CHAPTER XX.

DELAY IN HIS NOMINATION TO THE BISHOPRIC--NARROW ESCAPE FROM DEATH--SUMMONED TO ENGLAND--VISITS THE CAPE AND ST. HELENA--HIS CONSECRATION--INTERVIEW WITH THE KING--ARRIVAL IN MADRAS--VISIT TO TANJORE AND TINNEVELLY.

The Archdeacon arrived in Calcutta, from his visitation, on the 30th of November 1833. He there learned, it seems, that his probable destination had been changed; for in writing to Mr. Sherer, he observes--

“You are aware of the intention of those in power, respecting my being appointed to Madras. I have not sought, and may therefore, I trust, receive the appointment as from God, and expect Him to guide and uphold me in the duties of it. To have gone home without so public a designation, would, in some sense, have been more agreeable to me; expecting, as I must, to be often called before the public: but to have taken ‘sweet counsel’ once more with you and my family would have been a great gratification. Should the appointment take place here, it will be like taking a final adieu of you all, as it respects the life that now is.”

It appears, however, that for several months he received no further communications on the subject of the Bishopric. Thus he writes

TO HIS WIFE.

“Feb. 6, 1834.

“I have received several letters from various quarters on my rumoured preferment. In the mean time, I hear no more on the subject. I am not, however, in the least anxious. I am _sure_ whatever be God’s will must be best. I have no reluctance to remain here.”

The Archdeacon was now, in fact, on board a pilot-schooner, cruising in the bay of Bengal, with a view to recover himself from the effects of a bad cold. From thence he writes

TO HIS BROTHER.

“The renewal of the East India Company’s Charter promises great and important changes for this country. They are all intended by the framers of the Bill; without any regard to religion in any form. How far God will overrule this proceeding in rulers professedly Christian, remains to be seen. Certain it is that great changes have already taken place, in both European and Native Society. In the latter, any real good has been effected through God’s blessing on missionary exertions. To this, Government in former days was opposed; now it is not so: and we require only men and support, to spread the christian knowledge far and wide; and we do hope Divine Providence is favouring the purpose, and will supply the means. As to our European Society, a friend who was with us lately from Madras, says, that in all the Society, chiefly mercantile, he came in contact with whilst with me, he saw or heard nothing in general offensive to christian feeling. This from a stranger, and one capable of judging, speaks well for Calcutta. Indeed, at this time, every pulpit in Calcutta, and the adjoining stations, is supplied with a faithful preacher; and the example of our beloved Bishop makes even the timid bold ‘to declare the whole counsel of God.’”

TO HIS SISTER.

“March 4, 1834.

“Before this reaches you, my destination will be fixed. If not removed from this presidency, it is probable my residence henceforth will be at Agra, the seat of the new residency, as next in authority to the Bishop, who will continue at Calcutta. In either case, the prospect of you and I meeting again, is removed to a distance I do not like to let my mind dwell upon. When I recur to Stoke, a thousand overpowering recollections crowd upon me.... For myself, my days have passed as a dream. I have had much enjoyment, but seem not to have accomplished any one thing as I might have done. I was beginning to anticipate much enjoyment in the society of Sherer and my brothers, but that seems to be deferred for a season, if it ever arrive. The anxieties attendant on domestic life have been comparatively few. The loss of children I now contemplate as a gracious appointment, fixing by a process at the time painful, two olive-branches in the Paradise of God; and if it please God, that Eliza and the children reach me in safety, no earthly care will more, I think disturb me. Yet I know cares will arrive, but as my day is, strength will be vouchsafed.”

In the month following the date of the foregoing letter, Archdeacon Corrie had a narrow escape from death by drowning. The circumstances attending the danger to which he was exposed, are thus related by himself in a letter

TO HIS BROTHER.

“Calcutta, May 6, 1834.

“I may mention that on the 22nd ult. J. Jackson and I set off to go to Ishipore, or the Government powder-mills. Through the kindness of a friend in the Military Board, the use of a house there had been assigned me, for two months, near to our valued friend Major Powney; and we were going to take possession. We proceeded in a _bholiah_,[168] with a fair wind, and had reached opposite the grove, when an alarm was given that the _Bore_[169] was coming in. John and I had just time to get from under the cover, when, sure enough, a foaming breaker was close astern. The first wave the boat surmounted, but then ‘broaching to,’ as sailors say, the second wave turned her bottom upwards. John and I and all the people, ten in number, were plunged into the deep. I for some time could not rise, and swallowed a good deal of water, when I providentially became involved in the sail, by the aid of which I reached the surface; and my servant (Wahid) who was swimming in search of me, presently seized my arm and drew me towards the boat, which was floating up with the tide; and by degrees I got upon her keel. John had some difficulty also, in reaching the boat; and we were picked up by a friendly Indigo-planter, who himself narrowly escaped. He gave me a blanket, which prevented cold, and at Tittagur, we got from Mr. Bateman, at the Bishop’s country-house, a change of clothes, and in the evening we returned by land without suffering any inconvenience whatever. The news somehow got abroad, and I have received much sympathy, and more tokens of interest in my fate than I expected. The danger was imminent, but was over in a few minutes.”

In a memorandum penned on the day following that on which this accident occurred, after reciting the foregoing particulars respecting it, the Archdeacon adds:--

“On finding myself below the flood the thought occurred, ‘Is my end come?’ But I do not recollect that any ejaculation or any cry for help escaped me. Afterward in Mr. P’s boat there appeared danger from the roughness of the weather, when I did refer myself to God, to be disposed of according to His will, without reservation. I have this morning before day, solemnly called my ways to remembrance before God, and have solemnly ‘received the Atonement,’ if I never received it before; desiring to receive Christ as my sanctification, as well as my righteousness; having proof even since this event, that unless He sanctify as well as justify me, I shall remain unholy still.”

During the month of July, Mrs. Corrie and her daughters reached Calcutta in safety, and in the meanwhile the Archdeacon had received directions to proceed to England for consecration. He observed in a letter addressed, on the 24th of June

TO HIS BROTHER.

“A few days, since, I received from Mr. Grant an official notice of my nomination as Bishop of Bombay, and desiring me to come home for consecration at my earliest convenience. I have received a verbal consent from the chiefs in authority here also, to send me home on service with the same allowance I now have, till I enter on my new appointment.... I will say nothing of the prospect before me, but that I feel rather depressed than elevated by it. Bombay is as new to me as it would be to you, except that I know what it is to bear this climate and people.”

It was found, however, that the Indian authorities had no power to allow the Archdeacon to receive his present stipend until he should enter on his new appointment. The reason indeed why the Government at home could give no definite instructions until now, respecting the Archdeacon’s movements was, that although the provisions of the new charter allowed of his appointment to one of the additional bishoprics, it decided also that his stipend as Archdeacon should thereupon cease, and that his allowance as Bishop should not commence until he actually landed in India, to exercise the duties of his office there. But as under such circumstances he felt called upon to decline the office, it was in contemplation to send out a bishop from England who, in conjunction with the bishop of Calcutta, should consecrate the third bishop in India. The difficulty alluded to having however been surmounted, the Archdeacon writes

TO HIS BROTHER.

