know well the evil of the thing before God, and the baseness of it before men, still cannot get the better of this sin. That is a part of the old garment, which it is more difficult to put off than any other; except, perhaps, it be the propensity to steal little things. The words in Tamul commonly used for these two sins are exactly similar to our English Phrases" I only said or did the thing in fun." They have words which signify the full meaning likewise. -A Young Man, well known to me, came this morning. "Well; what do you want?" "Oh nothing. I came to see Master "-" You are sure that this is your only business?" "Yes, quite sure"-"Very well." After keeping him standing for a full hour, I called him, and told him, that, as he wanted nothing, he might go. On this he went away, with a very melancholy face. I knew very well what the man wanted; but was determined to make him suffer, for coming with a falsehood in his mouth. The Hindoos never bring out a thing at once, or in an honest way, as an Englishman does; but always watch for opportunities.

- A Moorman has several times lately attended as regularly as possible at Divine Service whenever it is held, and appears very attentive. I cannot make out his motive. This morning I had a long conversation with him, but it ended in the usual unsatisfactory way. The motives appear to be general; and when I asked him what his ideas of sin were, and whether he felt his peculiar sins, he replied, that every thing in world was sin-his walking, and eating, and every motion of his hand, was sin. I endeavoured to shew him the fallacy of the opinion, and explained the nature of sin fully. He said he fully comprehended what I had spoken, and should know better for the future. I then told him to ask some questions for himself: he put two or three most ridiculous inquiries, which would scarcely bear to be transcribed; and concluded by saying, that he approved of every thing in the Christian Religion, and should propose being baptized to his family, who would persecute him very severely. I then asked him what he would do. He replied, that he would live in another street, and be content to be looked upon as an outcast; and that if his wife would not join him, he would forsake her for the Go

spel's sake. I told him, that he must wait for some time yet, before I could consent to baptize him, as I was hitherto but little acquainted with him; and it was not my system to try how many people I could baptize, but how many were likely to become real Members of Christ's mystical body.

-The Moorman, whom I thought that we had quite lost, made his appearance to-day. I asked him, once more, what his object was in coming; but he would give me no definite answer. He said, "What can it be, but good? I have plenty to eat and plenty to drink, and abundance of clothes; and what do I want? I want nothing; and, therefore, it cannot be for charity that I come." I told him, in a word, that if his object was to speak on the things of his soul, I would talk with him; but if he took up my time in vain questions, I could not afford him one moment. He went away in a pet; and I think the next time I shall, perhaps, learn his true object. Like the rest of the Natives, the Mussulmans will be sometimes nine or twelve months before they disclose their real object; and, at last, it turns out to be worldly.

-Preached this morning in the Church at Perambore; and was much encouraged to hope that some Heathens profited by what they heard. Several came to the window next to the pulpit, and listened very attentively for a considerable time. It is not uncommon to see Heathens of all castes and descriptions stand and hear with patience; but I think I may say, that attentive hearing is by no means common among Heathens. The curiosity of Hindoos is nearly equal to that of Englishmen; and I have no doubt but that thousands of Natives come to see our Churches and Form of Worship from that principle; but the vast difference visible in the countenances of those whose attention is fixed by the word spoken, and of those who were merely standing as idle and curious spectators, encourages me to hope that six or seven men, in particular, may hereafter inquire after the concerns of their souls. This intense feeling of curiosity greatly swells the numbers who go on what are called "religious pilgrimages:" one wishes to see the country-another, the ceremonies in honour of a particular idol-and a third, hearing that a new Car is to be exhibited for the first time, will leave his family and friends to indulge his idle curiosity. These are what the Brahmins

boast as the triumphs of their particular idols.

-Went round to see the Congregation, and had some familiar conversation with them on the state of their souls. In my visits, I endeavour to shew what true Christians ought to be, in all holy conversation and godliness. Many of my hints have been taken, and I think I can see the operation of them in some families to advantage: others have disregarded my advice, and seem determined to follow their own inclinations. To shew what things I consider fit subjects for reprehension, I may instance want of neatness in houses dirty clothingwant of cleanliness in cooking-quarreling in families, especially among the women-men and women taking their dinner or other meals apart―men making their wives walk behind them, abusing or beating them, &c. Numbers of other instances might be brought forward, but these are some of the most prominent evils.

-Again occupied in visiting and giving suitable exhortations to the Members of my Congregation in the south of the town. The result of all my experience in this way is this-That nothing of an approach to the standard of Christianity which the Bible requires can ever be expected, till the Christians are brought under the daily inspection of their Minister. To this end, either a Native Village or an exclusive Missionary is indispensable.

