SectJcT' I FOR PRIVATE CIRCULATION ONLY. INQUIRIES MADE BY THE BISHOP OF MADRAS, REGARDING THE REMOVAL OF CASTE PREJUDICES AND PRACTICES, IN THE NATIVE CHURCH OF SOUTH INDIA; TOGETHER WITH THE REPLIES or THE t MISSIONARIES AND NATIVE CLERGY SENT THERETO. MADRAS: rRl.-HTED AT THE CHRISTIAN KNOWLEDGE BOCIETY's PRESS, No. 18, CHURCH STREET, VEPERY. 1868. f^.. Printea l.y H. W. L: . UNION SEMINARY iAY 3 1 1921 TABLI*: OF COXTK.XTS. Page. IiKjiiirics l)y llio Hisliop v Uc[)lics iVoni tliu Clergy 1-156 MADRAS, S. r. G. Konnct, Rev. C E I Suvarimoottoo, Rev. D 3 MADRAS, C. M. S. Siitthianadhan, Rev. W. T 5 Tlicopliilus, Rev. V. S 7 TANJORE, S. p. G. Coyle, Rev. S. G 8 Guest, Rev. J 9 Heyne, Rev. G 11 Hickev. Rev. W 12 Hubbard, Rev. C lo Kolilhoff, Rev. C S 16 Leeper, Rev. F. J 22 Nailer, Rev. A. R. C 23 Adamsoii, Mr. T 27 Marsh, Mr. J .'...". 30 Ij^natius, Rev. I .-. 3i Martyn, Rev. J. D 43 Masillamani, Rev. A. *.. 45 BANGALOBI^. ' Eleazcr, Rev. J 50 Sebastian, Rev. A 52 TINNKVELLY, S. V. G. Rrotlierton, Rev. T 54 Yesadian, Rev. M -34 Caldwell, Rev. Dr ^^3 Kearns, Rev. J. F 65 French, Mr. R. J 68 Abraham, Rev. V 71 Dcvaprasatham, Rev, I) 73 Deva-agayam, Rev. S 74 Gnauapragasam, Rev. D 76 IV CONTENTS. Page. Joh, R(3V. A 79. Samuel, Rev. D 80 Vethamutliu, Rev. D 85 Yesudinn, Rev. S. G 87 Local Committee, S. P. G 91 TINNEVELLY, C M. S. Dibb, Rev. A 92 Honiss, Rev. N 97 Meadows, Rev. R. R 99 Sargent, Rev. E 101 Simmons, Rev. J. D 106 Thomas, Rev. J 107 Wliitchurch, Rev. J JOB Cruickshanks, Mr 1 09 Cornelius, Rev. J 113 Devaprasadham, Rev. D 116 Gnanamuttu, Rev. D 118 Samuel, Rev. A 118 John, Rev. Jesudasan 119 Nullathamby, Rev. J 121 Periyanayagam, Rev. M 1 22 Vedanayagam Devanayagara, Rev 125 TRAVANCORE, C. M. S. Baker, Rev. H 1 27 Johnson, Rev. A 1 30 Maddox, Rev. R 132 Speedily, Rev. J. M 134 Curian, Rev. G 1 37 Eapen, Rev. J 138 Jaco, Rev. Kollalta 1 39 Koslii, Rev. Koshi 139 Matthan, Rev. G.. 141 TELUGU MISSION, C M. S. Alexander, Rev. F. N 143 Ellington, Rev. W 145 Sharp, Rev. J 146 CUDDAPAH, S. P. G. Clay,Rev.J 149 Spencer, Rev. J. F 153 SECUNDERABAD, S. P. G. Taylor, Rev. A 155 INQUIRIES REGARDING THE RI-TRKSSION OF CASTE IN THE DIOCESE OF MADRAS, 18G7. 1. Have you taken measures to ascertain wlietlier every Xatlve Agent, whether Catechist or Schoolmaster, receiving his salary in whole or in part from the Society with which he is connected and labouring under your superintendence, whatever be the caste to which lie be- longs, has given up caste to the extent of voluntarily and publicly eating, with persons of a caste supposed to be lower than his own, food prepared by j)ersons of that caste ? 2. If there is a Boarding School for boys or girls or an Institution for training youths for Mission employment in connection with your Station, supported in whole or in part by means of funds supplied l)y the Mission ami placed under your sui)erintendence, what measures have you adoi)ted for the purpose of practically teaching your pupils that distinctions of caste are not to be observed by Christians in the eating of food and in social in- tercourse ? Tu bring out this point more distinctly it will be necessary that you should state^- (a) To what castes the i)ui)ils in your School be- long and in what proportions ; (h) What is the caste of the person )»y whom th'- food is pre})ar(Ml ; and (c) Whether any distinction of time or ]il;i(( is ol»- served at meal times amongst thf pupils bo longing t'f/. 1SG7. 1. There is none among the Mission Agents, whether ce step we took in this matter wjvs a bold one, considering the difficulties to be encountered in opposing the ancient institution of Caste in its very stronghold, and was therefore considered by many to be hopeless, yet it has not been without good result ; for it has led to much earnest enquiry among our people, and loosened the hold which caste prejudices had on their minds. Individual instances may be mentioned of caste men among my congregations having of their own accord and without solicitation partaken of food from my table ; but I do not lay an}^ stress upon such cases as they are more of a private than of a public character. 4. The re-marriage of widows is a question with which I have no occasion to trouble myself, as the con- gregation under my care consists wholly of a class who, even before they embraced Christianity, were accustomed to this practice. 5. In conclusion I beg to oifer the following remarks as the result of my experience in respect to caste. 1st. That it is a matter of so intricate and complicated a nature, that it is no wonder our efforts for so many years past have met with so little apparent success : but instead of allowing the various questions to which it gives rise to confuse our minds, it would be well to fix our attention on some ivell devised plan to meet and overcome the difficulties it opposes to the advance of the Gospel, and steadily to pursue it. No doubt the only effectual plan would be to require every member of the congregation to follow the example now set to them by these native teachers as to eating : but I fear this would not generally be considered expedient or practicable in the present constitution of our Missions. 22 TANJORE. 2d. That the influence which caste exerts is not uni- form in South India, and that a due estimate therefore of the efforts used to counteract it in our several Mis- sions can only be arrived at, after taking into careful con- sideration the various circumstances in connection with them. It is notwithstanding of great importance to adopt such measures for counteracting it, as can be brought to bear equally and uniformly on all. 3d. That in order to give due effect to any measure that may be adopted and finally laid down, it seems high- ly desirable that the missionaries and lay brethren en- gaged in work should have an opportunity of conferring personally on this subject with the Lord Bishop, and of explaining their views fully to his Lordship, before those measures are finally laid down. a S. KOHLHOFF. Eev. F. J. Leeper, S. P. G. Tranquehar, Sth July, 1867. 1. Nearly all the native agents under my superin- tendence have been taught either in Yediarpuram or Sullivan's Gardens, and the few exceptions. Pariahs, are expected to attend the yearly 'Love Feast' at Tanjore, 2. There are no Boarding schools either in this or the Combaconum district connected with the S. P. G. 3. I have never attempted to bring the Communicants together to partake of a social meal. If attempted, they would leave our Church, I fear. While I hold the Sjnri- tual equality of all ranks in the Church of Christ, I do not think that more should be required from native than from European Christians. To break through the social prejudices of the people and tell them they are to receive others than those of their own choosing, is an inversion of the good old rule that every man's house is his castle. REV. r. J. LKEPER. 2S 4. I have uo clitliculty iu the re-marriage of widows. Tlie caste I have to deal with, all recognize the propriety, and act on the principle, of re-marrying widows xvheii possible. 5. I have already expressed my views respecting caste in a minute I forwarded to the Local Committee hist year. I believe that education has done and will do more in repressing ciiste than the Missionary. Young men, Brah- mins, educated at the Government Schools have partaken of food at my own table, though they had no intention of becoming Christians. And even with Christians, Caste, without any legislcdion, is losing its powei*. Each high caste congregation will noiv receive Pariah and Shanar catechists, hear them preach, and allow them access to their houses officially. F. J. LEEPER. Eev. A. E. a Nailer, S. P. G. Vediarpuram, 6th August, 1867. I beg leave to submit my replies to the queries con- tained in your Lordship's letter of 7th June 1867 with reference to the system of caste as retained by native Christians in our congregations. 1. The native Mission agents employed in the Vediar- puram District belong, all of them, to the lower castes (or as they are commonly designated non-caste) viz., Pariahs and PuUars ; and they have, since the introduction of the caste Test in the Tanjore Province in 1856, been in the habit of attending the annual examinations, and of also heartily joining in the dinners provided for them on such occasions. This perhaps may be considered as very immaterial ; but it must be borne in mind that there is as much prejudice in the case of a Pariah or Pullar mingling and having a social meal with each other, as there is in 24 TANJORE. the case of a Sudra mixing with either of the above two at the social board. 2. At Vediarpuram tliere is a Boarding Institution ex- pressly established for training Christian youths for Mis- sion employment. This Institution, I am sorry to add, is not held in very great repute by the caste Chris- tians of the Province, in consequence of a notion preva- lent among them, that one of the chief objects for which the Vediarpuram Seminary was established was the put- ting down of Caste. These people refuse to send their children here, not because they can afford to send them elsewhere, but merely from the fear of their becoming contaviinated by that promiscuousness which is to be found in our establishment. It is indeed true that caste has never been permitted to exercise any sway or inj&u- ence in the Seminary, and the mode adopted to bring this about has always been by ijersuasion and not compul- sion ; but I doubt much whether one of the express objects for which the Seminary was originally established, was for the purpose of putting down caste, as asserted. I feel rather strongly on this point and am glad an opportunity has been now afforded me for unhesitatingly denying an assertion that I have often heard made by some of my Brethren, to the effect that when a Caste-hoy is sent for admission into the Seminary, he is subjected to all sorts of indignities by force, and that this is the reason why such a strong prejudice exists against our Institution. I re- peat that no other measures but those of persuasion have been adopted, towards rooting, out of the minds of the boys entrusted to our care, any prejudices that may exist against their mingling with one another, and regarding each other as brothers of one family. And we have not been altogether unsuccessful. During my 15 years' direct connection with this Seminary, I have had the oppor- tunity of witnessing the pleasing spectacle of the com- mingling in School as well as at the social board, of the RKV. A. n. C. NAILER. 