiuarstfl^tJLe/T'ZOT.) about a goddess of the same name, giving her whole history.
33.

Teroovarooryoold, (^0(^surQfs_ei>n-.)

singular sort of verses

made about

a god, whose pagoda was in a place near Combaconum, Teroovaroor, (^^jsi^T^f,) where he is said to have performed many

wonders. His name is Pegeran, (SiSiTccr^') whose image, which fell down from heaven, of massy gold, still continues in the pagoda, and is worshipped.
34. Per/yttamid,
(^iSI^.T'ssir^^L^L^.")

collection of

hymns,

in

which

the gods are represented as condescending to and playing with them.

become

like children,

This book contains 35. Perllyteroondmum, (L3sTr2r^^(]F^/rLOi_c.) 100 hymns or verses about Isperan's son, Koomarcr, (j^LOirf^) who has power over the devils, and keeps them imder his control, that they cannot liurt mankind without his permission. The learned author, whose name is Ikekamanakooroobur Pandarum (ggl^LO/rjargfjiLjfrLJCKr/_/r.a-ii',) is Still alive. It is said that he composed these verses in his 16th year. He went from the Coromandel Coast to Bengal, where he has since composed many books in verse.

56. K'nijeijaiiummdny (airie^Stutm-iliLDflegr,)

This

Is

a large work,

containing- a full liistory of Visliiioo's sixtcentli incarnation.

highly esteemed and well understood. years ago.

is

It

The book was written about 300

37.

Faroomnrlummany
full

{Ou(^ianeinhiM:T^esr.)

We

find

in

tliis

account of the heroic deeds of Vishnoo during his fourThis and works of a similar kind arc regarded teenth incarnation. by the fdlowers of Vishnoo as the foundation of their religion and the source from which other books are derived.

book a

sented to us a

Koombdkurnuppadalum (^LD'^^neaeruedteLh.) Here we have prefull account of the battles fought by a giant named Koombakurnun ( 5 tr _//? etwesr.) who was a brother of Havana, the hero of the Ramayauum. The history was originally written in poetry, but has been accurately translated into plain prose. The author's name was Kumbur (^lBu^) who made himself famous by many historical works. The wars here related were carried on in the sec(md age of the world Tereythaywum (^(?/r^(ru^LD,) or the "Silver age,'' after which succeeded the Toovaparayookum (^j^turrujir iqsii),) which according to Hindoo chronology has already expired, and we live in the Kaleyookum (^^eSu-jSil,) or "iron age," which will
38.

continue for 432,000 years.

39. Anoomarummany {^^imst s ihuinUtr.) This is a book of 4,284 verses, and contains a history of the monkej' Anooman, (^^^ ujrr fji ) which, because of innumerable wonders performed by itself and associates, obtained a seat among the chief gods, and is now greatly renowned. It was written about 400 years ago, though the occurrences related took place, it is said, in the Island of Cejlon many thousand years since.

This is a volume of 100 verses 40. Asdrukkoly (^^,s=fT ff&QjEn^.) descriptive of the ceremonies observed by the Hindoos in tlieir relaThe author lived in the tion to their deities and their fellow men. It is said of him that he kept his eyes always vicinity of Tanjore. closed, because he would not look upon the vanities of the world, lest He is said to have possessed the lie be led away by its temptations. power of foreknowledge, and to have performed miracles. He died about 160 3'ears ago, after having written, besides the present, many
other moral books.
41.
deit}'
It

KnyarOnir (siriunQriraiBFr,^ This book is named after the whose name it bears, and who was worshipped in Negapatam. was written by a Brahmin about 130 years since.

in

Keerlvandooirkhalumhdkam (^Qipaimr ftatjr^eOLQU^LC).) We are book made acquainted with the landscape of a particular country treated of, its pagodas, temples, &c. together with the history of the deities there resident, tlie wonders they have performed, and The book contains the character of the people who worship them.
42.
this

(jsiruiiT^^iMiT^e3^)
43.

100 verses, and was written by a cultivator named NamattooraathSle who died 160 jears ago.

NeethSsdrum (^^s^irffil.)

"The

spirit
It

of morality,'' being one

of the ethical works of the Hindoos. Grandam, the author being a Brahmin. and an hundred precepts.

It

originally written in contains an hundred verses

was

The author wrote many

46.

A small devotional manual. 44. Teyiindvenpd (^lurrtvfQaiein-un-.) others of a like kind.

Ootherap6thakum
(e^fisrGi-iir fiats').

A
St.

devotional hj^mn ad-

dressed to the deity, whose temple stands on

Thomas' Mount, near

Madras.
This is a treatise 46. Manavarlesastherum ^ixm^eui^s'ir^^srJ^.) on architecture. It is short and full of superstitious notions concerning the location and structure of buildings.
of 48 verses writer Sivavakkeyun (flaJsun-#uj-OT) composed many other works on moral law, all of wihch are still highly esteemed and carefully practised by mulThey are far more distitudes who acknowledge him as their guide. posed than gross heathen are to hear of the claims and duties of
Christianity.

This is a 47- SevavCiklceyum (^S^euirsQojtL.') on theism, strongly condemnatory of polytheism.

poem The

Sevavakkeyum, Part 2nd {S&jeurrsQujih a_) is by the same and on the same subject, viz. the way in wliich tlie God is to be It contains 103 verses. worshipped, and human happiness secured
48.

author,

lume containing 65

Sevavakkeyum, Part 3rd (Q^eurriQiuil ib.) This is a voverses, and by the same author and on similar subjects with those already named.
49. 60.

Marunpeyrilvurnnum

(Lan-jres.QuSsOeueSsreixirLh.^

An

artfully

constructed ode in praise of Siva's son, Marun, (uainrew') the Hindoo Cupid.
61.
Vishnoomeylvurnnum{^tl.(B&>Quieiieiiereiiisrih.^

An ode

to Vish-

noo, to be sung by Brahmins only.

62. Annamaly nathirvurnnum (^essr^iM^^fr^^'eueairestril.) An ode to Siva, whose temple is in Aunamaly,(^ei7^Lo2flj) not far from Madras.

63.

Oodurkooroovurnnum
&c.

(&.L_;5*u-^aJwr5Brii.)

This

is its

a poet-

icnl explanation of the several divisions of the

human body,

struc-

ture, frame, quality,

64.

Swamepeyril Vurnnum(sreuirJiQufi&)3ijtATeei!rtl.)

This volume

contains two songs addressed to the deity.

ho.
cal

Tatioovaverllukkuni, (^^^ ^au^srrss'-h.^

Tliis is a pliilosoplii-

work in which is explained ihc constitution of the souls and bodies of men and the manner in which the knowledge of God is to be secured. It is very ancient both as to matter and style. Such works re not written at the present day, and this is most difficult to bo
procured.
56. Narlunkathii^ (jBetrsw<xe-a^.) A history of King Narlun, hero of the Naishadha, and one of the seven persons of the first class r<fnowned for hospitality. Ho and his brother ruled, it is said, ihc whole world. The work was written in very difficult verse and is most popular. The author's name was Adveramen. 57. Vanunkdvj/, (euireissrskQsn-eaa].) This book contains a description of Tanjore, and an account of Vanun, (au.T(Sra, ) a chief famous for liberality, who lived in the city of Tanjore. Its author, Amarabaje, (^ixjtlj^) was a famous poet, and wrote many works eulogistic of kings and princes. 58. Interasittoopada!am,

heroic deeds of Interasittoo

vanum.

The

author's

(^^^srS^^uuieO'l.^ A history of the {'^^^srS^^-) Son of the famous Raname was Thanden.
This
is

59. Anihekymali/^ (^'ilL^an^uL/rto.)

little

verses in praise of Parvatlie, (ut/toj^) wife of Siva.

It

book of 30 was written

by a Brahmin about 500 yenis ago.

60. Par-amnrseijamaly^

divine mystery.

It

This is a work on the (u3-ii}X,'S'ujLc.rr'^j.) was written by Vembasheyer {GsuiLu^ujiuir.)

61. Koosalavunkathi/, ((^s^easuohsem^.) This book gives an account of Koosalavun, (^^-FeosuM^ one of the sons of Rama, who carThe poem contains 1,000 ried on a long war with his own father.

stanzas.

62. Sunnnathypperlytteroonnijurn,

^!XLcs(55_^LJ(JjEri:^0^frujLo.

This is a poem of lUO verses on the constitution of mankind, and The autiior's name was is very popular among the Tamulians. Teroovaiiparun, who was a king, but at length abdicatcxl his throne and applied himself to the stud}- of ancient literature.
03. Vei/kdthasippoorannm^

(^^scr^QuunToesTtt.')
fasts

Tiiis

is

an old

by the Hindoos, He alIt contains also the story of a king, named Paumanukathen. ways fasted at the expiration of each half montii, and for this reason was taken by Vishnoo to glory. The Tamulians say, tliat to attain the same bliss, they must like him practise these half monthlj" fasts.

book treating of the semi-monthly

practised

VV'e have here 61. Krrood(tpinnsn(fasaru7ii, (^s(T^L^u^jriT!^^jTJ:.') an accoun-t of the superstitious worship of a kite with a red head and The aeroun? wliite neck, upon which Vishnoo is said to have rode-

was

written,

it is

said,

by Vishnoo

himself,

and therefore

is

hiijhly

30
esteemed by Lis followers. It is said, tbat by means of instructions therein contuined, a person may acquire the power to handle serpents and other venomous reptiles, without the slightest harm.
65. Seerunguraiiyur Atnmtnmy^ (^^inasirfrajf ^iltx/r^issT.) This volume contains a detailed history of Vishnoo, written in the most sublime style. Tlie author was a renowned emperor, and ruled many kingdoms. His name was Seerunoarayir(^jTi|;xr/nL'.7.) His descenstill live on the coast of Coromandel, though not with the splendour they once did.

dants

66. Krishnuntoothoo, (fi,flai!,<a!isrJT^r^ .) A history of the god Krishnun, in 216 stanzas. The author's name is Vihaputtoorar, a name he derivetl from the country' in which he (^eSeJsL-^^^Tij-.rT.) He was a cultivator. His son also made himself very popudwelt.
lar

by

his poetical writings.

67. Kaspyntharamorecliujn, {OsQ^^k^sQuLiril-sFil.) milar to Ovid's metamorphosis.

book

si-

68. Knseijntharamorechum, Part 2, (^OsQ^^^ijQii.!rL-^'\ a..) This book contains the account of an elephant which was killed by sin alligator, and was afterwards restored to life by Vishnoo, and admitted to glory. The story is told in tedious verse, and is full of abIt was composed about IGO years ago. surdities.

A book of 52 verses on witchcraft. The 69. Saranool, (.Fir.$rsO.) secrets contained in it are said to have been revealed by Ispcran's wife, Parvadi, to a certain prophet, and thus came to the knowledge
of mankind.
70.

Mathunanannool,

Lo^osr^Ta).

lascivious

and most dan-

gerous book.
71. Oorllamoodiiyan, (e_arstn^5)_uj/ro-j;.)

treatise

on the art of

It is much consulted by Brahmins and Pandarims, who soothsaying. It is gain their livelihood by telling the fortunes of the people. written in most difficult verse and cannot be understood without an

instructor.
Tliis volume (^^L^s^s=^u.rrui<csS,') and has been in its day much consulted by Tamullans, who seldom undertake any business, personal or public, witliout previously ascertaining as far as possible, whether it is likely to

72. Nemittuchchoodamane,

treats of soothsaying,

prove prosperous or unsuccessful.

73. Taroonthavasalium,
(Qs^Qhfi^surr.s^sil.')

histor}^

of

the
hi.s

King Serkanse, who was so

just, that

he capitally punished one of

own

sons

for a trifling. ofFence against his laws.

74. Parathiisdtlerum, (usr^jFir^^jii.)

This work treats of the

science of dancing, as practi'sed by females before the idols in the temples.

n
75.

Mathoomymahi,

(ix:>fr^,^iQs>ii^LDfr'Se>).)

A poem

eulogistic of the

goddess (mir^smLa.)

It

was

Avritten

by TavapparPandamm (^suuuir

76.

Punjaperchche,

(u^s^uiLS.)
bj'

events can be learned

lar birds.

A book from wliich fulure the flying, eating, sleeping, &c. of particu-

77. Nurkeernr Sinthamnne^ (jE^Ssrn^S^^rrLaasufl.) A superstitious work on astrology, written in difficult verse. The author, Tarruuiunthere, was a good astronomer, and wrote many works of this description.

A poem of an hundred 78. Kei/i^oorlikkathal, (^QG^eSss:rr^&).) The author was for many 3-ears a verses about tlic god Isperan. tom-tom beater in a teiriple, and led a very wicked life, but afterwards reformed, and did so great penance as to obtain uncommon wisdom from the god Snperanionian. He lived tlie life of an ascetic, and wrote many very popular poems which are used as school books, and occasionally sung in public.
79. Aroonakere anthathe, (^^q^osstQ ^
tise

^^

it

,')

An

elaborate trea-

on the art of soothsaying.

A poem of an 100 stanzas goddess Mameysooparee {ixfrQic^ufi.) All of a most licentious kind. He wrote many in a like style, bj' which he incurred the displeasure of the goddess who severely rebuked him.
80. Savoontavalakaree, (.^a/^^xrsiJcE/fl.)
in praise of the

81. NnrayanasatJiakam, (^^rrrnnuem-s'^sil.) An hundred songs very artfully composed about the god Vishnoo. The author's name is Tharemamparen, who at tlic age of 16 left lils father and mother, and went to a pagoda where he lived an austere life.

82. Narllavenpa^

(^jssml-Oajemuir.)

history

of

a cultivator,

lived a very abstemious life and was very benevolent. In order to try his faith, the gods commanded him to kill his own son, and because he obeyed the command he was taken to glory. His son was restored to life.

who

83. Serootoandenkatliy^
cultivator

{9 ^,s>Q^n-^r L&r. sem ^ .^

of piety.
(^intrfijjEsmL-i-jnn-sssrLh.')

history of a

who

lived a

life

84.

Markundapooranum,

Tlie history of

a Brahmin's son, the fixed term of whose life was no more than 16 When the king of death called on him to quit this life, he years. took refuge with the gods in a certain pagoda from w'hich he could not be taken, but when the stern monarch was determined to ufse force he resolved to defend himself, which he did, and killed the king, upon which appeared .33 times 100,000 little gods, and interceded in behalf of the king, saying, tliat lie himself had allowed the boy to live longer than 16 ^-ears. Upon (liis Isperan said that he had given to

12
tlic power always to remain at IG years of a,oe ami never die. Then lie restored the king of death and reprimanded him severely, commanding him never to devour people in future without a perempThis happened in a small town near Tanjore, tory order from him.

die lad

85.

Varoonul<ooladethen madcl^ (^sijQ^eesr(^Q)!r^^^^uiL-eo.^

curious

run of verses about a cultivator called Varenabutuden, made b}' an emperor's daughter, who by a singular accident came with two other women to a place about three German miles from Tanjore to get their livelihood by Selling fire wood at the market. When this cultivator passed the wood, a woman in a palankeen became enamoured of him, and when he heard that she was descended from an emperor, he took her with him and gave her good support. But when the emperor was informed that his daughter lived so far from him, he caused her to be re-called, and gave her in marriage to a king, and as she was a good poetess and could not forget the benevolence of the cultivator, she composed these verses about him. She wrote many books besides this, which are often sung,
(^iL.'rraiTiTS'uue!T(^.') A small work on and husbandry. It contains a variety of songs sung by the ploughman, the sower, the reaper, and tlie shepherd, while attending to their respective duties. The author was a Pandarum, who it was said rode in a palanquin, one end of which was borne by coolies, the other suspended by magic.

86. Tei/aJcarasuppuUoo,

rustic life

87.

V(irookkakov)/,
feSil..^pi)
is

(Qj(i^i&sG:Bires>sij.)

Poetical

panegyrics of

Vishnu,

that deity
88.

sung by the inhabitants of Negapatam, over thought especially to preside.

whom

(SeLsmBS'B^^^.irLarr^.) The Sevakamesavoontharamah/, volume containing 100 songs about a goddess named Sevakamesavoon there.

name

of a

89. Neiijoovedootoothoo, (OjfI'.^sSS^it^'.) A small book in praise of Isperan, (fFujro5r) in whicli is shown that he cannot be comprehended to perfection by the angels or even by the gods, but that he is always pleased to be with such men as kept his laws, and that such It was written about 400 years will forever dwell in his presence.

ago by a Brahmin.

A (eS'^n^eSsSSs^jg^-) 90. VeerakvedoothoofJioo, written by a voluptuary called Vanguvamoodely. other poems less exceptionable than this.
91. Scvarattarepooraninn,

licentious

work

He wrote some

(Psuirjrrr^^iflLjufressnl.)

An

historical

account of a man, who by watching and fasting in a certain wilThe day of his death is considered derness obtained heaven. so sacred by his followers, that upon it they neither fast, nor during that niglit do tliey sleep, hoping to obtain, like him, a heavenly reward." It is written in pleasant rhyme, by a king who reigned more tliau 200 years ago.

13
92. Koodurthyyanthathee,
(j^ifies>fi\ij^^n ^.)

small

poetic

volume

in praise of

Vishnu.

93. Kabelurrakaval,
of

human

life.

It

(siSlei)lr^,saj&).^ A poem on the vanity was written by an eminent poet named Kabelur.

94. Akaval, (^^seuei.) A fine treatise on man, physically and morally. Other subjects of inferior importance are introduced to give variety. It was written by a Tanjore schoolmaster. 96. Oodulkoorootuttoovum,
cal

{s-i.&3k-^^p^ejih.')
five senses

work on the elements

Oolakaneethe,

the

philosophisubjects.

and connected
volume
is

96.

(e_60j/^.)

sm-all

filled

with
strict

valuable lessons, advising abstinence from all that It is studied in schools. pursuit of virtue.
97. Nulvurle,

evil

and a

(^eOaji^.) A small moral book directing its readavoid evil and to perform virtue. It is committed to memory by youth. It is suid to have been written by the goddess Avayar (^smeuiuirn,') the wife of Burma, in the other world, but who
ers to

for her
Bins,

was sent down to this world to do pen;ince for her wrote this and the three following books. The Tamuliansholdit in high esteem, saying that its depth of wisdom cannot be sounded, &rc. It was written together with others above 800 years ago.
ill

beliaviour,
slic

when

98.
lity

Kondryveynten, (O^rrcarsm/DOsu^^ix.) which is karnt by youth,

small book on mora-

99. Annyyoomppthd, A small book of fine (^esiTasiu^ihiSl^ir.) moral precepts which were also written by the above mentioned goddess. It consists neither of verses nor prose, but is a very difficult metaphisical work, therefore there are many different opinions entertained concerning it,

100. Moothoory, (^jc/sjd/t.)

small book on morality

consist-

inj of very beautiful similitudes, and containing very fine sentiments.

101. Nelhevenpa,

moral

(/^OaJOTrt-'r.)

book on morality;

it

wag

written first in Grantham, about 800 years ago by a Brahnnn, but was afterwards translated into Malabar by a poet.
102. Arooputtonaloo terooverlyyadul
^(T^eSfeiTiurrL-jfi
L/jj.TszCTii).)

great

pooranum. f^^u^js.^rsi/ buok in verse, containing 64

The 'J'aniulians hold it in great esvisions of the god Sokkanaya. teem. The verses are very accurately ^\lict^l} as to time and circumstance; but when you examine it minutely, you will find no evidence of its being of divine oriiiin, but on the contrary ^\ill conclude that what It was written is recorded is either false or the tricks of the devil. in Grantham more than 100 years ago by a BraUniin, but was afterwards trau&lated into verse by a TamuUan.

14
jS-^.r sjii ^q^oS'^ 103. Aroopultoonaloo teroovcrlyyadul voory^(j)j An explanatiou or interpretation of tlie precedino;.

^u^

UJTL-Sicnrr.'^

These are only it is translated word by word into common Tamil. found ainonf^ Brahmins and Pundarunas, as there is a law that none but priests should read thera.

The historj- of 104. Tamiirl arevarlkethy^ (^l^^'^^j^sut^^ss)^.) a learned young -vvoman called (^uS/^cji/^aurar,) meaning one Taniurl arevarl that understands all science. Great battles were fouaht by kings on account of her beauty. Mer style has not been excelled by any Slie promised that if any excelled her in making versus, him poets. she would niarr}'. On account of this many poets strove with her, but At length v/ere obliged to yield with shame to her superior talents. one of the king's courtiers disguised himself and came to her residence in the character of a seller of wood, and called out very beautifully that he had wood to sell, and afterwards expressed a desire to have an interview with her, which was granted to him. She was obliged to Those verses which they exyield and take him as her husband. changed are all written. It is said this took place 400 years ago.
105. Sitterapooiterunkathy, {9s^srLj^^!T6STsm^.) An historical book written in verses bj' Ispcran's ConicopuUy, whose business it was to record all that happens among mankind. The works and deeds of the good are noted down on the right, and those of the wicked on the left side. It consists of 2400 verses, and is committed to memory by women who sing it charmingly.

106.

Terekalasukkerum, {^^srreO'F&ssih.)

mathematical des-

cription of the seven worlds below and the seven above ; also of the seven oceans together with the Paradise called Thabayam, the seat of Isperau and of many hundred thousand other gods ; also of Majanser, said to be a golden mountain that goes throuiih all the seven worlds, the habitation of all the holy prophets. In this book is also shown the genealogy of the eminent gods, viz. from the being of all beings, or highest god; of all the other gods descended ; what of glory they have where they abode, how long they live, &c. Also of past ages what this world has to connect it with the others, and the duration of each. This book is tlie foundation of all the other books among the TamuJians as the principles which this contains are connected with all the Most curious and unheard of things are contained in it. Its restcontents are said to have been discovered by the wife of Isperan, who afterwards discovered them to her door-keeper, and who declared them to a great prophet, and he published them to the world. This all happened in the first ages or j-ugums (u^<sEJiEar,)

fourteen prophets wrote the work on plates of brass, and transmitted it to the next world. This book is inserted in the following,
107. Poovanasukkerurn, (LysueBr^l^sini).) A description of this world in which are also found many curious and extraordinary things. The world is said to have been measured very accurately by Nadegasuran, of which Vishnu was afterwards informed. The length, breadth, thickness and height of the whok sphere, including both sea and lauds,

are inscribed, as

tliej'

liappencd

in l^jreign

ages, since

which many

hundred thousand years have elapsed.

108.

Vakadaclioovurde,

(^suirsu-s^si-eLUf..)

A medical book

treating-

on the cause of symptoms of diseases, medical arts, &c.

109. Kychchatteram
<s?sL/if..)

feeling-

of the pulse, and otlier

pairkkerasoovade,

(^eoss^s^ir^^^riluirlr&Qp

book on soothsaj-ing, treating- on the works of men's bodies. All the outward signs of men arc written in this from which is shown how a man inclines to this or that, what views or virtues he possesses, what shall be his destinj'. It was given by a poet as a great and most sacred present, with a special injunction not to make it known.
110. ArcJioonuntavasoonely, (^^Q^s^&sur^^aLS-^'ioj.^

An account

of

Archoonun (^(;^<#=fifcar<s7) in the wilderness for 200 years, for w'hich he was made king of the whole world by the gods. Itis written in a very We find at this time many thousand Tamulians who pathetical style. retire into the wilderness and perform the same kind of penance, so that some of them by constantly praying with their hands cross-wise, have them so stiff that they cannot extend them again,
111.

Ramaseyyum,

(^sriTLcOs^ium.)

large

book

in verse

on the

praises of the god Vishnu. It treats of his transformation and the lieroic deeds whicli he performed. The verses are fair and learned, but very difficult to be understood.

A prolix historj' of five brothers reigned for a time over their kingdoms and then retired to the wilderness to worship their god. Their names are 1, Darmer; 2, Veemen; 3, Artchunen ; 4, Nagulan; 5, Sagadavcn. These five brothers have but one wife called Dropathi, after many temptations of the gods, the first brother was taken up alive to heaven, but the other four after much crying, and sobbings that the gods would have mercy on them died all at once, and tlieir souls only were admitted into heaThis story is related as of understood truth. ven.
112. Makavinthiim, (u^st^^^J^.)

who

113. Pakalavichchooverde, (^ueossSJ^sf^eui^.)

sical

A book

of several

mu-

They are difEcult to be understood and gods. sung, therefore none but the poets and such as have learnt vocal music can sing them.
poems about
tlie

114. Allearasamemalyyeedoo^

(^^Ae^^srs^rresi^uij^iiS'S.)

very

prolix description in verse of the marriage of a king's daughter called A/learasane, (^^sdsS ^it-f ir es^ ^) with the great king Atchunan ; and as
this book was written by a very learned poet, so of the Tamil language.
it is

a fine specimen

115.
seized

eurrs^^il.)

Kavelyvasakum or Kamalavasakmn, (^^eScei'SL^irs^.sil or ^iteo This little book contains a fable of a cow which had been by a tiger in the jungle. The cow in a patheticliianner craves

IG
permission to g;o to licr honse where licr young' c:ilf wonld be expectlier with great anxiety, at the same time assuring that she wouKl The tiger grants the request, and the cow goes to sec return again. iier calf and recommending it to the care and protection of the otlier cows, retires into the wood. The tiger amazed and astonished at her fidelity did not make iier his prey; instantly appears the god Isperan, who transforms both the cow and the tiger and removes tliem to a higher state of bliss.
ing-

116. Teroonurllarooppooranum,
lation of the

(^(TK^srrsrr/r^t-jL/ir/rsBsrLD.)

re-

wonders and miracles said

to

have been performed at a

It is

place called Teroonurllaroo, {^(T^^s&Tetnr^.) the honour of the gods of the said place.

written in verse in

A historj' of Suprarecounts how he followed after \Valliama, and what arts lie employed to captivate her affections ; at length he succeeded iu seducing her but afterwards married her. It is written in prose.
117. Ponniiikunpathe, (Ouirc-weSew.ssstiTu^.)
It

manien.

118. Ensoovade,
.schools.
It

(^nTssn-sisuu^.)