Promising Indications in the Mission. Mr. Schaffter thus writes, in June last

The Heathen around us, our three small Christian Congregations, our Perambore Seminary, and Seven Heathen Schools, are now the four great divisions of which this Mission is composed. In considering the state of each of these divisions, we see much reason to mourn over the great depravity in which this people is sunk by Heathenism; and which has its refined influence still upon those who bear the name of Christians, and, I may say, even upon some of the true Christians themselves. But, on the other hand, we should prove very ungrateful, if we did not acknowledge, to the glory of God, what He has wrought in this country, and particularly in this place, by the instrumentality of our own and other Missionary Societies, for the spiritual benefit of the people.

All who have eyes and opportunity to see, may see this daily.

I could bring forward numbers of instances to testify the truth of what I advance. Those instances I have found in our Seminary at Perambore; in which I hope some Young Men are fast preparing to become useful instruments in the hands of God for the conversion of the Heathen. I have found them, also, in our Heathen Schools, which many Heathen Children attend regularly and in preference to their own, because, as some children told me, they hear in our Schools good things, which they cannot hear in Heathen Schools: some days ago, I spoke with two very respectable Heathens, who had been taught in our schools: they came from a distance of 30 miles, on purpose to see me, and expressed their desire to become Christians: they told me, that they received a very powerful impression by the Word of God while at school; and that, since, they can no longer be satisfied with the idolatrous superstitions of their countrymen. Some of the Christians of our Congregation adorn the doctrine of Christ their Saviour by a good and consistent conduct: I know many Heathens, who highly respect the Christian Religion, from the good fruits which they have seen of it in the Servants of God with whom they have been in connection.

A learned Heathen Moonshee, of a free and undissembled character, who instructs our Seminarists in Tamul, and who has been for some years with Mr. Sawyer, has told me, many times, that he is more and more convinced of the truth and divinity of the Christian Religionthat the Bible is really the Word of God -that all the Doctrines and Precepts taught by it are true, and calculated to make men happy-and that Jesus is the Saviour of Men: he raises, sometimes, objections on doctrinal points of an inquiring nature, which I think shews his desire after truth: I am always enabled to answer them satisfactorily: I do not say nor believe that truth has yet affected his mind savingly, but I hope that it is preparing the way of the Lord and making his paths straight. I know some other instances of this kind among the Heathen: they are prevented confessing Christ openly, from the shame and persecutions which they would meet with from their relations, if they were to forsake Heathenism.

Mayaveram Mission.

Mr. Bärenbruck's communications furnish the following particulars.

Patience and Condescension required in

Intercourse with the Heathen.

Had a conversation with two Brahmins and ten Soodras, whom I met near the river. Some of them appeared very attentive, while others behaved with the greatest indifference possible. What I consider as requiring the whole strength of Christian Principle, is, that condescending to men of low estate, which intercourse with Heathens requires. To hear their filthy conversation from day to day, and not to lose the feelings of its enormity; to behold their stupidity, ignorance, and folly, and yet to be content to be little in their eyes; to suffer from their deceitfulness and low arts of imposition, if not daily yet frequently, and yet to bear with them in order to do them good; to find the most promising appearances away and wear quite a contrary aspect, and yet to labour, hoping against hopethis, which is the tenor of Missionary Life, calls for the daily and hourly exercise of faith, hope, and charity.

vanish

Instances of the Folly and Delusions of

Heathenism.

-While speaking with some of the people near the river Cavery, two men came, carrying on a board a Pullaiyar, or household-god made of cow-dung! They turned the board, and dropped their vile god into the river. I made some remarks to the people: they admitted that a great part of their religious ceremonies were much like the little children's play; and seemed to hear attentively what I said to them of the True God. One of them, a Brahmin, of surprising ignorance, appeared to dislike seeing the people so attentively listening to my words; and came forward, saying, that whatever I had said and still might say, it was certain enough that the Pullaiyar was a god. I asked him, whether he was convinced that the Pullaiyar, which he said was a deity, was made of cow-dung. Yes," he said, "I am and what has this to do with the matter?" Nothing more," I replied, than that you will easily find out that this heap of cow-dung, however sacred it may appear to you, cannot hear nor see, nor feel nor move: but a dog and an ox may do all this, being at least a living creature, and therefore far

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superior to the Pullaiyar." "Yes," he answered, "the Pullaiyar, I cannot deny, is inferior, but still a deity." this," I rejoined, you are inclined to allow that the dog and the ox are superior deities." The burst of laughter which issued from the crowd prevented the Brahmin from saying any more in defence of the Pullaiyar, which in the mean time had been dissolved in the water; and one of the Heathens, who had heard me with attention, turning "Here toward it, said to the Brahmin, you see what your Pullaiyar is!" This will shew the gross darkness in which the people are sitting. If the Idols were all required to be of gold, or silver, or even of brass, many would be without them, as they could not afford it; but even the poorest may furnish his house with a cow-dung idol!