25 Brahmin, the Sudra, the Pariah, the Pullar, the Chuck- ler, yea even tlie Totee. To my certjiin knowledge, these several castes have passed through the Seminary. I may also mention that among the Day-Scholars who attend tlie Seminary at present there are about 20 Brahmins ; — these do not scruple at, nor show any feeling against, sitting alongside of boys of inferior castes, nor using the same board and chalk, the same slate and pencil, and the same dusters required for taking off any thing that may have been written on the board. At present there are 33 Boarders on the establishment. Of these the majoiity, viz: 21 are Pariahs, 5 Vellalars, 4 Ambalakarers, 1 Sha- nen, 1 Kullen, 1 Kamalen. The Boarders sit, all and one, in one and the same room, have their meals at the same tiDie, seat themselves promiscuously, and their food is served out to them by the cook, assisted by 2 or 3 of the boys, irrespective of their caste. The cook himself is of the Kallcr caste ; but he is one of those who is regarded as having given up caste, inasmuch as he intermingles with those of a lower caste, and also perhaps in conse- quence of his connection with our Seminary. He has no scruples about the boys' (caste as well as non-caste) going into the kitchen and assisting him in preparing the meals. I ouglit to have mentioned that there are no separate or distinctive pots for water among the boys : so that in all respects they live together as mem- bers of the same family, without any distinction or prejudice. 3. With respect to Communicants, I beg to state that " there is no respect of persons" made at the Table ; they come up and partake of the elements p7^0'r>mcwoiing widows unmar- ried are still .apparent. The people of each caste still prevent people of other castes from engairini^ in their hereditary employment. The use of a palanquin at weddings is still restricted to particular castes. W;i,sher- men and barbers are not yet free to render their services to all castes indiscriminately. Caste names and titles are still scrupulously retained. The eating of beef is still carefully avoided, except by those castes that were accustomed to it as heathens. Much sensitiveness still exists respecting the indiscriminate use of wells, and resentment is still excited by the use, and even by the touch by people of other ctistes, of vessels used in cooking. There are still Christian villages in which people of lower caste are not allowed to pass along the streets with their slippers on, and Christian congregations in which peo})le of lower caste are obliged to slink into a comer at the further end. Worse than all, it is asserted and believed that there are still Chnstian people and even Mission agents, who are reluctant to evangelize the low caste people in their neighbourhood, lest the new converts should disturb their equanimity by claim- m(f the rif^ht of attendinj^ the same Churches as their neighbours, and sitting under the same roof, though in a different and a lower place. It is evident therefore that the amount of success, which has attended the means that have been used for the repression of caste feelings in this province, is very far from being consider- aV)le. In some places a little more progress has been made than in others, and some isolated individuals here anportunities ; and it* he is uLU/td in availing him- self of them, he will gradually but surely weaken caste. For instance, when there is a wedding in the house of a so-called High caste Christian, the Missionary should use his intluence with him to invite some so-called Low caste Christians of good character. Many will act upon the Missionary's suggestion ; and one instance of this kind has to ni}^ mind much value and great moral efficacy. I would retain no man in the 'pay of the Society who would refuse to abandon caste to the extent indicated ; but I would not cut him off from the congre- gation or refuse him the Sacraments. After all, the power of Divine Grace upon the heart is the sure remedy for the evils of caste. Where this Grace is experienced in its power, caste cannot exist. While therefore we use all the means in our power for its overthrow, our great object should be to cultivate piety in our converts, by endeavouring to lead them to meditate more on God's word, encouraging among them the spirit of earnest constant prayer, and a longing after holiness and fre- quent participation of the Holy Communion. In con- clusion I have only to assure your Lordship that to the utmost of my ability, trusting in the Divine help, I will oppose caste in every possible way. J. F. KEARNS. 68 TINNEVELLT. Mr. R J. French, S. P. G. (Sawyer pur am .) Courtallum, 20th July, 1867. I. In the Sawyerpiiram Seminary it has always been our endeavour to have accents of different castes as far as possible. The castes of the present teachers are as follows : — Native clergyman, Assistant ) . mi- 1 r ohanar. in Iheology j I. Master Pariah. II. do Shanar. III. do Shanar. IV. do Maravar. Moonshee (Christian) Y ellalar. These masters associate freely with each other both in and out of School ; visit at, and eat in each others' houses ; and receive others of different castes passing through the place. Should there be any public test for the agents of the Sawyerpuram District, I am sure they would all attend with their families. II. In the Seminary there are representatives of seven different castes, viz., Yellalars, Maravars, Shanars, Shep- herd caste, Pariahs, Pullars and Barber caste. These are all boarders. Their food is cooked by two cooks of the lowest caste we can get. At present one cook is a Pullar and one a Shanar. They all dine at the same time and in the same place. They sit in the dining room according to their size without any regard to caste. Every month two different boys are chosen from the elder students, irrespective of caste, to assist in the dis- tribution of the food. Moreover the parents of the boys are accustomed to send sweetmeats and other eatables, and it is common for the boj^s to keep all these in the same box and eat of one another's. High and low caste MR. R. J. FRKNCII. 69 boys lend cloths and jackets to each other ; drink out of the same vessel, and of the same water in the vessel. In fjict the subject of caste is altogether ignored in all the arrangements of the Seminary. The number belonfjinor to each ca,ste is as follows : Vellalars G Shanar 51 Maravers 3 Pullar 7 Shepherd 1 Barber 1 Pariah G Besides these there are IG Day Scholars, Brahmins and Vellalars, who mix w^th the other students in all lessons both secular and theological. The proportions of the different castes vary very much. Thus of the three young men I sent to Sullivan's Gardens this year one was a Maraver, one a Shanar and and one a Pullar. And last year in the upper class consisting of 11 boys there were representatives of five different caste. III. 1 The subject of these two heads do not fall IV. J within my sphere of work. V. With regard to any general information on the subject I beg to offer the following. (A.) Caste prejudices and caste distinctions can never be thoroughly abolished until the different castes inter- marry with each other ; and they wiU never intermarry so long as there is so little social intercourse between them. Herein consists the subtilty of caste. I believe the three great barriers to the overthrow of caste to be these : 1. The different stage of Civilisation each caste has reached. For instance the so-called high castes are scrupulously clean in their habits, live in decent houses, shew taste in dress, and their women understand the art of cooking. The civilisation of the lower castes is no doubt inferior in such respects. Again, while some castes <0 TINNEVELLY. are very strict, others have very loose notions about marriage. 2. The different manners customs and habits, ivhich 'pertain to each caste and vjhich are^ kept iip for the sake of caste distinction. For instance each caste has a differ- ent way of wearing the cloth, different jewels and differ- ent ways of wearing them ; the women have different ways of tying up the hair and putting saffron on the face. And all these things are kept up as the signs of the caste to which a person belongs. 3. The general ignorance of the Masses, their apathy, and comparative rarity of vital religion; on account of all which men do not fully see or scarcely see at all the evil of the system of caste. Education has done much and will do more to break down caste. From the consideration of these points I could recom- mend. {a) increased efforts to civilize the lower orders. (6) the spread of vernacular education, and the setting on foot of a wholesome Tamil literature written by educated Tamil men, and inculcating sound views on social and religious matters. (c) the endeavour to bring about uniformity in the manners and customs of Native Christians so as to do away with those distinctive customs of each caste. {B) All efforts for the abolishing of caste should not be left to the European Missionary. I hold that the burden of this great work must rest with the rising native clergy. If they be men that have from the bottom of their hearts given up caste and are fully persucaded of its baneful effects, then much may be hoped for. So great do I consider their influence in this matter, that I think it would be worth while considering the propriety of the Bishop exacting a public test from them and their families, previous to their ordination, and also sounding REV. V, ABR/VnAM. 71 them on their views of the matter in a special paper at their Ordination Examination. I do not see how a man who has not altogether given up caste is fit to be a minister of Christ. (C.) The women are not sufficiently thought of wlien S[)eaking of caste questions. It is not enough to require the Mission Agents themselves to renounce it. Do their wives hold to it? If so, then will their children learn the system. (D.) The system of caste should be occasionally preach- ed against, and proved from Scripture to be wrong. I have never heard a native clergyman who was bold enough to attack it. (E.) Advantage should be taken of times of rejoicing or trouble to luring as many of different castes together as possible. An inspecting catechist, or native curate could easily arrange the gathering. (F.) In a large village of one caste it would be necess- ary to have a feast and invite communicants and others beloncrinor to the different castes. These are the chief points that strike me. R J. FRENCH. Rev. V. Abraham., S. P. G. Moodaloor, Palamcottah, 2oih July, 18G7. I. In order to know whether any mission agents have given up caste to the extent of voluntarily and publicly eating with persons of a low caste food prepared by per- sons of that caste, I made a feast la.st week at the mission expense. This was prepared by a low caste Christian man and two women in my house. The mission agents without any exception, publicly came with their families and cliildrt-n niid dined \\\i\\ me and my family in the 72 TINNEVELLY. feast. Therefore I consider they have given up caste to tlie extent of voluntarily eating with the low caste people. II. As the Moodaloor Boarding Schools for Boys and Girls are kept with Nazareth Boarders in Nazareth itself, I have no occasion to adopt any measures as to this purpose. III. I have not yet taken any measures among the Communicants. They all take the Holy Communion without any distinction. But in their social intercourse no measures have been taken. Some measures may be taken at once in the social intercourse among the Mission agents. But as the agents are all of the same caste, it will not be of much importance at present. But one measure has been taken by me in a marriage, viz., a low caste Christian Bridegroom came on horse-back to the Mudaloor Church through the Church street. The peo- ple as well as the communicants did not allow him to come on horse-back, consequently made him walk through the street. When I went to the Church, the bridegroom's party reported the matter to me. I then spoke to the communicants especially, not to make such distinctions, and gave them some advice ; they then pro- mised that they would not make such distinctions here- after. I see the fulfilment of their promise next time. IV. I say that the re-marriages of widows have been introduced in Mudaloor district. For instance, in my time last year a mission agent named Swamidasen, Schoolmaster, married a widow. When he intended to marry the widow, though he met with some obstacles, he having taken my advice, married the widow. Again another young man from Pothoor in Mudaloor district married a widow from Christianagram. So the populari- zation of the re-marriages of widows is in progress among the congregations in Mudaloor district. REV. D. DEVATRASATIIAM. 