A book

of

reckoning

used

in

contains various kinds of information, (viz.) the revolution of tlie GO years, the names of the days of the month, the 27 particular ways of denoting the moon's age or progress, the 12 signs of the Zodiac, tlie 9 planets, and 59 counties, &c. ike.
119. Palalmreyunkurl, (ueosrriuiEJs<^.')

book containing va-

rious kinds of remarks, (i. e.) on the seven orders of creation, the five kinds of special instruments, the three Taramums or charities, the Letchmies or women employed by the gods as guardians, &'c.

120. Saneyvennypparttoo, {<FeSsr<o^hsstLjuiTiL(Q.') Saturday oilsongs usually sung by school boys before doors, when they go begging
oil for their

masters.
(Qir^^<F<3faii^.)

121. Kerunthichchooverde,

small book con-

taining phrases, applied to god.

122. Sethumharalcooeirpooranum, {S^murrC^srreSjxiLjirn-eiisnl,.) Supto be songs of praise in honour of the god Sashampuricoweii, and a description of his visions as similar puranunis (i^j-zr cwldV hiij-

posed
tories

may

be found in

all

great towns and pagodas.

123.

count

in

Veroomouttemkandum, (eS^Qmn-^^rrsirsmL^il.) An acverse of several kinds of oflTerings and superstitions by

which the people are

wild man,

who

to obtain salvation through the fasting of a at a place towards the nortii Is said to have worship-

ped a lingiim in the woods, and always olTered to it the nicest portion of the venison, thereby making his mouth to water, and with it performed his alnshegam and even at length offered one of his own eyes as a sacrifice. For ti)is act of piety he is said to have been exalted to eternal bliss.
;

17
124.
Terckad(ihtni),

(^^^l-^ld.)

variety of Proverbs and

good

instructions in three parts. Tlic author is said to be Maniartig-al,and to have composed the whole in a rest-house in one ni!>ht. The following story is related. 1st, Appears Brama in the shape of a Vittinun, who comes into this rest-house to shelter himself from the rain ; next comes Vishnu in the same form, but they cannot sit together, so they both stand up, soon after comes Batteren; and because there is no room, the other two permit him to step upon their shoulders. Hereupon they three become one and spend tlieir time in composing verses ; Brama always begins the subject, Vishnu continues it, Batteren concludes
it

for

example

The meaning of wliicli is, a village peasantry near a river tenant who disputes with his landlord a woman who differs from her husband (these three are bad.)

125. Rumdijunavoori/,

(iijrrLcmuct>sr

e_c<n/r.)

A compendium

of

the great Grantham book Ramayanum, containing an account of the battles fought between Raman, (/. e.) Vishnu and Ravennan, a king of Ceylon ; the latter having committed adultery with Vishnu's wife.

126. FalSi'amayanum, (eurrf^jirrLafnuemsriL-) This appears to be the

name
tie,

in Telinger,

compendium

and the name in Tamil similar to the preceding.

seems

to

be ^V^ldayaput-

127. Summunlhamoorttee-pooranum, (^s^uuMjB^^n-^^uinressnh.') Treats of the deeds of Superamanien, who is said to have been bom in the family of a Brahmin, under the name of Summunthamoorttee, (^LDLO^^^/f^,@.) Among other things it is said that he made a journey to Madura, and converted the reigning king Pandian, who had embraced the religion of the Samaners, and neither esteemed the custom of besmearing the holy ashes (^0/^,)

nor making three upright marks on tlie forehead. This king lay sick of a dangerous fever, and his subjects could not cure him, then Summunthamoorttee begged that he might be allowed to cure him with the holy ashes. The two parties were now to appear, Summunthamoorttee or Superamanien, proposed to cure one side of his body with sacred ashes, and the Samaners were to cure the other. The former kept his promise, but the latter could do nothing ; then Summunthamoorttee cured the other side also, upon this the Sumaner's imposition was discovered.

Oorichchoovade-keyukkanukkoo, {s^^s=sieiji^Qiij^ss!sr&^.) Grantham alphabet, second the combinations of the vowels and consonants. The conclusion contains a few prayeris translated and bound together, also the Cingalese alphabet.
128.
First the

18
129.
Tcs;/ avathanth-kathij, (^.ei!>s^j)<su^fT!TSrSee)^.)

brief

accounl
Vallier,

of

tlie

tenth incaruation of Visliiui,

composed by VVattanaden

1727.
130. S(nuathum,(s^iM^'^.)
Tliis is

composed

of, 1st,

Roopamaly,

(^ULorr^ec)

Grammar.

and 2d, Kerekymaly, (fi/fle^tf u^/rSev.) This is a Sanscrit The first part contains the nouns, and the second the

conjugation of verbs.
131.

Amarakosum

antdn, (^jijixsfQ^iTs'Lh

^uarsvr.)

A Grantham

Negundoo.
132.

runjnmkam,

(u^^-g^irL^d^.)

The Grantham Calendar of Pa-

rausha.

133. Vcvakara-alteifayum Fookorllum^ (eSeusmr ^^^lu/riuLc, a code of Gentoo laws, to CsiT&ru^.) Part of a Gentoo book containing which is added an extract from a most respectable Grantham book, called Bhacolum, It also contains some chronological observations.

134.

Veramaru7ikathy,

(eSjTLBrrjDo-sT

sem^.) Belongs

to the

book

Tamil
lume.

Arevarlkatlvj, {fSiSip ^/rSaj/rar dfsw^.) as an additional vo-

135. Veroomarletheruppaluppadalum^ (aJ^LCL^^jiIui-eOLo.) an extract from the great Kania3'anam.

Is

136.
Siven.

VeepoosJinamoortlie,

(^sSL^si^ssbTQfip^.)

youngest brother of liavanen,

An account who admonished him to

of the
forsake

Mnrenkathy, (imTjD^oisem^.) An account of a powerful king called Wickemaren, who is said to have performed man}' wonders after his death. Rosea Kasa was about to ascend his throne, the 82 images or statues fixed on the ]() steps leading to the throne, stood up and asked whetlicr lie possessed such authority as Wickemaren, not being able to prove that aid, he was refused
1.37.

and

arbitrary-

admittance.

2l2Er CHAPTBB,S.
SCIENTIFIC AND LITERARY SUBJECTS.

ifl^^J3S^GSi^lf^ffSlU6<TiS)iS.'2sffi^rS^^.

a. ^^*T3ll],

ChAI'TEK

1.

ffT^^aiBiSOT.
, (jT^^aitiaGi^GSTCuiuiraGTr.
(ds)

The Sciences.
(Names of
the Sciences)

Qw^j^rTjS^ ^^. ...

(a-) euiTiirs'ir^^^ ih () yoS^/r^ff^J'La

(*")

Theology. Astronom}'.

^fTojsrs^.Tj^^

cTih

,,.,..

Geography. Botany.
Mineralog}'.

() <ff^iH^(r^^2ri
^LS'-j^^s'ir^^fjLh (er) ^-Js^ajfrfi^n-^^aih
{^nh-)
. (jj) R.jr:etasj:r^0!j IX, (.) fi fi^aj-Fn-jf^BTil Lueais^s'u^^^isijj^sdec^fi'^^A'S'r^-'-(((1)

Geology. Chymistry.
I\Ietcorology.

Physics. Sletaphysics.

(u)tf) sri5ssrsis!!rneijs=iT^^yLh

/lOa-)
(u3ss)

$ arL: -3 S

(T

enS s eS iir = IT
fi

^ ia ih

Mathematics. Zoolofy.
Philology. Chronolo-Tv.

u treats'

!T

^STih

(u3*) eiTeo^mjs^ii3'irj=,Tfi^inl.

a..

('aj>su3S3i?G5rCuT^jTrccTr.

(Definitions of the Sciences.)

lUiEJA^eiriLjil

eSerrS'^^QjD^ir^S J

Lairih,

(a.)

sj IT m- s= ir

^^

ST

ih

(^S -u sot s^ ^

fTia

fi

tL^^^iT'Ji

euira) js

lLjf^

VBSUILjih ^JT

^eOjg

tLflli

e (T L-'SQ/O^IT^ ^ a miTU^.

3'

u>n

ih.

(i)
sotiJiL/LQ

@ Js^eunfS'a^^StEJ e^i ULJiL i-.ajei^^<si seS

jufi^^

sir

jn.iL'S opsin

(^)

^sujvjSmr loir ^^teCiLi'^Os=rre\)siQp ^'(t ^^s ubnil. s-pss-B=a ^. ^ix La ^siri/umj, sirp^^ ueS, ^sS, Q La&tsj&ar^

Ou

IT

q^s't efi

mr

^J:^ fiLjiEJSt&i ipj^ ^ La u JS

S'^i^'ljLiiiTeir

ej s tar ilj to

^9s^ff>^iL-^ih

(u)J LaesrJ'S^J^^Siij

a]ei)^SeSeS0^^eS!rLiTSp

^eaLVLi ^^^LO^ea^iLjisi^^

s^^

&^^u'^ sSsirp^ir^^ u lctlo.

QpjffeSjjSBtSJSte^
(lOfln)
_';;

IT

fcu-,'LD

QiU^^<sieiTtl.Sp<FIT^^SLa!TLD. up^eounm>!&U*tLjUi ^eO'^^evsr eSarJ.'^Qp^.Tjf^ a Larr Lc.

smells' IT fS'^iT La

^&)iS

lLjiEJS(TLL(BSp^irjf^!T LOITLa-

a_.

^^*J3ic.

Chapter

2.

oy^soi^ioT.
&. oS^lsn^acfPrfr Cuiuitactr.
*)
a.)

The

Arts.

(Names

of the

AvU)

e-i^evSis;S ft/B(*<5=^waS^B}^

)
*>)

Sp-^eS^iajg
.ffffj

Agriculture. Anatoni}-. Architecture.

^J=?eS^e>s>fi
,

Lithography.
Lo^ic.
I^Iedicine.
!5IetaliurfTy.

)
sh)
sr)
j)f)

^rss5 6uaS^ss^
ojir^L^eS^sB/s
Lj^^=Q)i(T.seS^in^

....,,,

....

eu^QeoiriLQiheSfisiofi
jw-rS^6<n^

^)
0) Ois)

^.#aSs^
^SessTmuBfi^iijeS^mfi

Navigation. Tainting. Trinting. Surgery.

(.i)a_)

9^^3 Qcu^eS^iTOjS!
S^ojir^^ojeSi-eiafi
,

Sculpture.

(lOJf)

Music.

BL.

(^GtnailGiifOTCiJTi^sTraBsn",

(Defiuitions of the Arts)

(^ts>)

& jv u eS ^ eta ^
oEci)

eifS'^^eSItU (?srr[Leai-Rte<riLjiEiSL.LJe\}.osirajiE'

(^j)

^J's^&^^ssi.s; 'Si'e6lQeO(^siauOujQ^^sQsiT6!XiT(Sl sQfiir'Si

^'etOTfTjS/Pew^iL,

(ii,

eSiUiT^&^ieirs

^essruu'S^ j^@p9s>fiiLj^,

Qjsiriu

(ist)

Lj(^s'Qei}(T<S6SJsis<!>^

^liilffOiraiws smiiir;sis)ps;ewsmsar^^e>09j

lUlTil.

(^)

S(!;u(?)fftlLDaS^^

i-

tj Lj

64)

s Ssif

^(^^i^^^sSq^^^

top

0(2)(TJ@t-,'fl'^'*"(5 fitfi fisaiT iL^ElLa eS ^ea fi lu IT J).

()) ^i- 'R eS fi set ^ sr(ip ^G)n/<4*0aJ6DTa/^, Lc /r^^);ra;^', (?\)/r sQededTeu ^1 Qsutl^i-, =#?; Son <* a ^(r^ui)a) &^(T^sS siriEJ^'iFQs'uuiuu

^S&p ^' LP, ^^ jrfQp^LDiTi^

(lOa.)

(ifiss>psaujjrQs^(rei}ei}jleip eS ^iSi^iLilTLD,

&^^J Geo^sSsioop

s eb7ujei)evsttr^i^emeLon) ^.seiHa} ^LjS

ff

t&rdi-Qs' tjiiJ ^eoei^jgii

f,d(B)

S*fflJfr/^uja9^sw,#

Oaj'LLjui^i-ii3&i^U) eS f^ea^ uurrtl. (_, ei; si. 6 * lu ssr <0S*62<sr cpsorgpuj^C^n&-;!serLfi^^Qe'jQ^LCi^s>

g;:'

^ ^^

OsfTiLQSpsiafiiUit'

era

^ -.'

ilj

uj

ffL.

^^atuii'.
G^susar.

Chapter

3.

God.
(Definition of

, G^Gii@'UJcs\)Lj G>5'ujT^^.

God)

sw cr Br sw

LJ /_j

LC
(Reasons
for Belief

a..

G^sugusjjiCLOTU^^fD^^^jjLLfr^^u).

in God's Existence.)

i_;ip-!U.Tsii,

^f pS)U^

et-'

(f^

mi estiT ta

s_exr

O ifar ^

Q&jsSiu s mis imu uj^

Ot&!r^ eSsrlsi^iSe^p^.

(<9fr)

GujirsSiuQfi&rerrui9Sjsifa(sr^La

^Qujsr<s8iLiQf,&rsirLDeiS^ifs(e^

lditQiU ffseO s^strssK-LLu-iEis^ta ^^fij=s'iha;^ig)ujssss0nerri^^ ^e6sr0:eii' j}isSeiTiEJ^Qsvrpjffi. p@(^Qei3u.!^ G

^^

(ct)

^ ld J/ S5> tu o: sw

;flf

Qe(Teo^QpffiTLL&iS(&) ii^

G fioJ^eixsr

na..

G^a-gus5)i-aj ^svil^jsOTKJaBstr.

(Attributes of God.)

^.

C^ai(g^5vjL.j5sn-,'Ej,l0(Ps5rCutr(5STT<!Estr,

(Definitions of God's
Attributes.)

() ^aj/r iSlpuLjLD ^pilLjLD^Aei:n-uieo

eTeatOpeisrsKps(^LDe:.t!rar

^jie'reir

ff irs^

s mjsmnj it emajiLiih e^eix!rt_(rs8 ^<sx>T(tiOar eesrQsLnrSpS

(iB.)

J^su/f siih^LD

^iie>p^^Q^uu^(^&), ^&:OnJ=

j^iieu^uJlTUSLli

^ ear es) LC
vu s-

iLjeiT err

ojO IT ear u ^ rr ua
Oeu^'^Spa.'Quin'iLj

^ ^ p<ss> fi

^QUu^^S)},

^eL^eton

ufij^^fi

iT

ssr LJ

^ (Tie
m ^U-jSirsti ajQirev fS T LD,

6i) ^'6tiefr
(cS/)
.Si&iiT

^ U3^i^0 L-i9-(Cffi S3 (eojsw'ip-"-' ^SBT su) soil; ifQ

,5=

UJ^,

J>ISSiSiJS'uStr^fn-IUITJSJpiiSp^Uieiir^^

^LO^LDCO ^37 L^Sa)^^ 6LI,T S ST ,

areuT eresttj ^,rixi.

errajiT<cTsvrujS

J'

lis.

(lO)

^eillfQiJ~UuO^Je>>603h.lITfiaJO'ITS <^ U Q UT J^ LC^ ^ ^

lH

^Q T

ap.

aj^'iETuijb.

Chatter

4.

ix)iBrEi.SGTr.

Religious.

(Names

of the four existing Religions.)

coripiri,

(History and Creed of each Religion.)

() ^^j5TaiiTii)Tif <53)ij). (Paganism.) ^^/sis^nir&sLh ^eitlDSir or IL' ^^Sr^Qfi&urQ ear iL^S!x<rt IT l mSj^ ^ci) ld isS fi ^ lu it &J Q^'Jh ^8 !T leuuit

euf^^

jS2e\)Qair6aTi^(T^^^eaLLUJ.<rsC>^ rgU^^tluiTaj^^e-jj

^i^^ j^ ld!Ti1j
^l^^^it
^/^i^irear

usriTucfsh-

^ecuiS !Teinu^ee)^^O.sn

em

e_i)cff^i^
,e!r.

Qjesr^

ut^LJ-irreSseSffi
tL.'Sih,

^Qfislr
s'vOLjiSi
!T

^,^esT S(n)n

,^j^ eiu^t^

tx3Q^^ fiiT ^iS{V;SS

(strtUQ^i^fi fieiji_Qeiir

^ jS5vr(n)iLJ^G^

if^iLj^-i'

^O ^LJUi^Oiuevf^,

u IT u
IT

!T evr

^SsTsaesiua

LJS fi!T S '^iSStaJQ^lh (^iBtu'^eSTILj;^ iF ^ ^ O ^tUT U^fSJ (^ill S d- LH IT A O OTSST Geu^^^G60jsiTiujsar^iT&sSG(7rjil. f^fi^iD^ih ^iliO-JiTQp^' ^ffiUfTf

sSEn-iq(^

Qenir -fi^cr(^^iu

jBSi^&^n mis^iLiLhj

Si)/f

^9

lqi

^^

(e_) U-!,3,ii)TTiSaixi- (Judaism.) ^^^uifTiTss(^s-jD7pps^6s>piu 6L'(T55i^_#^<Er5(y;sBr(o sar ^lS !T s nO Lc^ruaj IT irGet) a^etzru-irSLJ
-

O^iras)<s-^:0-ei^ tL<FLh.
GtuQ'SireiiiiOajcit
eirilf

^i2i
uj
t

e^ Q/r Qlciuil.it ear

frj^as^.y

&Q si

^^^llii ifsiff^^sh- eS Sf eu = tli lS it esxr lL s teijs'T ^-e^Qtek^tl^ ^lS)'' ^itssjt iriSs ^-s^'Ji l^ ap ^ eS a QenQ'S
rr

lc> (r

CJ-jCu-

uesiLp'jj
ear

Qeiip LcirSiu LjeaLptuQsjp-nr^

it

iru

it

^sstitu

e fi^iU&j ^
eOU-i^^Q)

Qua csrjais^y

QpibsireO^^QeO

GT (V: s' G eo lS ei

m or

Q^ajT

eiJcpiEj^'ei]^^

eS(^fijSG^fifBr(if,fi&Siu

LupfCS" jrL-mJ(^S

O or eO o IT &jpjs> fit III ta ^uOufTQ^i^il: ^^s^S^^^tOsr, 9^(Ba3 siGeueSer QlcSujit lyLttjO^sw^^ ^/SL'ff (Cffifi^ ei) S .^ ^ fi ^ ^ ih' essr ems! LJ LeurrSiu @^erd j^jstr^ n edemata ^^^ ^^'0(g)(5 Gu^Siuir ^ei^JJicei
i\

'-J

() <i' oOgiiBTir a atii.( Christianity. )@^^LD/rr<ssLC^^nT<F>a' (5 e>^^^:^(gQp SOT Gear tr^^^G ^s'^QG&jSi/Serj^siesiTuaj s frGeuu^ekrL-ir Q ^'^Q'-iiTQf^ ^GirnuLj, iSi i a fr, ixifl AS IT, Si lu IT se&n'^^eifl Qec&i^tl, useSS(^sQ^i,p^. ^Qj/f*(C5,ff(5a7-(?or Ginru^n&r s^G^tr
ITS'

i{\

^il^ (Greek Churcli.) SdfC)ca7^LD,(Roman Q-Ai\\o\ic.)&G n s sQu 4 (eir.TO^ en) #T^3_jgi9r^Lc,( Protestants.) ^ciu ^&ieei&Q;SiSfO ^e^jrrs
(&TjeS)i.

^sutfaeSeb

Girsr Larr^r

s^

^Q ^r eSi&'^& SjS^^&'^^i^^

^'^'^^
uirsT'l)

es& Sp^^svir^'J}Geiif^^e3(^uwes)eiJ<ste(ru:ilT^^!Tu:s0sL:u

useiJe)S)iuiLj&sis>ssQsrres!r(^ Ljml.L.j9iDaje8^Bfi^e^^;^LJu^e'jfresi evQir

coT^iS2isst^^^=^ir'Q^ujS<^'ir'!i'^^s^:^^^J^Get:es!rL-&)0'iiJ^y-^BJ!r
etO^^if &efr QiMiuiuaeBTG ^eu^Qjju

IT

iru b'0^(i^&i(^sGs

^sSiilS^q}

G ^^iT a n'^tesrOj-iuSp^'d:^ u
firr^Gir
e^Gii

IT

ITU

IT

^JiiV^ib ca&flfiQ^S/^iEJ !d'jSs(0^

tc^^iUsri^On^lr ^ii,

un o ih-9S)!T&^ jsihurrixeO

^sj/f

^Q^sSs'O^iLJ^ *aS

7ff&p.^i>i)^Ga.i OLLiuujiTtBrG&J^OLcdrjaii^

aS*

aj0ei^J;^Ge\)

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Chapter

5.

The Bible.

Cgu^lct.tt^ ^biiayiu a.^ioS'u^s^GAjGiijLg^LjuL.iij.jia'jDC^

^u^T)^2.dBT!iJ!OTii3.(Proofs of the Divine origin of the Bible.)

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11

ixi.=Ch after 6.

iSn5'T0^suii46563)uuj5)?*GUTa-LJLS'jijD.Te53Tii).

The

Christian's

Articles of Faith.
1. S;i5n)jE(to/r(rdi<5(7u3U-.a)sivraj6b, esixjreauiujrreaTLCiirn

ssihGojOcaysi"'

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Chapter

7.

A'|i'^,Sl5!5U3TlT*Gtr

^#aFGiUUJTf54i'Ll_

cpigijgj^^LLwaoir.

Christian Minister's Advice to

Church Members.
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li

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sis:
.

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Of Man. Continued.
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s^

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si)

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\x)s,.

^^iT3ii.

Chapter
(Of

11.

LDaiP^263T3&^[D'^3J*GtSTGv;B^uj}.

Man continued.)

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fT

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^iW^U-jX,
U.I

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^lTLh=
It

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.

th

B'ieii
iJh

s^

^ L La n

e & eu sS ^ ^Lj'u n CjQu (TWITS

ear
!_i

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ji^^af^^Ju &eO-SlTlfl ear ^uj^^jSnK

i^ ijj n

ei)

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i

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it

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rr

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lSI

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.

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ir

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pirih

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e^cp-

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e^^sSlur: tuLJ'^^ij iT^O s n tir^SearnosouiL-'r-p ra)Sj?iD.iu

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Ljj^^^^jeb

^ ^Q ljit^u^,
j
cp (ij

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Lcrrem

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tl}

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fi?

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^^^Lcrrsf (Tjsr^LOffcar, it

ear&jiv

s^ffSihjx^Pfi^ it^eiaresS p'^^^(^'luiSi ^kjS'LiT ^i^xJirixcOsTSB; O^jOTCm^rcfj u3(3 = @J)- ^^^^r ^neOjBii ih-iiesi^ ili-p^^ aj^u^^Tsr:aiifeetnriS^^QaJe^(}>Lh. ^^^umeaeLULj p^iS

^^^t-an 6^0

^i.

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(T

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G(U ^uSsar^Gfi^n^'-iu'^J'Os'iuu^n-LLp:, jsailsicleBr^n djiSSGeuu ily (^i^-uG'-jirtl, e-^Q unQLo.ar ^^&eSQruLjLi:irvu,G & L-&(n)( ear. ^in^^eB a iM mS>; i^^^G Lj n i^ilQun nr:^', ^^^UjIT e: isiGmGuit(^ Quboh jp ^ojiTseiT eSeiT f!^ tSajLi:LairLLi.^ij IT &&T. ^^u^^GiuijI i-{^^ iLK^eV- ^Qil.u.n^^jrLLn<3 Ouaetni^u sr easr^eis)^ e^Q^&d^eSGeOsste.^.^

QP

jB

jgi.

MADRAS CHRISTIAN INSTRUCTOR

MISSIONARY RECORD.
Vol. II.

NOVEMBER,
A

1844.

No.

6.

SKETCH OF
BY THE REV.
H. R.

NDU
M

S M.

HOISIXGTON,

A.

is a vast and complicated system. To give it in would require volumes. In this paper I shall attempt nothing more than a brief view of a few of the fundamental

ITi.NDrisM

detail

principles of

Hindu mystic
points,

some popular
I.

science, with a few remarks on more immediately involved in the subject,

The

Pancii.vciiara.

u^:Firils=!Tu).

One
lar

of the most curious and mysterious points in this singuis,

system

that of the five mystic .syllabic letters, denomiut^^s'!nl.,Fsil.

nated the pancfidcliara,

These
surr,

letters, whicli

as

w ill be seen

in the course of

my

remarks, are symbols of exten^, va,

sive significancy, are na^ ^, ma,

ld, se,

ya^

lurr.

They

are

often written and pronounced as one

ewTLu/r.

word, Namasevayri, ^ldS

A
is

full

exposition of this subject would involve a view

of the whole

Hindu

universe.

It is so essential a part of

the

system,
ledge of

so interwoven

with every other

part, that a

know-

it is

necessary to a correct and full understanding of

many

of the practices of the Hindus, as well as of their mv.stic

writings.
It is this

which gives the peculiar signihcancy

is

to the

number

A'ofe.

The

writer of thus paper

it is

not responsible for the T^mii, vrliiih

of

tlie

words, though

believed the letter or

name

thus indicated

is

the

is added to some same intended bf

him
No.

in every case. R.

Edts.

Nn

282

A SKl'TCH OF HINDUISM.

fivem IHiulu symbols

people.

or hicroglypliics;

as, also, to

many

of

the rites and forms in the popular religious ceremonies of that

This number, nben symbolically applied, points direct-

ly to the groat fact in the system, that the

unircne

twixix in

classes of fives,

is,

all

which

classes are evolved,

on the principle
their books,

of enuaiation, and by the inherent power of these mystic symbols,

from the divine essence;

iiud^

or as described in

from

who

in his state of unih/^ perfectly

qniesccnl,

and

vnconsciuns

of any thing

without himself.

Hence, the Jive

lis,-

superior developed or organized gods; theiry^ f sat

wives", llm ^fioe liiigas,
eSitu^il,

<f^^, or

fpIialUJ; the
all

j^'tr

divine wea-

pons

the Jive
;

elenienls,

from which

material

forms are

educed

the Jive co-exislenl bodies or cases, which constitute

the organism of the

human

soul.