- We drew near to a village, where a great feast was about to be held, as the Pagoda Car was to pass through the street: we found it very noisy as we approached the town, which is large: the pagoda is very rich, having considerable funds. On entering the place, every one appeared taken up with the festivity of the day. On all these occasions, there is such a wild and horrible noise, and their features bespeak so much of the physiognomy of the Prince of Darkness, that a Christian never can witness it without being shocked: several times, when I have made an attempt to speak to them on such occasions, and when they did even attend to what I said, they appeared as if intoxicated. Thirty-three children rose in their classes for examination; and, as soon as the Car had finished its course through the town, many of the returning people came to the School and were present at the examination: after the examination, I spoke affectionately but seriously to the children, on the lamentable state of Heathenism: some felt the truth, and told me that it was all sin. When I spoke to the Adult Heathens, they accorded with the children, and said, "Sir, it is now the Cali Yug [Earthen Age]: we must still remain in our ignorance and the manners of our forefathers; but our children will come to the true knowledge, and be happier than we."

-An Old Man came, who is keeper of the cattle of a pagoda. He was above 90 years of age, and was clothed in a few rags; and was to appearance most miserable, and his countenance seemed to bear witness of a discontented heart

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within ; so much so, that I wished to become acquainted with the mind of this man, to render him some help by the consolations of the Word of God. Quite surprised was I to understand, if I may trust his own words, that he was one of the most contented men on earth: he wanted nothing: in every thing, he said, his Swamy took care of him, and never did him any wrong. I observed, that he certainly wanted clothes, and seemed not to be taken care of in this respect. 66 Ah," he replied, "that is not the fault of my Swamy: he would give me more than I want; but the Inspector of the Pagoda is a bad man: he does not do what the Swamy bids, else he would have given me a cloth: my Swamy is good, but men are bad." I asked him whether he was conscious of being a sinner: No," ‚” he replied, “I am no sinner: I have never married, nor have I ever been drunk: I do not know what that is if I had been a sinner, the Swamy would not have been so good to me." I asked him whether he had any notion of what would become of him after death he replied, "I leave that to my Swamy, and do not trouble myself about it; but my father told me that the foxes would devour me after death." Speaking to him of the happiness of another world, I wished to know whether he felt any desire for it he answered, that he had all he wished for in this world, and therefore he had not a particular desire for another. Miserable ignorance! Can this be called contentment? But I believed the man's countenance more than his words; and if that spoke the truth, he was more wretched within, than he was miserable without. Oh for a heart to feel for the miseries of our fellow-creatures!

-There has been a Heathen attending Divine Service on Sundays, and our Services in the Week-days, who appears an extraordinary man: he has now (March 11, 1829) been here some months. His name is Sibadumnaben. He was born in the Malayalim Country: he is a worshipper of Vishnoo, and of the King's or Rajah's Caste. He left his native country in the year 1811, and went to Chingleput, with the Native Rajah. Becoming acquainted there with a learned native, Lalidas, he read with him the Vedas, and accompanied him toward the north as far as Thibet; where they visited the Saints of the Mountains, and got acquainted with the different " Igochams," or Penances, and practised them, Dec. 1829.

undergoing many hardships-living for days without any food, except a little milk or herbs-practising or attempting the eight following Igochams. 1." Keendaly"-sitting, for a day or two or a week, with the knees up to the shoulders, shutting the eyes, and drawing no breath for an hour. 2. Tarana"-fixed in a position with the head on the ground and the feet lifted up to heaven, drawing breath in very small quantities for two or three days. 3. “ Adan"-sitting on the ground from five to ten days, with the feet tied to the back with red tape; drawing no breath, for the first stage, from 16 to 32 minutes; in the second, from 32 to 48; and in the third stage, from 48 to 64 minutes: several are killed in this Igocham, by restraining their breath too long. 4. "Lambadi"-turning the tongue to the roof of the mouth, and keeping it fixed there for half an hour or an hour without respiration. 5."Navarkanda"-stopping-up the eyes, ears, mouth, &c., and sitting thus for an hour. 6." Salestambana"-keeping the body one or two hours under water; or, if possible, by much practice, for a day. 7." Vaju-stambana," or Wind Igocham -raising the body in a sitting position, one, two, and sometimes five feet from the ground, by suppressing respiration. 8. "Irajah"-in a sitting posture, crossing the legs, and bending with the hands till they come almost back, and sitting without respiration for an hour. Sibadumnaben went through them all, to a certain degree; entirely, as he confesses, with the sincere desire to receive, by these means, an internal revelation of the deity: but, being frequently in danger of killing himself, he at last retreated from his retired habitation, and traversed the country; till, travelling down the coast, most likely considered by many Natives as a great Saint, he came to Tanjore, and got acquaintance with the Christian Poet Vedanayachen Sastery, who introduced him to Mr. Kohlhoff. He stayed a short time at Tanjore, and went to Madras, where he made his appearance just on my arrival in the country. He came to the Mission House, and Mr. Rhenius spoke several times with him; but he then had not become tired of Heathenism. After a short stay, he returned toward the south, and roved about for upward of nine years longer, and, as he says, "Sometimes I was dressed in silk, and received adoration from the people: at other times I was poor and miserable, for