73 V. If a feast is priven in a Missionary's bouse, prepared by a low caste Christian, it may be eaten very easily. Besides this, the native Missionaries themselves as well as the Mission agents should introduce a custom; that is, whenever they go to visit a congregation, they must make their servants cook in the house of a low caste Christian, or if possible make the low caste Christians themselves cook for them, and must eat with them publicly. V. ABRAHAM. Eec. D. Devaprasatham, S. P. G. Melaseithalei , 20th July, 1867. When I was a Catechist the Rev. Mr. Kearns made a love feast prepared by what is considered a low caste man, and all freely partook of the same without any distinction. This was repeatedly done and I have heard no murmur or reluctance about it. 1. In my district there is no distinction with regard to food. 2. I have no Boarding School in my place. 3. No feast whatever has been made, since I was ordained, to the Communicants in my place ; but all of my Agents have eaten freely in the feast made by Mr. Kearns ; and I have noticed no reluctance in their intercourse. 4. There have been Widows' re-marriages among the low caste people, but not yet among the high caste people ; and I shall endeavour with God's assistance to do so among the high caste people. 5. I am f^oinf? to have a love feast for the Coninumi- cants, occasionally, prepared by a low caste man. More- K 74 TINNEVELLY. over a daughter of high caste parents converted by my wife, is about to be sent to the boarding school where caste distinction is not observed: and two Vellalahs, considered to be high caste people, take food in my house yeilding to my advices. My wife often goes and preaches the Gospel to the high caste people especially ; and the above mentioned girl is the first fruit of her efforts. May the Holy Ghost pour upon me heavenly wisdom so as to bring many to our dear Saviour. DANIEL DAVAPRASATHAM. Rev. S. Devasagayam, S. P. G. Edeyengoody, 22d July, 1867. 1. As to my present locality, I hardly have had any occasion or necessity to use any special measure for the said purpose because I know from tlie conduct of the Mission Agents in the District that they are far from keeping caste prejudices, having given several proofs of it already. Among the several Mission Districts wherein I was employed, I can fairly assert that the Mission Agents in Edeyengoody are very forward in giving up caste prejudices. In addition to the proofs they have already given in this respect, the readiness they have shewn to take my word on my proposing to them to have a love-feast at their own expense, as a test of their families as well as themselves having given up caste feelings, in accordance with a resolution of the Local Committee at the last meeting, has enabled me at once to judge of the good state of their feelings. 2. When I was at Mudaloor, there was once an acute dispute about a low caste man drawing water in the well, but on my pointing out to the elders and other princi- RET. S. DEVA9AGAYAM. 75 pal mombors of tlio congregation the evils and absurdity of keeping or indulging cji^te distinctions, they took my word, and the Pariah caste man drew water the next day before the face of many without any objection. 3. As to tlie re-marriage of win>kcn. aiul tlun would the promise be realized that "the wolf shall dwill with the lamb, and the leopard shall lie down with the kid" — "and the cow and the bear shall leel and the lion shall eat stmw like the ox, * ♦ * for the earth shall be full of the knowledge of the Lord as the waters cover the sea." D. SAMUEL. Eev. D. Vethaviuttu, S. P. G. Saivyerpuram, Palamcottah, 12fhJuly, 1867. I beg to state, with regard to your Lordships' enquiries regarding the repression of caste, that I have been aware that the Catechists and Schoolmasters under my charge have been accustomed to eat food with, and in the houses of, persons of a Caste supposed to be lower than their own. But, since it is the Native women that are strict observers of caste rather than men, and since some of the Mission Agents are men newly employed ; with a view to ascertain how far these persons have given up their castes, I made a public feast for trial lately. All the mission agents under my charge and their wives and children were invited. The food was prepared and distributed by two persons of a low caste- I am happy to say that all of them without exception partook of the food willingly and publicly. The expense of the feast was partly borne by the mission agents themselves. The mastefs belonging to the Se- minary and their wives and children are not included in these, except one man who was present at the time and did eat food with others. 2. As to the second point of the enquiry I have to state merely that tliere is no Boarding School either of boys or girls under my charge. 86 TINNEVELLT. 3. On the very day I made a feast to the Mission agents and their \vdves, I invited to the feast the chief members of my congregation. Most of these were ivovien that are Communicants. One woman amonsr these, belongs to one of the chief families of the congre- gation. Sli'- Avith her children and others attended the feast willingly. More than thirty members of the con- gregation partook of the food cooked and distributed by two low-caste persons. In order to make this feast more public I gave a week's notice previously, so that they all knew before-hand that they were going to eat with persons of a caste considered to be lower than their own, food prepared by persons of that caste. It is also to be remarked that the next day after the feast one woman came to my house and told me that she with some others was sorry that they were not invited for the feast. So far I can say that caste feeling has given way in this district. 4. Two instances of the re-marriage of widows have occurred in this district some years ago. But no such marriage has taken place here for the last few years. 5. I beg to inform your Lordship a few other particulars not included in the foregoing answers. a. In a well belonging to this place, persons considered to belong to low castes, chiefly the scavenger-class, were not allowed to draw water. From the beginning of last year, I have made the well open to all castes. h. Pullars who form a part of my congregation are considered to be of a low caste and consequently they are not usually allowed, during their marriage feast days, to ride on horse-back through the streets of Nadakals or Shanars who are generally landholders and of an influential caste of this place. In Supramaniya- puram, one of my villages, where this restriction was strictly observed, I begged the help of some of the REV. D. VETOAMUTTU. 87 Christians of that place, and liavc put a stop to that custom. Puller Christians as well as Shanar Christians freely ride now on horse-back through the street. c. In the Church belonging to the same village I observed, for sometime, the Nadakals or Shanars oc- cupying the first place in the Church and the Pullers, the last places. In order to prevent this bad custom I have made an arrangement that persons coming first to the church should sit in the first places and those who come late in the last places without any distinction. Moreover in sittings of Fanchai/ct I have been cautious to avoid caste distinction. In any of these attempts I was not met with any important objection from the people. In conclusion I beg to add that caste-feeling has given way to some extent in these parts. If intermar- riages take place among the difierent castes of India, then only caste distinction will receive its fatal blow. May God the Father of all mankind help His servants to see it accomplished. D. VETHAMUTTU. Mev. S. G. Yesuclian, S. P. G. Nagalathcqmram, 11th Jabj 1807. 1. It is only three months since I have taken charge of this district, and I am sorry I have not had an oppor- tunity of putting forward any test, to ascertain to what extent the few agents under my superintendence have given up caste. A native agent publicly and voluntarily eating and drinking with persons of a caste supposed to be lower than his own, food cooked and prepared by persons of that caste, is certainly one of the best means of finding out how far that agent has given up caste. 88 TINNEVELLY. In this district under my immediate superintendence tliere are ten Mission agents engaged with me in the glorious work of Christ; and as soon as convenience will afford me I intend to give a general invitation to my agents, with their wives and children, to partake of a meal that shall be prepared by a person supposed to be of low caste. In the meantime, however, I may assure your Lordship, that from the experience I have had of the Tinnevelly Mission agents, and from my personal acquaintance and conversation with each of the agents under my care, I am certain, I will find no difficulty in carrying out the above proposal into a good and happy success*. The ten Mission agents that labour in this district belong to five distinct classes of the so-called caste, viz., 2 Pullars. 1 Maravar. 1 Pariah. 4 Shanars. 