“August 4, 1834.

“I am happy in the prospect of enjoying your society for a season again. I think we shall correspond with more intimate, though I scarcely conceive we can with warmer, feeling than before. My heart has always clung to the idea of brothers and sister as, next to wife and children, the strongest tie to earth: and my visit home will, I am sure, only strengthen this feeling. I wrote to H. in May, of my expectation of coming home in September. Some rumours had led me lately to conclude that I might be spared the journey and voyage; but last week I received a notification from the Commissioners for Indian affairs, that His Majesty has granted me a pension of £800 a year, to be drawn only when deriving no emolument from ecclesiastical preferment in India. This we conclude Mr. Grant meant as a supply for the expences of visiting England for consecration. It is all he can do; and the Court of Directors are altogether so opposed to the increase of [the number of] Bishops, that they will afford no aid whatever.... I expect to embark in October. It was in October last that I was first informed of the preferment intended for me, but till June last, had no certainty: and now the difficulties by sea and land, and especially the separation from family, render the prospect far from cheering. I do not pretend to be insensible to the distinction implied in being a bishop, though heartily glad that no ‘Lordship’ is connected with it in this instance.[170] I know Indian society well; and know that from the familiarity with which all in the service mix, from the Ensign or Writer of six months standing, to the General or grave Judge of the Circuit, that a man coming with a title is viewed with much jealousy: and unless, like Heber, he make himself one with them, whilst every sentence he utters proves his mental superiority, he will rather be shunned than sought. As it is, whilst I seek not theirs’ but them, I may, as in time past, be permitted to do a little good in my way.”

Archdeacon Corrie had made every preparation for proceeding to England, intending that Mrs. C. and his daughters should remain in India; but the health of his wife began so decidedly to fail again, that the medical men peremptorily decided that her only human chance of recovery was from a voyage to the Cape. This unforeseen domestic trial prevented the Archdeacon from embarking so soon as was originally arranged; but on the 12th of November he quitted the shores of Bengal in the ship “Exmouth.” It pleased God to grant him a prosperous voyage to the Cape, where he arrived with his family on the 13th of January 1835. After a stay there of some days, the Archdeacon embarked for England, taking with him his eldest daughter, the rest of his family remaining at the Cape. In a memorandum dated Feb. 13th. he remarks:--

“We left St. Helena yesterday evening about 7 o’clock, and have thus far had a fair and favouring wind. On the 11th I went with Anna to visit Napoleon’s grave. The spot is sequestered, and might well attract his notice in life. He used frequently to retire, and read under the trees which now overshadow his tomb. Great was the kindness of the English Government towards him; but his restless mind could take pleasure only in troubled scenes. He was a great instrument in breaking down old barriers to the progress of Divine truth. May God in mercy supply the means of establishing His truth, on the Continent of Europe and in all the earth! I received much civility from the Governor, His Majesty’s Commissioners and others. Only one Chaplain in the island, and he sickly. The population is about 5,000. There is a good deal doing in the way of schools. A Free-school contains one hundred and twenty boys; Plantation day-school fifty-five boys, and twenty-two girls. Four evening schools ninety-two: four girls’ Day-schools, fifty-seven: Hutsgate, twenty-six. In all, 512 children, of whom sixty-nine are supported by Government, and sixty-eight boys, and twenty-five girls by the Benevolent Society. There are about 300 Chinese settlers; industrious, but ignorant. For these a school-master is to be recommended by His Majesty’s Commissioners. Mr. Brook, however, told me, that they have families by the race of mixed blood, and that their children go to school and become identified with their mother’s class. The labours of the Chaplain are too much for his health: another is greatly needed.”

On Tuesday April 7, the Archdeacon and his daughter landed at Dover from the ‘Exmouth,’ slept at Canterbury, and proceeded the next day to London, where he was cordially welcomed by Mrs. Wilberforce Bird, the daughter of his valued friend, the late Rev. David Brown. He remarks in a memorandum, dated April 12th.--

“I have been prospered hitherto in all my expectations. I have endeavoured to pray for pardon and grace to guide me--all that I have aimed at hitherto, has succeeded. May I be enabled to receive the good, so as not to be elated and so grieve the Holy Spirit to leave me to darkness and corruption.... The views on the way to town were enlivening on all sides. Multitudes of small, most comfortable dwellings, well deserving the name of ‘The happy homes of England;’ besides the stately houses scattered up and down: whilst increasing buildings at every place, indicate high prosperity, and give an appearance of comfort that goes to the heart. But comfort is inseparable from duty, and my duty seems to call me away from these fair scenes to a literally and spiritually, ‘dry and barren land.’ May God but go with me, for he can open springs in the desert.”

In obedience, therefore, to the calls of duty, the Archdeacon did not consider himself at liberty to remain in England longer than might be absolutely necessary for accomplishing the object of his voyage. Within a few days, therefore, of his arrival in London, he waited upon the Archbishop of Canterbury, to receive his Grace’s directions respecting such matters as might be preliminary to consecration. The Melbourne administration having, however, just at that time returned to power, the unsettled state of things consequent upon a change of Ministry, occasioned some delay in the preparation of the official documents connected with the defining of the boundaries &c. of the diocese of Madras, to which see the Archdeacon had ultimately been nominated. In the meanwhile, the Archdeacon took occasion to communicate with the Committees of the religious Societies in connection with the Church; and had the happiness to receive from all, the assurance of their willingness to aid him to the utmost of their power, in furthering his plans for the good of his future diocese. All the time that was not taken up by such necessary occupations as these, he spent with his surviving relations and friends. His oldest and most valued friend, Mr. Buckworth, he was not permitted again to meet on earth; for that servant of God died during the very week, in which the Archdeacon reached the shores of England.

It was whilst visiting his relatives that Archdeacon Corrie writes

TO HIS WIFE.

“June 5, 1835.

“I have now to tell you that the Archbishop has fixed Trinity Sunday, as the day for my consecration. On the 14th instant, I expect, therefore, if the Lord will, to be set apart as Bishop of Madras. This news I received yesterday; and I awoke this morning with such an oppressive feeling of the case, as to compel me to arise and pray for relief. The Saviour’s grace can render me even an instrument of good; and in this consideration alone I find any thing like repose.”

Before returning to London, the Archdeacon visited Cambridge, and was there admitted to his Doctor’s degree, by royal mandate, on the 11th of June. He proceeded to London on the following day.

