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cast in Europe; and he despises the humble and devoutdisciple of Christ, evenas your brahmin contemns the sooder. But, thus it hath been from the begining. Every faithful Christian must lose cast for the gospel; even as Christ kimself, the forerunner, made himself of no reputation, and was despised and rejected of men. In like manner, you will be despisd; but be of good cheer, and say, Though we have lost our cast and inheritance amongst men, we shall receive in heaven a new name and a better inheritance, through Jesus Christ our Lord. He then adds, What, my beloved brethren, shall you obtain in heaven? They answer, ‘A new name and a better inheritance, through Jesus Christ our Lord. It is impossible for a stranger not to be affected with this scene. This custom is deduced from Ziegenbalg, who proved its use by long experience.
“After the sermon was ended, I returned with the missionaries into the vestry or library of the church. Here I was introduced to the elders and catechists of the congregation. Among others came Satrianaden, the Hindoo preacher, one of whose sermons was published in England some years ago, by the society for promoting Christian knowledge. He is now advanced in years, and his black locks have grown gray. As I returned from the church, I saw the Christain families going back in crowds to the country, and the boys looking at their ollas. What a contrast, thought I, is this to the scene at Juggernaut! Here there is becoming dress, humane affections, and rational discourse. I see here no skulls, no self-torture, no self-murder, no dogs and vultures tearing human flesh! Here the Christian virtues are found in exercise by the feeble minded Hindoo, in a vigor and purity which will surprise those who have never known the native character under the greatest disadvantages, as in Bengal. It certainly surprised myself; and when I reflected on the moral conduct, upright dealing, and decorous manners, of the native Christians of Tanjore, I found in my breast a new evidence of the peculiar excellence and benign influence of Christian Faith:
“Āt foar o'clock in the afternoon, we attended divine service at the chapel in the mission garden out of the fort. The Rev. Mr. Horst preached in the Portuguese language. The organ here accompanied the voice in singing. I sat on a granite stone which covered the grave of Swartz. The epitaph is in English verse, written by the present rajah, and signed by him, 'Serfogee.” In the evening Mr. Kohloff presided at the exercise in the schools: on which occasion the Tamul sermon was repeated; and the boys' ollas examined.
In consequence of my having expressed a wish to hear Sattianaden preach, Mr. Kohloff had given notice that there would be divine service next day, Monday. Accordingly the chapel in Swartz's garden was crouded at an early hour, Satrianaden delivered his discourse in the Tamul language, with much natural eloquence, and with visible effect.-His subject was the 'Marvellous Light.” He first described the pagan darkness, then the light of Ziegenbalg, then the light of Swartz, and then the heaa venly light, 'when there shall be no more need of the light of the sun, or of the moon.' In quoting a pasa sage from Scripture, he desired a lower minister to read it, listening to it as to a record; and then proceeded to the illustration. The responses by the audience were more frequently called for than in the former sermon.
He concluded with praying fervently for the glory and prosperity of the church of England. After the sermon, I went up to Sattianaden, and the old Christians who had known Swartz came around us. They were anxious to hear something of the progress of christianity in the north of India. They said, they had heard good news from Bengal. I told them that the news was good, but
that Bengal was exactly a hundred years behind Tanjore.