2 Vellalahs. and among these Avith the exception of three young men who are quite fresh from the Seminary at Sawyerpuram, where every means of destro5dng the caste prejudices of the boys are employed, the rest have already shewed themselves to have given up caste to the extent of publicly eating and drinking by joining in a feast given *From Rev. S. G. Yesudian, Vypar Mission, 4th Nov. 1867. I gave an invitation to all the Mission Agents, with their wives and children, under my care, on the 11 th October. I am glad to say I was successful. It was a brotherly love-feast indeed. The food had been prepared by a Pariah, and all the agents with their wives and children heartily joined in the feast. In the evening Ave had an interesting prayer meeting in our little school room, and I preached upon St. Mark, vi. 20; "For Herod feared John, knowing that he was a just man and an holy, and observed him." S. G. YESUDIAN. REV. S. O. YESVMAN. 89 hy the Rev. Mr. Keanis a few years .ago, the food Iiaving been prepared bj'- his own cook who is a Pariah. 2, With regard to the second (question, there is no Boarding Scliool or Mission Institution under my super- intendence ; but I am careful enougli that no tokens of caste distinction be known among, or exhibited by, the boys or Masters in the village day schools under my charge. 3. There are only a few Communicants in this district ; and as soon as I shall have learned enough of the place I hope to adopt such measures as would tend to destroy caste among Christians in geneml and communicants in . particular. Missionary influence will undoubtedly be great if all the Christians live like children and members of one family, of which Jesus is the head who is not ashamed to call them brethren. 4». With regard to the re-man-iages of widows, the Gospel and the instructions of its ministers, I am glad to say, have wrought great change among Christians in Tinnevelly. I have taken great interest in a few cases of the re-maiTiages of widows and to some extent those marriages have had my influence also. The following portion of a respectable widoius letter to me about a widoius re-marriage, I hope will be interesting. " Our friend and sister Pomiummal (a Christian Vellalah young widow) has been re-married. She had been my friend and companion since my widowhood and now I am obliged to part w^ith her, with my prayers and good wishes. I will miss her very much and fear I will feel more the misfortunes of my condition. I shall be glad to get re-married, if you could get a respectable mission agent." 5. In dealing witli the caste prejudices of those who 90 TINNEVELLT. are under my spiritual charge my mode of procedure is as follows : — When at home, and while I am out in the villages visiting my several congregations, I eat and drink with, and in the vessels of, people of the so-called low caste, provided they are clean and respectable, thereby teaching my people by my own example. Again, I remind my agents as often as I can that in labouring for the furtherance of the Gospel, their chief aim should be to destroy the enemies of that religion ; caste distinction among Christians being the enemy within the walls. I impress upon my people that a Christian who keeps up caste distinction cannot be considered safe and whole but that he is diseased at his heart. I exhort and induce the head-men of the congregation to take interest in the marriages of persons supposed to be of low-caste, and ask them now and then to visit the sick and the poor of that caste> so that a real sympathy and affection towards their once neglected neighbours may be produced in the minds of those, who would otherwise have despised them "and passed by on the other side." S. G. YESUDIAN. PROCEEDINGS OF A MEETING, ETC. Proceedings of a Meeting of the Tinnevelbj Local Committee, S. P. G., held at Piithiamjmthur and Saivyerpurani from the 18th to the 2oth June in- clusive, 1867. Read a Circular from the Lord Bishop under date 7th June on the subject of caste. Read also extract from the Proceedings of the M. D. C, under date IGth April with reference to the Caste Test in Tanjore. Resolved. G. While this Committee have the plea- sure of stating that some progress has already been made towards the repression of caste feelings amongst the native agents in this province, both by the manner in which the various Boarding Schools and Institutions in connection with this Mission are conducted and also by the feasts of all castes in common that have from time to time been got up in various districts, they now think it desirable, in consequence of their attention having been specially directed to the subject by the Lord Bishop, to adopt in common some special means of influencing the minds of the native agents and stimulating them to a more decided course of action. It is therefore unanimously resolved that each European and native Missionary in the province invite all the native agents under his superintendence to a common feast, the food to be prepared by Christians of the lowest caste, and that the names of the native agents who have attended this feast and of such as may have declined to attend, if any, be communicated by the Missionary of the District to the Secretary of the Local Committee, and by him communicated to the Secretary M. D. C, for the information of the Society. It is specially recommended by the Native members of Committee present, and cordially approved of by the 92 TINNEVELLY. whole Committee, that the wives and families of native agents should be included in the invitation to the feast, and that information respecting their attendance or non-attendance, as in the case of the native agents themselves, should be communicated to the Secretary of the Local Committee. Rev. A. Dibh. C. M. S, Bohnavur, Tinnevelly, June, 1867. The words "voluntarily and publicly" are searching words ; and they make it difficult for me to answer the question in the affirmative. I believe any one of the Mission Agents in this District would eat with a large gathering of mixed castes " publicly," if I expressed a wish that he would do so. Indeed I am sure he would. But then this is hardly " voluntary." Others again, I know, have eaten with low castes " voluntarily ;" but I believe they would not like it to be " publicly" known that they have done so. The question demands whether I have taken measures to ascertain whether "every" Native Agent has given up caste to the extent of public- ly and voluntarily eating, &c., and to this I must say " No" — and I do not think that every Native Agent would do so. I am thankful to know that some have done it, and that without making any merit of their performance. 2. We have both a Boys' and a Girls' Boarding School, in which we use every measure in our power, " to teach our pupils that caste distinctions are not to be observed by Christians." We teach it as a part of " sound doc- trine'' We make the disregard of all difference a part of our 2^ractice, UEV. A. Diun. 93 a. In the two schools tliorc arc four castes represented viz., Retties, Slianars, Velhihir, and Pariahs — thus : — Retty. Shan. Yell. Par. Boys... 1 9 4 = Totall4 Girls... 19 3 1 = „ 23 1 28 7 1 37 6. Of the Shanar Caste, in each case, c. None whatever. 3. I have made no special efforts to accomplish this end in the case of Communicants. The same measures adopt- ed to weaken caste prejudices in the case of others have been applied to them. 4. I have married, in the Megnanajmram District or in this, as nearly as I can remember eight widows. All, as far as I know, are living happy and useful lives, though in the event of an ill natured tongue being raised to revile them, their re-marriage will almost certainly be brought to notice. They have asked me to puhlish no hanns but to marry them privately, as being ready to do " voluntarily" what they had rather should not be pro- claimed *' publicly !" On the impossibility as well as the impolicy of such a proceeding being explained to them they genei-ally yield quietly to the case in which they find themselves. 5. The only additional information I can give as to my o^vn dealing with the caste question, is such as may be gathered from published documents in Tamil and English bearing my name — e. g. (i.) y/fayu/rso^ or "Old Path" 2d Edition, j). 81. Here after explaining the words " born of the Virgin Mary," I put the question — Q. What course must we, who believe that Jesus ChrLst was born of the Virgin Mary, adojit, so as to bhoiv our heUef? 94 TINNEVELLY. A. As Jesus loved us and humbled himself for our welfare, we should (following His example) love our fellow men, and humble ourselves of caste 'pride or of purse^ pride, if need be, for their welfare. Philipp : ii. 5 — 8. Again in the same LijiTQtun(oS)^ p. 127, after speaking of *' The Communion of Saints" with Christ and with each other, there is pointed out the course of duty which must prove the reality of the faith profeSlsed. " Like David he must have ' all his delight in the saints and in the excellent that are in the earth' (Ps. xvi. 3.) Like the Lord Jesus he must consider as his " brother" the man, however poor ' or of whatever caste' who, does the will of our Father which is in Heaven. Like Peter he must declare ' God hath showed me that I should not call any man unclean.' And after PauVs manner he must be ready to say boldly and before the world, * We know neither Braman nor Sudra, neither high caste nor low, neither caste distinction nor caste defect, Christ is ALL and IN ALL.' (Matt. xii. 50. Acts. x. 28. Col. iii. 11.)" This is what I teach myself and what I require all Catechists and Schoolmasters under my charge to teach also. (ii.) In a printed Tamil Sermon of mine entitled " The True Glory of the Temple" occurs the following : — " The true glory of our Church is the proclamation in it of the full and free gospel of Christ. There is no glory in the world like this. All the outward gloiy of the first and second temples put together is not to be compared to it. Many of our Bishops, Priests, and Deacons are men of learning and dignity, and though this be some glory to the Church, it is not its chief glory. No matter how many thousands join the Tinnevelly Church. No matter though all the high caste, all the official, all the rich, men of the province joined it. All the glory that this would give us would not be our chief REV. A. DIBB. 95 glory. Though each Church in Tinnevelly were as hirge and as beautiful as Solomon's temple, that would not be our chief glory. With all that remaining, if the glory of a free gospel were withdrawn we might write " Ichabod" upon our walls, and complain that all the glory wjis departed." (iii.) In my" Journal" published in Madras C. M. Re- cord, 18G0 p. 224, a paragraph headed "Scripture Caste" is as follows : — "The Scriptural system of Caste differs from the Hindu system as to number, nature, and result. (1.) In number, because the Christian recognises only two cavstes, while the Hindu castes are innumerable. According to Scripture the low castes are the more numerous party, and always have been in this world. That caste consists of men whose hopes, aims, and wishes are all low and grovelling, and sometimes filthy besides ; hence their rank as low caste. The high caste are men whose treasure be- ing in heaven their hearts are there also. Their thoughts words and actions, and the very springs of them are all " high" and heaven born. These two castes are as distinct as light and darkness, and however the members of them may be mixed together by circum- stances, they are as easily distinguishable as black men are from white. (2.j In the nature of caste distinction. "Whereas in Hinduism each man must abide through life in the same caste wherein he was bom, in the Christian system it is far otherwise. According to Scripture doctrine every man is born of low caste ; a depraved and unclean crea- ture. But any nian ivho chooses may rise into the high caste. Nay all are exhorted to do so. It is an ambition which the Scripture teaches us to indulge; to rise higher and higher in caste, until at length we become " even as the angels." 