The day appointed for his consecration having arrived, he was admitted to the episcopate by the Archbishop, assisted by the Bishops of Lichfield, Carlisle, and Bangor; the preacher on the occasion being the Rev. Josiah Pratt. In a memorandum, in which Dr. Corrie noted down the particulars of the service in which he had been engaged, he remarks:--

“I awoke in the morning at four o’clock, and set myself to prayer. I then read in the Epistles to Timothy,[171] and the Hebrews, with a view to the service before me, and was enabled to realize in a small degree the pardoning mercy of God, and to hope for grace in all time to come. I then asked for mercies suited to my apprehension of my present state; for relatives and friends; and for the Church of God at large. During the service at Lambeth, I entered with some fixedness, into the sentiments expressed in the prayers; and intend to review them frequently, to bring my vows to remembrance. When having the robes put on me, the language of the Church in Isaiah came to my mind, and I prayed to be clothed with the garments of Salvation, and the robe of righteousness.

“Whilst standing before the table in my rochet, I thought of Latimer, led to the stake in his long shirt; and, I trust, desired to be found faithful unto death.... On the whole, I bless God for the grace vouchsafed to me this day, and only desire that the impression may remain; which past experience teaches me will not be the case, unless Thou, O Lord, carry on that, I trust, Thou hast began. ‘Forsake not the work of Thine own hand,’ for Jesus’ sake, Amen and Amen.”

Soon after his consecration, Bishop Corrie remarks in a letter to his wife, as he notes also in a memorandum:--

“I am not yet reconciled to my change of signature. The meaning of the change I understand to be, that those who are appointed to rule in the church of Christ, take the name of that portion of His body (He being Head and Bridegroom of the Church) to which they are, in the language of Scripture, ‘married.’ If my new name do not remind me of allegiance, and tend in some degree, to bind me to obedience, it will not operate as it ought to do. I find, however, the same old nature still within me, and that it changeth not with a name. May a new nature, as well as a new name, be wrought in me!”

On the 18th of June, the Bishop had, by special appointment, a private audience of the king. The account of this interview with King William IV. was recorded at the time by Bishop Corrie, and is too characteristic of that kind-hearted sovereign to be omitted:--

“I went to St. James’ at four o’clock,” observes the Bishop, “and had an interview with the king alone. On entering his closet, his Majesty came forward, offered his hand which, kneeling on one knee, I kissed. He then desired me to sit down; and detained me about half an hour. Asked, Where I was educated? Where born? How long I had been in India? My income? Pension? How long I was going out for? My motives in going? Whether I had any relatives, &c. Saying, amongst other things, ‘that the Indian Bishops ought to have a house: that he did not like the cutting down of salaries; feared it would bring back the old abuses; expressed a high opinion of the Indian servants of government, and much interest in the welfare of India; wished me health and strength to perform my duties; told me not to remain in India, if my health failed; and said he should be happy to hear of a Bishop’s appointment to Bombay. He then most graciously dismissed me.”

On Friday the 18th, the Bishop attended the Committee of the Society for the Propagation of the Gospel. The Bishops of Lichfield and Bangor were present; and at the request of the meeting, the last-named prelate drew up a resolution congratulatory of Dr. C. on his appointment to Madras, and expressive of the good wishes of the society towards him; after which he took his leave.

The next day, the Bishop and his daughter went on board a steamer at the Tower-stairs and joined the “Exmouth,” which was then lying in the Downs, and in which they had secured a passage to Madras. At four o’clock that evening, the anchor was raised, and the ship got under sail for her destination. During the following week, however, they did not make much way, for on the 26th of June, the Bishop writes

TO HIS BROTHER.

“Off Plymouth.

“The wind has been contrary, as you will conclude from the date of this. It is still contrary, but having now sea-room, the pilot is about to leave us. Farewell, then, to England, probably for ever; though I have no presentiment or resolve on that head. And farewell to beloved relatives. How happy are we in the prospect of dwelling together in the ‘city which hath foundations!’ In this, surely, we who have lately met are favoured; and truly thankful am I for this communion with you.

“We’ll praise God for all that is past, And trust Him for all that’s to come.”

There were on board the Exmouth, several passengers; among whom were the Rev. M. Wilkinson and his family, returning to their missionary labours in India. Besides passengers, were one hundred recruits, with their officers, proceeding to join H. M. 16th regiment of foot. On Sundays, as the weather permitted, the Bishop was in the habit of celebrating divine service on deck, and of admitting daily to family-prayer in his cabin, as many as chose to attend; whilst Mr. Wilkinson collected from among the soldiers, a Bible-class of sixteen, with whom he read the Scriptures every day. In the evening of the 6th of September, the Exmouth reached the Cape of Good Hope, where the Bishop had the comfort of finding his wife’s health greatly recruited. As, also, the Chaplains at the Cape were in expectation of Bishop Corrie’s return, they had prepared their young people for Confirmation, and he accordingly administered that rite on the 12th of September, to 150 candidates. On that day also, his youngest daughter was married to Mr. George Bird, of the Madras civil service. On the 13th, the Bishop with his wife and daughter sailed from Simon’s bay, and reached Madras on the 24th of October. On the same day, previously to landing, he recorded the following memorandum:--

“After several days of very slow progress, we are now, through God’s goodness, in sight of Madras, but unable to go in, until the sea-breeze springs up. Uninterrupted mercies have followed me through the voyage home and hitherto. Much favour has been shewn to me by many of the excellent of the earth. Persons in authority have manifested great civility. Supplies forthcoming in the most ready manner, and from unlooked-for sources. I trust some knowledge on various subjects has been acquired by me, and some increased attention to the holy Scriptures. New duties now await me, and the prospect often oppresses me, lest I fail. Keep thy servant from presumptuous sins, and enable me to walk humbly with thee. Let no elation, on account of outward circumstances, find place in me; nor depression on account of conscious inefficiency, prevail to hinder me from doing what I can! May I be enabled to order my household in a becoming manner. Prepare my ways, O Lord, with those in authority; and enable me to act in all things as the servant of Jesus Christ!”

Bishop Corrie having landed at Madras on Saturday Oct. 24, was installed at St. George’s Church, during the morning-service, on the following Wednesday. Archdeacon Robinson officiated on the occasion. For the first few weeks after his arrival in Madras, the Bishop occupied himself almost exclusively in making himself acquainted with the state of things around him. Thus on the 15th of December, he writes

TO HIS BROTHER.

“I have been taken up hitherto in exchanging visits of civility. I have preached, indeed, in all the churches, of which we have six in Madras, and one at the Mount, six miles distant. I have, also, visited some of the schools, and been making myself acquainted with the state of things here as to religion. It is low enough with respect to the descendants of Europeans. A district Visiting Society is much on my mind, as a means of getting at individuals, in a more direct way than has been attempted hitherto. I think I begin to see my way in this matter; but feel often much oppressed. We have several good men amongst the Chaplains; but I am not yet familiarly acquainted with them, and our communications are consequently somewhat stiff.