Hence,

also, the hicroglyphical

character of

i\\e

Jive colours* of the peacock, of \\\efi.ve fingers

in man and in the monkey tribe, of the Jive clcifvs of the rat and of the sacred tortoise, &c. AW these, Avith many others,

are considered
iivc-fold mystic

as manifestations, or real developments, of this

power of
on

deity.
its

Hence

the idea of the (orloise

sustaining the earth

back, and of gods riding

on the

peacock and on the rat.

er, called
It i^

These mystic letters combined, constitute ix formula of praymantra, ld^^slL, which is used in incantations, &c.
the most important

of [^real vianlrasf Lcj^S^sihseiT^

and powerful of the "seventy millions all of which are simple emana-

tions from pristine essential deity.

as really so, as

is

man.

or as

any of the incarnate gods.

exists in three
stA'led

This five-letter mantra, Lc^^jrii,

successive states of development.

The

Jirsi

is

the heavenly; the second, the spiritual; the

t/iird.

the

corporeal panchachara, uri^s^fTiLs^inh.

This mysterious five-fold power

is

represented, in

its

succes-

sive states, as being so developed as to

itself,

form, or to evolve from

"the gods and the universe of endless forms," which are

it.'

generically distinguished by the terms 'he, she.

In this work

of emanative creation, which

is

the only idea of creation enteris

tained by the Hindus, the process

from the more

.subtile to

the

The Uiudiis reckon onlv /lie raXicil ojluura, wlikh arc,

ultitc,

blad,;

ivil,

ivid colour,

and Kievn.

13U.

A SKETCH OF HlXDUlsM.

OQ-^
from the

more

{^mss,

from the spiritual

to the material,

iinibiljle
is

to the visiblo.

Hence,

to

the inincl of a Hindu, tliere

no

absurdity in the doctrine stated, that this five-fold mjstic power

is

both the malerial and also the

efficient

cause,
is.

by which the
through the

universe of matter and of

organized beings

repeated cycles of the four agex, perpetually evolved, and as

often resolved into the

same

eternal essence.

The panchachara.
in its three states of

i-JitfS'iTtljFtrii, is

very niinulely described

^^ilh its respective

development, and

func-

tions in those states

1.

u(^s'm^,F!rJ:,
is

The heaveuhi patuhacfiara,

of a highly

ethereal nature.

It is stated, that

"the

letters.

wods, and sub-

stances included within the light of this iinutlciahle

waiiha"
soul, in its
It is

is^^u:!, can

neither he
state,

written

nor ppolicn.

The

high religious
clared, that

only can perceive

them.

Hence,

dein

they

who pretend

to reveal thcni. give j.roof,

lig/.'/.

these pretensions, that they have never seen the h-ne

follows.
R^iY ingi

The order of development From the "Uglit of

substance emanates

in the

hcarculij stale

is

briefly as

this unutterable mantra," i^/^'J/l,

suit umaijei, B^^Lnaeniu, or

pure

*ether.
tjsnl:

ethereal

Param,

From this prime commonly renis

dered from the Sanscrit, Bt

a/ivi,

uinxtl,

and

interpreted

to

mean
ences
5

tlie

Great First Cause, or the "viilinoini God."

usr'r,

Then

from Parani,

proceed various orders of l.eavenly existix^

as.

Paror-lefcaui, LJSfQ^^

Paror-atiua, LjaLLtrl ,^ll(t^

(in ^^hich I

and Paror-sivani, uaLLS^&.d, the archetypes include the jualerial and efficient cause) of
deities, in this their
ce<-s

would and

bodies,

souls,

heavenly stage.

Ihente. by the same pro'j/rtiuaii/

of

development, this
is

whole

Jonuatiou' ff the

universe
2.

produced.
i-i,%is-iT lL

The

spiritual pancliaclun a,

s'lil^ is

of a less ethe-

real nature.

The symbols

in this case
;

may be

written, but are

(vei! u histicrt'il
e_, vi. u, riiila.

too saered to be ultered aloud

into the ears of the uiiiuitittled.

and must not be They are a. ^,

are

11.

eSjs^, ual/taui,

^.TjiBu:.

'Ihese

evolved

in

the

follov.ing
;

order
i ,i
:if

tial/unii,

^j^I.

springs from parasiram, ljsS'ojiI

j

tiutii,

ficni

natham. ^rr^u
a.

)^

(i,

from

^iiitu,

s^,s

u.

& from

ui,

li

and

^, from

u. e_.

284

A SKEICH OF HlXiaii^M

Tlie development of the uuivcrse

in its xrcoJid ftogc

in
tlie
first

is ef-

fected by these five po\Yers.

ni3'stic

Here, as

caf;e,

these

poM'ers stand as the eft'cient and material cause of an

almost
all

innunierahle
are

numher of
in

five-fold classes of existences,

of uhich

described

the
arise

S/idslras, <-tr^sil, >vith

great

minuteness.

From
j

tliese

the
;

five superior

gods,

Salhasivain,
Siva, Sevsv

e^^rrSeuu-

Espara,
j

froOsLiT"^

liiiJra,
ustll!:

Q^^sn^, or
;

FisJoiu, eS&^il,^iJ

and Brahma,

and

also

their Saclis, <fs0!, &c. &c.

Here it may be in place to remark a proininent principle in Hindu system, viz. that man is a viiniatmc imivcrse comHere the five superior gods have their abodes, with all plete.
the
tlieir

proper accompaniments.
spiritual
:

These divine abodes are formed

;

by the

panchachara

and are designated by the same,

as follows

a, ,;, designates, (in the sacred books, and in the and ceremonies, when used in this connection), the portion This is the dominion of the body from the poclcx to the navel. of Brahma, ojixit, the generator, who is seated in the genitalia. The symbol , &-, marks the portion from the navel to the
rites

The symbol

heart.

This

is

the dominion of Vishnu, eSei^tL^i', the preserver,

who

is

seated in the navel.

in, il,

The symbol
neck.

marks the portion from the heart

(7R^irw,
is

to

the

This

is

the dominion of Kudra,

or Siva, ^eu^^

the regenerator,

who
viiit/i,

enthroned in the heart.

The symbol
the obscurer,

to the eyebrows.

a?^^, denotes the region from the neck This is the dominion of Esparan, ffer^euireaj^
is

who

seated at the root of the tongue, in the

back of the neck.

The symbol
eyebrows
the eyes.

?uitlia7)i,

^rr^il^ designates the region

from the
between

to the

crown of the head.

the illuminator,

This

is

the dominion of
scat
is

Satha^ivam,

.f^.T.fffi.J;,

who*e

These gods, thus enthroned, and having inherent

selves these five mystic powers, carry

in themon the work of man's

creation through the second stage

they complete

the developintellectual

ment of his members, organs, and powers. and moral powers of man arc strictly parts
of the soul, as

The

of the organis?n
live senses.

much

so as the

powers of the

The

1044.

A SKETCH OF HINDUISM.

285
Their development'
itself,
is

intellectual

powers are four in number.

in this second stage, vith

iu the following

that of the soul

effected

manner

Bra/una, uillit^ by the power

<ser,

a, ^,,

evolves Angkara^ ^iiBrrir

the faculty of energy aiid execution, that which prompts to

ljs^,

action.

Vishmi, aTa^LL,^!/, by the power

the faculty of judgment and

u. a-,

evolves

BIiull'i.,

common

sense.
tl,

Rudra,

QfliTc^,

by the power w,

evolves ^lanam, uirewil^

the faculty of perception, apprehension, and discrimination.

Esparaii,
R^etdsLirrew^

by the power Fintu, s^^^, evolves

Siltni77,

9^/slI, the faculty of clear

and certain conception and

dccisiion

the

w'lll

in

a modified sense.
e^jSirSeul,

Salhdsivam^

the Soul, the proprietor of

by the power Kal/nvn, ^j^ih, evolves all the powers and organs.

When

these gods, in the possession of these mystic powers,

have thus evolved and established the soul with the intellectual
powers, the
first

three of these deities, assume, in man, the fol-

lowing forms:
^^J'^iTs^^^,
fFenlajrreor,

Rudra, /xre^, takes the form of

exists as the

/cAcA-5flc/i,
;

and

Power of Passion

Esparan,

takes the form of Kriijd-sacli, SiBujir^^^, and exists

as the

Power of Action ; Sathdsioam, s^^aPsjl, takes the form of Gnana-sacti, i^n&rs'^^, and exists as the Power of
Wisdom,
or of Spiritual Ill/intination.

By

successive

developments the god Rudra,

gods, Siva, Fcl7, Vishnu,

(TFj-jreor^

is

ex-

panded into

t/irce

gJsi^lI^',

and

Brahma,

uffmrr,
is

who

hold their proper forms iu man.

In this
is

denominated the fvc diiine operations. These are, generation, by Brahma, ujucn- preservation, by Vishnu, eSa^iL^ ; regeneralaid in
full

way, there

man, a

foundation for Mhat

tion,

hy

Siya, Scuih

-^

obscuration, by Esparan,

fl^a^ajj^ar,

(which

is elfected

through the passions and the varied operations of the

illuniination,

soul's

organism); and

by Sathasivam, s^^nSeuih.
five

In this was, as stated in the Shastras, <PTji^j-d, the

organised deities, become
com-pleted the
'''sccondurij

caused-

c?/i'/;re-operative

deities.

Thus

is

formation" of the universe.

consider the

3.

We

come now

to

corporeal piinchdchara,

u(ci^ = IT iL^' ad.

Tliis exists in strictly

human

characters, wliicli

28G
tlioiigli

A SKI' CCri OF

HINDI

ISM'

Nu.emUr

very sacretl,

way
7>ni.

he Avritlon and spoken

liy

those

who
arise
;

have made the required attainments in religious

symbols are
7ia,

life.

I'hese

^,

ix, si,

&, va,

su/r,

ija,

\jurr.

They

I'rcm the spiritual paiichdc/iara, ufg^Ttl^irix,

and

as follows

is

From
impure
evolved
uj!t,

the spiritual panchachara, u(e^s'n

(/. e.

tL^^sril, is

evolved an
ethereal
this

less refined

than

sidtaniai/ci,

^i^-.^isiiresnu,')

substance,
v/7,

called
ujit^

assiitanuri/ei,

^si^AS:uQiTesiiu.

From
;
;

the highest of the five mystic h'tters

eu^
;

from
si,

j/,

arises va,
;

from

ra, air,

springs
,.

.v/,

from

comes

lua, LL

and from

7ria, lc,

comes va,

They

are usually written

tio-Dia-At-ra-

in the reverse order, beginning Avith the lowest

ya, ^LcSeuiruu^T.

These, wiitten as one word, are spoken

the mystic
its

orientalists, as constituting

in a sense correct,

though
mystic

peculiar

of, by name of God; which is, meaning has not been hi-

therto

known.
these
five

By
first

powers the mundane creation

is

the
They

third stage in the emanation of the universe,

efiected.

evolve the material bases of the five elements, denominated,

the elements themselves, ether^ air, fire, ivater, earth.
these are evolved the twenty-five powers, or

as arc

From
five

Tiitwas,^^^

e^il, \\z.

the Jive elements proper; the elementary bases of the

organs of sense; the five elementary media of .sensation, vi/.

the media of sound, of touch, of form or sight, of taste,

smell
;

and of
or-

the five organs of action, viz. the mouth, the feet, the
;

hands, the organs of evacuation, and the geiiitnlia

and the

gans of the Jour intellectual powers, and lijr. i\nd from these From arise the one hundred and twenty-five Tat was, ;S^j-^%nl.
these
spring, according
to the

language of

liie

books, 'words'
'tertian/

and symbols of endless form."

formation' of the universe.

Thus

is

produced the

This pauchuchara,
jril, is

u(^r,FiTtl-s=!ru

regarded as a

>ita)itra^

ui^

described as a Lurniug lump wliich consumes original

purifies

sin,
is,

and

the
,

soul

or
is

rather, delivers the soul,

in itself, erer ])ur<

from

tiie iiifhience

of

its

which impure and delu-

sive

organism.

The

sacred lamp used in the temple, and in

a symbol of this mystic lamp, and,

most ceremonial
to a degree,

services,

lamp
k-tlt-r

is

embodies its power ; so that the use of the sacred a form of jiraycr or ino;intafion. In this emblem the

na,

is

r<'preseuted

by

(iu-

\ i

^i^cl

ma.

lc,

bv the ^hee

A SKr:Tcn or iiixduigm.

287
\>y tlic

(ineltctl
rrt, a>T,

l)H(t(.'r

used instead
;

ut'

oil)

si,

S.

fue oi licat

by the wick
nnjstic

and

ya,

ujit^

by the

light.

Tbese
writings,
or

Idlers are extensively

employed
;is

in the sacied

and

in various

forms of worship,

the representatives

symbols of the

five god,s, their five sadis,

<f^^, the five di-

vine weapons, the five abodes of the gods, in man,

and

in-

deed, of the whole universe of Ji res.

Hence

the necessity of a

knowledge of
nies.

this subject, in order to

understand

much

ol'

those

mystic writings, and

many

of their equally mysterious ceremo-

These, ^fite

;jo'c;-.v

perform ibe functions of the

five senses, or

secure their performance, and

move

all

the other

powers, classconstitute

ed in

fives as

they are, in both gods and men.

They
all

the niolive power of the universe

classes,

controling

the five fold

from the gods down

is

to the lowest existences.

This mantra, lc^^j^,

the property of those

who

arc ini-

tialed into the mysteries of the system

chiefly
this

of the Brah-

mans and
aright,

j)riests.

They who can employ

awful power

can control, in certain ways, the universe of being.

of mantras, ll^^stlc, of marvellous power

As
being

implied in a remark above, there are an almost innumerable

number

all

divine emanations.

They

are of various characters, adapted to

different specific ends.

Some, as the one we are contemplating,

;

are

for

the priests in the temple, and for high incantations

some some
evil

for

the astrologer, affecting

various interests

in

life

for the magician, for exorcism,

and

for various

good and
far

purposes;

and some

for the pbysician,

which are

more

potent than their medicines, though they are prescribed according to rules given by divine revelation.

This paiichachara,
the form of the

usE^sriLs'rr'l., is the

mantra, la^^aih, em-

ployed in the consecration of temples, wliich are modelled after

human

body, where the five superior gods have

their proper abodes.

This
idols.

is,

also, the

great ponder employed in the formation of

as
it

The image
is
deitif.

comes from the hands of the carpenter

It is yet to he consli-

or goldsmith,

not an object of Avorship.

must be established in Every god, the image, with sacti, -f/^, suite and equipage. thus constituted; combines in himself some portion or attribute
tuled a

The

'presence of deity'

288

?KETCH OF HINPUISM.

Norembei

of each of the five superior gods.

braces

His

sacti^

^^^,

also,

em-

some portion or quahty of each of the J/re great sactis, i/F^^-Lf.r. Both these are required in a complete deity. Now, these parts are collected and combined into one Avhole god by means of this mysterious five-fold power, the corporeal patuhaIn this work of making gods, the letter na, jf, its proper ceremonies accompanying, 'cizrr?c5 tjp and Jixes in the /wa<re,' successively, all the parts required from Brahma, LJintir, and his
dominion.

The

letter

ma,

ld,

'brings in

and

establishes'
si,

what

is is

required from Vishnu, sSei^tL^>i.

required from Rudra,
Q^^jT'-ar.

The letter The letter va,

j/a^
iljit^

S, all that
all

eurr,

required
re-

from Esparan,

i^mieLfrd-.

The
is

letter

all

the parts

quired from Sathasivam,

Tiie idol thus formed

=fiiT9.&jil.

considered to be a fac simile of the

god whose name

lived

was A^hen incarnate Avlicn he and acted in the world. The form and character of every deity are determined by the nature of the service he comes to perforin. It is a fundamental principle in Hindu theogany, that
it

bears, as he

deity, like the

human

soul,

action

and
or

that this organism

must have an organism must be adapted,

in order to in form, to

the

work

end in view.

Hence

the almost infinitely varied

forms of their gods.

It

should here be remarked, however, that some

strictly bieroglyphical.
Faussr,

parts or

appendages of idols are often

manifestations of the five
s^iriLs^aj^.

Such

is

the fact in the case of the Jirc heads of Siva,

Avhich are

Hence
is,

Siva's

head

powers of the panchdckara, u!&fj is denominated the mautraregard to the elephant-head

of
Siva;
its

heaiL of

Such
it

also,

the fact in

Gancsa,

.sG'jssr^cJr,

the

elder son

proboscis,

curved as

usually

is

in the extreraitjs being

will
,

an emblem or

form of the linga, which

heads of
ruler

be described below.

The
is

six-

Skanda, erOs^^cs
divine

Siva's

younger son, who

the
'six

the

of the

armies, are

eml)lems of

divine

powers.'

In the worship of an
sists

idol, a leading part of the

service con-

in celebrating

the praises of the god

by rehearsing the

events of his history, and, in

many

cases,

by acting over in

mimic representation

his

deeds when incarnate.

Hence, what-

A SKKTCII OF IIIKDUISM.

289
works anJ sports of

ever there was vile and abominable in

the god,
is

tlie

reitenitecl to the

worshipping multitudes

thus

in-

culcating the same with the force of divine example.

may

be said without qualification, that the corrupt heart

And it of man

never conceived of viler and more del)asing things, than are

recorded, in the divine

tudes of these gods.

refined parts

Fur anas, (historical works,) of multiThus we see, how the higher and more of Hinduism come in to the support of popular
its

idolatry witli all

abominations.

^yc may

also learn

from

this part

of our subject,

<lcrstand the Shastri,

s=(ren:^!B,

the
is

learned

IJindu,

how to unwhen he

avows, as he often

will, Ifial

he

nol

an

idolater, claiming to

Having passed through the course of popular idolatry, he has come to understand the origin and nature of the gods \ and now sees, that the mere
be a worshipper of the one great God.
external image
is

^nothing.'

He

looks, not like the Christian,

'through nature up to nature's God,* but through a universe

of emanative beings, to the mystic source of

thus ends in Pantheism.
11.

all

bi'ings,

and

The

Sactis, s^^^sir, op

the Gods.

The doctrine of Sacti, s^^^, involves an important principle, and constitutes a prominent part in Hindu mystic science. Sacti, <F/S^, is an organized condition or emanation of the fcIt is a law of divine existence, that deity male cncrgij of dciiif. operates only by the co-operatioir of his two energies, the male and the fenralc. All thingT?, all beings animate and inanimate,
both "come and go," as they express it, by the same process ; matured, re-formed, and finally resolvi. r. they are evolved,

ed,

tion of the male

by the same principle of operation and female energies of

viz.,

by the co-opera-

deity.

Hence

Sacti,

^fi^, is an essential part of every acting god or organized deity, whether in his original incarnation, or as constituted in the idol.
III.

The Linga.

q5?,e;<sld.

The

nidst

common and
is

specific .symbol of the tiro energies uf

is

deity in operation

the Linga, which

substantially the
tlie

same
west.

as the Phallus in the ancient mystic philosophy of

The Linga
No.
6,

is,

in form,

though sonievvhal obscure,

00

llic

sexual or-

290

A SKETCH OF HINDUISM.

NoTemtei

gans combined for natural action. As eacli of the five superior gods operates on this principle, each has his Liiiga, Ileiicc the five great Lingas so celebrated in India. The action of the Linga is, in every case, a divine operation. The result is generation, whether it be a being complete, or an

attribute, or

an organ, or a re-formation, or change of condition,

it

or Avhatever

be in matter or

spirit,

^vhether

human

or divine.

Deit}^ in order to produce such result, must have his spec/Jic,

adopted form.
It is this

Now Brahma
operation
is

is

distinctively the

generator.

form

of deity, therefore, which operates in the Linga.

As every divine Brahma must be

he
is

by the principle of the Linga,

are
initiated into

the universal agent in such operations. Hence,

regarded by those

who

the mysteis

ries of the system, as the

servant of the gods.

it

This

the rea-

was because he told a lie," that he has no temples, and no distinct form of exIn one point of view, all Linga temples and ternal worshipson, in despite of the popular legend, "that

worship arc
the matter.

his,

though
is,

this is not the

common

acceptation of

Brahma

indeed, revered by the

life,

Brahmans and

others in high religious

as the agent in all tlie various didcitij.

vine operations

Brahman means,
Vedas,
Gsu^sih,

etymologically, a commonly and

not, as
.

yet only as a subordinate

The Avord

divine, or one skilled in the

supposed, a disciple or

worshipper of Brahma.

The
Icrs.

/ivc great

Lingas are variously designated

given rise
to

in the

Shds-

This

ha.s

some mistakes on the

part of fo-

reigners,

and those but

partially

acquainted with the Hindu

explanation in prin-

mystic system.
gas,
is

prominent method of designating these Lin-

by the

five elements,

which has

its

ciples involved in the miniature universe

man.
Tiie

The

five

bodies

which constitute the organism of the

five

soul, are
:

evolved from the

external,

elements, in the following order

is

earthy

body

from the clement earth; the next, more refined, from

still

the element water; the next, of a

finer substance,

from the

element

^fire;

the next, yet more subtil, or spiritual, from the

spiritual,

element air; and the highest, the most refined and

from the element ether.

The

Jive

Lingas of the

five superior

gods are based in these bodies of earth, water,

respectively.

fire, air

and

etlier

Hence

these

names of Linga of

earth,

Linga of

A SKETCH OF HINDUISM,

29
have
giA'en

water,

Sfc.

S,-c.

These merely

distinetive nppellations

Hindus worship the elcnienls, ProfcRsor Wilson, of Oxford, England, says, "Images of the deiThe fact is, that the ^fied elciiienis are even now innvorsl/ipped." while the Lingn reelements, as such, never Avere worshipped
rise to the criofieous idea that the
;

mains one of the most sacred and prominent ohjects of worship

in India.

The Hindu who

is

acquainted with his

earl/i,
<S,'c.,

S3'stera,

under-

stands the designations of Liiiga of

as

mere indices

pointing to the different courses of worship, which are required

in the several stages or degrees in religious
all
life,

through which

must eventually pass before they reach

final beatitude

ab-

sorption into the original fountain of being.

There are celebrated temples consecrated

tive classes of devotees.
ples, in

to

each

of these

Liiigns, resorted to by multitudes of pilgrims from their respec-

The two most

celebrated of these tem-

Southern India, are those of the Linga of earth at Con^/rjj^^L^iruj,

jeveram,

and of the Linga of ether

at

Chillumbrum^

IV. TlIR IIlNPU TlUAD.

Of
ran,

the five superior deities

named

above, the

first

two, Espa-

ff^tnieu tr^,

and

are not visible.

though organized gods, Their only proper temple on earth is man.

SalliKtsivam, s^^rrSeutD^
eSei^^pi,

Hindus. The three others, and Brahma, iLhtllit, are the superior visible, or strictly incarnate gods, and constitute the Hindu Triad. Of these Siva and Vishnu are the superior objects of woi-cquall}' to all classes of

They belong
Siva,
Sl&jear,

Fishnu,

ship in the temples of the country.

rally

The minor

deities are

gene-

some manifestations of
have long
felt it

tlicse

two gods, or of

their Sactis,

the same deities in different Avatliars, ^ev^innD, or incarnations.

I

important, that the popular notions respectIt is

ing the Triad of the Hindus, be corrected.

manifest from

principles brought to view in this paper, that the proper idea of

creation cannot be predicted of either of these three gods.

The

notion that Brahma,

tor,

who

is

the lowest of the three,

in the Triad, involves

is

the crea-

and therefore the highest

lie
is

two manithe view

fest errors.

the 7ncre agent in the production of the uni-

verse,

and the

last

developed of these

deities.

This

is

of both Saivas, sw^a.'", and Vishnaivas.^ cmsusi^&weuir.

The

tnir

292
tloctilne in
tliis

SKETCH OF HINDUISM.

case

is general!}-

supposed bj the learned Hin",

dus

to

be

still

a profound secret

and they are glad

to see such

erroneous vievs^ as are

passing current
It

commonly held

respecting

Brahma

among Europeans.

may

not be out of place here to give an extract relating to

this point,

Inrge

from the Tattra Prahasmn, ^^jifSLf^nAirs^u:, a very and popular polemical work of the Siiivas :

Tishnu the preserver But since Siva is the desfroi/rr (or re-former) of the world, generated and preserved by them, and also of their bodies, he is indeed god. As Brahma and Yisliiiu have their existence by emanation from Siva,
is

"Because Brahma

the producer, and

call

of the world, rou

may

them gods.

the dcslroi/er, (Siva,

daili/as,

ffevdr^) does, in fact,

create these producing

who

are merely the established

modes

(or agotis) of

divine operation.

Therefore supremacy belongs to Siva.

As

Brahma and
of

A^ishnu,

who
to

are destitute of this attribute of Siva's

and having no powi-r

withstand

it,

are,

througli the round

many i/i/gas evolved from a

equal to Siva.
Siva
is

(great ages) repeatedly destroyed,

and

as often

portion

oj"

Siva

no one can
all

say, that they are

To

illustrate

the world understand, that

tortoise,

in the habit of

assuming the forms of the

lion^

the
fish

tusks of the boar, the skin of the

the

body of the

(some
assume.

of Vishnu's incarnations)
tb.e

and

the head of

Brahma,

as signs of his destroying

forms which

Brahma and Vishnu

Therefore, none will say, that they are o(|u:d to Siva."

V. Hindu Skcts.

The Hindus
that

nre divided into tjeo /ending seels,

lis/inaivas,
emsiei^istsreu^.

denominated

Saivns, ew^eiyf, and

The Sdivas hold

There are

Siva

is

the

superior

of the incarnate gods; \>hile the

is

J'isi'inaivas

maintain that Vishnu

or

the superior.

minor

sects,

subdivisions in both these classes, which have

arisen from local circumstances, or

from some peculiar modes

In these respects, there
of discussion,

of explaining pliilosophical principles.

are as

many

schools,

and

is

as

much freedom

among

the Hindus, as amo)\g the ancient pagan philosophers of

the west.

Yet

few,

if

any. have been able to transcend

tlie

fiiudatnental principles of

Hinduism.
sects
diU'ci

The Saiva and

A'ishnaiva

fVom

each

other

A SKETCH OF HINDUISM.

293
diftcreiice respects

chiefly
tlio

on hvo poinls.

The

/irsl point of
tlie

doctrine of ctcniitl cvlslcnce, as

source of organized

l)eings.