96 TXNNEVBLLY. (3.) The other point of difference is equally remarkable, viz., the result. . In Hinduism, the higher the caste a man belongs to, the more inflated with pride he becomes. But the higher a man rises in the high caste which Scripture recognises, the more lowly and gentle he in- evitably shows himself" (iv.) In my Report of the M engnanapuram District for 1862, C. M. Record, 1863, p. 123. "We long to see the Tinnevelly Church attain two excellencies which at present are almost wholly wanting ; and these are, Christian unity and Corporate life — Com- munion with all Christian men whomsoever, and inde- pendence of all foreign aid whatsoever. As to Christian unity, or in other words '' the Com- munion of Saints" — We want to see Christians acting upon the principle that a common religion is a closer bond of union than a common caste ; and that a different religion is a wider separation than a different caste. We want to see the Tinnevelly Church grasping firmly the doctrine that an unconverted sinner is the only low caste man in existence, and that the poorest Lazarus in the world who has been made a member of Christ, is a high caste individual, a man, and a brother. We want as it were to hear the voice of the Tinnevelly Church, declaring in full, clear, unmistakeable tones, " God hath showed me that I should not call any man common or unclean" and therefore " whosoever shall do the will of my Father which is in heaven, the same is my brother." But this is what as yet, alas, we do not see and hear. In the sequel is a brief sketch of the way in which caste has been resisted in Tinnevelly and the way in which it has survived one after another of the assaults made upon it.'* ASHTON DIBB. IIEY. N. HONI88. 97 Rev. X. Honiss, C. ^f. S. Surandei, TinneveUy, IHth June, 1867. 1. With regard to your Lordship's first enquiry, I am happy to state that all the Mission Agents under my charge are in the habit of voluntarily and publicly eating food which litis been prepared by persons of a lower caste. At our monthly ineeting when all our agents eat together, the food is sometimes prepared by a Pariah, and was for ten years previous to my taking the district prepared by a Shanar : while among the agents there are ten Vellalars. It may be truly said that our agents, so far as eating together, sleeping in the same apartment, and freely mixing with each other, have given up caste. Their gi*eat stumbling block seems to be at present that of intermarriage. From inquiries I find that two agents in this district have married into another caste. In one of these instances the marriage so far as I can ascertain seems to have been a happy one. The other I am sorry to say has not been so, and the difference of caste is said to be the cause of continual quarrel- ling. In other cases of which I have heard, the intermar- riage of castes has been attended with similar unhappy results. This has made me backward in using any influence to persuade persons in the matter, however much I may desire it. It has sometimes occurred to me that the offer of a dowry might act beneficially. A /62<; prosperous marriages among different castes would I imai^ine have a 'svide-felt influence in forwardinjr the cause, from the great difficulty now so frequently experi- enced in finding suitable partners within the contracted sphere of a particular caste, while our people are again confined within the limits of the Christian religion. 2. In our boarding Schools we have cS.5 Children ; of whom eleven are Vellalars, and the majority of the rest N 98 TINNEVELLT. Slianars. There are four persons who cook, and it so happens that two of these are Vellalars. But the high caste children have no security that their food will be prepared by one of their own caste, indeed according to the present arrangement five of the Vellala children's food is always prepared by a Shanar woman. The children all eat and sleep together and 07ie Dobie does their washing. Any objections raised on the grounds of caste would lead to instant dismissal. 3. We are constantly urging our people in general, and Communicants in particular, to do all they can to encour- age social intercourse with the view of repressing caste. It might be desirable to give an occasional feast in differ- ent parts of the district making a special point of invit- ing different castes and having a low caste man to pre- pare the food. I have not done so from the consideration of expense. Our Inspecting Catechist and Master, both of whom are Vellalars, while going their rounds not unfrequently partake of the hospitality of those who are of a lower caste. 4. I have not done anything more towards the remar- riage of widows than tendering advice as opportunity occurs. N. HONISS. HtV. II. K. MKADOWH. 99 Bev. R R. ^feadou's, C. M. S. Sachiajmram, Virdupattl, \st July, 18G7. 1. The first question is easily answered. My Cate- cbists and Schoolmasters once in two months eat together here, when they come in for instruction ; and the person who usually cooks for them is my horsekeeper, a Pariah. 2. (a.) We have in our Boys' Boarding School, Naiks, Maravars, Shanars, Pallars, Panikkars,Valluv:irs, Pariars ; In the Girls' School Vellalars, ^Maravars, Shanars, Pallars, Pariai-s, Chucklars. (b.) The woman who cooks for the Loys and assists the girls to cook is a Pallar woman. The girls take their turn without distinction in the cook-room. The only exception is the Vellalan girl, not with reference to caste, but because she is a Native Clergyman's daughter and pays for her own board and lives with the Matron, her Aunt. (c.) No distinction of time or place is observed. The boys all eat together, and so do the girls. 3. The Communicants of course all receive the cup and bread alike, with no reference to caste, the high and low coming to the table in any order they choose. There is a natural di'awing of a man to his own caste people, on the ground of their being relatives. But intercourse among Communicants of different castes is not uncom- mon. I do not think however that we have advanced far enough here. Time and education and gradual habit will bring the castes more together. 4. Our boarding Schoolmistress, a widow, was lately married. She is of the Shanar caste, among whom as heathen, the marriage of widows is not allowed. 5. I may be allowed in conclusion to say that your Lordship's questions do not, pardon me for saying it, fully reach the root of the evil. All that I have written 100 TINNEVKLLT. with reference to the abandonment of caste may freely exist, and yet caste is not given up. It can never be said to be given up till there be an intermarriage of castes. We have advanced a small step in this matter too, for many instances may be found wliere persons have married who, tliough of the same caste, are not properly speaking relatives ; who as heathen would not have in- termarried. But it remains yet to be seen — the sight of a free abandonment of family distinctions, so that per- sons of different families in the same caste may marry ; the sight of Pariars and Pallars intermarrying ; the sight of Catechists setting the example of intermarriage, them- selves being urged forward by the example of the native Clergymen themselves. My principle is that we should contend for marriage among equals in rank, rather than for a general inter- marriage of the castes irrespective of rank. It would not be right in England for the country squire's son, educated for the rank in which he is born, to marry his father's servant girl, and it would not be right for the Brahman gentleman to marry the Pariar girl. But where the rank is the same, as for instance the rank of Native Minister, the rank of Catechist, &:c., the education, polish, manners, being nearly on a par ; there, I think, is a fit place to urge intermarriage. I should be glad to see the Native Ministers setting the example, and have strong hope of seeing the example set before very long. It is a most saddening fact to notice the total absence of Caste distinctions in our School (as to see a Vellalan girl and a Chuckler, the highest and lowest walking hand in hand as friends) folloived by the entire distinc- tion, in reference to marriage, as soon as they get home. It is of course owing to the influence, the conversation, the bringing up, of their parents and relatives. R. R. MEADOWS. KliV. K. U. ilKADOWS. lUl P, S. — The nou-inteniiani;ige of castes is attended with very serious moral evils. Chastity in this country is alas ! at a fearful discount. It is absolutely necessary that young men and youn^^' women should l)e speedily married. And yet a large body are kept, till they are 23 or 24, unmarried, because there does not happen to be a husband or wife in their own caste. They must either marry a baptized heathen, or wait till a lad or girl is old enough for them ; or they will marry heathens, or will fall into sin. R. R. M. Rev.E. Sargent, C. M. S. Palamcottah, 2d July, 18G7. The subject of your Lordship's Circular is of the gravest importance, affecting as it does so largely the well being of Christ's Church in this Heathen land ; and yet the difficulty of dealing with it is commensurate with its importance. If the distinctions of caste affected the higher classes only, this difficulty might be more easily met ; but it pervades every class of the community and enters into all the ramifications of social life. The want of principle in action, and the general weakness of charac- ter under temptation, operate largely against the many efforts which have hitherto been making for the eradica- tion of this gigantic evil. Still progress has been made and is making in reference to a result so desirable, and I proceed now in reply to your Lordship's questions to state the measures which have been adopted in this district in dealincr with this matter. I. The example of our