“Madras is not at all like Calcutta; we live in houses surrounded by large gardens. Ours stands in between two or three acres, and is quite private, though in the centre of the place, and about three miles from the landing-place. The surf which breaks on the shore all along the coast, is constantly sounding, and at first attracted our notice; but it is now become a common thing.

“The Missions in the south are in much confusion, in Tanjore, from the caste question; in Tinnevelly from Rhenius’s separation. I am requested to visit them next month.”

The question of caste here alluded to, was in truth none other in principle than that which troubled the Church in the first ages, (Gal. ii. 3, &c.) and in like manner had created divisions and heart-burnings among the native Christians at Tanjore. Scarcely had Bishop Corrie arrived in Madras, before he received a long petition from some of the native priests, native catechists, schoolmasters and other native Christians in Tanjore and its vicinity, requesting, among other things, that the injunctions left by the Bishop of Calcutta respecting the total abolition of caste, might be somewhat relaxed. It was with reference to that circumstance, that the Bishop addressed the following letter to the senior native catechist at Tanjore:--

“Madras, Dec. 29, 1835.

“I lately received a letter in the Tamul language, which has been translated for me, and purports to be from several Christians, inhabitants of the villages over which you were formerly Catechist. They express great regret on account of your removal, and complain of those who are at present placed by the Rev. Missionaries to instruct them. It is my purpose, “if the Lord will,” to visit Tanjore about the middle of January, when I will endeavour to ascertain what is the true character of the Catechists complained of, and will take such measures respecting them as the case may require. In the mean time, you will be so good as to make known this my purpose to the parties who wrote the letter. I wish at the same time, to beg of you, who have so long been a teacher of the mercy of God to others, to consider anew the question of caste. Can you hold it as a Christian principle that God is a respecter of persons, and that those who are high-born, can, on that account, claim to come first to the table of the Lord? No man of any caste, who is an unbeliever, or an immoral person, or profane breaker of any of the commandments of God, ought to be permitted to come at all to the Lord’s Supper; and I am certain that due respect will always be shewn to respectable Christians, by true Christians who may be inferior to them in temporal circumstances. But you will not, I think, wish to maintain that any one can claim precedence in spiritual things, merely on account of natural birth or any outward distinction. I need not quote to you the scriptures, that in the Lord Jesus, “there is neither circumcision, nor uncircumcision, Barbarian, Scythian, bond nor free;” but “as many as received Him, to them gives he power to become the sons of God.”

“I pray God that you and others, who are leaders in the Lord’s army, may candidly consider this point in a purely Christian view, and without reference to any past proceedings. I desire to come among you as a peace-maker, and restore harmony among you if I can. I greatly lament the distress which many, I hear, are suffering; and if you, who are leaders, will meet me in the spirit of Christian love, some of the distress may be removed. Not only, therefore, in regard to the purity of the Christian doctrine, but from love, also, to your countrymen and fellow-christians, I hope you will be for peace.”

The separation of Mr. Rhenius at Tinnevelly, from the Church mission at that place, had occurred before Bishop Corrie reached Madras. It appears that early in 1835, Mr. Rhenius had most unjustifiably published a tract for the purpose of impugning the government, ritual, and discipline, of the Church of England, notwithstanding that he stood connected as a missionary with the Church Missionary Society. However painful it might therefore be, to that Society, to dissolve their connection with a person who had for twenty years zealously laboured as a missionary, yet, under the circumstances of the case, they felt bound in consistency, as conscientious members of the Church of England, to declare that the relationship which had hitherto subsisted between Mr. Rhenius and the Society was at an end. In this decision Mr. Rhenius readily acquiesced, and quitted Tinnevelly in June 1835, having previously delivered over all the concerns of the Church-mission there, to the Society’s representative. Within a few months, however, Mr. Rhenius thought proper to return to Tinnevelly, at the invitation of some dissatisfied catechists; and the natural consequence was, that the whole mission at that place underwent a change from a state of organization and peace, to a scene of strife and disorder. It was with the hope that some remedy might be suggested for this lamentable state of things, that the Bishop thought it of importance that he should ascertain personally what might be done for peace and order.

“I go,” he observes, in a Letter to his brother, “at much personal and pecuniary inconvenience. It will cost me £100; but my instructions are called for, and I cannot direct in the dark. I go with much fear and distrust of myself; but by calm investigation, and taking no hasty steps, I trust I may effect some good.”

In a memorandum which the Bishop made January 2, 1836, in the prospect of the journey, he states:--

“I have examined the Madras Asylum, both male and female; and the high school at Vepery. Examined also, the native girls’ school of the Church Missionary Society. In all of them a very considerable knowledge of Scripture is found. I have received Mr. Hickey, as a Missionary to the Portuguese congregation of the Vepery Mission; and am endeavouring to bring about a district Visiting Society for Black Town, and to have the Church-building fund confined to this Diocese; which seems agreeable to all I have met with, who wish well to the object. I have taken steps towards issuing marriage licences. In all this, there is all the prosperity I could desire: yet never at one period have my trials been so great. The experience of that Pope, who is said to have doubted of his salvation, more and more, as he advanced in the Orders of his Church, till having gained the highest step, he utterly despaired, sickened and died, has been much on my mind.... Frequently I awake in the night with a feeling of dismay inexpressible, as to what may be the end of myself, and in respect of the objects contemplated by my office. Intending to visit Tanjore and Tinnevelly, I am at a loss utterly how to proceed, or what to attempt. I am indeed oppressed: O Lord, undertake for me. I will still thank God, through Jesus Christ our Lord!”

It was on the 11th of January 1836, that Bishop Corrie left Madras on his mission of peace. The incidents connected with this journey are related in the following correspondence with his wife and family, or in occasional memoranda:--

“Sadras, Jan. 12, 1836. I arrived here at 4 o’clock this morning, just 11 hours after the Palkee left home, and this included the passage of the river after I left you, and the delay at the first stage of nearly half an hour. The bearers therefore, travel faster here than in our country: they do not change shoulders so often, but go generally a swinging step, which is very uneasy. The road lay all the way within sound of the surf, and here the Bungalow is not above a gun-shot from the sea. There is one old fort, and many descendants of Dutch, all very poor; the Bungalow is in very nice order, and has accommodation for three parties. A Colonel, his wife, and some children, with an Ayah,[172] came in about 7; they have two rooms, and I one, but we see nothing of each other. Notwithstanding the noise of the bearers, and the jolting of the Palkee, I slept a good deal, and had a nap after arriving, although a disturbed one. Fish and eggs were provided for breakfast, and I am as comfortable as I can be from home; but I feel much a stranger and very lonely. My thoughts are often with you all, and heavy thoughts also arise as to the result of my journey. The more the state of the Tanjore people is enquired into, the more difficult it appears to deal with them. Their teachers have countenanced much that is wrong among them, by administering among them, without reproving their errors; from which they at length have concluded themselves blameless; and in looking over the list of charges urged against them, many seem matters of choice, which we all observe or not according to taste. May He in whom alone is wisdom and strength, give me both to perceive and to know what things I ought to stipulate for, and grace faithfully to fulfil the same; and may He ‘turn the hearts of the disobedient’ among them, ‘to the wisdom of the just!’”