“I have had long conversations with the missionaries, relating to the present circumstances of the Tanjore mission. It is in a languishing state at this moment, in consequence of the war on the continent of Europe. Two of its sources have dried up, the royal college at Copenhagen, and the orphan-house at Halle, in Germany. Their remaining resources from Europe is the stipend of “The Society for promoting Christian Knowledge;" whom they never mention but with emotions of gratitude and affection. But this supply is by no means commensurate with the encreasing number of their churches and schools. The chief support of the mission is derived from itself. Mr. Swartz had in his life time acquired a considerable property, through the kindness of the English government and of the native princes. When he was dying, he said, “Let the cause of Christ be my heir.” When his colleague, the pious Gericke, was departing, he also bequeathed his property to the mission. And now Mr. Kohloff gives from his private funds an annual sum; not that he can well afford it; but the mission is so extended, that he gives it, he told me, to preserve the new and remote congregations in existence. He stated that there were upwards of ten thousand protestant Christians belonging to the Tanjore and Tinavelly districts alone,
who had not among them one complete copy of the Bible; and that not one Christian perhaps in a hundred, had a New Testament; and yet there are some copies of the Tamul scriptures still to be sold at Tranquebar: but the poor natives cannot afford to .puchase them. When I mentioned the designs of the Bible society in England, they received the tidings with very sensible emotions of thankfulness. Mr. Horst said, If only every tenth person were to obtain a copy of the scriptures, it would be an event long to be remembered in Tanjore. They lamented much that they were destitute of the aid of a printing-press, and represented to me that the progress of christianity had been materially retarded of late years by the want of that important auxiliary. They had petitioned the society for promoting Christian knowledge to send them one. They justly observed, If you can no longer send us missionaries to preach the gospel, send us the means of printing the gospel.* The Tranquebar mission and the Madras mission have both possessed printing-presses for a long period; by the means of which they have been extensively useful in distributing the scriptures and religious publications in several languages. The mission press at Tranquebar may be said to have been the fountain of all the good that was done in India during the last century. It was established by Ziegenbalg. From this press, in conjunction with that at Halle in Germany, have proceeded volumes in Arabic, Syriac, Hindostanee, Tamul, Telinga, Portuguese, Danish and English. I have in my possession the Psalms of David in the Hindostanee language, printed in the Arabic character; and the History of Christ, in Syriac, intended probably for the Syro-Romish christians on the sea-coast of Travancore, whom a Danish missionary once visited, both of which volumes were edited by the missionaries of Tranquebar. There is also in Swartz's library at Tanjore, a grammar of the Hindostanee language, in quarto, published at the same press; an important fact which was not known at the college of Fort-William, when professor Gilchrist commenced his useful labors in that language."
The Brahmins in Tanjore have procured a press, “which they dedicate (say the missionaries in their last letter) to the glory of their gods: but the missionaries, who first introduced the civilization of christianity at the Tanjore capital, are still without one. Printing is certainly the legitimate instrument of the Christian for the promulgation of christianity. We protestants have put it into the hands of the Brahmins, and we ought to see to it, that the teachers of our own religion are possessed of an equal advantages
Tanjore, Sept. 3, 1806. “Before I left the capital of Tanjore, the rajah was pleased to honor me with a second audience. On this occasion he presented to me á portrait of him-self, a very striking likeness, painted by an Hindoo artist at the Tanjore court.* The missionary, Dr. John, accompanied me to the palace. The rajah received him with much kindness, and presented to him a piece of gold cloth. Of the resident missionary Mr. Kohloff, whom the rajah sees frequently, he spoke to me in terms of high approbation. This cannot be very agreeable to the Brahmins; but the rajah, though he yet professes the Brahminical religion, is no longer obedient to the dictates of the Brahmins, and they are compelled to admit his superior attainments in knowledge. I passed the chief part of this morning in looking over Mr. Swartz's manuscripts and books: and when I was coming away Mr. Kohloff presented to me a Hebrew psalter, which had been Mr. Swartz's companion for fifty years; also a brass lamp which he had got first when a student at the college of Halle, and had used in his lucubrations to the time of his death; for Mr. Swartz seldom preached to the natives without previous study. I thought I saw the image of Swartz in his successor. Mr.Kohloff is a man of great simplicity of manners, of meek deportment, and of ardent zeal in the cause of revealed religion, and of humanity. He walked with me through the Christian village close to his house; and I was much pleased to see the affectionate-respect of the people towards him; the young people of both sexes coming forward from the doors on both sides, to salute him and receive his benediction.”+:
* It is now placed in the public library of the University of Cambridge.
+ That I may give to those who are interested in the promotion of christianity in the east, a more just view of the character of Swartz's successor, tbe rev. Mr. Kobloff, I shall subjoin an extract of a letter which I have since received from the tev. Mr. Horst.
“TANJORE, Sept. 24, 1807.. The rev. MrKohloff is sometimes rather weak, on account of so many and