Agents will of course more or less influence the conduct of our people generally ; and therefore from the time of setting on foot the Preparandi, 102 TINNEVELLY. and Training Institutions in this station, with a view of preparing Catechists and Schoolmasters for the several districts of the C. M. S., in Tinnevelly, it was made a fundamental rule, that caste should not be allowed in any shape ; and hence Shanar and Pariah cooks were necessarily to form part of the establishment, and the vessels used being the property of the Mission were to be used indiscriminately at daily meals, no one appropriat- ing any particular plate or vessel to himself Parties trained under such a system, when receiving their ap- pointment as teachers, must be supposed by such overt acts to have renounced caste as far as regards social intercourse. Still an agent might subsequently refrain from eating with other castes and so revert to his old ways. It has however been for several years a settled plan in reference to agents who have been educated in the Preparandi, that they all eat together once every 6 months when they come in to the anniversary meetings at Palamcottah. Their doing so is purely voluntary, and I believe that all who are now employed. as agents from the Preparandi gladly join this social meal, without any assertion of authority on our part, or any intimation that it is proposed as a test of caste feeling. The plan at first was one that suggested itself to me as being desir- able in order to keep up a spirit of kindness and friend- ship between those who have been educated in the same place. But it has also served this other purpose of shew- ing whether or not they are sticklers for caste. I am sorry however to say that for the last year, owing to want of funds this plan has not been continued. I know too of many instances, when on occasion of some of our low caste families having a marriage in their house, they have invited several of our Catechists and Schoolmasters to the feast, and they have attended and joined in the social meal. KliV. K. SAliOKNT. 103 II. Ill atlilition to what has been stated above, I would spocify that in reference to (question ; 2 — (A.) We have, (\) In the Prcparandi. '^2) Doys* Hoarding (3) Girls' Hoarding School. School. 1 Mussalman. 4Vdlalar. 1 Hnjapoot. 6 VcUalar. I'Maiavar. G Vellalar. 3 Maravar. 12 Sl\an:vr. <2 Fisherman caste. 2 Fisherman caste. 2 Tariah. 31 8hanar. 27 Similar. 1 1 Pariah. 2 I'ariah. 6 Pallar. 1 Fortune teller caste. 1 Total in Preparandi, 48 Boys'BoardingSchool.lO Girls'Boardini,^Scliool,41 (B.) Number of cooks employed, (\) In the Preparandi 3 Shanars. Pariah. (2) Boys' Boarding School. Shanar. (3) Girls' Boarding School. 1 Shanar cook-woman the girls taking it in turn to help her. (C.^ No distinction of time or place is allowed. III. In reference to converts from the higher classes, it has always been our plan to require this test even before baptizing them. In their case, this act on their part has not been an isolated one, for after baptism they have not scrupled to eat occasionally in my house in company with various other castes, and to invite respectable men of inferior caste to eat with them in their houses. Our Christian Munshies have been the most forward in set- ting such an example, I say this to their praise. In reference then to our converts from tlie higher classes, I can fairly say, that they meet the requirements of your Lordship. The only point still wanting is intermar- riage with lower castes. Among Communicants from our Shanar and other classes of Congregations, there are many who do occasionally eat in the house of other castes, but it is to be feared that the remaining few would not do so voluntarily, though they would do it if it were insisted on, and the alternative be suspension 104 TINNEVELLY. from the Lord's Table. In short it may be affirmed with the utmost confidence that caste is not held generally among our people, with anything like the pertinacity with which it was held some 20 years ago. I have just asked a native this question, and he confirms this state- ment and adduces the following examples. In 1844 a Missionnary administering medicine to a number of boys in his school, the Yellalars among them refused to drink out of the same wine glass that was used in common. Now such a thing would not be thought of Shortly afterwards a Pariah cook was introduced into th e estab- lishment, when all the boys in a body left the place : after a while they came back and submitted. But upon this when even the tapal men came in weekly from the outstations, they would not as formerly partake of any- thing that had been cooked there ; now they are always glad to get what they can. I may mention in this con- nection that some time aoro on the occasion of 200 can- es didates for confirmation meeting in Palamcottah, I invited them to a feast prepared by the Preparandi cooks, and they all without exception sat down to a meal in common. IV. With reference to the re- marriage of widows. In general conversation I say all that I can against any prohibition, but I never interfere with the making up of marriages. When however such a proposal comes before me, I always give the parties the strongest encourage- ment. Eleven parties so married are now in my district : 1. A Shanar, the first master in the Preparandi. 1. A Vellala Catechist. 1. A Vellala Writer in a Government Office. 8. Others are Shanar members of the Congregation. V. Formerly in every village, wells were appropriated separately to the several castes, now they are used in REV. E. SARr.ENT. 105 common. On first coming to this district, when travel- ling among our Shanar Congregations, the people would not allow our hoi*sekeepers or otlier servants, being Pa- riahs, to draw water at the village well. The people would draw the water and give it to the servants. Now no distinction of this kind is made. Pariahs and Pallars in passing through a Shanar village would not be allowed to do so with shoes on their feet. Now they go in and out as they pleased. Some progress has even been made in intermarriage of the several castes : I have six such cases in this district. In a meeting with my agents at the beginning of the year, cos/e formed one of the subjects of conversation;, and to my question, " Is caste gaining or losing ground among us ?" they seemed to be unanimous in the expres- sion of their opinion that it had largely lost ground* Our Boarding Schools and Institution were regarded as exercising a great influence for good in this direction. In fact it is but natural to conclude that young people of different castes, when they live for a long while under the same roof, use the same vessels, partake in common of the same meal, rub together in the same class and play the same games, cannot easily in after life stand upon the distance which caste would place between them. In reference to the measures to be adopted for the era- dication of this evil, I feel that no rules too strong can be imposed on those who offer themselves as agents for the Lord's work, but with regard to others not so em- ployed, great allowance must be made for the difficult position in which the early Missionaries have placed both the people and us, and therefore some milder form must I think be used in dealing with them. EWD. SARGENT. 106 TINNEVELLT. Rev. J. D. Simmons, C. M. S. (Courtcdlum,) nth July, 1867. In accordance with your request by Circular dated June 7tli I beg to submit to your Lordship the following replies to the several questions put. 1. Among the Native Agents employed in the Pannei- vilei district, there are Yellalars, Maravers, Shanars, Pariahs, and Pallars. Tliese eat together at the monthly meeting. The food is commonly cooked by a Shanar. I do not think any of them would object to the food being cooked by a Pariah, but I have not as yet asked the question. 2. In our Boys' and Girls' Schools respectively there are Vellalars, Maravers, Shanars, Pariahs and Pallars. (h.) In the Girls' School the food is cooked by the girls. All take their turn in the cooking. The Boys' food is cooked by an old Vellalan woman. She was appointed in Mr. Tucker's time. Both she and an old husband are dependent upon this means of liveli- hood. There is no other reason why such a high caste should be employed. (c.) No distinction whatever in time or place is ob- served for the time of eating. 3. I have not yet taken any steps to promote general social intercourse in eating and drinking amongst the Communicants. But I shall henceforth endeavour to have an annual social feast. 4. I have endeavoured to promote the re-marriage of widows of castes hitherto opposed to it. Many of the people have agreed to endeavour to remarry young widows, but no re-marriage has taken place as yet during my charge of the district. J. D. SIMMONS. REV. J. xnoMAS. 107 Rev. J. Thomas, C. M. S, Mengnanapuram, 2d October, 18G7. Question 1. " Have you tiiken metosures, &c. «S:c. A US. I have. Question 2. "If there is a boarding school, &C." Alls. There are two Boarding Schools for boys and girls. (a.) The pupils in my schools are principally Shanar, with a small proportion of Pariah, Maraver and Vellalar. (b.) Shanar. (c.) No distinction of time or place is observed at meal time among the pupils belonging to different castes. Question 3. "Have any measures been adopted by you, &;c." Ans. I have no control over the social habits of my people, excepting indeed to take notice of whatever might be morally wrong. I have no means of bringing Communicants to eat and drink socially together except by making feasts at my own expense for them all to join in promiscuously. They would be very much pleased with a good meal of curry and rice provided in this way at any time, but I believe it would not in the least influence their general social habits. Question 4. " What progress have you made, fcc." Ans. I have encouraged the re-marriage of widows to the utmost of my power. The result is that in Mengnanapuram District 27 widows have been married. In Satthankullam G. In Asirvathapuram 5. As the Native Christians in these parts are almost entirely Shanar, the question of Caste seldom or never occasions any difficulty. It is only in Missions where the converts are gathered from different castes, that its evils are likely to be felt. J. THOMAS. ^^ TINNEVELLT. Rev. J. Whitchurch, C. M. S. PannikuUam, 15th July, 1867. 1. Several years ago, when I had charge of this dis- trict together with the old Panel vadali (dow Sivagasi) district it was customary for me to give the Agents food, instead of batta, at their monthly meetings. This was cooked by persons of different castes. I found no diffi- culty in the arrangement, and only discontinued it on account of the expense it incurred. Could this be sup- plied, I should be very glad to recommence it. At pre- sent nothing is done to ascertain caste feeling in this respect. 