“Myaveram, Jan. 14. I arrived here at half past six, and having changed my clothes and reposed a little, purpose giving you a brief sketch of my journey thus far. I am in the house of Sir Henry Montgomery, the deputy Collector of Tanjore, but have not yet seen him or his lady. The whole way I have come is, as to country, not only without interest but very dreary; partly I suppose, that being along shore, the sea air is unfavourable to vegetation. The road was to Sadras firm and good, after that to Pondicherry, partly sandy, and partly lakes of water, and partly on the very brink of the sea. Since leaving Cuddalore, at first sandy and heavy, then stiff soil, but no made road; and it took twelve hours to travel about thirty-six miles. We crossed four pretty broad rivers during last night; two of them branches of the Coleroon, a name renowned in Orme’s account of Hindoostan, and which I little expected ever to behold. On two of the rivers are ferry boats, provided by Government, good and substantial; but all the other boats I have been obliged to use are both comparatively small and very fragile. The water has nowhere been deep, though enough to give a good ducking. The Coleroon even might have been passed by wading, but the bearers professed fear of Alligators. The song of the bearers continues the same all the way as at Madras.

“One mode of adorning their temples, is peculiar to this part of India. Near a Hindoo Pagoda on this side Sadras, I observed a colossal figure of a man seated on a throne. For a time I could not make out what it could be. Yesterday morning, the same kind of figure presented itself with a spearman on each side standing by it, and in front a huge figure of a horse. Yesterday evening, passing near a shady grove there seemed to be a row of tigers guarding the entrance, which in the gloom of the twilight appeared at first very formidable: and just before I reached my present position, a row of elephants, and figures of men on horseback, seemed to guard the entrance to a temple; and behind were figures as of a flock of sheep. This is all I have seen new on my way. This place is like a garden in not quite a wilderness, for the country seems fertile, but irregularly cultivated; and a pretty lawn with a variety of flowers in front, gives a lovely appearance, to my eye, which has seen nothing like it since leaving Madras. I must not, however, disparage Cuddalore; but it is an old regularly formed town, with 300 European pensioners scattered about it, besides the gentry, civil and military. I passed yesterday from half past 9 till half past 4, gaining useful information on missionary matters. Contrary to my former experience on this point. I sleep a good deal during the night, so as to require no sleep during the day.

“Twelve o’clock. At breakfast, met Sir Henry and his lady. They are nice young people, and both seem very happy and intelligent. They have been here five years, quite sequestered: he has been eleven years in the service, but looks considerably younger, with fine speaking eyes. They go home next year on furlough. They make me very welcome, and I have a nice apartment, all in the bungalow style. Tanjore forty miles: I am to be driven part of the way in the evening. The christian Catechist, and some of his people have been to see me; about 600 young and old are under christian instruction.

“I am not yet half on my way; the distance looks at times dreary, and the old idea of dragging a lengthened chain, applies a little to my case. May duty prevail as it ought, and my chains will feel proportionably lighter! Think of me when on your knees!

“Tanjore, January 17. Intending to proceed at bedtime to Trichinopoly, I leave this for to-night’s post; as otherwise several days would intervene before you hear of me again--the distance to Trichinopoly is thirty-six miles. On Friday I had a busy day with the Missionaries, ascertaining the number and state of their congregations, accounts of their proceedings &c. Yesterday I was occupied almost the whole day with the Nonconformists: at one time, and for about two hours, the room was quite full of them. It was a time of great anxiety to me, hearing their objections, and answering them. The task was not difficult, but the point I stood upon was the duty of attending the Lord’s Supper, without regard to who else might be present. I stated that the bread represents our Lord’s body, and the wine his blood, which he offered on the cross for our redemption. In communicating, we are to think only of the Saviour, whose memorial is before us; and in receiving the bread and wine, we receive Christ as the author of our salvation. But if I refuse to receive the emblems of the Saviour because another has partaken before me, I lose sight of the Saviour, and treat the bread and wine as common food. This they could not get over, and I am led to hope, most of them will yield this point, and if so, I shall have to thank God for having come. If not I have done what I could in this matter. Through God’s goodness I am quite well to-day and preparing to preach in English at half-past ten; and to attend family service at four P. M.--Evening. The congregation in the morning was about fifty, besides many natives, who understand English. I have been addressing the native congregation through Mr. Coombes: may a blessing follow from above!

“January 19th. I received yours of the 15th, yesterday, at Trichinopoly, and sat down to answer it, but was interrupted. I wrote you from Tanjore most of the particulars of my visit there. There is nothing to see but the fruits of Swartz’s labours in two Churches, and the many called by the name of Christ among the natives. Mr. Coombes is invaluable there from his knowledge of Tamil, and the right spirit he manifests. I arrived there yesterday morning soon after six: every thing was done for my comfort. I went before breakfast to the Church, which was near, and saw Heber’s grave, which will long render Trichinopoly a place of interest.

“Trichinopoly is a large station, with good roads about it. Both at Tanjore, and there, the chief city is within the Fort, which at Trichinopoly encompasses a pyramidical hill, on the top of which is a house of imposing appearance, a kind of monastery of Brahmins. I write this at a staging bungalow, half way to Madura. I have here an invitation from Mr. Blackburn the Judge of Madura; and the Cutwal has been ordered to shew me all attention. On arriving I was saluted with the rattling of tom-toms, and four or five native hautboys and the Tahsildar[173] came after breakfast to wait upon me with like state. The bungalow stands in a valley surrounded by irregular hills, something like those at Chunar. The climate is cool, and at night cold. The cause of so much coolness in this latitude, must rise from the sea on the east, and the ghauts on the west. I am now forty miles from the sea, having been verging inland ever since leaving Cuddalore.

“Madura, Wednesday morning. I arrived here at two this morning, and have had some hours quiet sleep in a fine upper room. I have not yet seen Mr. Blackburn, but every thing around is in the most comfortable style of an Indian Judge. The country all around is flat, with a continuation of irregular detached hills as yesterday. The night travelling quite unhinges my frame, as the hand-writing shews. I shall become more steady after a meal. This place is worth describing, but the post goes to Madras at eight, so I have not time.

“Jan. 21. I am now through God’s goodness within sixty miles of Palamcottah; another night’s run will, proceeding as I have done, bring me to my journey’s end, outward bound. I yesterday sent off a letter for you from Madura. The collector, Mr. Blackburn, was as kind as possible. He invited the other three civilians to tiffin. There were two officers with a detachment, at some distance, and four American missionaries whom I did not see. The Judge has an infant, whom I am to baptize on my way back, and there are children of writers, &c., desirous of the same. None of our Bishops came so far south; so that I am the first who has visited these parts. Alas, how inadequate to meet public expectation!