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the blessing was not with me: but I should not have got tired by this: it was the distress of my mind that pursued me, and drove me from place to place. I could not forgive myself; and felt the displeasure of God so heavily upon me, that, at times, I thought I could not live. I heard the Christian Veda, and heard it with pleasure. I read and studied it, and read other books on Christianity, to my satisfaction; but could not

get loose from the world, nor could I even think of forsaking Heathenism. My friend, Vedanayachen Sastery, said now and then to me- This will not do, my friend,' referring to the combination of Heathenism with Christianity. 'You only trifle with the truth, and provoke the anger of God-turn to God.'" Sibadumnaben then came to Mayaveram, and attended our Services very regularly; and, for a time, took his meals in John Devasagayam's room, which, being of high caste and a Siva who eats no meat, was certainly a great step for him in the sight of the Heathen. Now," he said, "I have made up my mind to be the Lord's, and will beg you to admit me to baptism as soon as you shall deem it proper. I long now to cast off the Heathen Yoke, and to serve the Lord."

Tinnebelly Mission.

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From the Rev. Bernhard Schmid's Journal we extract the following Notices with reference to the Schools and Seminaries.

July 10, 1828-Yesterday and to-day, we had the Half-Yearly Examination of the Male Seminarists. In addition to the subjects of examination as noticed in our former Reports, they were examined on the Evidences of Christianity, and in Geography as connected with History. English, Hebrew, Latin, &c. they have continued; and I think it was evident, that, in all branches of instruction, they have made greater progress than at any equal period previously. Some pupils gave addresses extempore in Tamul, and others recited a short English Dialogue, to our great satisfaction.

July 11-Examination of the Female Seminarists. They had made considerable progress in knitting: many read fluently; and, besides the Catechisms mentioned formerly, the elder girls, eleven or twelve in number, could repeat from memory the Doctrinal Catechism, with Scriptural Proofs at length, 86 pages large octavo. I had gone through this Catechism with them during the last six months, at our evening devotions. The

other religious and mental exercises during the day, Mrs. Schnarrè had taken charge of during this period. This Class of Girls have finished their education so far as the state of the country makes it advisable to carry it; and, as we have not means and opportunities, here in Palamcottah, to exercise them in all those domestic occupations which general custom has laid upon the females of this country, the want of a practical knowledge of which has exposed several of our pupils who have married to incon

veniences, we came to the determination to

dismiss, to their families, five of our Elder Pupils: a sixth had, some time before, been returned to her parents for misconduct; and a seventh had been taken into service by Mrs. Rhenius, temporarily, as she is very soon to be married to one of our Catechists. The conduct of most of them has given us, during the past six months, satisfaction and encouragement: yet I cannot say that we have discovered in them such evidences of

awakening and of love to the Word of God, as we have in many of the Male Seminarists; and some of the Elder Girls have, from time to time, betrayed symptoms of impatience at being kept so long in school; which may, in a great measure, be accounted for by the fact, that we cannot find a well-qualified and pious Native Female to superintend them. This, and the consideration, that we have now, everywhere in the district, Catechists who can keep alive the coals glimmering in the ashes, leave no doubt in my mind that we have done right, and have followed only the leadings of Providence in changing our plan, and dismissing the Elder Girls to their families and homes.

September-In a visit to the Schools, I have seen eleven of them, eight of which I have examined. The Satankoollam School alone, where I spent much time during the year, and which is under the superintendence of a faithful Catechist, gave me satisfaction. Among the new schools, several have made a good beginning; but the Schoolmasters require more instruction, themselves, in the manner of teaching, than I can give them in Palamcottah, and only continual and unexpected visits can keep them in activity. The plan of charging the Catechists to keep school themselves, wherever their time allows it, we commenced two months ago; and I am convinced that this exercise, and continual activity, will make them better Catechists too.

Female Instruction makes a steady progress in the District, although this progress is slow. Some months ago there attended 29: last month, 32 were reported; and, after my visit, in some of the villages, from 4 to 6 girls more have come. The Palamcottah Girls'Day-School is not included in this account.