The Sairas

cxislences,

Esxculial

generally hohl, that tliere are itro clcnuil

Deify, with his two energies, male and
is

female, and a Great Soul, or Fountain Sou/, which

intimately
these In'o

and inseparahly commingled

maintain that
Soul;

witli essential

ileili/

that

existences are co-eternal, hut not the

same

in

essence.

They
Great
but

human

souls are simple portions of this

hut

that all other existences are evolved from the divine

essence.

On

the other hand, the Vishuaivas hold that there

one eternal existence

Deity, from whom

^//?/;/c'

is

all beings

are evolved,

and that liuman

tive deities.

souls are

/7o/7/o,y

of this divine essence.

The second prominent

point of difference between these two

service rendered to their respecis

sects lies in the nature of the

This difference

mostly confined to the Puranic

life.

course

the lowest stage in religious

In most other things

order of the

they substantially

agree

as,

in

the

mode and

development of the universe by the

five

mystic powers, in res-

pect to the five superior deities, their order of emanation one

from another, their relations

&c.
;

to

each other and to the universe,

on the doctrine and service of the Linga, on the character and office-work of Brahma, on all these points, and many
others, they are perfectly agreed.

These two
their system.
ly aflVct the

sects are, in fact,

on

all

the more important points

hut parts of a wliole

each

requiring the other to complete

differ

The

points

on which they

do not materiala

fundamentals of the system.

while the ideas of

Divine Generator, Preserver, Destroyer or Regenerator, (Obscurer, and Illuminator, are essential elements in the system of Hinduism, in the view of both parties.

Between the minor

of dispute.

sects or schools, there are various points

it is

Among

the Saivas,

a disputed point, whether

;

viatler is not, in its essence, a distinct eternal existence

rather

than, according to the leading Saiva philosophers, a develop-

ment of
tain
tences

Sacti, the female

energy of deity.
that

Those who maineternal exis-

the affirmative, hold

God,
is

there are three

Sotl, and

3Iatteu.

Those who believe that

matter

in this particular.

an emanation from Sacii. agree with the Vishnaivas Again, the rishiiaivas are divided on the

294
cjuestion,
rent^

A SKETCH OF HINDUISM.

Xovembct

whether the cmniuitlons from deity are real or appatlie

some maintaining that

that
it is

visible universe is a real exis-

ivuce
it (///

just

what

it

appears to be; while others regard

as iLLiTSiox.

YI. Stacks in Rkligiotis Life.

There are four great stages in religious life stages of study and observance, -which result in a^/iflh stage, or rather condition,
in Avliich the soul has nothing to

do but
its

to

gaze on the splendour

of the divine presence, awaiting

absorption into the same.

These four stages of action or progress are denominated SariYogam, Qiuitsld^ and Gnanam, thei, <e=iPi<s>Dfi, Krikei^ Qieaiu^
(Cjn-JBTLD-,

and the final stage, Mahu Gndnam, Lnstr^n-^u:.. Each of the fonr active .stages has a four-fcdd division, the parts of which correspond, in some respects, with the four great The divisions of tlie first stances, and are named accordingly.
sta^e
are Sarilhei of Sarithci,
Saritltci,

and Gndnam of
There are

Sarithei.

Krikei of Sarithei, Yogani of Those of the second stage

are SLirithei of Krikei,

Krikei of Kritcci, and so on, through

definite

the whole.

and

rigid

rules

to

guide the
to

disciples through these successive steps

rules

which extend

every particular in

life,

from the time and mode of

rising in the

morning, cleaning the teeth, &c., up to the most sacred duties. A due obInto these particulars we cannot enter at this time.
servance of these rules through the successive steps in any one
of the great stages, will bring the soul to one of the heavens of the oods.
s^nGeoirsil,

Sarilhei, .Fiflsw^, results in the heaven called Sdlokani,

i.

c.

the state of being

ivitli

God

Krikei,

SiPetauj,

ends in Sdrupani,

^r^wh,

i.

e.

the state of being in the image

to

of God ;
i

Yu<j;u7n, QujtsiI,

nearness
e.

to

God;

Gndnani lends
i.

conducts

Sdmecpam,

s'itlSwI,

i.

e.

to

Saj/tickchiani, Frra-iJ^Siuil,

union with God.

I
1.

proceed

to give a brief general

e.

view of the four stages

Sauittiei, s^iB^^,

Histoiy.

This has nearly the same

meaning as Piiranam, LjUfrasbril, Hence this stage may be denominated the Puranic,' or Historic course. The eighteen They great Puranas are the books of direction in this stage.
contain the histories of the principal incarnate goHs, ascriptions
of praise, &c. &c. all of Avhich are in high and finished poetr>-.

A SKETCH OF IlINnri8M.

295
and the worthe popular

This course includes the

ship of nearly
all

common temple
ot"

service,
It
is

the idols

the country.

idolatry of India.

When
of
his
hodij

man

is

in this stage, his soul

is

external body, called Lsliila Sarccravi,

under the influence en Freds' ^ml^ or

of sense.

He

is

consequently under the influence of his

external senses, and he lives, moves, feels, desires, and acts, as

common men.
If a

AVhile the soul

is

in

this

state, it

needs the

helps furnished by the Puranic course.

man

dies in this stage, his

;

with the soul

four inlcriul bodies pass off and the man, though he may be awhile ''with
to at least

god,"
these

is

doomed
to

seven births.

What
his

he shall be in

births

"will

depend entirely upon

previous actions.

According

the universal

doctrine of metempsychosis, there

are seven orders into which

men may
aquatic
is

be born.
creatures,

These are gods, and

inaiiinialc

men, beasts, birds, reptiles,

filings.

In these orders there

all

great variety of species,

is

amounting in
part or

to

8,400,000.

Fale, mIucIi

a constituent

power
of

in the

organism of the soul, regulates this matter.

gods and men, compel the

It will, in despite of

man

to eat

the

ivholc fruit

his actions

leading him on through a succession

Action.

of births
2.

till

this

be accomplished.
e.

Kkikei,

fiifl<naLj, i.

This

is

the philfisophic stage,

where the
Linga,

disciple begins to look into thu principles

of divine operation.
eS.asil, this

As

deity ever operates by

is

and mode means of the

symbol
to

the chief external object of wor-

ship in this stage,

properly

denominated
course, are

the

The books belonging

parts of

this

the

Linga course. Aguamas, and

some Puraiias.

The

services of "dancing

women"
all

be-

long appropriately to the Lin<j:a course, and to Krikei, in

four great stages.

of the

There are often hundreds, and sometimes

thousands, of these corrupt

women
called

kept at the Linga temples.

is

The
body
;

soul of a
its

man

in this stngc
bodij,

habitually under the inor Linga

fluence of

second

Linga Sarccraui,
Ijy

and he now needs the helps furnished observances of the Linga course. This is the

the study and

slate of the soul

Avhen in the exercise of niononj and imagination.

If one dies in this stage, he will be rich iu his next birth.

29G
3.

A SKKTCJI OF HINDUISM.

November

Yog AM,

Qujitsld^

i.

e.

Meditation.

This

is

the ascetic

stage.

It is characterized

by a peculiar course of dreamy methe

ditaliou!;,

and hence
i,

called

Yoga

course.

The

Yogi's,

QiufrSaefT,

c.

meditators of the four

stcigcx,

and

particularly

those of
Avhich
Ill

tliis

stage, are those

nho

practise the horrid tortures of

we

read.

this stage
hod'/.,

the soul

is

chiefly

under the influence of

<FiPjril,
i.

its

third

called

Alnid Sarccram, '^^.^^t

body.
;

c.

soul-

like hodij or spiritual

It is in this state that

the soul has

drcavis and visions in sleep

which readily indicates the dreamy

course are necessary to help the

mode
stage.

of meditation, and the spiritual visions obtained in this

The

aids of the

Yoga

soul on into the light of wisdom.

In this stage the soul

to

is

in darkness

and yet

it

has attained
it.

some idea of the

light desired,
;

and struggles

for

Ilcnce

the Yogi's neglect of the body

his self-inflicted tortures, for

j

the destruction of the entanglements of this corporeal organism

his Avandering,

mendicant course of
\vill

life,

&c.

(Sec.

If one dies in this stage he

be born a rajah

with

royal

dignity
4.

Gnanam,

(cj/roBTLD,

i.

e.

JVisdom.

This

Gndnam
at

is

the

Sophia tou Tlicon of the ancient Greeks, and

the nature of this course.

once indicates
the influence

The

soul

is

now under
is

of the fourth hodij, having escaped from the entanglements of the three exterior bodies.

This body

denominated ParamIn the

soul's re-

atnid Sarecravi, un-Lair^^LDtr s-^jtlDj or the heavenly soul-like

body.

This

is

the state of the soul in reverie.

it

ligious condition,

is

the state of musing and desire, which

to

ends in the full light of spiritual wisdom or illumination^

which the aids of

this stage are indispensable.

The breath communicates with

here, as in other cases,
is

this fourth body,

and

is

cvn-

ployed by the Gudni in his meditative

to

service.

The

object

get a vision of god.

in

Deity in the
wdiich he
is

several stages manifests himself in the forui

represented, whenever there

is

any external s3'mbol

or object of

worship.

In the present case, in the

Gndua

stage, deity is sup-

posed

to be

embodied and brought

is

to view, in the

mystic terms
the

through which he

worshii)ped.

The term employed by

SKKICH oV UIM.IISM

297

ijiiain, in his

meditation,

is

cither tho Nania.sivciya, ^tcSsuiriufr,

is

ahove explained, or the mysterious O'm, which

three letters of the spiriliial panchachara,
711.

composed of

U(pjS'fri^^!Til, a. u,

These indicate, with many other things, the Triad.

When
service,

the '-wise

man" engages

in this high

and mysterious

he must he seated on a spotted

tiger's skin, or

some

other sacred seat, and must so employ his feet and hands as to
close all the orifices of the hody.
all

Thus prepared, and having

aivfnl

the orifices closed excepting the right nostril, he throws, hy

the power of thought or volition, the

breath a few inches hefore the nose,

name upon the

draws
in a full

he then
is

breath and closes the

possible;

nostril.

This breath
is

retained as long as
it

and by practice he

able to retain

an almost inis

credible length of time.

While i\\\sform of god

soul,

thus floating

round in the region of the

can be no longer retained,

the soul
of
dcilij.

is

engaged in intense

meditation, looking for a vision

it

When
to

the

breath
nostril

is

exhaled by the opposite

is left

when

that

is

again closed, and the soul

meditate on the
is

deities enthroned in his body.

Thus,

for

hours at a time,

this

process of inhaling and exhaling, with anxious desire and meditation^ carried on

by the Gnani, or

rather,

by the Yogi, of the

Guana

course.

At length
deity
is

the

lig/it

breaks in

the

vision

is

obtained.

The

seen in the form of a circular light,

!

with an intensely bright spot, or luminous ring, in the centre The man has now passed into the light, and sees things as

He hears a divine sound, sees the Jive mystic letters, they are. with their powers as they are in their three states of development, and receives a consciousness of the essential union betvreeu
his soul

and god,

that they

are one in essence,

is

now

separated

only as the air in an earthen vessel

the vessel, and they are one.
rie has

from that without.

or "wise

Break

now become a Gnani,

TCTj/reafl,

man,"

having
light.

passed from the shadows of the Puranic course, by the symbols

of philosophy in the Linga stage, and through the darkness,

doubts, and tortures, of ascetic

life,

into the region oi

pure

He

has escaped entirely from the influence of his senses, appe-

tites,

tual powers.
ness,
Xo.
0".

and passions; and even from the influence of his intellecLet his hodij do what it will let it revel in selfishHe still inhabits fraud and lust yet his soul sins nut.

rp

298
tlie

A SKETCH OF HINDUISM.

body, and controls

it

at pleasure

but his soul receives no

influence in return.

I once charged

upon a man of

this class,

his crimes, referring to his abuse of his neighbours' wives, &c.,

and demanded the ground on which he claimed to be divine. He replied, perfectly composed, and without the least apparent disposition to deny the charges, "Sz;, is the sun polluted hi) his

raj/s falling on

a dunghill?"
die in this stage, or pass into the condition of
u^sirsi^ir'smtl^

man may

Malta Gnanam,
this stage

or great

wisdom.

If he dies in

he will be born but once more, and then a Gnani

the soul
called

in the highest stage.

In

Maha Gnanam,
body,

is

under the influence of

Sarecraiit,

its

most

refined ethereal

Maha Atma

or the

great-soul-body.

Here the

visions of the soul are all bright

undefined, formless splendour.

He

is

now a

god.

He

waits

only for the gracious look of deity to annihilate his body,

the soul will pass
eternal essence.

when
the

away pure, and again become one with

Vir.
castes

The Four Great

the

Castes.

Hindus are represented as springTlxQ four from different parts of Brahma's body j and conseoriglnall}' ing (jucntly, as possessing real physical differences which forbid
amalgamation.
This, however,
is

among

only a symbolical representa-

tion of certain great principles in the arcajia of

ciples

which are
to

to

be revealed only
this paper, will

to

the initiated.

Hinduism prinThe points

this subject.

brought

view in

throw light on

The circumstances
plains

of

Brahma's being the generator, exof

all

the representation

castes

proceeding

from his

body

and
;

their proceeding

from

different parts of his body, is

a figurative representation of their relative standing and services.

The four
d( scribed

castes result from

the four stages^ of

is

life

above
the the

so that a man's caste

determined by his religious

standing in his preceding birth.

subject
is

plain;

yet

it

is

impossible to

Hence the general view of tell what will be

character of the succeeding birth in any given case, because

we

cannot

know

all the

conduct of any individual.

The Soodras,
lowest caste,

(^/;@j/f, or labourers, constitute the

is

fourth and

which

represented as springing from Brahtna's

A SKETCH OF HINDUISM.

299
mechan-

foot.
ics,

This caste, in

its

many

subdivisions, embraces the

;

and other more

for, is

servile labourers

they are
is

servants to the

other castes.

If one dies in the Ptiranic stage, the highest birth that of a Soodra, i^^s^iresr.

he can hope

The

third,

or

next higher caste

the

P'aisi/ri,

eaeuSiun-.

This includes merchants, agriculturists, and owners of herds.

If one dies in the
caste, in his

Liuga

stage,

he may hope for a place in

is

this

next birth.

This caste

represented as springing
is

from the thigh of Brahma.

One

in this caste

of a higher

religious order than the Soodra.

One dying a
trii/a,

Yogi, GturrQ,

may hope
;

to

be born into the Cshcis

Rajah caste springing from the arm of Brahma,

<3m^iS0iiLJ(r, or

which

represented as
vii/itarjj class;

This

is

the

but

common

soldiers are not

from

this caste only,

but also from

the two lower castes.

This caste, according to the original view

of the institution, constitutes a class of religious nobility.

The
to

Gitani, or "wise

man,"

in his succeeding birth,

may hope
and
is

be a Bralimau.

The Brahman

caste is the

highest,

represented

as springing

from the mouth of Brahma.

The

Brahman, as his name implies, is the divine. He may learn and teach the Vcdas, and all the divine Shasters. Such are the outlines of the doctrine of caste, which is practically one of the most important and obstinate points in Hinduism.

Though many
life

pass through

all

the four stages of religi-

ous

in any one birth, yet there can be o change of caste in

If one breaks caste, he

the same birth.

falls

becomes an outcast
Its

below
is

all castes.

Caste
people
is

manifestly a religious institution.

hold on the

very strong

it is

as the grasp of death.

READING LESSONS,
ARRANGED FOR

EVERY DAY IN THE YEAR.

COMPRISING THE LEADING FACTS CONNECTED WITH

rKEOLOOy ASTRONOMY GEOGRAPHY MINERALOGY METEOROLOGV PHISIOLOGY NATURAL HISTORY, (WITH CUTS.)
SELECTIO.NS

FROM
T

THE

C U R A L N A L A D E Y A

R M

H E R I N A N N E R I
IL-

HISTORICAL FACTS CONCERNING INDIA AND ENGLAND ANECDOTES LUSTRATIVE OF MORAL AND RELIGIOUS DUTIES VOCABULARY OF ENGLISH ADJECTIVES FABLES AND A VARIETY OF OTHER MISCELLANEOUS MATTER.

6!5T

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MADRAS:
PRINTED AT THE AMERICAN M1G3I0N PBE3S.
J8i4.

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PREFACE.

The

character and design of this volume are plainly indicated

'Utile"

by the

and "table of contents."

is

The general reader

or

the student at school

here furnished Avith a few remarks daily

on some interesting subject, preceded by a brief and appropriate

Scripture text.

So conscious

is

the compiler of the defects that pages, that he can with confiIt is

critical

eye

may

detect in
little else

its

dence recommend
attractive

than the plan.

at

not a finishfar

ed production, but an essay

what might be made

more

and

useful.

It requires

but a glance at the Index to see that a vast field

facts, arguments, and Could he have foreseen the amount of labour that such a journey and collation were to require, he Avould have shrunk from the task. As the work

has been traversed to collect the various

counsel here brought to view.

appeared in semi-monthly numbers, (accompanying the "Au7-ora,")

he was compelled
time be the

to

furnish
his

matter,

whatever might
nature of his

at the

state of

health or the
to

other engagements.

He

has been from time

time encou-

raged

to

proceed from various assurances that the work was

doing good.

Were it desirable to revise the volume and give it a permanent form, articles now inserted might be supplied matter more satisfactory and the style of others made simple and popular. But it now appears as when it
from
the
press,

more
with

more came
think

and

his

only

hope

is

that

some person of
to,

qualifications superior to
it

any he can lay claim

strength
it

may

worth
it,

their

time and
feels

to

perfect

the

plan and

render

what he

assured

can be made, a valuable

reading and school book.

TABLE OF CONTENTS.

January.
1.

Mercury and Venus

the_^)'s/

their

di-

2.

Thoughts appropriate to day of the year. rime viewed as an estate

structive Parable.)

mensions, distances, and other

(an

in-

Mind its
fore
it

phenomena.
constant activity, and the importance of keeping beright subjects.

3.

Sun

its

dimensions and phenoits

4.

mena. Atheism

folly illustrated

bv

God's Eternity defined and practically contemplated.

a fact.
5. 6.

Naladeyar
rotundity illustrated by

with explanations.

Meditations on the sun.

Earth

its

7.

four facts. Sciences of Theology, Astronomy,

Continents, Islands, and Seas defined and named. Gold its properties, uses, &c.

Geography. Botany, Mineralo

gy, GeoioiiV and Chemistry ac curately defined. 8. Ocean its extent and strength.
9.

Ocean its saltness. Cnral with explanations. "/ never knew a man lost on a
straight road,'" explained and applied. Government of the tongue. Elephant (with a cut.)

10.
11.

Curat with explanations. Brief Memoir of iMohammed. Just King a Persian Anecdote.
Lio described

Journey

12.

13.

Languages now

14. India
5.

(with a extant.

cut.)
divi-

an instructive Anecdote. India its history continued. African and Australian races of

its

boundaries and

men.

sions.

Relations and duties of life. 1 6. '''Great ejects from little causes,'''' explained and enforced. 17. Rules for reading a book with
1

Covetousness its folly illustrated by a Parable. Earth, Mars, and the Asteroids their dimensions, distances,

protit.
1

and other phenomena. Psalm cxlviii. paraphrased.

God's

8.

Wise Choice
dote.

an instructive A nec-

Power

defined

and prac-

tically applied.

19.

Heavenly

divisions.

20.

Prinwry
ters,

their general Planets their diamebodies

&c.

21. Divine Attributes named and defined. their names, 22. Geographical lines definitions and uses. an 23. Generosity and Gratitude

with explanations. Divisions of water on the Globe. Silver its nature and uses. Meteorology, Philosophy, Metaphysics, Natural History, and

Naladeyar

Chronology defined. Cural with explanations. Ocean its depth. India its rivers.
cut.)
its

Anecdote. 24. Ocean its phosphorescence.

25. Cural with explanations. Christ and Mohammed contrasted. 26. 27. Dervise and Raven a Persian
Story. 28. 29.

Wolf {w\ih a India history continued.

Origin of the

human

race.

March.
Practical rules of life twelve. Jupiter, Saturn and Herschel, their dimensions, distances and other
Jitst

Tiger {w-iih
European
nued.)

a cut.) and Asiatic races.

3C. History of India

(to

be conti-

31.

Minerals and Metals.

phenomena. and Dutiful Son

an instruc-

tive Anecdote.
God''s

Power

February.

Time
its

plated.

its

rapidity illustrated

and

Naladeyar

right

improvement enforced.

explanations. Divisions of the Earth.

with

practically contem-

VI

Contejits.
Copper.
tlieir

Miller

Brass, and Bronze nature and uses. a Persian arid Camel

Important Counsel
school.

to

youth

in

continued. India lihinoceros a A tree growth explained, and

Ocean
its tides. its

Story. Curat with explanations.

rivers

Devotion its strength illustrated by the story of two Persian

(v.ith

cut.)

its

vocahulaiy in English and

its

Tamil of
Historical,

several parts.

internal, and experimental evidences of the Irvth

with explanations. Mlstroom near NorAvay described. Asia languages, productions, &c. Fox (with a cut.) Air Pump explained. Sandwich Islands a recently ocCurat Ocean
its

Princes.

rivers,

of Christianity, defined.

These evidences
familiar stance.

illustrated

by

but

appropriate

in-

Races nf men
differences.

the origin of

their

curred fact concerning them. continued with an English translation of both. Ingratitude, reproved and punished, (a Story.) Comets, explained (to be con-

The same

An Anecdote concerning twoGreek

named Esculus Amyntas by which are
youths,

and
illus-

tinued.) Atiimal, vegetable, and mineral kingdoms, defined and illustrated.

trated the blessings derivable through Christ the Saviour of the world. 18 Secondary Planets or Ifoons, their

Brief Notice of Confucius. Naladeyar with explanations. counits boundaries, .-ifrica

names, dimensions, &c.

)9
'''Crime

and punishment
in
hand,''''

icalk

hand
20,

explained and
of the
truth
to

illustrated.

fact illustrative
that
light.

tvich'edness will

come

&c. Lead nature and uses. Thermometer explained. Curat with explanations. Rules for reading the Bible with profit (1) Bear in mind that
tries, cities,
its
it

21

Asia

its

boundaries,

countries,
illus-

&c.
22. God''s

Wisdom

defined and

the word Divine mination (to be Important Counsel

is

Pray

for

of God. (2) aid and illucontinued.')

to

youth

in

trated.

23. 24,
26. 27.

Naladeyar

Iron 25. Air

its

28. 29. 30.

31.

Curat Ocean its currents. Earthquakes their Bear (with a cut.)

its

with explanations. nature and uses. nature and phenomena. with explanations.
causes, &c.
fea-

Schools. Zebra (with a cut.)

Dervise an Eastern Tale. Vocabulary.

Modes

of gaining a livelihood practised in different nations.

Advantages of the different tures, forms, &c. of men. Spendthrift an Anecdote.

May.
Flattery and an unguarded use of the tongue reproved, (two Stories.)

Comets

their

Europe
iEsop's Fable of the Milkmaid, adapted to the Tamil mind. that of the Sun, the 2. Eclipses Moon, and other planets explained. their cause illustrated 3. Eclipses by a familiar instance, with an appeal to the reader on the inutility of special fasts and ablutions at the time.
1.

number,

size,

its

boundaries,

&c. coun-

tries, islands. &c. History defined, and the different modes in which ancient events have been transmitted to us. History of England first era, that of the ancient Britons or Aborigines (to be continued.) Naladeyar wi t h ex planat ions.

4.

Vocabulary

names

Barometer explained. Tin its nature and uses. Different forms of government

of

the vari-

prevalent in different nations.

ous Artists stated. 5. Naladeyar with explanations. Proverbs with English 6. Tamil

Curat with explanations. Important Counsel to youth

Schools (continued.) 12. Dog (with a cut.)

in

translations.


Contents.
18.

vu

reading the Bible with 14. Rules for reading the Bible with profit. 7th Rule Read with a SdRule Read the Biwilling and an obedient mind. ble with care and sell-denial. The Infidel rebuked a Story. 4th Rule Read it with unbrokCustom a rigid and blind adheren attention. ence to it unwise, as shown 14. Brief Account of Alexander the by a story. Great. Words of advice useful to all. 15. The sme continued. Great Britain its boundaries, 6. Conduct and not Parentage the true Standard of excellence, countries, &c. History the events that occur(a Story.) red during the 6th, 7th and 8th 17. IVise and remarkable sayings of

Rnles

for

profit.

eminent men.
18. 19.

North America
History

periods.
its

boundaries,

Naladeyar

countries, &c.

the events that occurred during the 1st and 2d periods,

Naladeyar with explanations. 21. History of England second era. its na22. Mercury or Quicksilver
20.

History of England brief account of King Alfred. Platinum its nature, uses, &c. liain its cause, phenomena, &c.

with explanations.
its

Curat

with explanations.

Madras
tory.

geography and

his-

23. 24. 25.

cause, &c. Cured with explanations.

Wind
its

ture, uses,

&c.

Headache causes of this ailment and European mode of cure.

Meditations on sickness. Ibex (with a cut.) Rules for reading the Bible with

26. Excellence of the Bible, by Rev. J. Wesley, a. .m. (with a cut.) 27. Dog 28. Important Counsel to youth in

Rule Self-apply all that you read. The universality of Christianity. Vocabulary of English adjectives with their opposites.
profit. 8th

schools.

July.
(continu-

29.
30.

Forms of Government,
ed.)

Rules

for reading the Bible with

Luther's discovery of a Bible. Words of advice useful to alL

defined, proved by Scripture texts, and enforced. History the events that occurred during the 9th and 0th periods. Naladeyar with explanations.

profit.

5th Rule

thing

new from every

read. 6th that you read.

Learn some you Rule Believe

ver.se

God's justice

all

31.

Vocabulary names associated with a Book, its printing, binding, &c.

History of England. Historical Anecdotes of King Canute and King Xerxes. Metals briefly reviewed.

June.

True Riches
rative.

an instructive Narto
all,

Curat

with explanations.
its

Bombay
tory.

geography and

his-

Words of advice useful

especially the young.

Rules

for reading the Bible with

South America

its

boundaries,

countries. &;c.