2. The pupils in the Boys' and Girls' Boarding Schools consist of Maraver, Shanar, Paller, Pariah, and Kuruver castes. A Paller cook woman has been employed in each School. There is no manner of distinction in time or place, at meal or any other time; between the different castes. 3. No further steps have been taken with regard to the Communicants, than that they sit promiscuously both in the congregation and at the Lord's Table. Thus it happens that a Vellalan will often receive the cup im- mediately after a Pariah or Pallan. 4. Occasions for the re-marriage of the higher caste widows have been so seldom that hitherto no steps have been taken by me in the matter. Lower castes make no objection to the re- marriage of widows. In conclusion I beg to say that it is known throughout the congregations that I entirely disapprove of caste, although I have not made any stringent rules with regard to it. I believe the Christians are gradually giving it up, and I should rejoice at some measure being adopted to help them on a little further in the matter. JOHN WHITCHURCH. MR. CRUICKSIIANKS. 109 Mr. Cruid'shanh, C. M. S. PaJamcottah, i:Sfh Juhj, lS(w. In the School under my cliarge there are at present six Native Teachers, inchiding two Tamil Munshis, who are all Christ iiuis. Of these one, a Vellalan, is a convert from Hinduism. He seems most free from caste feeliniit in ooinniunion, 3'et they will not f red >j (i.e. with pleasure) eat in each otlier houses. Although there may be the mind to eat, yet the fear of the workl still rules over many. But many Christians have with a full mind given up these and in the matter of eating and drinking are in close communion with each other. There can be no doubt but that this imjirovement is due to the Christian relii^don and to tlie teach ini^f of the Bible. Only in the matter of marriage all are zealous for caste distinctions. Many ChristiaiLS have no mind to intermarry without distinction of caste. On this account many persons are hindered from entertaining the thought of becoming Christian. Although many confess that idolatry is vain, that Christianity is true, and that it would be a good thing to join it, yet when they think of the subject of marriage they are prevented from coming, knowing that it is contrary (on the one hand) to the Christian religion to take a wife from their heathen relatives, and (on the other) that the Christians will not be willing to give their daughters or sons in marriage to them, independently of caste distinctions. Some Christians are willing to intermarry, but the fear of the world and the influence of relatives get the mastery over and prevent them. Yet I think that by the f^race of God this fear and evil influence of relatives will soon cease to enslave them and that Christians will give up caste in their marriages too. • * * * t DANIEL DEVAPRASADHAM. 118 TINNEVELLY. Rev. D. Gnanamuttu, C. M. S. Rev. A. Samuel, C. M. S. Nallur, 6th July, 1867. 1. The Catechists and Schoolmasters in the Nallur district who are maintained by the C. M. Society do, as we are well aware, eat together publicly and, as we hope, voluntarily too when they meet together at Nallur without observing caste distinctions ; but we are not able to sa}^ that they, with an exception or two, are free from observing them in their houses. 2. No Boarding Schools or Institutions are under our charge. 8. As to the Communicants, they do not observe any caste distinction either in sitting in places of public worship or in partaking of the Lord's Supper. Beyond this, no further progress has been made among them in the abandonment of caste-distinction. They are how- ever constantly admonished and exhorted to do so. 4. With regard to the Re-marriage of Widows, mea- sures have been taken ; and we are glad to state that some progress, though very small, has been made among those castes in which widows are not allowed by the heathen usages of the Caste to marry again. 5. We beg to remark under this head that though a slight progress has been made in renouncing caste among the Mission Agents as we have stated above, we think that until intermarriage is carried on, caste dis- tinctions will not be effectually erased from the minds of the Christians. For we know perfectly well that the young men trained in the Institutions at Palamcottah publicly eat without any dictinction as long as they are there, but observe caste distinctions when they go to their friends. To promote this, it is indispensably ne- RBV. JESUDASKN JOHN. 119 cessary that the Church and State shouM help and disown ca^te altogether in every respect by considering and calling all of them by one and the same name of Christians, and by one title, without recognizing at all the various names of titles which are expressive of the various castes, and which are in our humble opinion great hindrances in the way of abandoning ca,ste ; by employing them promiscuously and irrespective of their former castes and by entitling all Christians to the same civil privileges and treatment. As long as the different names and titles of different castes are recognized by the Church and the Government, and civil privileges are granted according to the highness or lowness of the Caste of each, this much lamented evil will, we humbly but strongly think, gain strength rather than be weakened and effectually destroyed. D. GNANAMUTTU. A. SAMUEL. Rev. Jesudasen John, C. M. S. Kaxlatchajniram, 20th July, 18(37. 1. I beg to say, I have not taken any measure to ascertain, whether every Native Agent, whether Cate- chist or Schoolmaster or Schoolmistress in the Kadat- chapuram District, receiving his salary in whole or in part from the Society, with which he is connected, and labouring under my superintendence, whatever be the caste to which he belongs, has given up cavste to the extent of voluntarily and publicly eating with persons of a Caste supposed to be lower than his own, food pre- pared by persons of that caste. 120 TINNEVKLLY. 2. I have not any Boarding School for Boys or Girls, or an Institution, to make the experiment stated in the second question. 3. I have not adopted any measure hitherto to ascer- tain the abandonment of caste amongst the Communi- cants imder my charge in eating and drinking, except in social intercourse. They agree in social intercourse as far as I know ; I mean, in sitting together with persons of low castes on one mat in the Church and touchino- each other and entering their houses. But in eating and drinking with persons of low caste they are thought to lose their caste. I beg to say, the caste feeling is still very strong in the minds of many of my Communicants. About eight years ago my late father, the Rev. J. Dewa- sagayam, once permitted a Christian Washerman to draw water in the Mission Well. Almost all the people at Kadatchapuram, among them most of the Communi- cants, stood against his order and began to persecute the washerman and caused a great deal of trouble. But he took measures to subdue them, by referring them to the rules of the Mission village and especially the word of God which destroys the pride of Caste. I fear still that the spirit of caste is not entirely gone. 4. Re-marriages of Widows are deemed by the majority of the Shanars in my District a great insult and disgrace. There are only two widows in my District who married during the last eight or ten years. I do constantly admonish from the- word of God, that such marriages are plainly authorized from the word of God. But, I lament, that they rather fear the world than God, in this matter. I do also at the same time bring to their remembrance, the evils which were found among some widows not married and how they are put out of the Congregations, &c. I know several instances, that Parents and relations did their utmost that their widowed daughters should HBV. J. NULLATHAMBT. 121 not enter into the marriage state. Nothing but Caste feeling was at the bottom of this, and the heathen usage of caste forbidding to marry again. 5. To the question asked with regard to my mode of procedure in dealing with the Caste prejudices of my people, I beg to say, I continually set before them the evil of Caste feeling and rebuked them whenever I saw the evil. I always do this, praying to God to open the eyes of these people, to see the evil of Caste, by the Out- pouring of His Holy Spirit. JESUDASEN JOHN. Rev. J. Xullathamlnj, C. M. S. nth Jaly, 1867. Until now, by the grace of God, I am doing His work. I. On the 20th April last Rev. J. Whitchurch placed the Paneivadaly District under my superintendence. There are three Catechists, three Schoolmasters, and two School- mistresses : and these eight keep no caste in eating. II. There is no Boarding School in this District. III. The congregation under my charge consists of people whose widows are at liberty to marry again. IV. There is no distinction made in taking the Holy Sacrament of the Lord's Supper. J. NULLATHAMBY. 122 TINNICVELLT. Rev. M, Periyanay again, G. M. S. Alvameri, loth July, 1867. In reply to the first question I have great pleasure in stating, that I have about 15 agents, including Catechists and Schoolmasters, attached to the Mission District, committed to my care ; and I have ascertained beyond a doubt, that every one of them has abandoned caste to the extent of voluntarily and publicly eating food, pre- pared by persons of a lower caste than his own. They have not only eaten with me separately and together ; but with each other at their respective places. Though of different castes, they have never scrupled to eat food prepared by my cook, who is a Shanar; and they have evinced the same indifference to the caste of the cook at the houses of their friends and acquaintances. They freely invite or receive one another into their houses, and without hesitation eat the food set before them, never for a moment enquiring or caring by whom it was pre- pared. This is the result of my observations, and I be- lieve I have not been deceived. Any attempt on their part to do so would hardly escape my detection ; for I was once myself a caste man, and am not ignorant of the shifts and contrivances resorted to by the half-heart- ed amongst those, who have apparently renounced all distinctions and practices inculcated by the institution of caste and followed by those who respect its principles and customs. I well remember, when I first entered Mr. Cruickshanks' School at Palamcottah, how staunch I was in my attachment to caste, and how I resisted all his endeavour to induce me to think and act more in accordance with the liberty of the Gospel. At last after many months of persuasion, one argument above all others went home to my heart, and compelled me, however reluctantly at first, to abandon every vestige of caste and prove myself, by my utter disregard of its 1U-:V. M. I'UUITANAYAGAM. 