and the Bible class. He has to receive the reports of all his native agents; to meet their difficulties; give them advice; or by them send advice to the people. He must also be prepared to see smaller or larger deputations arriving from all parts of his district at any hour of the day, to ask his assistance in settling quarrels, making up marriages, securing loans from the benevolent societies, or treating special cases of sickness. He has also to visit in turn the chief out-stations in the district: to examine and teach the local schools; preach in the village churches; meet the candidates for baptism; and settle a thousand varieties of miscellaneous business, which the people are certain to have on hand for his advice. He must also be architect and builder, not only of the mission buildings, but also superintendent of the village streets which spring up around his dwelling. How well these things can be done by devoted and energetic men, is proved by many examples spread over the whole province. Every station bears witness to their skill: but the villages of Edeyenkoody and Suviseshpuram: the establishment at Sawyerpuram; the beautiful gothic churches, built of stone, at Suviseshpuram, Pannivelei and Megnanapuram, display it in the strongest light. The districts to which they belong are also some of the most interesting, for the numbers and character of the converts, in all Tinnevelly.

All the Societies among the Shánárs have paid much attention to the raising of a thoroughly good native agency. Had they better materials, the results would be better than they now are, though still they exhibit a great advance on former days. Three SEMINARIES have been established for this purpose, at Nagercoil; at Palamcottah for the Church Missionary Society; and at Sawyerpuram for the Propagation Society. At each place a large number of promising lads and young men are subjected to a course of instruction, extending over several years and embracing the most important branches of education, with a view of being fitted for employment in the mission. Special instructors have been appointed to these institutions, and great pains are taken to secure the end for which they were established. The longer they are maintained, the greater will be the good influence which they exert throughout the Shánár Missions.

NATIVE LIBERALITY.

The last thing to be noticed in these missions is the practice early introduced among them, of leading the converts to contribute to the gospel which they have themselves received. In Bengal and other parts of India though a beginning has been made, native churches have been backward in this matter. The plan was I believe first introduced into Tinne

velly by Mr. Rhenius, and was then adopted at Nagercoil. In all the stations, contributions are sought for various christian societies. There are for instance the Bible Society and the Tract Society, both well supported by native subscriptions. In Tinnevelly in 1852 the christians contributed Rs. 900 to the Bible Society. From Travancore, they remitted Rs. 348. At Nagercoil and two neighbouring stations, the same year the collections and purchases in the Tract Society amounted to Rs. 670. At some stations there is a Book Society; at some a Dorcas or a Poor Fund. In the Nagercoil mission subscriptions are gathered as a contribution to the Home Society, and for several years they have amounted to a thousand rupees, enough for the support of twelve readers. Throughout Tinnevelly there are societies to aid the building of village churches. An immense number of such churches have been erected by their aid. They subscribe also to the founding of villages as well as societies, and are now endeavouring to establish endowments both by gifts of money and planting lands. Most of the christians are poor, particularly in the southern parts; yet even the poor give willingly. Many that have no money, contribute lumps of sugar: their coin however is very small: the copper cash having a very minute value; and many of these appear in the collecting boxes. The catechists and more wealthy men give liberally: and that too without boasting. In special cases many have frequently given a months' salary. One catechist in the Propagation Society's Jubilee gave four month's salary; and when Mr. Cæmmerer objected, thinking it too much, he said that he must give it in thankfulness for what he had received from the mission and for the education of his children in the knowledge of the gospel. The same man on collection days has been known quietly to give his two boys two rupees each to put into the box. Richer men do more. In Mr. Tucker's district, where the Shánárs are wealthy, some have frequently given five, four, or three rupees at one time: and one man on several occasions has given twenty-five. Let but the principle be understood and the habit established; and why may not the same be seen in other parts of India ?

Through the kind aid of the Rev. W. Clark of Palamcottah I have obtained a carefully prepared statement of the sums of money contributed by the Tinnevelly Christians to their different Christian Societies during the last four years. The statement is not quite complete: but it proves the astonishing fact, that the christians of eleven stations, 21,000 in number, contributed during that period for the various benevolent objects above mentioned, no less than seventeen thousand rupees. If we reckon those of the seven other stations, containing 14,000 people, as

liberal in an equal degree, it will exhibit the sum total given by the whole Christian community in the province, as amounting to more than TWENTY-EIGHT THOUSAND rupees in those four years.

At nearly all the stations, numbers of WIDOWS were found by the missionaries to be continually dependent on their charity. In one district, that of Santapuram, Mr. Lewis found a hundred and fourteen. Mr. Rhenius many years ago secured for their benefit the establishment of a Widows' and Orphans' Fund, at Palamcottah, intended especially for the catechists and other agents of the mission. The same plan has been acted on elsewhere. The societies have been formed on the principle of an Assurance Company: monthly subscriptions are paid; the fund is lent out on interest: and the widows of subscribers receive pensions in proportion to the amount subscribed. These societies have proved exceedingly useful.