History the events that occurred during the 3d, 4th and 5th pe-

Rule 9th Seek to have your affections stirred up while you read. Rule Uith Setapart a special time for devoprofit.

tional rea<Jing.

Naladeyar

with explanations. History of Englani third geography and Calcutta

its

riods.

Snow
The

its

Kangaroo
its

(with a cut.)

cause and phenomena.

era.
his-

tory.

Loadstone its nature, uses, &c. Curat with explanations. Fever causes and kind."* of thiailment and European mode of

15,

its

cure.
to

excellency of Christianity power to benefit the characters of ail who embrace it. Vocabulary of English adjectives with their opposites. The Jetvs a singular fact concerning them. The Thunder-storm find the oak

Important Counsel
schools.

youth

in

Derv

an instructive allegory. Counsel profitable to all.

God's existence proved from ven considerations.

its

cause and

phenomena

Walrus

(with a cut.)

se-

Via

Contents.

Man

in

general

and the

soul 29,

Naladeyar

History of England
its

with explanations. (continued. Fox and the Crow a Fable. nature, &c. Diamond Cural with explanations. Fox and the Grapes a Fable,
for reading the Bible with
profit.

defined.

Elements of Christian doctrine and duty. Vocabulary of English adjectives. Horse and Laden Ass a Fable.

September.

Rules

Kule 11th

Keep

the

Fox and Wolf a Fable. Words of advice useful to Man the human blood. Same continued.

all.

Lord Jesus in view in all you Rule 12th Read "thi read. Bible more than an_y thing else Advantages oi Education.
Horse. Vocabulary of English adjectives, Proverbs by King Solomon,
AlUJUST.

Naladeyar

with explanations.

of rejecting good advice, illustrated by a fact concerning Darius, King of Persia, Same continued.

The dangerous consequences

Dove and the Ant a Fable. Words of advice useful to all.

defined, proved by Scripture texts, and enforced, the parts of his material frame named and explained. Naladeyar with explanations.

God's truth

History of England. Moothoory with explanations. Rules for reading the Bible with profit. Rule 17th Read for yourself impartially and without prejudice. Rule 18th In

Man

every passage try to have before your mind the whole scene and all the circumstances. Rule 19th Compare passage with

History of England. Fox and the Goat a Fable. History events during the tenth and last period, and the periods

of memorable events before the birth of Christ. Curat with explanations. Rules for reading the Bible with profit. Rule 18th Read the Bible daily. Rule 1 9th Read the Bible in regular course. Hail the phenomena explained. Elk (with a cut.) Aphorisms on temperance. Continuation of the same. Vocalnilary of English adjectives.

passage. Electricity, lightning, and thunder, explained. Ostrich (with a cut.) .Tesus Christ both God and Man. Horse and the Ass a Fable. Vocabulary of English adjectives.

Shepherd Boy

a Fable.

Words of advice

useful to all.

Proverbs by King Solomon. Wise reply of a pious shepherd

with reasons for submission to the Divine will. 18. Words of advice useful to all.
19, God''s

Omnipresence

defined,

with explanations. Moothoory with explanations. Rules for reading the Bible with Rule ^Uth make a judicious use of Commentaries. Rule21st Read the textabunNaladeyar
History of England. (with a cut.) Cleanliness Good deduced from evil.
profit.

Immutability of God. Power of kindness illustrated by a story.

dantly.

20. 21, 22. 23. 24.

26. proved, and illustrated. Man digestion explained, &c. Naladeyar with explanations. History of England. Wind and the Sun a Fable. Good from evil, or the text, "The wrath of man shall praise thee

Parable illustrative of man's position in this world, his relation to the next, and the light
thrown upon the world beyond the grave by the Bible, left as a legacy by our Lord Jesus
Christ.

O God" illustrated.
25. Moolhoory with explanations. 26. Rules for reading the Bible with
profit.

Same Owl

continued.

(with a cut.)

Rule loth
be
1

Let
of

daily portion length. Rule

your proper
for

Vocabulary of English adjectives. Proper proportion of study and relaxation.

6th Read

yourself impartially and without prejudice.

27. 23.

October.
Father's advice
to hi-t

Rainbow explained. Suinc (with a cut.)

Son.

Counsel profitable to all. Human body secretions.


Conte7its.
Parable with
tion.

IX

;i

of tTie ''Two Sons-' 11 brief practical exposi-

Naladcyar

with explanations.
Tindal, the

History of England.

Rules for reading the Bible wit^i profit. Rule 26th Make what you read the subject of meditation. Rule 27th Frequently converse about what you have
been reading. Vocabulary of English adjectives. Alan and his Goose a Fable. Condor. Vocabulary of English adjectives. Judaism its history and creed. Scripture Texts in proof of the Divine attributes and the du-

A fad

concerning

translator of the Bible. defined, proved 8. Holiness of God

and illustrated. Moothoory with explanations. Rules for reading the Bible with profit. Rule 2-d Kemcmbcr

that this Book is to be the study of your whole life. Rule 23il Cherisli ardent love for the Scriptures. 11. Early piety illustrated and en

ties men owe to their Creator, Barren Fig Tree a Parable. Dates of some important Inven-

tions.

forced.
12.

A Story

Same

continued.
instructive fable?.

illustratfor the Young ing the evil of covelousness.

13.
14.

Two

r<ame continued.

Naladi yar with explanations. History of England. Same continued. tives. Nanneri with explanation?. 16. Tv/o Anecdotes illustrating, 1st the power of a kind reproof, 26, Rules for reading the Bible with projii. Rule 28th Commit cud 2d, tlie encouragement de
15.

Eagle (with a cut.) Vocabulary of English

adjec

rivable from God's knowledge of all that passes at all times. Wonderful preservation of the

to

memory

Scripture

29th

some portion of Rule day. Turn what you read into

every

Bible. 18. Co .'isf/ profitable to all. 19. Human body colour of the skin

prayer.

Vocabulary o{ Englisli adjectives. Quail (with a cut.)

and principle of life(with a 20. Bodily cleanliness

cut.)

Christianity its three sects. Vocabulary of English adjectives.

21. Same continued. wilh explanations. 22. Naladeyar 23. History of England. 24. Doe witli one eye a Fable. 25. Love of God defined, proved and

December.

26.

27.

illustrated. Monthoory with explanations. Rules for reading the Bible with Rule 24 Charge your memory with that you read. Rule 25th Commit to me
profit.

The

r/entiments of three Tami^ Sages on the excellence of

th

all

wisdom. Five different ways of acquiring knowledge. Thieves and the Cock a Fable. Injurious influence of bad company a Storj'.

portion of Scrij;ture every dav. Boy and the Thief n Fable. 29. Opossum (with a cut.) a<t. Vocabulary of English Adjectives. 31. Paganism its history, creed, and oJiousness in the sight of God.

mory some

Same

continued. Naladeya r with explanations.

History of England.

Same continued. Nanneri with explanations. Divine wisdom and goodness, illustrated in the human body. Tgnora?ice and superstition an

12

November,
Five rules for conversation. Counsel profitable to all. Human body the .'metises.

historical Anecdote. Rules for reading the Bible with Rule 30th In all your profit.

Pattern for pupils at school. Same continued. Naladeyar with explanations. History of England (continued.) Account of the Spanish Armada. Same continued. Moothoory with e.xplanations.

reading remember that it is for the salvation of your soul. Vocabulary of English adjectives. .4i-.s(with a cut.)

Mohamedaiti.-m. Vocabulary of English adjectives. Earthivorm and the Bee a Fa-

ble.

Natural
sions.

History

its

four

divi-

Contents.
19. Minerals, metals,

20.

21. 22. 23. 24. 25.

Vocabulary of English adjectives. and vegetables The true religion the question found in Asia. which is it ? Examined. Same in Europe, Africa, North Pupils their duty while in the and South America. school- room (with a cut.) Xaladeyar with explanations. Vocabulary of English adjec29. History of England. tives. Continued reign of Victoria. iVhale. Nanneri with explanations. Ebenes^ar. Christmas,

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Hitherto hath the Lord helped us."

Samuel,

vii.

12.

THOUGHTS APPROPRIATE TO THE FIRST DAY OF THE *^?^^^^

YEAR.

'^^^^

home on a journey to a distant country. custom when reaching the summit of a mountain \o^-^^^^':^C^^^( pause and look back as far as his eye could extend upou the/(;;2^c|^Jf^/;y^ way he had passed over, and forward over the road that lay still before him. A survey of the dangers he had escaped, and a recollection of the protection he had enjoyed, encouraged him to continue his journey with new vigour, courageous to meet any. obstacle that might oppose his progress, and careful to avoio what he had found from experience to be wrong and injurious. ^-^ v all men are travellers. At the period of birth ^^^f:<f laife is a journey this journey is commenced, nor will it terminate until at the moment of death, the soul leaves the body and enters the eterThe first day of the year is like the mountain summit nal world. On that summit we now stand. Let us pause and alluded to. In the first place how many seriously reflect on the past year. Life reason are the blessings we have enjoyed friends and an abundance of other temporal favours but above all these a knowledge of Him who is the Saviour of the soul. Again, how many sins we have committed In thought, word, and deed we have transgressed the laws of our Heavenly Father and King. For our mercies, we should be gralefid ; for our sins, We should resolve that, by God's assistance, we will penitentduring this year speak and act with better motives, and holier desires than we have done during the time past. Such thoughts and resolutions are appropriate to the first day of the yeartraveller left his
his
It

was

Count not thy days tliat have idly flown, The years that were vainly spent. Nor speak of the hours thou must blush to own.

When

To account

thy spirit stands before the throne. for the talents lent.
sin.

But number the hours, redeemed from The moments employed for heaven
:

Oh, few and

Thy

evil thy daj"s life, a toilsome but wortldess scene. For a nobler purpose given.

have been.

Life's

waning hours,

As they

like the sybil's page. lessen, in value rise ;

!

Oh, rouse thee and live nor deem tliat man's age Stands in the length of his pilgrimage, But in days that are truly wise.

Jfanttury %d,
'Whatsoever thy hand findeth to do, do
it

with thy might."

Ecdesiastes, ix.lO.

AN ESTATE,

Hflf?

^^

AN ESTATE

certain

power

to cultivate

amount

possessor of a landed estate, with the as he willed, and to derive from it any of revenue his ingenuity or labour might obtain ; 3'et
it

man became

that an enemy vvas entitled to take away with this condition a certain portion of it every day, until the whole was gone. What, think you, were the thoughts, and what the conduct of Did he not endeavour to this man concerning his property ? discover by what means he could put it to the best account Reflecting that each day before it should pass out of his hands ? it was becoming less, and that the smaller its extent, the smaller would be the return it might make, did he not till, and soav it, and use every possible exertion for gaining from it the greatest amount of advantage. "If a wise man, such was his course,"

Time is that estate. You are its you exclaim. Now listen It is constantly being taken from you. Soon all present ownerImprove it now. "Fear God and keep His comwnll be gonemandments-" Do this, and when the last instant of time is seized away, an eternity of joy will open before you.
!

is the most subtle but the most insatiable of depredaand by appearing to take nothing is permitted to take all. Time is the cradle of hope but the grave of ambition is the

Time

tors,

stern corrector of fools but the counsellor of the wise, bringing

they dread to the one and all they desire to the other. Like Cassandra, it warns us with a voice that even the sagest discredit too long, and the silliest believe too late. AVisdom walks before it, opportunity with it, and repentance behind it. He that has made it his friend will have little to fear from his enemies; but he that has made it his enemy will have little to hope from his friends.
all

Be wise to-day,

'tis

madness to

defer.

"God maketh His sun

to rise on the evil antl on the good."

Afatt/uir,

v. 45.

THE SUN ASTRONOMY.

The sun is the largest and most magnificent ohject that comes within the range of human observation. Its nature, shape, movements, and other phenomena, have in every age and country awakened inquiry and elicited speculation- Waving all mention of the many theories that have been advanced on this subject, the following are the opinions of the wisest of modern astronomers. The sun, the planets, with their moons, and the comets, form one collection of worlds called tbe solar system. Of this system the sun is the centre^ and imparts to the The other bodies that move around it light and heat. form of the sun is nearly that of a sphere or globe. Its diameter is about 886,000 miles, and its circumference about 2,700,000 miles, its distance from the earth is about 95,000,000 miles, and its magnitude more than a million The sun was generally conof times larger than our planet. sidered by the ancients to be a globe of pure fire, but the opinion entertained at the present day is, that it is an opaque body surrounded by an atmosphere of a phosphoric nature. One of the modern philosophers computes the light of the sun on each square foot of the earth turned towards it as equal to 6,500 lamps placed at one foot distance. Though the sun appears to us as one bright body, yet Avhen seen through a telescope, it is found to have dark spots which are supposed to be openings in the phosphorescent fluid that surrounds it.

Though the sun is the centre of a vast number of revolving spheres it is itself ever moving ; first, round the common centre of all bodies belonging to our system : second, on its axis: third, towards the constellation Hercules.
That science which treats of the forms, distances, and appearances of the heavenly bodies, is called astronomi:/ It is a noble, for it treats of the most very noble and useful science magnificent of the Creator's works itsefid, for it assists the mariner when voyaging upon the sea, the traveller when traversing
.

foreign and unknown countries, and the historian in ascertaining the dates of events that are past. The sciences of geograph}-, chronology, and navigation are intimately connected with astro-

nomy.
their
profit.

We

would commend

attention.

They

will

this science to all who can give it derive from it both plcasxn-e and

"The undevout Astronompr

is

mad."

JTanttitry 4f/i.
"The
fool liath said in his heart there is

no God."

Psalm,

xiv. 1.

THE EXISTENCE OF GOD THEOLOGY.

An astronomer had a friend who denied the existence of a God. Notwithstanding the philosopher's repeated and cogent arguments, his friend was unconvinced. At length he devised a plan that would, he hoped, carry conviction to the skeptic's mind. He constructed a miniature celestial globe, and placed it on his table. When his friend called at his house, he asked the astronomer, "where he got his globe, and who made it ?" "1 got it no where, no one made it," was the reply. "No one made it what can you mean ? Surely you must have obtained it from some one," said the friend. The philosopher looking seriously at his erring companion, said, "can you deny that this little ball made itself, and yet can you say that the sun, the moon, the planets, and this earth came by chance V The skeptic saw his dilemraa, confessed himself coiivinced, and acknowledged that there must be a God who created and sustains all things. Reader you, without doubt, believe that there is Are you performing the duties you owe to Him ? These a God. duties are to "worship Him in spirit and in truth" "to love Him with all your heart," "to fear Him and keep His commandments." These things do, and He will be thy friend for!

ever

God is termhaye said that astronomy is a noble and useful science, but far more noble and more profitable is that of theology, for it treats not of the most splendid of created
The
science that treats of the attributes, &c. of

ed theology.

We

things, but of the Creator himselj!

ful

It is a science more usethan all others, because it pertains to the eternal interests of each member of the human family. He who has not the time, opportunity, or inclination to study the other sciences, may yet be a good man, but that person is not prepared to dwell in God's presence after death, who will not, while he lives, study His

character and seek to learn and strive to do His will.

Acquaint thee,

And And And

O mortal! acquaint thee with God, joy, like the sunsliine, shall beam on the road. peace like the dew drop, shall fall on thy head. sleep like an angel, shall visit thy bed. O
mortal, acquaint thee with God,

Acquaint thee,

And He shall lie with thee when fears are abroad. Thy safeguard in danger that threatens thy path. Thy joy in the valley and shadow of death.

'^Tlie

Lord God

is

a Sun and a Shield."

Psalm, Ixxxiv.

1 1.

REFLECTIONS ON THE SUN.

Who

can look at

tlie

sun without admitting the existence

and acknowledging the power and goodness of God. AVhat power less than that of Omnipotence could have created, and through so many ages have sustained a hody of such dimensions and capahilities. The sun displays not only the power but the goodness of the Creator. IIow great the pleasure and benefit we derive from light and heat and colour but of these the sun is the fountain. Surely He who created the sun, and who through it grants us so many and valuable blessings, is worthy of owx worship, and our grateful praise and love. But many in every age have fallen into a serious eiTor upon this point the error is that of supposing, that not only is the Being who created the sun to be reverenced, but a certain amount of homage is due to the orb That is a dangerous mistake. It is worshipping the creaitself. ture which is idolatry and was the earliest form in which that Let us careprevalent and fatal sin showed itself in our worldfully avoid this and all other forms of creature Avorship, for they place an insmmountable barrier between our souls and heaven. But let us re"Idolaters cannot enter the kingdom of God." member the words of Moses addressed to the Jews, "Take ye therefore good heed unto yourselves lest thou lift up thine eyes unto heaven, and when thou seest the sun, moon, and stars, even all the hosts of heaven, should be driven to worship them and serve them." (Deut. iv- 19.) Let our conduct while on earth be such, that when death removes us hence, Ave may enter that Avorld where "the righteous shine forth as the sun in the
!

kingdom of

their Father."

The planets and other heavenly bodies, also the aerial and meteorological phenomena, will in future numbers of our paper be treated scientifically and practically their philosophy stated, and tlieir bearings upon man's relation to his Creator, and consequent duties specified. Such an examination cannot but be interesting to all who are at all desirous of seeing God as He displays Himself in His varied and impressive works. These are thy glorious works. Parent of good.

Almighty, Thine this universal frame. Thus wondrous fair Thyself how wondrous then. Unspeakable, who sittest above the heavens To us invisible or dimly seen In these Thy lowest works, yet these declare Thy goodness beyond thouglit and power divine. Tliou Sun of this great world, both eye and soul Acknowledge Him thy greater, sound His praise, On thy eternal course both when thou climbest. And when high noon has gained, and when thou fallesi.
:
"

"Oh

Loi'd

thou hast establislied the earth and

it

abideth."

Psalm, cxix.

90,

THE EARTH ITS NATURE AND FORM GEOGRAPHY.

The earth in ^v Inch we live is a large body composed of land and water. Its diameter is about 7,925 miles, and its distance from the sun is 95,000,000 miles. It moves round the sun once in 365 days and 8 hours. The idea is entertained by many
ignorant persons that the earth is flat like a board. The falsity of this notion will be manifest if we consider the four following facts (1) If a traveller turning his face to the east or west journey straight forward, he will after a lapse of time return to the place he had left. This would not be the case were the earth flat like the top of a table. (2) When a ship is voyaging towards land, the first part of it visible to those on shore is the top of tlie mast, then the sails, and at length the hull. Were the world flat, the whole ship would be visible at one and the same time. (3) When the earth comes directly between the sun and the moon, the shadow cast upon the moon is circular which shows conclusively that the earth is round- (4) If Ave journey towards the North-star, that body which was at first just above the horizon, will at length be seen above our heads. These facts show conclusively that the earth is globular.

As the earth moves round the sun, sometimes one part is This is turned towards that orb and sometimes another part. All the time that a certain place the cause of day and night. is nest to the sun, to the inhabitants of that place it is dai/, when by the earth's motion it is turned away from that place it is 7iighf. The length of day and night is difterent in difi"erent The cause parts of the j'ear, and different parts of the world.
of this phenomena and other things pertaining to the earth will explain at another time.

we

as also of the

science that treats of the nature and form of the earth, various countries, seas, &c. upon its surface, is termed geography. It is a science which the young should study with great care, for without a knowledge of geography, books
that treat of other nations can be read with but little interest or profit. It is our intention to present our readers with consecWith this we shall utive articles on this important subject.

The

An opportunity will thus be connect history and chronology. afforded of bringing to the notice of our readers a greater number of facts relative to the events of all ages and countries which will be found, we trust, interesting and instructive-

Jfiinuavy Hth,
'Happy
is

the

man

tliat gettetli

understanding."

Proverbs,

iii.

13.

LEARNING ITS PROPERTY AND

"Hear the
qualities of learnine,
it

USES.
liira

blesses

Who
it

giA'es

and him who takes."

is

AVhen you give what

yourself", but

tangible to others jou cease to possess

to kno^vledge it is different, for owner's losing possession of it, this gift may be By constantly giving away freely imparted and yet not lost. gold and silver, the stock is diminished but by giving away learning it so far from being reduced, is rather the more increased. Learning cannot, like riches, in any way be lost, or squandered away, or stoleu. Like a good counsellor, learning teaches us to beware of approaching evil, and shows us its consequences and if, unfortunately, trouble should at any time overtake us, it then gives us good advice. Learning is the associate and intimate

in respect

"without the

companion of the

possessor.

torch gives light in darkness, so amongst men does the light of learning. Again, as when you light a candle from
so by communicating another, the latter is not extinguished information, the darkness of another blind man is removed, and there is no loss to the person who enlightens him.
",

Asa

He who
by
ability.

possesses such a treasure ought not therefore to lose

it

it

his negligence, nor to be unwilling to impart

according to

Let the young remember these important truths- T^"e are not sure that we have acquired a knowledge of any subject until we attempt its communication to others. What we can give we

know

that we have got. The memory, like the body, is strengthened by exercise. Each time that a pupil recites his lesson to his teacher, he has increased assurance that he has acquired that lesson, and the recitation of it has fastened it more deeply in his

own memory.

There are some persons who seek to get knowledge but are They only listen, but never unwilling to impart it to others. speak. In the following significant stanza the poet compares such persons to the sand on (he sea-shore

Some
Say

act

upon

this

prudent plan.

little and hear all you can; Safe principle hut hateful. So barren sands imbibe the shower. But yielding neither fruit nor flower, Unpleasant and ungrateful. Cowper,

Jfanuttry ^th^
"Worship Ilim that made the
sea,"

Revelation, xiv.

7.

PHENOMENA OF THE

SEA.

About two-thirds of the surface of the earth is covered A\ith This water is congregated sometimes in large and somewater. times in small portions. The large bodies of Avater are called oceans the smaller ones are called seas, gulfs, lakes, rivers, ^-c There are five oceans the Atlantic, Pacific, Indian, Northern and Southern. There are several phenomena connected with the ocean worthy of our notice. These are its extent, its strength, its restlessness, its taste, its colour, its un variableness, its depth, its tides, its currents, its phosphorescence, its inhabitants and its utility. will briefly notice each of these phenomena.

We

can look across the the aid of a magnifying glass we can see across many lakes and bays ; but though we ascend the highest mountains and have the assistance of the most powerful telescopes, we cannot see across the ocean- The Atlantic Ocean is 2,300 miles broad. The Pacific Ocean is'l 0,000 The Indian Ocean is 4,000 miles broad. These miles wide. oceans are also many thousand miles in length.
First

The

extent

of the Ocean.

We

widest rivers with the naked eye.

By

Second Phenomenon The strength of the Ocean- When a is on the land it requires all the strength of many strong men and beasts even to stir it, but when launched into the ocean it sits like a bird on the surface of the water, and is tossed up and down with perfect ease. The ocean can hold up all the ships, and those most heavily laden that can be placed upon it. Besides this, if a ship after being finished must be taken to pieces, it requires the labour of many persons for a long time to do it; but the ocean can in a few hours break to pieces the strongest How great is the power and strength of the ocean! ships.
ship

Third Phenomenon The restlessness of the Ocean. Whoever saw the water of the ocean for an instant still. Its movements are different in degree at different times, but they always existThe Prophet Isaiah compares the heart of a wicked man to the sea, because it is never peaceful never happy. (Ivii- 20.)

The
bers of

other
oui-

phenomena

of the sea

we

intend in future

num-

paper to consider.

10

"Attend

to

know understanding."

Proverbs,

iv, 1.

SELECTIONS FROM THE CURAL.

1.

'As the

letter

is

the

first

of

all

the letters of the alphabet,

so the eternal
2.

God

is first

in the universe.
to those

What
is

profit is

knowledge

who worship

not Ilim

who
3.

pure Intelligence.

Mental anxiety can alone be removed by worshipping the

inefiable Jehovah.

ThC' great (in spirit) will alone attempt to do those ways difficult to be done. The mean (those who are deficient in mental energy) will not attempt those things which require energy and perseverance.
4.

which are

5.

To the

full

extent of your

abilitj' (at

all

times and in

all

ways) practise
6.

virtue.

at

Say not we will make choice of a virtuous course of life some future period. Be virtuous now; in the hour of death she will be to you an undying help.

"The Cural of TiravuUavur is held in the highest veneration by the Tamil people- The writer of it is deemed an incarnation of wisdom. It is called the first of works, from which Avhether for thought or language, there is no appeal. The author's style is in general dignified, though he at times descends to puerilities." (Rev. J. Drew.) From this work we intend to select consecutively the most important maxims, and those that bear most directly on the relative duties of life. It should be remarked, that it is impossible to give in English the energy and elegance to a Tamil poem that it has in the original- The translations we shall present, are from the pen of that ripe scholar, the Rev. J. Drew, who has given an English dress to 24 chapters of the work, and intends to issue a second volume should his health allow of a return to India.
,

free
for

late Mr. Ellis published some portions of the Cural with and elegant (poetic) translations- Both works will repay a careful reading. The energy of a strong mind and the necessity

The

a Divine Revelation will equally manifest themselves in every chapter of this classical production-

11

*llHHti*y
"Many
false

lOth,
Mat/hew, xxiv. IL

prophets shall arise and shall deceive many."

BRIEF MEMOIR OF MOHAMMED.

Moharamed was born .in Mecca, a city of Arabia, A. D. 569. His ancestry was honourable but his parents were poor. He became an orphan when young and was taken in charge by his uncle, who instructed him in the arts of war and commerce- At the age of 25 he married Kadija, a rich widow of Mecca, and thus became a man of weallli and rank. Impelled by a sight of the wickedness around him and by an ambitious
desire to gain notoriety, he determined to establish a new reliAbout the year 609, he informed his wife that God liad gion. sent to him His Angel Gabriel, to make known to him His will,

him His Prophet. His wife was at first increduand several of his servants became his In the year 622 his uncle died, and the protection disciples. afforded by his power as the Chief Magistrate of Mecca being withdrawn, the people so persecuted him that he was obliged to
and
to appoint

lous, but at length she

This event is called the Hejira, and from it flee to Medina. the Mohammedans reckon their time- The people of Mecca received him joyfull}', and great numbers became his disciples. He placed weapons of war in their hands and led them against and after many battles he compelled all the Arabs his enemies He died to submit to his authority and embrace his religion. Multitudes flock to his at Mecca in the 63d year of his age. sepulchre annually.
;

This pilgrimage is so necessary a point of practice that, according to a tradition of Mohammed, he who dies without performThe same is exing it may as well die a Jew or a Christian. pressly commanded in the Koran.