“Mr. Blackburn’s house is one of the best in the country. To the south of it is a large sheet of water, and a small island in the midst, with a truly picturesque temple upon it. Madura is famous in Hindoo Mythology. A grand festival is to be held on 1st February, when the idol will be brought from the temple at some distance, and take a sail on the lake and visit the summer-house on the island. About a lac of people generally collect on the occasion. I have seen several temples, all in the style of Juggernauth for size.

“At Madura, as at Trichinopoly, the temple is within the fort, and the town is there. The country all along very interesting, and the population very scanty. In the rains, the face of the country must be covered with water, it is so flat; and now there are little streams and rills constantly occurring. These are fed by the water from the hills to the westward, and for six years the supply has been very scanty. This year the rain has fallen plentifully, and crops of all kind, but principally rice, are abundant. The people are beginning to gather in the rice. They are at work in a threshing-place close to the staging bungalow. I feel very lonely to-day, though in much peace--my mind has been much with you all during the night.

“Palamcottah, Friday.--At the end of my journey. I now begin to look back, and the way seems not so long as did the distance I have come. I was going on as usual, and had fallen asleep when the Palkee was set down at two, and I was told Mr. Tucker was come. He had kindly come out about ten miles; we returned about two miles, when the whole body of catechists were standing on each side the way, and received us with a song of praise. I got out and thanked them for their congratulations, expressing my wishes for their prosperity. We then came on a tumultuous cavalcade, and reached the mission-house at twenty minutes past four. Mr. Tucker prayed, and I went to rest for two hours. We breakfasted at eight, after family worship. After that, ten divisions of catechists and schoolmasters, came in rotation to make _salaam_. They marched in, singing a verse of praise. Flowers were scattered on my head, and gold and silver stars; some of which I made Joseph gather, when all were gone, to bring to Anna. The English residents have been to see me also; you know that bustle rather upsets than gratifies me. My feelings have rather been blunted than pleased by all this; and a feeling of my own utter worthlessness before God keeps me low, as also of unprofitableness towards men.

“January 25th. My purpose is to stay here over Sunday next, to be at Madura on Tuesday; Trichinopoly on Thursday; and at Tanjore, till the Sunday evening following. On the Monday, Mayaveram; Tuesday, at Porto Nova; Wednesday at Cuddalore. Perhaps stay there till Monday evening. Friday, at Sadras; and on Saturday, February 12th, at _Dulce Domum_. Such is my purpose: may God of his goodness dispose accordingly!

“Yesterday we had morning service in English, and in the afternoon, in Tamil. I preached both times, the latter you will judge, by an interpreter--the native congregation about 500. Mr. Rhenius’s proceedings are of the most injurious kind. He is either blinded by self-love, or most miserably misinformed, which must be his own fault; but I have not time to-day for particulars. We are all going to dine with Mr. and Mrs. Prendergast; Mr. P. is also here. Till this moment I have been occupied with about 200 catechists and school-masters.”

The following remarks on the state of the Tinnevelly Mission, occur among the Bishop’s private memoranda:--

“Palamcottah, Jan. 28, 1836.

“I have been here now seven days, and have been endeavouring to form a distinct idea of the circumstances of this Mission. It appears, that from the first, expectations of redress of wrongs have been held out to such natives as sought aid from the Missionaries. Hence a Vakeel[174] has been employed at the charge of the mission, to ascertain particulars of complaint, and to make representations accordingly to the Tahsildars and in the cutchery[175] of the collector. And this practice has so increased, that Mr. Pettitt is chiefly occupied in hearing and arranging the temporal affairs of native applicants. The consequence has been that whole villages, or the greater part of the inhabitants of some villages, have “come over,” as the expression is, at once, to put themselves under Christian instruction ostensibly, but at the same time, to enjoy the protection referred to. Of the many thus reported, comparatively few have received baptism. In one village of 600, only forty are baptized.

“On enquiring of the assembled inspecting Catechists to-day, ‘How it came to pass, that of so many reported under Christian instruction, for several years, so few were really baptized?’--the answer given was, ‘Partly from the inattention or bad example of the Catechists; partly, that many being disappointed in their expectations of worldly benefit, drew back to heathenism; or, having obtained their object, became satisfied, and were not desirous of baptism.’

“It appears that little or no distinction is observed in the treatment of the baptized, and unbaptized. The Catechist marries the unbaptized when called upon, and also the baptized. In both cases a charm is put on the neck of the female, instead of a ring on the finger. The same services are observed at the burial of the baptized and unbaptized; except that in the former case, going to the house of the deceased, and more ceremony is observed. Some do not use the Church service over the unbaptized, but pray extempore. Mr. Rhenius in the early part of his Mission, used the service of the Church of England in baptism; and confirmed some young persons by the imposition of hands, as directed in our Confirmation-service; but afterwards omitted our forms altogether.

“The children of converts seem not to have been attended to, after the Scripture rule. Some persons having families, were reported, by a Catechist, as baptized seven years ago. Their children, neither then, nor since baptized. It seems that Mr. Rhenius has sent to all his Catechists and School-masters to come and pay their respects to the Bishop; and accordingly a considerable number came after breakfast. On Mr. Dent having called, I explained that I was the Inspector of the Church of England’s Missions; and that they having left it, what had I to do with them? One very plausibly answered, ‘That they worshipped the same Lord, and held the same faith, and preached the same Gospel as before.’ I asked if nothing was said in Scripture of the sin of schism? They answered, ‘Yes.’ I then said, ‘Was there no sin, that when one man in a village beat the drum to call the people to prayers, another should beat the same drum? When one began to pray, another should begin to pray?’ They owned this was wrong; but attempted to lay the blame on the Church Missionary Society’s catechists: but I observed from the case of the young man who came before me the other day, (a catechist of Mr. Rhenius’) that he had owned that he held public worship, at the same time with the Church Missionary catechist. A long examination of persons followed, which, with information before received, led me to address the party as follows:--‘That for fifteen years past, the word of God had been made known, and spread abroad in these parts by means of the Church Missionary Society. That many had become enlightened with the light of life. That Mr. Rhenius had been supplied during that time, with funds as a Missionary of the Church Missionary Society. That having separated from the Society, he left the place; and that during his absence all was peace in the mission. That the young man present, who wrote the letter, stating that the congregations were wishing for his return, admitted that he did not of his own knowledge write thus, but that the catechists, who signed the letter, told him so. That some of the Head-men whose names were affixed to the letter, told me, ‘that they knew not that it was a letter of recal, but [thought it] only a friendly letter of congratulation on his arrival at Arcot. That one of the inspecting catechists (then present, and now in Mr. Rhenius’ employment) had confessed having expressed to Mr. Tucker his sorrow for having signed the letter to Mr. Rhenius; and that he did not know that it was an invitation to come back, having read only a part of it; and was not aware how bad a man David Pillay is:--That a head-man present, had confessed just now, that if Mr. Pettit would have let him the land, and the palmyra-trees at Dobnavoor, for the money he wished (viz. four Rs. instead of ten Rs.) he would not have joined Mr. Rhenius:--That several other of Mr. Rhenius’ people present, had owned [to] having been, at different times, convicted of delinquencies:--That Mr. Rhenius had been told of the deceits practised upon him, but he would not believe it of those who invited him back. These things, in my presence, had been confessed by them: but he had come back, and all this division had followed. The Society would therefore never receive Mr. Rhenius again. That, for myself, I could not but grieve to think, how, in this way, Satan had prevailed to hinder the success of the gospel. That now the heathen laughed, and said, ‘The preachers of the Gospel of Peace, are quarrelling amongst themselves.’ That for those present, who by deceiving Mr. Rhenius, and bringing him back, had been the occasion of this evil, I should pray that God would give them repentance, that they might seek the pardon of this their great sin, and not finally perish among the unbelievers.”