Another plan for the benefit of this poor class was devised by Mrs. Mault of Nagercoil. Finding a number of distressed women in the mission she thought of introducing among them the art of LACE-MAKING. She procured materials from England, taught them, and sold their work very advantageously. The women learned it immediately; their taper fingers being admirably suited for the delicate process. At present there are no less than three establishments of this kind; two at Santapuram and Edeyenkoody, with the original one at Nagercoil from which they sprang. Patterns, pins and thread are obtained from England, but the pillows and bobbins are made on the spot. Instruction in the art is reserved for poor but respectable widows, or the very best of the school girls. To the latter it is quite a dowry: and great is the competition among the young men to secure as a bride one of the favoured few who have acquired the skill. It is astonishing what beautiful work they can turn out, and in what comfort they are supported. More than this, the respectability and cleanliness of the employment react upon the mind and character of those who pursue it: and tend to preserve their intelligence and self-respect. Many of them are church members and consistent christians. To many may be applied Cowper's beautiful lines on the English cottager pursuing like employment. They are another specimen of what the gospel, the despised gospel, is doing to elevate the character, and control the principles of the christian poor: and though sceptics may doubt, and infidels oppose, that gospel shall not be without its triumphs even among the happy lace-makers of Nagercoil.

LECTURE FOURTH.

ON THE SYRIAN CHRISTIANS

OF

NORTH TRAVANCORE.

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When the Portuguese first landed on the long-sought shores of India, amongst the strange sights that met their eye, there appeared a people, who declared themselves Christians in religion, led the wandering visitors into their churches, and laid before them numerous manuscript copies of the Word of God. The fact of their existence had long previously been published in Europe, but the navigators knew nothing about the matter; and soon turned their wonder into disgust when they discovered that these Christians were heretics who knew nothing of his Holiness the Pope, and were innocent of all belief in the blessings of image worship or the saving efficacy of transubstantiation. The origin of this singular and isolated body of christians is lost in the depths of antiquity. So early as the year 325, a Bishop from India was present at the first council of NICE and as the creed which the body have held in later times contains neither image-worship, nor transubstantiation, nor Papal authority, nor the sacraments of marriage, of extreme unction and confirmation, it is thereby proved to have had an origin earlier than the period when those doctrines became settled errors in the western church. Cosmas, a celebrated Egyptian merchant, visited them in his voyage to India in 547, and describes their tenets as agreeing much with those of his own church, the Nestorian. He says too that at that time they were accustomed to receive their bishops from Persia. Whether their church began by conversions of the natives of Malabar, or from a Colony of Syrian families, who had settled there for trade, it is now impossible to say with exactness, Most likely the latter notion is the more correct; traditions respecting it being clear and confirmed by collateral circumstances. One thing is quite plain, that the christians in very early times received from Chandra Perumal, king of Kerala or Malabar, high political privileges; which were

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recorded upon tablets of copper, and were enjoyed undiminished for many centuries. The old copper plates still exist and a few years ago were carefully translated by Dr. Gundert, one of the German missionaries at Tellicherry. It appears from them, and from the Kerala Utpotti, the great chronicle of the Malabar coast, that in ancient days there were four communities of foreign merchants in Malabar, held in high repute; namely, Jews, Manicheans, Nestorians and Arabs. The whole trade of the west coast across the Indian ocean was in their hands: and all were treated by the Kerala kings, with a kindness, liberality and respect, which foreigners do not always enjoy. The Jews appear to have been the oldest settlers, and grew important enough to receive high privileges from the Raja recorded also on similar plates. One of their number, Joseph Rabbon, was presented with a large estate at Cranganore, was made head of his community, and appointed councillor and commercial manager to the king. Next, one of the Manicheans was elevated to the Lordship of a district and dignified with the title of "grand merchant of Kerala." His people are now numbered among the Sudras. Subsequently the Nestorians received a grant of land near Quilon with the rights of nobility: but they were not so honoured as their predecessors. The Arabs followed, obtaining less distinction still. All these classes are termed MAPILLAS, or moplahs; i. e. people of high rank: being distinguished from one another as Yihudi Mapillás, Nasrani and Suriani Mapillás, and Yavana Mapillás. The privileges which the SYRIAN CHRISTIANS received were very valuable. They took precedence above the Náirs, the highest caste of Sudras: they could have enclosed porches to their houses; and could even ride on elephants, a dignity belonging only to the royal family. They were allowed freely to enter the courts of justice, to walk boldly along the highway with the best of the population, and to enjoy the free exercise of their religion. They were permitted also distinctly to extend their religion by making proselytes; and all their converts, of whatsoever caste, were admitted to the same rights, the same social rank, as the first christians enjoyed. Their Bishop had extensive authority in civil as well as ecclesiastical matters; they were trained to the art of war: and at one time endeavoured to seize the rule of the country. When the Portuguese arrived, the Syrian Christians possessed upwards of a hundred churches, resided in many important villages and were carrying on considerable trade. Their doctrines much resembled, and resemble still, those of the Nestorian Churches in Mesopotamia: they however, reckon themselves as belonging to the SYRIAN CHURCH, so-called; and to this day look for