In succeeding numbers we propose to consider the inconsisteucy, the ambition^ the crafdness, the sensvality, and the cruelty of Mohammed, as opposed to the consistency.^ the hitmilily^ the frankness-, the ijurity^ and the benevolence of Christ. Then will follow comparative views of the Scriptures and the Koran and the effects of the two religions on the intellects, the morals, and the happiness of mankind. It is our wish and purpose to treat the whole subject with simplicity, candour and kindness.

12

JfanuaTy
'Bles-iii'^s

S 1 th.
are

upon the Head of the Just."

Proverbs, x.

6.

THE JUST KING.

One of the kings of Persia, wlio is famous in history for his exact justice, was once cut liuntiii}.-, \vh< n, tiidiiio iiimself huugrv, he ordered tlie [eoiiie to dre^s a deer tl ar tluy had just When all was nearly ready, they found that they iiad taktii. forgotten to brinf>- any sait vvitli them ; so they sent a lad ff to The king overfetch some from a viilajfe at a litt'e distance. hi ard them, and, cahing to ihe hoy, ^iaid, "And mind you take money to pay for it " I'iie atcenshints expies-ed tlieir surprise at liis thinlcing of such trifles, ami asked what harm there could be 'Ihe king replied: "All the evil in taking a han*iful of salt. that now troubles the earth, first began in such trifles, till by degrees it grew to its present height ; and if 1 take the saltj my oflicers will perhaps seize the cow."
<

There are many peoj)le who do not think it worth while to attend to what they are doing except upon great an! important occasions forgetting tliat ha]i})iiiess and virtue consists in those ^ trifiiiig occurrences of which human life is made up.
;

ought to desire that every one with whom we are in any connected, should enjoy all the ri<ihtsi privileges, and advantages of everv kin w hich tiiey are f lirl y entitled to; and we ouuht to avoid doing ourselves, and to discouraiie others from

We

way

doing any wrong whatever to any one. especially to the weak It is one of the Divine attriand defenceless. Thisis /tf.v//ce. butes, and whoever would be like th; t perfect and glorious being, must be just in all the relations he sustains both to God and to If it is unjtist to disrejian! the claims that our his fellow-men. fellow-men have upon us, how much greater is the injustice of which they are f;uiltv, who fail to perlbrm the duties they owe to their Heavenly Father, Benefactor and King

<Jnntiary
"The

\^tli.
goeth about seeking

devil, ns a roarinu lion,

whom

he
1

may
I

devour.'

etir. V. 8.

A LION.

l^^MmdWki^

LION,

The lion was c^nsMereil In' the ancients and is hy the moderns as the king of be 1 si.1 Tiiis r;iiik it holils hy reason of its majestic :i[)pi-;nanc(' anl }:i;;!iiitic strength 'I'he lion and lioness
diffr-r sonievviiaf in appe.iranc<' :>nil <Iispositif>n.

'I'he lion

though

the

stroiiifest

and most
7

t"erocii>us

of

lieasts is

measurement of
to the nos*' as
is

a lull sfrown
feet. an<l its

numerous as they usi-d to and tlurt^fore as thn world becomes p

from t'ne lieioiit about 4 he. Thiysliun

iion

not the laroest insertion of the

feet.
tlie

tlie

tail

I.ions are not

society of

men,

ipulated and f in sts are cut

They now inliahit Africa, :ind dov\n they decrease in numh rare at times to he found in tht' des-rts of Fersi:-, In ia, and They prt^y on horses and hirjio quadrupeds and when Japan pressed hy huntjer on men. They are afraid of the flame, therefore travellers protect themselvi s on tht ir journies hy keeping biirnin;,' around them at niglit a hir^^e fire 'I'he roar of the lion and friorjitcns all \vho hear it. .\s most animals fear is terrifi and avoi'l the lion, !k; seizes upon his prey stealthily, creeping towards them like a <'at. and then leapin;j: u])on them with a IreWlien we carcfu'Iy consider t'les'^ characteristic int-n lous liound features and habits of tlie lion, we are not .surorised that the wise used this animal as an appropriate emiilem of the devil. Let us he as watchful of tiie cue as we >iould he of the other.

mm

It is intended to present to

our readers, seriatim,

all

of the

most important of the animal creatitm -heasis, birds, fishes and ins -cts. with a description of their forms, disposition-, habits, places of residence, and other peculiarities. F>ach sketch, so far as our means will allow, will he accompanied hy a cut that may aid the reader in forming a more distinct idea of the animal about which he is reading.

14

"The

wliole earth

was

of one language

and one speech."

Genesis, xi.

1.

LANGUAGES.
created man He gave to him not only the poAver of speech, (thus distinguishing him from and elevating him above the dumb brutes) but also a language in which to express his thoughts and feelings. The language thus divinely bestowed is supposed to have been the Hehreiv. During the
articulate

When God

2,000 years

after creation, all

mankind conversed
at

in that tongue.

But now how languages and a

different!

There are

present

80

different

great number of associated dialects in use among the inhabitants of our world. If we are desirous of learning the origin of this remarkable change, we must turn to the Scripture

Uistory as given by Closes, and there we learn that when the Ancients incurred the Divine displeasure by attempting to erect a tower that their name might not be forgotten, God punished them by confounding their language, so that they could not understand each other's speech, (see Genesis xi- 1 Hence the 9.) change we now behold. In Asia, and the adjoining islands, the principal languages are Syriac, Arabic, Sanscrit, Tartarian, Chinese, Boli, Malay, Tamil, &c. &c. On the continent of Europe, they are English, French, Spanish, German, Italian, Portuguese, &c. &c. In America^ the English, Spanish, and India (or those of the aboriginal tribes). In Africa, the Berba i\Iandingo, Amina, Congo, Caffree.

Concerning these languages we remark two circumstances (1) Those most extensively in use are the English, French, Chinese and German. (2) The Old Testament Scriptures were written in Hebrew, and the New Testament in Greek. (3) In all languages the first letter of the alphabet is AHence the couplet of the Tamil sage Tiruvalluvar. is the "As the letter first of all letters, so God is the highest being in the universe."

'

There are other important respects in which the inhabitants of the several continents and countries differ from each other such as colour, figure, religion, modes of domestic life, forms of government, &c. These we intend to point out and illustrate in future numbers of our paper-

15

nFunutry

\-1tth,
Psalm,
Ixxii. 11.

"All nations shall serve the Lord."

INDIA ITS GEOGRAPHY.

of the country in which we live, lies on the southern part of the extensive continent of Asia. Its extreme length is 1 ,900 miles, and its breadth 1 ,500. Its boundaries are on the north, the Himalaya jMountains ; on the easl^ Assam, Arracan, and the Bay of Bengal ; on the nest, the Arabian Sea and the River Indus ; on the souths the Indian Ocean. Its divisions are First, Northern India, Avhich lies along the southern side of the Himalaya Mountains, and is subdivided into (1) Cashmeer, (2) Sermoor, (3) Gurwal or Sreenuggur, (4) Kumaoon, (5) Nepaul. Second, India Proper -which is subdivided into (1) Lahore or Punjaub, (2) Mooltan, (3) Delhi, (4) Oude, Co) Sind, (6) Ajmeer or Rajpootana, (7) Agra, (8) Kuch, (9) Guzerat, (10) Mahva, (11) Allahabad, (12) Bahar, (13) Bengal. Third, Dekkan which is subdivided into, (1) KhanIndia, the

name

desh, (2) Gondwana, (3) Berar, (4) Orissa, (5) Aurungabad, (6) Beder, (7) Hyderabad, (8) Northern Circars, (9) Bejapoor. Fourth Division, South India which is subdivided into, (I)

Dooab, (2) The Ceded Districts, (3) Northern Carnatic, (4) Kanara, (5) Mysore, (6) BaramahaJ, (7) Salem, (8) Central Carnatic, (9) Malabar, (10) Koorg,(ll) Coimbatoor, (12) Southern Carnatic, (13) Travancore. The Rivers of India are the Indus, the Sutledge, the Jumna, the Ganges, the Brahmapootra, the Nurbudda, the Tuptee, the Muhanuddee, the Godavary, the Kistna, the Toombudra, the Pennary, the Palar, the Cavery. N. B. Of these rivers the Brahmapootra is the longest. In the year 1 822 this river overflowed its banks, and 37,000 men and women were destroyed by In the river i\Iuhanuddee, diamonds of good quality the flood. The Ganges is considered sacred by the Natives of are found. this country, who visit it in multitudes annually to bathe in its

waters.

(To be continued)
it

We deem

of

first

importance, and that for obvious reasons,

that our readers should be well acquainted with their own country, its geography, histor}', commerce, resources, and relations to "India," therefore, in some of its relations, will other lands.

form a place in each number of our periodical- It may not be untimely to mention in this connection that a small volume entitled "An Introduction to the Gebgraphij and History of India," compiled with great labour and care by an oflicer of the Madras Army, and edited by the Rev. A. R. Symonds, M. A., has lately We would been issued from the American Mission Press. strongly recommend the work to all Instructors of Native youth.

They

Avill

find

it

a valuable assistant,

16

Jfanuary

1.5th,
tlie higlier

"Let every soul be subject unto

powers."

Romatis,

xiii. 1.

THE RELATIONS AND DUTIES OF

to

LIFE.

Each individual of the human race sustains certain relations God and to his fellow-men. Connected with and emanating from these relations are many important duties to know and The highest practically regard, which is his first obligation.
relation man sustains is to God., and this is the relation of a creature to his Creator, of a subject to his king, of a beneficiary All men live, and move, and have their being to his benefactor. in Him, their Heavenly Father. He is King over the whole earth. From Him cometh down every good and every perfect
gift.

As

their Creator all

shalt love

the Lord thy

men OAve God with

to
all

Him

affection

"Thou

thy heart,

mind, and

King all owe to Him loi/al atlachment. owe to Him grateful praise. These They are duties spring out of the relations men stand to God. related likewise to their fellow-men. All are children, some are husbands, some are wives, some are masters, some are servants, some are rulers, some are subjects. These relations give rise to many duties. Thus children must honour their parents. Parents
strength."

As

their

As

their Benefactor all

should instruct and discipline their children. Masters should be to their servants. Servants should be faithful to their masters. Rulers should be just to their subjects. Subjects should be loyal to their rulers. Thus all should be faithful to each other.

kind

Of these duties, especially those due by the Hindus to their rulers, we will speak more fully at another time. In the mean time
lay these things to heart.

introductory to a series of articles on the relations and Hindus to their Rulers from the Queen, through all ranks of their Governors, to the lowest Native oflicer to whom they are directly amenablegentleman in the Civil Service of the Presidency has kindly prepared for us an able article on this subject, which with the assistance of published works at our command -will enable us to he full and correct on this important subject. Much of the unhappy oppression that now exists in agricultural districts would be removed were the community better informed in their relations and privileges ns citizens of an enlightened Christian government. Their ignorance is in this and other respects, their ruin.

This

is

duties of the

"Beliold

how

great a matter

:i

little fire

kindlcth."

James,

iii,

5.

GREAT EFFECTS SPRING FROM LITTLE CAUSES.

How small a thing is a spark of fire but of what injurious consequences may it be the cause For example Here is a viUage of closely located thatched houses. A spark of fire falls upon the roof of one of them it is soon consumed, together with others to which it is attached and all the eflects they contain. -Again, here is a fort fully garrisoned. In the centre stands the magazine-house stored with powder. A spark of fire is com!

municated to a grain of that po^vder the whole is instantly ignited the fort is blown to pieces and hundreds of lives are in a moment destroyed. The seed of the oak and the banyan are very small, but how large are the trees that spring from them. There are important subjects of a practical kind to which these illustrations may be applied. How great harm may arise from wrong words. For example A ship is returning from a long voyage. It is passing a dangerous reef of rocks. The man who is watching on the bow calls to the helmsman, "steer to the east." It was a mistake- He should have said, "steer to the west." But it is too late', the error is committed. The ship strikes upon the rock, and a multitude of immortal beings sink to rise no more. Be careful of your words a sentence not uttered as it should be may do great harm; it may inflict a wound upon the friend you dearly love, and may greatly injure your character and long disturb your peace. Said a wise man of old, "I will take heed to my ways Again that I sin not with my tongue j" an important resolution A man went to an be careful of your actions ! For example The druggist took down a apothecary's shop to obtain medicine. It was by bottle, poured out the liquid and gave it to him. Be careful mistake poison. The man drank it and died. what you do as well as what you say- Remember that great Remember the important efi'ects spring from trifling causes.

revealed assurances that account to the Judge of

earth.

we must,
all for

in the last day, render a strict our words and actions while on

This

is

the

first

of a series of IMaxims

we

propose

to

consider

in this illustrative

and

practical

way, such as

Honest}'

is

the best policy.

,

Be

sure your sin will find you out.

They

that honour God will He honour, (todliness is profitable unto all things. The fear of the Lord is the beginning of wisdom.

Do

as

you would be done

bv, &c.

15

HEATHENISM REJECTED AND CHRIST RECEIVED.

SONG-SOrPHAISE,
BY WESLEY ABllAHAM,
A NATIVE POET, FORMERLY CALLED ARUMUGA TAMBIRAN, SOMETIME OVERSEER OF TARMAPUEAM, NEAR TANJORE, WHO, AFTER BEINO ENGAGED FIFTY YEARS IN VISITING HOLY PLACES, AND IN
INSTRUCTING DISCIPLES,

WAS PUBLICLY

BAPTIZED IN THE WESLEYAN CHAPEL, MADRAS, ON THE FIRST SUNDAY IN AUGUST, 1836.
ISAIAH XII. 1, 2.

And in that day thou shalt say, O Lord. I will praise thee though thou wast angry with me, thine anger is turned away, and tliou comfortedst rae. Behold, God is my salvation ; I will trust, and not be afraid for the Lord is my strength and wy song ; he also is become my salvation.
:

JEHOVAH

(Lp^ecn-LCiuij(^.

PART

I.

SIXTH EDITION.

MADRAS, PRINTED AT THE CHURCH MISSION PRESS.

1836.

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THE FIRST SONG OF

PRAISE, IN

THE NAME OF THE LORD

JESU&.

And ill that day thou shalt say, O Lord, I will praise thee though thou wast angry with me, thine anger is turned away, and thou comfortedst rae. Behold, God is my salvation I will trust, and not be afraid for the Lord JEHOVAH is my strength and my song he also is become my salvation. Isaiah xii. 1, 2.
: ;
:

^The follomng may be regarded

as a free translation convenng the sense of the original, without attempting any thing like a corresponding measure of words and syllables in poetry.]

High Places ascending^ sitting painfully cross-legged as a Yogee and meditating Enough Enough : Behold ye Behold ye. Now The Majestic Jesus who came to save me 2 The sacred sadi, with entangled hair, Ruttracham ~ necklaces and beads Enough Enough :
1

NowJesus
things
body, in

who

delivers

me from

trusting in such

Behold ye
in Yellow robes

Behold ye.
ye.
:

S Dressing

and rubbing Ashes on

the

who saw me and saved me.... 4 Bathing in holy-waters, and visiting Siva temples. ... Now Jesus the God of gods who sought me and savedme 5 Wandering to holy places and bowing to images Now -The Divine Jesus loho discovered and saved

Now The Lord Jesus

abundance

Behold ye

Enough: Behold EnoughEnough Behold yeBehold Enough Enough

Enough

ye.

EnoughEnough foot sore Jesus who governs me by Now The grace Behold yeBehold waves of 8 Tossing about in heathen doubts troubled Sea Enough Enough mercy of most NowEmbraced firmly by Jesus Behold ye Behold 9 Being fashioned as a heathen, great was my against God, of which Enough Enough: Now The exalted Jesus revealed me, and ruling over my heart Behold ye Behold an and corrupting as a dead 10 Foaming corpse..~--~~~~~~~~~-~~~.w~_- EnoughEnough Now The Mighty loving Jesus saving and .. ing me Behold yeBehold craving appetites 11 Wandering about a and agitated a Jackall. --,~ EnoughEnough Now That good Jesus who catne save and soul -,.-w^~ -. Behold yeBehold fy murder, revenge, and 12 Following habits of drunkenness EnoughEnough praised, pardoning NowJesus, who worthy ,. Behold ye Behold my sins and saving me~. Enough Enough and 13 Carefully performing prayers, loving Jesus, which, he Now The salvation of Behold yeBehold ye has
6 Offeast days
S^ following

Behold ye Behold ye. Cars through the Streets Enough Enough : Now Jesus, the Lord of worlds, who powerfully saves me Behold ye Behold ye. 7 Wearied with long pilgrimages to Casi, fainting and
idol
:

me

excellent

his

ye.

like the

the

the

the

excellent

ye.

siyi

to

ye.

like

evil spirit

deliver-.
,

-.-

,,.

yc.

to satisfy

like

dog,

like

to

to satis-

the

~.~-~~.

ye.

lying,

is

to be
~

ye.

rites

sacrifices...

the

to

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s
14 Gathering sncredfowers, and plueking the leaves of Enough Enough : the vilvum to perform worship to the idol iX^otf The sweet salvation of the Supreme Jesus-^^ Behold ye Behold ye. 15 Jnto.vicated with heathen worship^ and staggering among thetales,historicsandvile works of vain gods. Enough Enough : A^ow Saved by the favor of the meek and lowly Behold ye. - Behold ye Jesus. IS Secretly whispering in the ears of disciples to extort Enough Enough : money from them ... Now The merciful Jesus who sought me, and ~ Behold ye Behold ye. reigneth over me~ 17 Fashioned as a lascivious devil in the garb of hea-

^/ien^yw-----^,,,,,,,-,,.,.,.-.^--- Enough Enough Now The exalted Jesus who husteth deliver us,^ Behold yeBehold EnoughEnough 18 Racking the brain with disputes a sectarian NowJesus, the self existing God, icho embraces Behold yeBehold and saves me^ 19 Adultery committed under the cloke of sanyasi sant'^aY?/-^-,.^--,.,-,,.-,.,^,.,, -_~~ Enough Enough A'^ow The excellent Jesus, who verily appeared, reigneth over me.~j~~~~~~~~^~~~~~^.~~~~~~~ Behold ye Behold ye.

to

ye.

like

devil.

ye.

20 The rain which fell from the clouds transforming it into Holy water^. ~-^ ,-,,~ Enough
the baptism of the Blajestic Jesus~~~~~ 21 Dropping holy gee, (oil) into the sacred fire ; then

Now To

Come ye

Enough Come

ye.

whispering unintelligible Mantras in the ears of deluded disciples Now To the pure baptism of Jesus who fills all 22 Cymbals, brass plates and bells sounding in every

Enough Enough Now To prayers and praises of God Jesus.. Come ye Come S3 Drums Enoxigh Enough trumpets and chanks sounding Now To High praises of Co7ne ye Come great Jesus 24 Dancing beforeidols,hands clapping, and prostrations Enough Enough N'ow To rightly instituted worship of High Priest Jesus Come ye Come 25 Beating cheeks force unnatural tears false god Eriough Enough Now Tothe gracious adoration of adorableJesus. Come ye Come 26 Adorning with garlands, heathen vestments and gold neck ornaments Enough Enough Now To High Praises of Heavenly Jesus... Come ye Come 27 The heathen splendour of placing on image of palanquin, and Enough Enough Car Now To preached Gospel of themanifcsted Jesus. Come ye Come

street the
the

Enough Enough : Come ye Come ye.

:

ye.
:

beating,
the

the

ye.
:

the

the

ye.

the

to

to

the

the

ye.

the

the

ye.

the idol

the

the beast, the the

the

ye.
:

28 The dancing, and the songs, of the prostitutes of the Temple Now To the Songs of Zion and the true Word of the Lord Jesus 29 Eating rice and cakes &;c., vainly before the idol Now To the sacred supper of the Lord Jesus 30 Wearing the bramin string and saying daily man-

Enough

the Holy Sacrament of the spotless Jesus.. 51 Eatingfiesh, of the sheep, roasted in the fire to obtain purifi,cacion and supposed merit Now To the Holy symbols of f the slain Lamb that taketh away sin) the Lord Jesus 32 Studying the vethams and shastars to obtain sal-

Now To

tras in order to purification

Enough Enough: Come ye Come Enough Enough Come ye Come

Enough Come ye Come ye.

Enough Enough : Come ye Cotne ye.

ye.

ye.

of the exalted Jesus 33 To leave worldly, lying heathenism Now To the Scriptural doctrines taught by the true Ministers of God's Holy Word
the true Gospel

Now To

vation

Enough Enough Come ye Come ye. Strive ye Strive ye. Come ye Come ye.
:

6
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*'

7
SUNG AFTER THE BAPTISM.
1 Cor. vi. 9, 10, 11.

ye not that the unrighteous shall not inherit the kingdom of God Be not deceived neither fornicators, nor idolaters, nor adulterers, nor efteminate, nor abusers of themselves with mankind. Nor thieves, nor covetous, nor drunkards, nor re\ ilers, nor And such were extortioners, shall inherit the kingdom of God. some of you but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, andby the Spirit of our
''

Know

God.
1

worship the

Lord Jesus,

I worship

I worship the God of gods ! From this country let heathen

superstition flee awo]^

Priest
to

!0

Holy

!0
is

Mighty

!0
!

Truth,
!

Help

my

soul

there

none except Thee

I
2 Worldly wisdom
Avarice

worship the Lord Jesus

I worship

worldly desiressensuality^
J
reject.

and The true God

true

all other lusts

the true

way

in the Gospel
received,

Of the

Word

/ have
the

Holy God !0 Loving God !0 High Priest

!0

Righteous King

I worship
8 Born

Lord Jesus !

I
Walking
Although

worship

in heathenism, wandering in darkness.

to

bathe in holy waters

like

a poor dog I attended every heathen place.

Even

all the

country around, what wisdom could

deliverer from lies

I see f

Oh Holy God J

out of whose mouth

!

Truth proceedeth

Deliver from doubtspowerful and just God!

I
warship
!

I
4 Encircling

worship the Lord Jesus

the

Temple

in holy processions with prostrations

and

tears^

In

every street and every place

I saw

the

same figured images

Adorned with garlands, flowers, heathen vestments and Jewels,

And

at all other feasts

I
!

slavishly served,

liberating
!

Lord God

all

gracious Teacher

O Triune Deity
!

Thou

who graciously

receiveth

me

at thy feet

worship Thee, the lord jesus

I

WORSHIP

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9
PAllT SECOND.

f Written

a few days after the baptism. J

THIRD SONG OF PRAISE.

Timothy

ii.

3, 4.

For

this is

good

antl acceptable in the sight of to be saved,

God

our Saviour
the

AVho

will hflve all

men

and

to

come unto

knowledge of

the truth.

I.

Is

there

any Religion in

the

n-orld

worthy

to

engage the

attention

of

men., except the

Divine Religion taught by Jesus Christ ?

it

If wr examine the pure Gospel, we shall find in

cient

the incomparable

and an-

Divine Wisdom, and the true doctrine of Salvation

that

hy

Jesus Christ;

and

Gospel will

remove the darkness of the people of this world.

Is there any Religion,
S^c.

S;c.

2.

Through
may
will

the baptism

of the Holy

Spirit,

sin will

be

abolished,

and
that

that

Spirit will discover to us the

Love of

the

Eternal Son, (in order

itself.

we

devoutly worship him, J

and shew us even Heaven

and change
pure into
the the

That Spirit
affections

dry

up

the

sources of Sin,
last

Heathen
shining

of

the heart:

and

at

receive

the

Heaven, from

whence

all the sins

of our nature will be excluded.

Is there any Religion,
&;c.
&;c.

ij.

Keep yourselves from

ples,

debasing and ruinous prostrations before

idol

tem-

and from Heathen washings in sacred tanks and rivers:

incantations

expose not
to

yourselves to the torments of Hell hy pronouncing

Devils:

walk in the true way, renouncing sinful heathen thoughts,

worship at the feet of Jesus.
Is there

and come and

any Religion,

S;c.

S^c.

4.

Do
of

not expose yourselves to be scattered abroad by the infatuating worship

desire to

lifeless idols,

sing

daily the true

the

praises
:

of God,
then all

diligentthe tempt-

ly attend to prayer,

and worship

name of Jesus

ing,

Devils,

and

the evils which

have dwelt in your hearts shall fee away.

Js there any Religion,
S;c. S;c.

10

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^
agsst'S'


II
FOl'RTH SONG OF PRAISE.

Psalm

viii. 3, 4.

When
the

I considered thy heavens, the Avork of thy fingers, the

stars,
is

moon and

which thou hast ordained

art

What

man, that thou

mindful of him

and the son of man,

that

thou

visitest

him

Exodus xxxiv.

o,

6.

And And

the Lord descended in the cloud,

and stood

^vith

him

(3Ioses)

there,

and proclaimed the name of the Lord.

the Lord passed by before him, and proclaimed.

gracious,
long-suffering,

The Lord, The

and abundant in

Lord God, merciful and

goodness and truth.

1.

I saw and worshipped

the all-creating

God;
daily.
this visible world,
all

I saw

his

works,

and I worshipped him

the ixvisible

I saw and worshipped

instructions
ly revere.

God, in

through the
deep-

of the good and true Gospel, which

true Christians

I saw and
2.

worshipped,

S^c.

I saw and worshipped

the

only God,

idiofilleth everyplace with his presence.

He is,
the

as a shining sun that animates every thing

all living

He created
appointed a

the

Clouds,

Heavens, the Earth, the Sea, and

night,

Creatures.

He made

day

and

months and years, and

all

time.

He

Heaven of

happiness,

and a Hell of misery for

the souls

of good and bad men.

I saw and
3.

worshipped,

S^c.

I saw and worshipped Gov,

gave Jesus.
that he

the triune

deity. Father, Son,

and

Spirit,

wlw

The Word,
atone for
to his

the

Mighty God, who was born of Mary,

establish his Gospel

in order

might

man, and

every

where; and
the

bring the people

salvation,

and

scatter the

Heathen gods from

Earth.

I saw and

worshipped,

S^r,

12
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,

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,

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UeiiJS

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i-0
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.