The Bishop adds:--

“In one case of ninety-nine families, in two adjoining villages, only three families are baptized; and in some congregations not an individual is baptized.”

Two days after the date of this memorandum, the Bishop prepared to leave Palamcottah. He writes

TO HIS WIFE.

“Jan. 30, 1836.

“My _dawk_ is ordered for to-morrow evening, so that I begin to think of myself as on my way home again. I know not well whether any good has been accomplished by my visit, except convincing the people that the Church Missionary Society will not abandon the mission. The agents of Mr. R. had circulated far and wide that such would be the case. There is no end to the falsehoods propagated by his agents, and to which he gave indirect occasion.

“I have seen nothing of the country around, but from just a little evening’s drive; yet towards the west it is said to be interesting as to scenery, being towards the Ghauts. I am no hand at drawing, as you know, but this sketch will give you some idea of this station.”

“Feb. 1, Stageing Bungalow.

“Fifty-two miles on the way to Madras, and in good health. Thanks be to God! The dreariness of this place answers very well to my state of mind, and gives opportunity for looking back.... Mr. Peet and Mr. Bailey came over from Travancore.

“After the Bishop of Calcutta had been there and had plainly spoken out what reforms were considered necessary for the clergy, the two Metrans collected a hasty synod of their Church, and voted in a violent manner that they would have no reform, nor anything further to do with the missionaries. In consequence the labors of twenty years seem come to nothing. It is now, I believe, intended that the missionaries shall teach and preach as opportunity offers. If any of the clergy reform, of which they have now some hope, their way will be plain; but it remains to be seen. It had become necessary for Mr. Tucker to go over to see the Resident, and consult with him as to the protection it may be in his power, or be right for him to afford, to those who may turn from their errors to the truth. Mr. T. will not be above a week or ten days after me at Madras.

“Yesterday, I ordained John Devasagayam, priest. Mr. Tucker preached, and Messrs. Blackman, Pettitt, Peet, and Bailey, with Mr. Tucker, joined in the imposition of hands. The service was all new to me; I had to look out my places, which took my attention too much off from the sentiments expressed in the service. It was, however, on the whole a day of seriousness, and I hope of blessing. John preached in the evening in Tamil; his text was appropriate, Ephesians vi, 18, 19. I was told he gave a sketch of his training under Dr. John, the colleague of good Dr. Rottler at Tranquebar; and related the circumstances of his conversion, desired the congregation to pray for him, &c.

“After social prayer with the mission family and the catechists, I came away at half-past-eight. I arrived here, fifty-two miles, by nine this morning. By this you will judge how well these bearers carry; they go three before and three behind, and their stages are generally about twenty miles and sometimes thirty; which they accomplish without seeming at all distressed. To-morrow, d. v. I have some children to baptize at Madura, and then onward in the evening towards Trichinopoly, from whence I purpose writing again.”

“Verully Malay, Feb. 3, 1836.[176]

“I am to-day at a stageing Bungalow in the Tondeman’s country,--the title of an independent prince who retains his paternal inheritance independent of the Company, in name, and he is wise enough to be quiet, collect his own revenue, and live at peace with the lion. Yesterday, I sent off a letter to your beloved mother from Madura, and which I hope is before me; but am not certain, as I have come on pretty quick. I mentioned, in going from hence, a beautiful lake with a very tasty summer-house, on an Island in the middle of it,--in front of the Collector’s house at Madura. Yesterday was the annual Festival of the Idol at Madura; a float, with a very splendid temple erected upon it, was prepared on the lake. A gentleman present said it was like the Chinese Temples erected in St. James’s Park, when the allied Sovereigns were in England. The Idol was brought with great noise, and amidst a large concourse of people, from the Temple in the fort, above a mile distant, and placed on the float, which was then drawn by ropes, from the shore, twice round the lake. After a rest, the float was drawn towards the Island, where the Idol was to pass the evening, and the Temple and the entire bank of the lake to be illuminated at night. Vast crowds were going towards Madura, as I came away, to see the illumination; and all the Europeans were to be at Mr. Blackburne’s to view the sight. I felt no inducement to stay. Colonel Maclean was there with the Tondeman, as resident. Two American missionaries who were settled at Madura, came to breakfast, and staid till 11 o’clock conversing on missionary subjects. They are very self-denying and persevering in their labours: I was much taken with them. Two others of their party were gone to Ceylon for change, having lost their wives at Madura, within three months of their landing. I baptized a child of Mr. Hooper, the Judge, and saw the catechist of the Propagation Society. There is a branch of the Tanjore mission here, which has been much neglected of late years,--the Lord’s Supper has not been administered during two years past. I saw Mr. Rosen, the missionary of that Society in Tinnevelly. His sphere of labour is about 20 miles distant from Palamcottah. He came hither to see me, and brought me a statement of his mission. He is a Dane by nation, and a good man, but is deaf and quite inadequate to be alone.... The people of Tanjore are in a deplorable state of apathy, and want of spiritual life. I came away from Madura before 5 P. M., and reached my halting-stage by five this morning, when the bearers being ready, I came on hither, and am only 20 miles from Trichinopoly. I expect to be there by nine this evening, and to enjoy a comfortable bed at Mr. Blair’s, which I rather anticipate; for three disturbed nights add considerably to the natural tremulousness of my frame.”

“Trichinopoly, Thursday morning.

“I arrived here last night just at gun-fire. Mrs. Blair is, it seems, so much better as to have gone to the neighbourhood for change of air, and Mr. B. is with her; but everything was ready for me here, and I was glad to go at once to bed. This morning early, I was roused by the sweet sound of ‘fairy-like music:’ though, to be sure, the great drum rather dissipated the idea of fairies. The European barrack is, I find, near; but the most joyous event, is a letter this morning from Mr. Bainbridge, saying you are all well.”

