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.