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,

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IS
4.

I saw and worshipped

the

true God

yea, for you,

Heathen

that

you

may

not he thrust into Jlell by observing Caste,

idols

religious orders, pranunis,

impure temple worship,

and

bloody sacrifices.
to

If you would accept the Gospel, which will lead men

and worship
the

bringforth good fruits,

mighty God, who became man, who sewordfaileth not for ever,

you would then

be freed from the evil spirits that reign over you,

to

and

the sins

which make you enemies

God.

I saw and

worshipped,

S;c.

FIFTH SOXG OF PRAISE.

In

imitation of a chorus ''Come

toJeaus,''''

sung by the Children at Wesley Ahraham's

Baptism.

2 Timothy

i.

10,

11,

But

is now made manifest by the appearing of our Saviour Jesus Christ, wh hath abolished death, and hath brought life and immortality to

light through the gospel.

Whereunto

am

appointed a preacher, and an apostle, and a teacher

of the Gentiles.

Matthew

xi. 28, 29, SO.

^vill

Come
you

imto me,
rest.

all

ye that laboiu and are heavy laden, and I

give

Take

my

yoke upon you, and learn of me

:

for I

am meek and

lowly

in heart

and ye
is

shall find rest

unto yom*

souls.

For

my

yoke

easy,

and

my

burden

is light.

1.

Come Come
to

to

Jesus,

O ye people
is

of the world, come

to

Jesus!

Jesus, who]

one of the distinct persons in the Trinity, namely^

Father, Son, and Holy Spirit; and who became man, and was born of the
Virgin

Mary

by the power of God.

to

He was

in the beginning with

God.

He

gives true knowledge

men of God's

existence

and

attributes He

shines in Heaven,

and he

i endless

Joy in the hearts of the faithful.

Come

to

Jesus,

S^c.

14
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/f

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.

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^^js^Osir

15
2.

Come

to

Jesus.

The

excellent

Saviour of mankind^ who

to

urns

called a

Nazarene He preached the

cred joy in their
hearts.,

Gospel

the people^ that they might feel

sin.,

sa-

he cleansed

from

and prepared for Heaven

of everlasting
bliss

in

He

whose feet walked upon

the earth is

the yiver

Heaven.

Come

to

Jesus,

S^c.

3.

Come
and

to

Jesus, who

is

a true Saviour,

and who
to
!

came

into

the

world,

healed the hopeless sick,

and gave

life

the dead.

Of
the

his

wonderful

works have ye not heard ?

sees the heart,

ye Heathen

He being
long

mighty God who

the

and

is able

to extirpate

sin

rooted
daily, he

in

mind:

if

you truly believe on him, and sing

into his

his

praises

will receive

you

Kingdom.

Come

to

JesKs,

Sjc.

4.

Come
life

to

Jesus

whose person
loere written

is

as the splendour
life

of the sun.
instituted the
:

For

the

of the world he generously gave his own

he

Holy Sa~
born in
on
the

crament, his
the country

Laws

on the

tables

of stone

he

was
died

of Bethlehem amid the praises of Angels, and he

Cross for the salvation of mankind.

He

who

is the

giver of all good gifts,

and whose

feet walked on the sea, reigns over us with a sceptre of grace.

Come

to

Jesus,

Sjc.

My

Dearly Beloved Brethreix,

compo'iitions as these
attentively,

If you read such

you

will

he

convinced

that there are no other

to

Gods but

the one only

true

God, who gives salvation

mankind.

Not
and

in

the false religions

it

of the heathen can you find happi-

ness, but you will discover

in the true Gospel.

therefore

humbly advise
in the

you

to obtain,

diligently read, the

Word of God; and walk

way

de-

scribed in the Gospel.

Then, doubtless, by God's grace, you may become follike

lowers of the

Lord Jesus Chriit

myself.

WESLEY ABRAHAM.

OF

VOLUME

IN TAMIL,

PRACTICAL EXPOSITIONS

s^iiiBiisiais

iii]iinsc^

AND OF THE

BRIEFER SIMILES,
EMPLOYED BY THE DIVINE TEACHER, IN ILLUSTRATI>'G

AND ENFORCING THE DOCTRINES AND DUTIES

OF CHRISTIANITY.

MADRAS
AMERICAN MISSION
J844.
PRESS.

3 5 4

TABLE OF CONTENTS.

Parables.
Page.
P.ge.

Tlie Foolish Rich Man,

The Marriage Feast, The Unmerciful Servant, The Two Sons, The Pharisee and Publican, The Rich Man and Lazarus, The Talents, The Hid Treasure and Pearl
of Great Price,

3
5 6
7

The Unjust Steward, The Good Samaritan, The Mustard Seed &. Loaven, The Lost Sheep, Lost Money, and Prodigal Son,

16

The Labourers in theVineyard,

18

The Sower, The Barren Fig Tree, The Importunate Widow,

10 12

12

The The The The The

Ten Virgins, ] 9 Wheat and the Tares, 20 Good Shepherd, 21 AVicked Husbandmen, 22

Two

Foundations,

22

Illustrations.
The The The The

Beam and Mote,

Lighted Candle,

24
24

Good and Bad

Trees,

25

Blade, Ear, and Full

The Strong Man Armed, The Obedient Servant, The Single Eye, The Blind Leading the
Blind,

27

27

27

Corn,

25
25
26

28
Cloth,
Bottles,

The Little Child, The Happy Servant, The Different Gates and
Ways,

The New and Old

and

New

and Old

28

2(j

The Living Water, 29 The Vine and the Branches, 29

ANAX.irSXS or PASlASZiSS

PARABLE

FIRST.

The Foolish Rich Man.

Lukexii.
After

IG 21.

a brief statement of the circumstances under which the parable was spoken, undue attachment to worldly possessions is shown to be foolish and dangerous: (!) foolish, for it does not secure that which all men seek, peace and happiness, but the reverse. Instances, Solomon's experience as detailed in the book of Eccles. iii. 4 11. Allusion is also made to the ancient king who at his feasts fancied he saw a sword suspended by a hair above his head, and ready at any moment to fall and deprive him of life (2) dangerous^ for it is adirect violation of many explicit commands: (Col. iii. 2; Matt. vi. 83; 1 John ii. 15 ; &c.) and it often leads to the use of unjustifiable means for obtaining wealth. Instances, Achan, Gehazi, Judas Iscariot, Ananias and Sapphira, &c.

Those of the readers who have property are enjoined to employ it in the Lord's service, and those who are poor are
exiiorted to be "content with such things as they have while to all is commended the injunction, "Lay not up for yourselves treasures upon earth."
;"

PARABLE SECOND.

The Marriage
Matthew
xxii.

Feast.
xiv.

14

*,

and Luke

16

24.

After a brief notice of the historical events connected with the original delivery of this parable, and the subjects

4
it

PARABLES.

was
1.

desig-ned primarily to illustrate, the following- gene-

ral lessons of instruction are

deduced.

important and valuable are the blessings offered to mankind through the gospel of Christ They pertain to this world and the next to soul and body, the prophet i.saiah compared them to "a feast of fat things, of wine on the lees, of fat things full of marrow, of wine on the lees Avell refined." Is, xxv. 6.
!

How

2.

By

God has done all that is requisite for man's salvation. the death of Christ His Son, the law has been satisfied,

sanctified,

yea made honourable, and by His Spirit the heart may be and prepared for an abode in a holy heaven. As He said of the Jews in the days of Isaiah, so He can say of the whole world, "What could have been done more that I have not done." All thing's are now ready.
o. It is

both irrational and dangerous to reject the blessand to revile His ministers. Such conduct deprived the Israelites of the Divine favour, and brought upon them the curse of God ; and like conduct now will be attended by like results. (Heb. x. 28, 29.)
ings

God

offers,

4. They who are finally lost will condemn themselves only. They alone are to blame. They will experience foe ever the truth of the strong language recorded in the book of Prov. i. 2427.

5. We must be careful lest worldly cares and business draw away our minds from an attention to the soul. It

did so in the case of the persons mentioned in the parable. One went to his farm, another to his merchandise, &c. The

danger still threatens, "What shall we eat, what shall we drink, wherewithal shall we be clothed?" engage the attention; while God, and the soul and eternity are lightly esteemed, if not quite forgotten. 6. Inasmuch as some are members of the Christian church on earth who are not true Christians, it becomes all to examine themselves in the light of God's word. There was one at the feast who had not the wedding garment. So there are many now who "have a name to live yet are
dead."

The readers are earnestly entreated in view of the fact that all things are ready, to believe on the qord Jesus Christ, and to do it 7ww.

paraphrase of the excellent

turn,

Hymn by
ye

the Rev. John

Newton, "Sinner
page.

why

will

die," occupies the last

PARABLES,

PARABLE THIRD.

The Unmerciful Servant.

Matthew
xviii.

23

35.

Tlie occasion on which this parable was spoken having; been stated, the duty of cherishing a forgiving spirit is il-

lustrated
1.

by
in

six considerations.
ciii. 8; Ex. xxxiv. 6. accordance with the revealed will of God.

It is It
is

God-like. Psalm

2.

Mark
'>.

xi.

25; Luke
vi.

xvii.

3; 1 Thess.

v.

15.

It is a

condition of our being forgiven bv God.

37, 38.

James

ii.

13; Luke
4. It is

reasonable.
;

We

err

and need forgiveness from

to allow to others

those

whom we offend we ought therefore

what we need from them.

5. It is necessary to our own peace of mind. giving spirit cannot but be unhappy.

An

unfor-

6. It is necessary to our expecting the forgiveness of our fellow-men.

In reference to this spirit of forgiveness, ber five things.

we

are to

remem-

(1) It must be from the heart. Our states this at the conclusion of the parable.

Lord explicitly

(2) It must not be withheld because of the number of the Peter was commanded to forgive offences committed. "seventy times seven," t. e. numberless faults.
(3) It must not be withheld because of the mngnitude of What crimes were inflicted upon the offences committed. Christ and upon His servant Stephen and yet both forgave their enemies in the hour of their greatest suffering. Luke
!

xxiii.

34; Acts

vii.

60.

(4) It must not be withheld because of the causelessness of the wrongs done. Here, too, we have the example of Christ and His disciples. John xix. 34. (5)
It

like spirit

must not be withheld because of the absence of a on the part of the offender. We must not allow
duty to be an excuse
for

his negligence of

our remissness.

not to be understood that this dut}' of forgiveness precludes us from a right to see that gross offenders against our character, person or property, are punished by the legal authorities. The two duties do not clash.
It is

N. B.

Readers, especially those

who

are professtd Christians,

PARABLES.

are, in conclusion, counselled to cultivate and exhibit a spirit of foro^iveness at all times after the example of Christ, in accordance \Yith what every renewed heart cannot but feel is right, and in compliance with the reiterated exhortation of the apostles, especially of the apostle Paul in his Epistle to the Colossians iii. 8 J 3.

PARABLE FOURTH.
Tlie

Two
xxi,

Sons.

Matthew

2831.

After a brief introduction explanatory of the circumstances that occasioned the delivery of the parable and after a statement of the several similitudes introduced into tlie narrative, the following five lessons of instruction are brousrht to the reader's view.

1. God, the Father of all mankind, has placed each individual of the human family in the vineyard of this world, and has given him a work. The nature of that work mav be gathered from the following among a multitude of like commands. Eccles. xii. 13 ; ]\Iatt. iv. 10; Rom. vi. 13; 1 Cor. vi. 20 ; Gal. vi. 10 ; John i. 36.

2. It is

the duty of all

mankind

to the service assigned to them.

iv.

to attend without delay See Josh. xxiv. 15; Heb.

Eccles. ix. 10.

3. The language and conduct of the elder son "I m;i7/ not go^ but afterwards repented and went" find their parallel in the thoughts, feelings and conduct of all true

Christians.

Examples,
iv. 9,

David, (Psalm cxix.

23.)

59. 60.)

Mn-

nasseh, (2 Chron.

Paul, (Gal.

i.

1323.)

here see the nature of true repentance. N. B. It consists in reflection, 9^'^^A ^"^^ forsaking of sin. ''I go 4. The languao-e and conduct of the 3'ounger son answers to that of many members of sir, but went not" They are always promising but never the family of man.

We

performing.

The reader.^ are then asked to which of these two sons they are comparable? If conscious that they are like the younger, they are urged to commence the service of their Heavenly Parent without delay*

PARABLES.

PARABLE FIFTH.
TBie IPbarisee

and Publican.
10

Luke

xviii.

14.

After a notice of the sects existing among the Jews during the time of Christ's abode on earth, and a statement of the circumstances that gave rise to this parable ; and after a notice of the different ways in which men seek that most the defects of the desirable of all gifts the mercy of God Pharisee's righteousness, and the features in the character of ti)e Publican that met the Divine approval, are stated

in full.

As to the Pharisee, he was proud and self-righteous, both which dispositions of heart are opposed to the precepts of God's word, contrary to the experience of the truly converted soul, and an obstacle to the enjoyment of the Divine blessing. Prov. xxi. 4 xvi. 5 ; James iv. 6 ; Psalm
;

cxxxviii. 6.

As to the Publican, he was humble and contrite. His language corresponded with that of David in Psalm xxv. 7, cix. 26, cxix. 124, cxxx. 3.

The consequence that resulted from these different states of heart was, that the Publican was justified (pardoned), and the Pharisee returned to his home without God's blessing, but, as we may suppose, with an accumulated load of guilt resting upon his soul.
As the subject is peculiarly appropriate to the [lindoos, the application is full, touching the means employed in this land to obtain justification ; and the readers are earnestly entreated to pursue tiiat only course which can enable them to gain what they desire.

PARABLE SIXTH.
Tlbe

Rich Man and liazarus.

Luke
xvi.

31to age, or rank,

The historical circumstances attendant upon the dellvery of this parable being stated, the following practical lessons are dwelt upon.
1.

All

men, without reference

must

die.

PARABLES.
in this parable.
viii.

It SO occurred to both the persons named See Gen. iii. 19; Psahn Ixxxix. 48; Eccles. 2S; Heb. ix. 27.

8:

Kom

vi

2. Immediately upon the death of the body the soul will enter a world of happiness or of misery. The Scriptures are entirely silent as respects any such place as purgatory. Christ said to the thief '''to-day shalt thou be with me in Paradise." (Luke xxiii. 43.) The state of the two persons mentioned in this parable appears to have been settled at once.

How dreadful is the misery of hell Of all sufFerinofrom t/iirH is most excruciating-. This sufferer was denied a drop of water. One circumstance that imparted wretchedness to the rich man in hell was, the loss of all that he enjoyed while on earth. Here, he was rich ; there, poor !
3.
!

that

Ajrain, a desire to leave that abode and enter heaven, but the entire impossibility of so doing-. His state was unalterably fixed. Again, a recollection of what he had enjoyed,

and might now possess and lastly, a feeling that his example might lead some of his friends to ruin. All these

who
4.

entered into the misery of his situation as are doomed to that world of woe.

it

does of

all

great is the happiness of heaven! The expresAbraham's bosom" was to the .lews significant of To this our Lord alludes great honour and blessedness. in Matt. viii. 11. As to the greatness of the bliss of heaven, the following passages throw some light upon this lofty theme. Psalm xvi. 11, xvii. 15 ; Rev. xxii. S, 4, 5.
sions "in
5. Riches alone cannot save, nor can poverty alone destroy the soul! This the parable plainly teaches. But we are not to suppose that riches will necessarily destroy or poverty save the spirit. Many rich men go to heaven and many poor are lost. Faith alone can save, and want offaith alone banish the soul to darkness.
6. They who fancy that if one but rise from the dead and speak to them they would believe, are mistaken. The parable is explicit upon that point. There are other in-

How

Lazarus rose frcu) the stances in confirmation of the same. dead and yet the people sought to kill him, (John xii. 10.) Christ rose from the dead and yet the Jews did not believe. The Bible is sufficient, and he who will not believe it will be affected by nothing else.
7capnot determine as to a person's being the friend or enemy of God, by the possession or absence of worldly property. Psalm Ixxiii. o, 5, 7, 12, 16, 17.

We

tant truths,

readers are earnestly invited to consider these imporand to seek God's favour which is life, and His loviuir kindness which is better than life.
li\i^

PARABLES.

PARABLE SEVENTH.

The
The occasion on which

Talents.

Matthew xxv. 1430.

the parable

was spoken being

stated, and the points of original similitude detailed, the followino- talents or means of doing good are named as being those that God has committed ail to some, and

a part to others and which He expects them to employ in His service, viz. reason^ knowledge^ power of speech^ property and influence. The nature of each is explained, and the readers are called upon to examine themselves as to how far they possess them, and to what extent they are using them for the end designed by the Divine Disposer of these and all other blessings.

The reward that was granted to the faithful steward, and the punishment awarded to the one who was negligent, are held up, the one as an encouragement to faithfulness, and the other as a warning against indolence.

PARABLE EIGHTH.

Hid Treasure and Pearl of Crreat Price.

Matthew
xiii.

45, 46.

The "Pearl" and the "Treasure," mean Christ and the blessings that accompany faith in Him; the "field" signifies the Scriptures; and the readiness of the merchant to part with all his other possessions to obtain this "Pearl" and "Treasure," denote the willingness of all who feel the need of salvation to part with all else to secure it.

A pearl is a fit emblem of Christ on three accounts it is So with beautiful^ rare., and enriches all who possess it. regard to Christ, (1) He centres in Himself all possible excellence. He was Immanuel the brightness of His Fa-

ther's glory

and the express image of His person.

(2)

He

never had His equal. Different individuals who have dwelt on earth have possessed certain rare qualities of mind and heart, but Christ possessed all these and infinitely more. (3) All who can call Him by faith theirs are rich for time and eternity. To them are revealed blessings

10

PARABLES.

numberless and appropriate. All needed temporal favours, (Matt. vi. 33.) Pnrdou of sin, (Rora. viii. 1.) Wisdom, (John viii. 12.) Peace of mind, (John xiv. 27.) Power to conquer spiritual adversaries, (Is. lix. 19.) Grace in the dying hour, (Hos. xiii. 14.) Mercy in the day of judg-ment, (Matt. xxv. 34.) Happiness in eternity, (Rev. xxii. 5.) He who possesses these things is rich though destitute of all worldly wealth.

The attention of the reader subjects of special importance.

(1)

is

then directed to a few

knowledge of Christ and the blessings He came men is contained in the Bible, and in that book alone as the treasure was hid in the field. John v. 89. (2) The man, probably, owned the land sometime before
to secure to

he found the treasure; so many possess the Bible for a long time before they know what treasures of wisdom,
grace, and blessedness
it

contains.

(3) So soon as he found this Pearl and Treasure he sold all else to obtain them; so when the excellence of Christ is seen by the e3'e of faith, the sinner will part with sinful practices, self-righteousness, worldly-mindedness, evil associates, covetousness, and all other things he prizes, to secure this greatest of all blessings. (4) This Pearl of great price by faith.

Christ
and

is

to

be obtained
appointed.

Let

all

seek for

its

obtainment in the
for time

way

Then

shall they

be rich

for eternity.

PARABLE NINTH.

The Sow^er.
Matthew
many
xiii.

8.

After a few introductory observations upon the fact that hear the Gospel both occasionally and regularly, who are in no way benefitted thereby, attributable to the manner in which they hear; and after a brief statement of the circumstances connected with the delivery of the parable, it is remarked that an expressed ignorance of its meaning induced the Divine Teacher himself to explain its several parts. (1) The seed is ''the word of God" revealed truth. (3) The dif(2) The sower is the teacher of the Gospel. ferent kinds of soil represent the different kind of perThese are, sons who hear the Gospel.


PARABLES.
First

]1

Way-side hearers. This is explained in ver. 19. hear without attention, without previous prayer and without a desire to be benefitted. Curiosity, custom, the wishes of friends, these and like motives induce them to They hear listen to what the preacher may have to say. "The devil catcheth away the as though they heard not. seeds sown in their heart." The fault is theirs, however, (.Tames iv. 17.) for if resisted he would have fled away.

They

Second
20, 21, to

The stony ground

hearers.,

explained

in

ver.

greatly pleased with the Their minds are full of delight, and their zeal warmly awakened, but they have not the root of faith. They are not true Christians. They have not seen their guilt and danger, and the true excellence of Christ; consequently so soon as the scorching rays of reproach and persecution beat upon them, they deny Christ, and return to their evil habits. Their piety withers away.

mean those who are Gospel when they first hear it.

Third The thorns among which a part of the seed fell, represent cares, anxieties, and the deceitful lure of riches, significant of those who while they hear the Gospel, allow their thoughts to be upon the pleasures or the business of the world. These prevent the Gospel from producing its legitimate effects. The word is choked and

becomes

unfruitful.

Fourth A part of the seed fell on good ground. This is explained in ver. 23, to mean those who when they hear the Gospel understand it., retain it in their memories., and practise it. They bear the fruit of piety towards God and benevolence towards men.

The readers of manner in which

the exposition are admonished as to the it is their duty and privilege to hear the Gospel preached. They are encouraged by an assurance of the benefits they will derive if they hear it with attention, seriousness, faith, prayer, and a spirit of obedience. They are warned of the consequences of listening with carelessness, worldliness, and unbelief. In one case it will be, through Divine grace, a savour of life in the other, a savour of death. All are enjoined to ponder well the injunction, " Take heed how ye hear."

12

PARABLES.

PARABLE TENTH.

The Barren Fig Tree.

Luke
xiii.

9.

After glancing at the circumstances that gave rise to the parable, the truth it was designed to illustrate, and the points of original similitude^ the following practical thoughts are suggested and enforced.
1.

God

has placed

all

men

in the vineyard of this world,

and having afforded them the means for so doing, has commanded them to bring forth the fruits of holy feelings and conduct. Examples, Matt. xxii. 37; Psalm cv. 2; 1 Cor. vi. 22; Rom. vi. 13; Psalm cxvi. 12, 18, 14. 2. Though men have long continued barren of good works, if they will begin to ""fear God and keep His commandments," He will withhold the rod of His chastisement and will bless them,
3. If men continue obstinately determined to withhold from God the love and service that are His due if they remain barren trees in the vinej'ard of the Lord He will at length cut them down as cumberers of the ground.

4. The punishment of the wicked will, in the last day, be approved by themselves and by the assembled world. Readers are then urged to consider whether they are fruitful in the good works that God claims and has a right

they are conscious of so doing, they are entreated to the praise to Divine grace ; and if not, they are warned of their danger, and entreated now to commence a
to.

If

render
life

all

of practical piety.

PARABLE ELEVENTH.

The Importunate 'Widow.

Luke
This exposition
prayer.
is

xviii.

6.

devoted to the important subject of

The subject is treated in the form of question and answer. The questions are 1. What is prayer? 2. With what dispositions of heart must prayer be offered
?

PARABLES.
5.
4. 6.

IS

6.
7.
8.
9.

Reasons for prayer ? For what things must men pray ? For whom must tliey pray? Where must they pray ? /^'/ten, must they pray ? In what ways does God answer prayer?

What
the

instances are recorded in the Bible of prayer,

their

and

manner of

answer?
?

10. 11.

What What

advantages are secured by prayer

losses will follow

an inattention to

this

duty?

classes of readers are then addressed, those who are in the habit of prayer, and they are urq^^ed to take heed lest from any circumstances their prayers be hindered; and the prayerless^ who are warned of their danger, and assured
is a time coming- when they will pray; it is when they call to the mountains and rocks to fall upon them and hide them from the face of the Lamb. Bat they are entreated not to let such be their unhappy portion, but to commence now the duty of prayer^ that when they leave the world, praise may employ their tongues forever.

Two

that there

PARABLE TWELFTH,

The Unjust Steward,

Luke
xvi.
1

8.

This parable inculcates three important truths 1 , that God has entrusted all men with opportunities or means of doing good ; 2, that they should be as zealous in the employment of these means for the end designed, as men of the world are in using facilities at their command for realizing pecuniary profit ; 3, that the blessincrs the}' shall hereafter enjoy will be proportionate to the diligence that characterizes their use of tiie opportunities of doing good now possessed. The leading thought of the parable that men areless zealous in the concerns of their sou/s than of their bodies^ is illustrated by a number of instances. For example, a man in danger earnest to escape from harm a young man seeking to be wise and learned another wishing to be rich, &c. But it is not so in matters pertaining to eternity. The mind knows what is right, but the heart will not feel or the hands act in accordance with that knowledge. Men are wise for time and irrational for eternity.

14

PARABLES.

The danger of such a course is pointed out, and the readers are urged to avoid a line of conduct which, if pursued in rehition to their temporal concerns, would send them to the mad house ; but to be wise for time and eternity, and that by seeking, through Christ, pardon, holiness and
heaven.

PARABLE THIRTEENTH.

The

Grood Samaritan.
Luke
X.

3037.

The unwilling'ness of mankind to acknowledg-e tliemselves sinners, beino- stated and illustrated in the case of ihe youn- man, whose question opened the way for the delivery of this parable, the following truths are enforced.
1. No one can see himself as he is morally^ except he compare himself with the law of God. (Rom. iii. 7 vil. 7.) But many mistake by contrasting- themselves with the notoriously vile, and thus arriving at a conclusion favour;

This the Apostle Paul able to themselves but in fact false. condemns in his 2d Epistle to the Cor. xi. 12. The law of God takes cognizance of the heart as well as overt acts, and as the deformities on the face are not known until the person views himself in a mirror, so these maybe kept from nothe Ditice until the sinner looks into the perfect standard Then he will not, like the young man who came vine v^ord. to Christ, speak of the c.')re with which he has kept the whole law, but will rather, like the publican, exclaim ''God be merciful to me a sinner,"

2. The true friends of God are ever ready to do oood as they have opportunity. Mercy is one of the Divine attributes. (Ps.cxix.C8; Matt. v. 45.) Such being the character and conduct of God, all who expect to enjoy His favour now and ever, must in this respect be like Him. So with Christ, he was ever employed in doing good to friends and foes. (Acts X. 88.) But" Paul says that "Whoever has not the Spirit of Christ is none of his.'' (Rom. viii. 9.) On this subject of doing good, the Apostle has left one most important command, ''ief us do good unto all men us wc have opportunity " S)C. (Gal. vi. 10; Heb. xiii. 16.) How different was the conduct of the Priest and licvite mentioned in this parable from that of God, who mercifully sent to him tlie Samaritan, and from that of Christ while on earth, and Paul on all similar occasions! These men most plainly

PARABLES.