TO HIS WIFE.

“Tanjore, Feb. 6, 1836.

“You will know, I passed the whole of Thursday and yesterday, at Mr. Blair’s at Trichinopoly; he seems a very valuable man. There are fifteen families or so, who meet together on Tuesday evenings for religious improvement; and among the soldiers there is a Wesleyan, and a Church of England Society. In the latter, there are several of the officers of H. M. Regiment, who meet the men, and read prayers and a sermon. Finding there were so many pious people at the Station, I told the Chaplain we would have service last night. Accordingly, at a quarter past 6, we assembled in the church: there were not so few as 100 soldiers, and the church appeared filled, though not crowded, with officers and their families. My text was Psalm cxxx. 4. A chair was placed for me by the Communion-table, upon Heber’s grave. I was tired in body, and could feel nothing on any subject; but it was a very solemn occasion to me, that he, one of the flowers of human nature, should have been cut down so seemingly prematurely, and I, a withered stalk, left and put into his place. Surely God’s ways are not as man’s ways! From Heber all good of which man is capable, might have been expected, whilst I can only say, ‘my desire is to the remembrance of Thy name.’--He perfects strength in human weakness, and by things foolish in the eye of carnal reason, humbles man’s pride, and causes it to be acknowledged that the ‘excellency of the power is of Himself.’ This is my only, but--blessed be God!--my sufficient consolation in my office. May God make manifest his strength in my weakness!

“Did I tell you I went one evening to the Fort at Palamcottah, and had service with the few artillerymen? They seemed most attentive, and some of them much moved; and last Sunday some of them came to Church, though not ordered, and knelt in prayer, and appeared very attentive. Who knows but the arrow, shot at a venture, may fix a saving conviction in them? May it prove so!”

“Tanjore, Feby. 7th, 1836.

“I have had a very fatiguing morning. At half-past seven we went to Tamil service; after morning prayer I preached on the latter part of 1 Cor. xi. Mr. Coombes interpreting for me. After service the Lord’s Supper was administered to upwards of 200 Native christians. Among them were three of the hitherto nonconformists, the most intelligent of the whole christian community; Pakianaden the native judge, Warswasyanaden, the native priest; and Thomas, head catechist. What effect their conformity will have on the rest, remains to be seen; but my object in coming hither at this time seems gained. Thanks to God! There is a disposition, I fear, to require personal apologies from them: if this is done, more inconvenience will arise; and surely we should be content, if the _principle_ of caste be yielded by them. The service was not over till after eleven. I feel that if I were to attend the afternoon-service, and preach as intended, I should probably have fever; and, with the journey before me, I remain at home all the afternoon.

“Monday. The country generally is uninteresting and thinly peopled, but all last night we seemed passing through a town: the fertility of the Tanjore country is proverbial. Soon after day, we arrived at a village where all was bustle and activity: it is their Idol festival. A car very much decorated, and much more in the style of a triumphal car than any they have in the north, was being dragged through the street, with frequent discharges of heavy pieces, or fireworks. The bearers took me down a lane to avoid the crowd, or perhaps that my _feringee_[177] presence might not offend the god. I am staying over the day on the border of the Tanjore country. In the evening cross the Coleroon, and shall reach Porto Novo by nine or ten. Last night I slept very little--my thoughts were much with you. Sir H. Montgomery has sent a peon[178] to attend me through each of the three stages under him: this civility saves me trouble, and secures what I may want.

“Tuesday. Porto Novo. This is a very interesting place, close on the sea. I proceed to Cuddalore this evening and from thence, to-morrow, go to Sadras. I shall not probably write again, as I shall be as soon at Madras as the post.”

The Bishop reached Madras on the 12th of February, but not without having suffered from the fatigue inseparable from so long a journey. He considered himself, however, to have been amply compensated for all the expence and exhaustion which he had encountered, since, if no other good should result, his visit to Palamcottah and Tanjore had brought to light the real state of the missions there. With reference therefore to that subject, he writes

TO MR. SHERER.

“Madras, Feb. 17, 1836.

“We have many hundred Native christians here, and in the provinces to the southward, many thousands; but they are in a most deplorably low state as to true religion.... In Tanjore, of nearly 5,000 professed christians, scarcely one is known to be spiritually-minded; and in Tinnevelly, of the 10,000 reported christians, very few indeed are really converted to God. Of them all, not above 2,000 men, women and children included, are baptized, though all are treated as christians. The old missions in that quarter are also in a low state; and in the most southern point 3,000 descendants of the first converts have returned to heathenism, and are more opposed to attempts at their conversion than those who never heard of Christ.... Afflicting as is the state of these people, there is no room for discouragement. We must endeavour to do them good with more simplicity and diligence. I have heard here of a very characteristic remark of Bishop Turner. When asked what he thought of the Tanjore christians? He answered, That he thought the best way of dealing with them would be, to excommunicate them all, and begin the work of conversion anew.”

The causes which mainly contributed to this state of things seem to have been, the worldly advantages and protection connected with the profession of christianity in Southern India, and the want of a sufficient number of competent missionaries. Worldly advantages have always been found to call forth the duplicity of the native character, and to lead them for unworthy ends to place themselves under christian instruction.[179] In this case the number of self-seekers seems to have been so great, that, with every desire to do so, it became utterly impracticable for a few missionaries to give adequate attention to every individual native who might offer himself for instruction. The employment of, and trusting to, native catechists became thus unavoidable, to a much greater extent than under different circumstances could have happened. Then, as these in their turn betrayed the confidence placed in them, by practising as much deception as the pretended catechumens could do; and as those who visited these localities on behalf of the missionary societies, could in most cases hold intercourse with the natives themselves, only through an interpreter, the inspectors of the mission were the more easily misled by outward appearances, and interested representations. It were doubtless no difficult matter to suggest, that if a greater degree of caution had been used in the first instance, on the part of the missionaries, some of the evils which the Bishop found in operation might have been prevented; but it is to be feared that the blame must ultimately rest on that lukewarmness in christians, which has never yet supplied missionaries in numbers at all commensurate with the magnitude of the work to be done; nor funds adequate to the efficient support of the few missionaries who have gone forth.

[168] A row-boat covered at one end.

[169] The rush of the spring-tide up the river. The elevation of the wave thus occasioned, is very considerable; and the noise and rapidity of the rush is appalling.

[170] It was erroneously asserted at the time that the usual appellation of courtesy was not to be assigned to the suffragan Bishops of India.

[171] Mr. Pratt preached from 1 Tim. ii. 1-4; and the Sermon was afterwards printed by the Archbishop’s command.

[172] Native nurse.

[173] Chief Native Revenue and Police Officer.

[174] A kind of Law Agent.

[175] Office.

[176] Addressed to his daughter.

[177] European.

[178] Messenger--servant.

[179] See above pp. 404, 405.