15

showed
3.

nally, they

that %vhatever they miirht be nominally and exterhad not the Spirit of God, and were none of His.

sistance

They %vho truly piry the suffering- will give them aswhen they are in want. There are two kinds of The truh) merciful will follow the inercj' true and false.

Samaritan's example; they will do good, '\'\\e falsely merciful will feel sorrowful, but will, like the Priest and Levite, look and then pusn by. Of this the Apostle James speaks, (ii. 15, 16.) If Christ had shown but this kind of mercy, what would have l)ecome of our world ? A mercy that is not strong enough to constr;iiu its possessor to act as well as thinks and/ee/ and speak, is sadl}' defective. True mercy will extend to supplyino- (he wants of the soul as well as meeting the wants of the body.

Readers are reminded of the concluding

exliortation, "(go

and do thou

be taken lest charity be given to the unworthy and indolent. That must be left to the individual's judgment. To the unmerciful there are thrcatenings. (Prov. xxi. 13) but to the merciful, promises. (2 Cor. ix. 7; Prov. xi. 25.) See the experience of Job xxix. 13 1.
likewise."

Care

is

to

N. B. Charity will not save the soul yo/V/i is (he only means of salvation. Hindus make a great mistake on this subject (some of their good deeds named). Merciful deeds
!

are but the fruits of faith. Let not the poor think they can do nothing. Though without money they can by kind words and the like accomplish much. Christ, though without wealth, "went about doing good." To follow His example in this and all respects, is a duty and privilege.

PARABLE FOURTEENTH.

Mnstard
Two
1.

leed
xiii.

and lieaven.
31, 32, 33.

Matthew

important truths are illustrated by this parable. Whenever a person beeomes a Christian, the thour;hts of his mind and feelings of his heart undergo an immediate and marked change. The natural dispositions of tlie heart, as descril)cd by the Apostle Paul in his Epistle to the Galatians, v. 19, 20, 21, are supplanted by the opposite
affections of humility, peace, love,

&c.

ed away and
aiidiii. 18.)

all

things have
to

As

become new. (2 Cor. theworfein which this change is

old thincs have passviii. 17 ;

effected,

16

PARABLES.

we are ig-norant. Our Lord compares it to the invisible wind^ the effects of which are alone known to us. instance the great change effected in the Apostle Paul and others.
2. The religion of Christ is constantly progressing in the hearts of true Christians and in the world. (1) The change spoken of before as effected in the hearts of Christians, does not become entire at once. It is gradual, like the leaven that bj degrees diffuses itself through the mass. There are other comparisons exhibiting the same. Example a child gradually advances to manhood. Again the blade, ear and full corn. Again the sun that "shines brighter and brighter." But the change is constantly going forward till at death it becomes perfect. (2) As the religion of Christ is ever advancing in the heart of each believer, so it is always going forward in the ivorld at large. Tlie world was created by the Divine will. It was quickly accomplislied. ''He spake and it was done." (Ps. xxxiii. 9.) And so Fie could renovate and sanctify it. But He has determined otherwise. It is by the dissemination of Gospel truth, accompanied by the Holy Spirit's power, .that the world is to be redeemed from sin. (Then follows a brief sketch of its onward progress from the days of Christ to this hour among different nations.) Those who may read the exposition are earnastly exhorted to examine themselves whether this great change has been effected in their thoughts, feelings, and conduct: and also to join now wltii those who are urging forward the cause of Christ, that they may share with Him the glory of victory^ and not feel the shame and terror of defeat!

PARABLE FIFTEENTH.
liOSt lheep, liost

Money, and Prodigal

XV.
1

lon.

Luke

24.
the
following

These three parables are considered as one., illustrating as they do the same important truths. After a brief view of the place in which this parable was spoken, and the circumstances that
rave rise to its delivery points of practical interest are considered.

1. The "Lost sheep," ''Lost money," and "Prodigal son," significantly represent the situation and characters of men The Prodigal son is more especially since the apostacy. dwelt upon ; and here we notice, (1) His unwillingness to

bear restraint. (2) His receiving the portion of his father's property as if he had a right to it ; '"''Give me the portion."

PARABLES.

17

Here was no gratitude. (8) His using tlie property given to liim for self-gratificfilion, witliout ixuy reference to the All of Mliicli features find will or lionour of his fatlier. their counterpart in tlie feelinos and conduct of all men in reference to
2.

God

their

Heavenly Father.

(Each

is

dwelt upon.)

the path of piety, and like the Prodig-al, pursue a course of self-i;ratification, regardless of Him who tjave them what they enjoy, are dissatisfied and unhappy. 'Jhis j'ounQ' man fancied that if awa}- from his Father's house he should be happy; but oh, how sadly disappointed Just so with the sinner. (See Isa. Ivii. 20, 21. Rom. iii. 17.) King Solomon in the midst of all his luxuries exclaimed, *'A11 is vanity." To the riohteous onli/ is there true peace. (Ps. xxix. 11, last clause ; Ixxxv. 8, middle clause ; Prov. iii. 17.) The inhabitants of heaven are liappy because they are holy. Such must raau become ere he can expect to enjoy true peace.
!

They who wander from

3.

Those described above, are not

onl}' destitute of true

peace.,

This idea is suggested by but also of true vnsdom. the phrase, ''He came to himself." And did not his whole conduct denote tlie want of an cnliiihtened mind? So, too, it may be said of all men. Says the prophet, "^ladntss is in the hearts of men while they live." What more striking instance of insanit}- can be named than that of an immortal being, careless whether tliat immortality be passed in jo}- or woe? heave'.i offered, and yet not accepted. But this is the case with all men naturally wise for time, and insane for
eternity.

4. So soon as tlie Prodigal "came to himself," he began to think of a variety of subjects. (1) Of the abundance in his father's house. (2) Ot his own povert3-; and these thoughts constrained him (3) to determine upon a return. Here we see the sinner under conviction. He thinks of what God has in his power to bestow of his own spiritually impoverished state and he exclaims, "I will return. If I perish, 1 perish."

5. So soon as his father saw his son returning, he had comHow signipassion, &c. (verses 22. 23, 24, are dwelt upon.) He ficant of the feelings of God toward penitent sinners. Hear these promises. (Isa.lv. 7; Ps. delights to pardon. XXX. 7 ; Isa. i. 8.) Surely we must exclaim, "God is love !"

to hold up this mirror and look at Thi'V who have, as they trust, returned to and their father's house, are ur^cd to ''Praise the Lord" they who are jet far away, are entreated to follow the example of this Prodigal, being assured, that God '"waits to be gracious," and that ''there is joy in heaven over one sinner that repcnteth."

Readers are urged

themselves.

18

PARABLES.

PARABLE SIXTEENTH.
Tlie liafeoiirers in the Vineyard. Matthew xx. 116.
This parable though spoken almost 2000 years ac:o, is addressed to us of the present day. Several points of similarity being briefly stated, the following practical thoughts are then deduced and dwelt upon.
enter the church of Christ mnst labour for Master. The nature of the work required is obvious to all who read the Bible. Indolence is opposed to the nature, the will, and the commands of God. When Jehovah placed the first man lie created in Eden, He gave him work to perform. So of the Church, lie allows no idlers. (See Matt. xii. 30; Gal. vi. 10 ; 1 Cor. vi. 20 ; &c.) The spirit of Christ is a spirit o^ active benevolence^ and the person who is without that spirit, maj- have a "name to live," but he is in trutii dead. As Christ ever "went about doing good," so must His disciples do like the suu they must ever be imparting good.
1.

They who

their Divine

2. As the keeper of the vineyard ceased not to call others into his vineyard, when a few had entered; so God is ever urging- mankind to enter upon His service. This lie does by the Bible., by {V\^ providences., by Mis ministers., and by His He begins to call when men arc young., and if they Spirit. He usually continues to hear then he is specially pleased. call till death closes the door of mercy. Delay, however,
is,

on

many

accounts, dangerous.

3. The labourers received not tlicir wages till the day closed and their work was complete; so a Christian must continue in the Lord's service '"to the end" of life, and then Let it not be if '"faithful," he shall receive the crown. supposed tliat the servants of Christ are entitled to wages Wh'at he receives is a gracious as is a soldier or a servant. But God v.ill not forget his labours of love, and what gift. he receives will be proportionate to what he docs.

4. God has a rio-ht to act towards men as He pleases. Men have no right to take exceptions to His decisions. These labourers did this and their Master reproved them. The Jews did and the Apostle Paul censured them. (Romans ix. 14, God is righteous in all his ways, and holy iu 15, 21 24.)

all his

works.

5. jNTany

None can say ''what doest thou." who enjoy great advantages, derive

less
less,

vantage therefrom than they whose privileges ure

adbut


PARABLF.S.

]9

who
the

Examples, are more clilis'cnt in tlicir improvement. Jews and Gentiles. So is it now with individuals.

Readers are tlien ur[>-cd to self-examination whether they are doini^ anything for dirist and His cause; and if conscious tliey are not^ lo enter upon His service vAlhout delay. Such a course is duty, and connected with it arc blessings
rich

beyond expression or thought.

PARABLE SEVENTEENTPI.

The Ten
The

Virgins.

Matthew xxv. 113.

people of
simile here employed is well understood by the this land. The '"virgins" represent the members of the Christian church. The 'foolish virgins" denote those who "" have a name to live but are dtad." The ''^^ise virgins," those who truly ''fear God and keep His commandments;" (he former have but the lamp of profession^ the latter have with that lamp the oil of Divine yrace.

Again the ''bridegroom tarried," so in like manner some time usually passes between conversion and deatii. Why are Christians detained on earth after they are ready to go to heaven ? (1) That they ma} become holier ; (2) that they may t/o good to their fellow-men ; and (3) that they ma}" be (issiired that tluyrt;*t' what they pro fcts and hope they are ; (each thought is enlarged upon.)
Again, the bridegroom came at an unexpected time^ so few men (even among true Christians) are waiting for the event of death except in special cases men are taken by a But mark the diH'erence greater or less degree of surprise. between the true and nominal Christian the former is surprised but he is readg he trims his lamp "and goes The latter is both amazed and unprepared. Howforth." A lamp is in his hand but no oil is in it doleful his state. he is in darkness a sad presage of what is to be his eternal

destiny.

Asain, these foolish virgins at once begged for oil from A ])aiuful en;blem of what the dying lie calls for a minister or a pious friend io do that for him whieh he should long since have himself done but niark^ they had none lo spiire, and so v.ith Christians even though they could give away faith, holiness. &c., they have no more than they themselves need.
their wiser associates. sinner is rciiily to do.

20

PARABLES.

closing- of

A^ain, the "door was shut" painfully sio-nificant of the the gates of heaven against those who, while on earth, remained impenitent and unbclievino-.

Readers are then appealed to concerning the solemn truth here suggested, lest they at length hear that heartreudino sentence ''I know you not."

PARABLE EIGHTEENTH.
Tiie l^heat

and
xiii.

tlie

Tares.

Matthew

2430.

This parable is instructive to all, but particularly to members of the Christian church. Its meaning our Lord himself explained to his disciples. This explanation is given in verses 87 to 43 inclusive. The parable is designed to illustrate the present moral state of the world and of the church; without the light thrown upon the subjects by the Bible, we should inquire in vain as to the reason why sin why it continues and what will be entered the world It the result? But when we open this book all is plain. gives an account of the moral state and prospects of all

mankind.
Again, as to the church. It contains two classes of persons true and false professors. Self-deceived persons or conscious hypocrites gain admission by deceptive means into almost every church this is particularly the case in this The net when cast draws in good and badfisli. (See land. Matt. xiii. 47 5(1) This cannot be avoided, as those who guard the doors of entrance to the church are not omniscient. It is not strange that they are deceived, since even Satan at times appears as an "angel of light,"

Again, a reaping time

is

coming.

All

may appear
This
is

alike

graphically described in Matt. xxv. Then it will appear to the assembled universe who are the Lord's in truth, and who in name alone.
division
is

now, but a

to

take place.

Readers are called upon to ascertain so far as possible to which class tliey individually belono", and if on the wrong side, to flee for safety to their Redeemer and Saviour.


PARABLES.
21

PARABLE NINETEENTH.

The Good Shepherd.

John
Thouo-li
tliis

X.

5.

parable appears to us verj plain, yet they to

-whom it was addressed understood not its import. Our Lord very graciously explained it to them in verses 7 to 18 The following' lessons of instructions are of this chapter. derived and enforced.
earth,
iii.

There is but one way of enterinof the true churcb on and the heavenly church above, and that way is (See John xiv. 6; Acts ir. 12; and v. 31 ; Gal. Christ I
1.

26.)

Christ

is

to

mankind now what

the brazen serpent

was

to the bitten Israelites.

2. We are here made acquainted with the evidences of our being members of Christ's church sheep of His fold.

First. be.

calls of public opinion,

do

?"

Christ loud though the custom, natural inclination, &c., may Their question ever is ''Lord what wilt thou have ine to "Speak, Lord, for thy servant heareth."

They hear the voice of

Second.
seen.

Wherever The character

Christ
is

Christ bids them there they are to be of that way, smooth or rough, does

not affect them.

Third.
times.
3.

their

one example, their guide at

:

all

We here see
who
is

the blessedness of true Christians

in

Firsts

Christ

God "knows" them

knows
Ps.
i.

another

but

the

not simply as one friend ; way of protection. (See

6; 2Eph. ii. 19; Nali. i. 7.) He knew Noah, Lot, Daniel, and Paul, and was their protection in the midst of danger, and so of all his people. Second., he will give
x.hQV[i

eternal

life.

How

beautifully

is

this

described in the

23d Psalm.
4.

(The whole Psalm quoted.)

down

Christians should adore the love of Christ. his life and that voluntarily for them.

He

laid

5.
all

The

blessings of Christianity are intended for all nations are called into the fold. Not the Jews alone (as they

fancied) but those of other nations. will continue to be.

So

it

has been, and

6. Those who are true Christians constitute one family. Let not jealousy, caste, bitterness, dwell there, but brotherly love.

Headers are ursfed to be deaf to the

call of all false


22
PARABLES.

teachers, and to bear tlie Good Shepherd to put themselves under His guidance and thus enjoy His salvation.

PARABLE TWENTIETH.
T!ie ^Wicked
Matt. xxi.

Hasbandmen.
xii.

3343. Mark

112. Luke xx. 919.

Our Lord intended by this parable to show to the Jews the wickedness of their conduct towards the Prophets, and the ruhious consequences attendant thereon. The points of The resemblance are plain. The Householder is God. Vineyard was tlie Jewish nation. The refusal of these husbandmen to render to the Householder the lawful proceeds of the field, represented the Jews barren of all o^ood works. The servants sent by the Householder answered to the Prophets sent by God. Their conduct towards those servants was one with tliat of the Jews towards the Prophets, &c. But their conduct brou^^ht with it ruin.

We
them

see here

First.

Second.

The long-suffering and justice of God! It becomes those who enjoy privileges
be taken away.
still

to

improve

at once^ lest they

Third. God determination.

sends his servants to declare His will and

Readers are told that if such conduct of the Jews towards Clirist exposed them to the Divine displeasure, they cannot expect to escape, if they continue without faith, throuofh which alone is eternal life.

PARABLE TWENTY-FIRST.

Tbe Two Foundations.

Matthew
vii.

242/.

of the Gospel by Were tlie rest of the Bible lost, it would, with these remaining, be^ the most valuable book the world ever saw. (In iUu:tration of this a variety of texts collated from these three chapters are in-

The fifth, sixth, and seventh chapters Matthew are a casket of precious gems.

serted.)


PABABLES,

'

23

the Go5?pel preached will not (Epistle to the Romans ii. 13 ; James i. 22, 23, 2^.) Tliis truth is farther enforced by The sick man hearing of a a variety of f;imillar instances. remedy and not usin^^ it. The poor man hearing of a road The devils know to wealth and not walking^ in it, &c. what is ri<>ht, but will not do it. The bitten Israelites must hearing look to the brazen serpent ere they could be healed of its erection was not enough. So of Christ He must bu believed and followed, or the salvation He came to procure
1.

The parables teaches That merely hearing

suffice for the soul's salvation,

will

be of no avail.

believe in Christ and a house on a rock. The devil, afflictions, temptations of the ungodly, the allurements of the world, all strive to destroy him, but he resists all with such considerations as are contained iu
2.
fiafe

How

are

all

who

trul}'

faithfully follow

Him.

They

are

like

9; James iv. 7; Job ii. 10; Sam. iii. 39; 6; Job xiii. 15; Prov. xi. 4; and xxiii. 6; 1 Tim. vi. 10; 1 Jolin ii. 15; 1 Cor. vii. 21. These precepts and promises have, through Divine grace, enabled the martyrs and the persecuted of every age and clime to stand firm and not to deny Christ though the heaviest storms of human wrath were beating upon then).

Matt. Heb.

viii.

xii.

dangerous the state of the unbelieving and unare like a house on the sand. They have no strength of their own to meet temptations and trials, and They are exposed to dangers the promises are not theirs. that will prove their eternal ruin.
3.

How

godly.

They

Readers are urged

to

commit

their souls to Christ, through

it

alone is salvation, and who alone can give mong the "spirits of just men made perfect,

whom

a place

ANAZtfrSIS

or ZZ<ZiUSTSATXOMS.

FIRST ILLUSTRATION,

The Beam and Hote.

Matthew
The
haVjit of

vii.

3, 4, 5.

object here aimed at is to reprove the too ccmmon condemning others for faults of which we ourNot selves are, to an equal if not greater degree, guilty. that we must be conscious of perfect innocence ere we rebuke sin, but we must not be wilful and habitual transgres(See Rom. ii. 2 22; and xiv. 4; also Matt. vii. 1.) sors.

to the faults of others towards ourselves, we must remember that our forgiveness of them is a condition of being

As

forgiven
Ilira.

by God

for the

numberless

sins

committed against

SECOND ILLUSTRATION.

The
One of

I^ighted Candle.
viii.

Luke
upon a variety of

16, 17*

the consequences of the apostacy is ignorance subjects. The Go?pel is the light that That light is designed for all the dispels that darkness. They, therefore, who receive it are to give it to race. Said Christ to the restored demoniac, "Go home others. Mark v. 19. Again to thy friends and tell them," &c. He said 'Freely ye have received, freely give." (Matt. Every X. 8; see also 1 Cor. ix. 16; and Rev. xxii. 17.) Christian should be to the community in which he lives If he be not so, he like a lighted candle in a dark room. Ueaies bis Master, and is unworthy of the name he bears.

ILLUSTRATIONS.

25

THIRD ILLUSTRATION.

The Good
Luke

antl
vi.

Bad

Trees.

4345.

cbaracterlsilics of liavc here tests of moral character naturally brina: men All unrighteous. and riohteous the forth the h'cidfniits of pride, envy, ambition, selfishness and but when a new heart is given to them, they at the like once become fruitful in the good works of faith, humility, peace, holiness, &:c. By these tests it becomes all Christians often to try themselves, to sec whether they are in

We

truth

what they

are

by

profession.

FOURTH ILLUSTRATION.
Blade, Ear, and Full Corn.
Mark
Grace
iv.

28.

This illustration suggests the following thoughts. (1) in the heart, like seed in the ground, will not lie concealed, but will manifest itself in holy conduct. (2) The mode of its operation, like the springing up of seed, is a mystery. (John iii, 13.) (3) Divine grace does not at once change all the feelings of the heart. The M'ork like the blade, ear and full corn, is gradual. (See Phil. iii. 12 ; Prov. iv. 18.) Here, too, are evidences of Christian character by wliich we should often test the nature of our hope.

FIFTH ILLUSTRATION.
.ittle

Child.
xviii. 2, 3.

Matthew

This act of Christ's corrected the erroneous opinions of the Jews as to the real nature of His kingdom. It was to be one not of worldly cocaltation but of hunii/ifi/, and the feeling that was enjoined upon all the subjects of that kingdom was simplicity and humility the disposition of a child. 'I'hc same is inculcated by repeated revealed precepts. (See Ps. cxlix. 4; Is, Ixvi. 2 Jcr. xlv. 5; and the parable of the

26

ILLUSTRATIONS.

spirit is

Pharisee ami Publican.) The existence or absence of this undoubted evidence of fitness, or otherwise to enter

lieaven.

SIXTH ILLUSTRATIOX.

Happy
Luke
to servants,

Servant,

xii.

4246.

The members of tlie Christian church are here compared whose duty it is to be ever dilig-ent and watchful. But liow many, alas are not so, but live with but little regard to the duties they owe to their Divine Master, and less thought of His coming to receive their account. All
1

such

faithless, indolent

ones
are

vv'ilj

wiiile

thej alone

who

''faitljful

be treated as His enemies, unto death shall re-

The service in which Christians are ceive a crown of life." engaged is most honourable and noble. It is one with that
of angels

who

are "ministering spirits."

SEVENTH ILLUSTRA TION.

Hiiferent Grates
Matthew'
vii.

and

li^ays.

13, 14.

are here reminded of three important truths. (1) It an easy thing to descend to hell, and a difficult one to ascend to heaven. The former is a "wide way," the latter "narrow and strait." The former requires us but to sit still and ffo with the tide the latter to be earnest and resist the current of our natural inclinations and desires, as also the customs, prejudice and fashions of the world. Our position is similar to that of the Israelites who were required to jiyht ere entering and possessing Canaan. (2) The number who at present enter heaven is small, while multitudes sink to hell. (3) All men naturally are in the broad
is
;

We

way

If conscious we are there, to destruction. leave it and enter the path that leads to heaven. ing we shall be happy now wwd forever.

we

should

Thus do-

ILLUSTRATIONS.

27

FJGHTH ILLUSTRATIOK.
!i<trong 19Ian

Armed.

Luke
Tills '-'Strong

xi.

21, 22.
is

man armed"

Satan.

He

is

called

Abad-

don, descriptive of his strength and cruelty. (Rev. ix. 11.) The '"'palace" is the heart of man in which the adversar}'' dwells, until expelled by the stronger than he^ i. e. Christ. Here is a question for self-examination. If Christ is reignina: in our licarts, we are daily obcyinsr His commandments and doiu!^ His will. If Satan is there, then are ww his slaves.

Which

is it ?

NINTH ILLUSTRATION. The Obedient ISeriaut.

Luke
xvii.

1^^

The idea of debt and credit that some seem to attach to the spiritual transactions that pass between man and God, Man is a debtor to is most erroneous and dishonourable. God, but God cannot tradesman like be in man's debt. Every duty that God requires of man should be done with If he is to love God., it must be "with all possible vigour. heart soul and strength." If he is to do all his mind irood, it must be "with all Ms inight.,'"' and so of otlier duties. The utmost energy is enjoined. T\\c idea of doing- more than God requires is impossible. The true Christian cannot but feel this. He knows that he does but his duty., and he feels that God is worthy of infinitely more than he can, with all his diligence, render.

TENTH ILLUSTRATION.

The

Single Eye.
xi.

Luke

34

30*.

As the eye is perfect or diseased, the vision will be corso if the mind be in a healthy state its rect or erroneous truth and entertaining right feelings will discerning at efforts be successful; while if under the dominion of pride, envy.

28

ILLUSTRATIONS.

selfishness

and like passions, it is in an unfit state for examining Divine truth, and it cannot but be led into error. 'The meek will He guide in judgment, the meek will He teach his way." So of other dispositions. They are essential to a healthful exercise of the mental and moral powers.

ELEVENTH ILLUSTRATION.
Blind licading the Blind.
Luke
vi.

39.

Not more plain is it, that if one blind man attempt to lead another who is blind, that both will go into danger, than that a man who teaches error will involve himself and his disciples in ruin. It was so with the Jewish doctors. It was so with Mohammed and his disciples. It is so with the Brahmans. All who attempt to teach should first be sure that they know what is truth, and all who desire to learn should go for instruction to the really wise. To all we say, go to Christ the Divine, and be guided by the instruction of His word go also to His ministers who preach in His name.

TWELFTH ILLUSTRATION.
Hfew and Old
Clotli,

and IVew and Old

Bottles.

Luke
There
is

V.

3638.
in all things,

a fitness

and propriety
it.

(Ec.

iii.

L)

The Pharisees would have Christ's But 7io, disciples fast and mourn while He was with them. says our Lord, wait till I leave them and then they can fast. ''A time for every thing, and every thing in its time," is an
and we should study
Talk not to a drunkard of his sin while inold proverb. toxicated, or to an angry man of his temper while enraged. Study to learn not on\y what to rfo, but when and how to do it. On This and all subjects Divine wisdom is needed ; which will be granted if asked for with humility and faith.

ILLUSTRATION'S.

29

TIIIR TEESTIl ILL USTRA TIOX.

liiviiis

Heater.
iv.
1-1.

John
Of
all

created thiiios, none is more necessary and useful water. On this accviunt, and that too of its (See Isa. xliv. natural purity, it is a fit emblem of Christ. 3 5.) It is ill vain to 2:0 for satisfaction to the broken They are all empty. But we cisterns of worldly pleasures. must o-o to Christ. He is a well-spring of life they who drink of the water He gives, even His t^race, will never
to

man

tlian

thirst.

FOURTEENTH ILLUSTRATION,
Tine and the Branches.
John XV.
The following thoughts
]

8.

are here suggested.

1. TJjere is a close union between Clirist and His disciples He is the head, they the members He the Teacher, they the pupils. (1 Cor. xii. 12, 27; Rom. viii. 1 ; &c.) 2. Christians must, therefore, ever look to Christ for spiriWhat is a branch when broken tual life and strength. from the tree, or the arm when severed from the body. So Said our Lord to His disciis a Christian without Christ. ples, "Without me ye can do nothing."

a living tree manifest their so all true Christians bear the fruits of lity, faith, and active benevolence. (Gal. v. 22, 23.)
0.

The branches of
fruit,

life

bearing

by humiwhat-

4. All

who

are Christ's

by

faith,

may go

to

Him

for

ever blessings they need.

Tliey who are united to Christ here are safe^ for He will not allow them to be disconnected from Him, and where He is, there will tliey be ; but they who are not thus united are not safe, but will be cast awaj- like dried boughs and be destroved.