128 requirements, a sincere Cliristian and a hearty disciple of the Lord, wliu commands Mis followers to love one ano- ther and to do by each other as they would be done by- The arLCument that effected this change in my feelings was this : — the Lord Jesus is your God and Saviour, and He made you, and died for you, and you profess to love and honor Him. This being the case, what if He came down on this earth, and invited you to eat and drink with Him in any company that He chose to have on the occasion ? Could you find it in your heart to say no ? Would you dare to refuse on any pretence whatever ? Nay would you hesitate, even for a moment, to sit down at His table ? These were questions which I could not and dared not answer in the negative ; and the thoughts which they suggested overwhelmed me with confusion ; and I resolved henceforth to avoid even the suspicion of being capable of such horrid impiety. And then I con- cluded by reasoning thus : If I may eat with the Master, then surely I may eat with His disciples also. And now it strikes me that the lower the caste is, the better it will be for all of us who wish to hear the Master address these words to us on that day, " Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me." Hence giving up caste, not in a half and half sort of way but entirely and once for all, I would say, signifies " Loving mercy, doing justly and walking hum- bly with our God." Thus my mind w^as made up, my resolution taken, and I gladdened the heart of my be- loved Tutor by breaking caste, first privately in his house in company with a promising youth, a school fel- low of mine named Theroovangadum, called after his conversion to Christianity Satthianathan. And both of us have since then become ministers of the Gos})el, and have all along, I trust by God's grace helping us, done every thing in our power to discountenance caste, and to 124 TINNBVELLT. liberate its victims from the fetters it forges for its fol- lowers. Hence I may, as I have done above, lay claim to the secret, by which I may test the sincerity of the Mission Agents under my charge, when they profess to be free from caste influences and to renounce caste practices. 2. I have no Boarding School attached to the Mis- sion District, placed under my care, and hence I cannot answer the 2d enquiry of your Lordship's circular. The only Schools with which I am concerned are day schools attended by heathen as well as Christian pupils : and, both are therefore, I believe, so circumstanced in regard to the instruction imparted to them, as to understand that neither Christians nor Hindoos should observe the distinctions of caste in the eatinoj of food and in social intercourse. This is a point of which I cannot speak with much confidence at present ; but which I shall at- tend to more carefully in future. 3. Amongst my Communicants, I have done nothing more, to further the abandonment of caste distinctions in eating and drinking and in general social intercourse, than I have done amongst my Catechists and School- masters, as intimated in my reply to the first question. This, however, is a point calling for serious consideration; and I will accordingly give it additional attention, and endeavour to improve upon what has been done already. 4. No opportunities for encouraging the re-marriage of widows have occurred amongst my people. I have therefore been unable as yet to do any thing towards either introducing or popularizing the re-marriage of widows among those castes, in which widows were not allowed by the heathen usages of the caste to marry again. 5. I believe I have now said all I am able to offer on the subject of caste ; and having nothing more to add at UKV. V. DKVANAYAGAM. 125 present, I hvg; leave to concliKlo tliese remarks, with my luiml»le but sincere prayers tor tlie success of your LonU ship's endeavours to accomplish the oljects contemplated in the Circular, which your Lordship has done me the honor to address to me, in conmion with my brethren, the Native Clergy, hibouring for the spiritual welfare of India, in the Diocese of Madras. M. PERIYANAYAGAM. Eev. V. Devanayagam, C. 21. S. Vageikukim, Sfh July, 18G7. Caste is, no doubt, the bane of India ; hindering thou- sands and tens of thousands of my benighted country men and women from receivincj the Lord Jesus as their only Saviour. May God the Father of every good gift and every perfect gift direct and guide you to adopt such measures as shall be suitable to overcome this great enemy of the cross ; and may He in His great mercy richly bless your effort with success. I. With reference to the first question, I am glad to be able to say that measures have been adopted, ever since the Sivagasi ]Mission was established in North Tin- nevelly, that the Agents receiving their salaries from the Society, though they have been of different castes, should eat together the food prepared by low caste people. I have with me under my immediate care G Catechists and 5 Schoolmasters of G difierent castes, viz : Vellalan, Mara- van, Shanar, Iluvan, Pallan and Pariah : and they have all, with the exception of one Schoolmaster, a ^Liravan, (one who is newly appointed) publicly eaten together without any caste distinction. The Schoolmaster refer- red to being one who has newly come out from hea- thenism, he has not as yet overcome the fear of the world ; though he is convinced of the lolly of caste dis- 126 TonnyBLLT. tinction, and though he has eaten food in my house where he knows caste distinction is not ohserved. EL I hare no Boarding Schools under me, to answer the question alluding to that point III. I have 92 Communicants gathered from 8 dif- ferent castes : and not one of them, I am thankful to say, has any caste prejudice as fer as eating and drinking are concerned. I may here mention an instance illus- trating what I say on this point. One of the Com- municants under me, a man of good caste and one who is well to do in the world and who has many rich hea- then relatives about him, has been freely and vohintariTy eating with his Chucklar brethren who are consideied to be the lowest and most d^raded caste here : and this was done not in private bat in a place where it might be noticed by hundreds of people. We were gwag together with the Chucklar Christians to one of the Meetings held at Palamoottah where, though we had so many high caste friends, we prepired to eat with his low caste friends who had cooked his victuals on their way. Nor is this alL Of all my baptized GhiistianSy who are 400, coming as they did horn 14 different castes of people, I can scarcely think of any of them who has any scrapie to eat with his low caste brother. Such be- ing the case, I have not made any special effort to make my Communicants do away with a thing which they have already done away of their own accord. lY. With reference to the re-marriage of widows, I have not as yet experienced any difficulty in my IHs- trict, and so I have taken no step as yet to remove the eviL It is true a good many Naiks have come over to Christiamty in my Section, among whom the re-mar- riage of widows is considered to be Uie greatest disgrace imaginable : but none of their wives and daughters could be persuaded to become Christiaus. It is not however KFV. II. bAKKU. 127 impossible for the Lord to open their eyes to see the wondrous tilings in our Holy Religion and to bring them to it. We shall then, no doubt, make them see the folly of their cruel and unnatural custom. V. DEVANAYAGAM. TRAVANCORE. Rev. H. Bilker, C. M. S. Cottayam, 2d July, 18G7. I. Every Mission Agent in the several districts under my charge has professedly given up caste in every shape. They have eaten in public with Christian converts from the lower caste. Some of them are originally Arrians, Chogans, and a few of slave castes. Still, some may still object to eat in a Pariah or Poolean hut, under the pretext of the filthiness of the inmates ; but they make no distinction whatever of caste where other circum- stances are equal, nor would it be allowed if discovered. II. I have had Boys' boarding schools, and now have a Gr/'?5jboarding school for (a.) 50 children. They are of Syrian, Arrian, and Cliogan parentage, one a Poolean, and two Kairs : the rest are about equal in numbers. (b.) One cook woman is Ckogan, and the other a Syrian. (c) Diversities respecting food, caste, clothing, times of feedincr, &;c., are never thoucjht of III. My constant endeavour has been to form mixed Congregations but I sometimes fail. At MalUipalli there is one Syiian congregation, two of Western Poolaries and another of Eastern, each a mile or two apart from the othor. They arc ^^trongly opposed to inter- 118 TRAVANCORE. communion. At Thalaivaddi there is a Sjaian Congrega- tion with two or three Chogans in it, but a slave Chapel exists a few hundred yards across the river. On a few slave converts entering the door of the Church at the instance of the Missionary, the old Syrians left by the windows. I hope to remove the slave Chape], but doubt whether they will be received by the Syrians into the Church. At Pallam, Kollata and Erecaste, the Syrians would not allow me to introduce Chogan converts 15 years ago. The difficulty is now over, and at the two latter even Pariah converts partake of the Holy Communion with the rest, while at Pallam the slaves attend two Chapels more central for themselves. At Tirruwella, Allepie, Mundakayam, Trichoor and Kannancollum there is no difficulty in the principal Churches respecting mixture of castes but in many small Congregations the worshippers are exclusively of 07ie tribe or caste. This has arisen simply because none of any other caste had joined us there. A determined conduct has produced a gradual and sometimes imperceptible progress in these respects, and the advance is still going on, but I fear some of our agents are lukewarm. Nair officials and Brahmin landlords have so much power over a rural population, in this heathen and independent country, that in many cases, utter ruin would follow on a hasty union of Sudras, Syrians, Chogans, fcc, with Pooliars and Pariars. If our converts would consent to be treated as outcaste Pariars, and be shut off from admission into courts, be turned off the high road by every Nair and not allowed within six yards of any one of the higher castes, I do not suppose we should find any difficulty in carrying the point at once, in all our places of worship ; and it is only in those places where the heathen influence is smally that we have yet thoroughly KEV. 11. CAKKU. 129 succeeded. I am now trying to amalgamate two congre- gations at Arpucurry ; one Ciiogan, and the other Poolean. The hitter has members of it, most turlulent in furcitKj themselves into the presence of Nairs and Bramins and ** polluting'' them, as it is termed, and getting beaten or into prison and then reporting them- selves persecuted for Christianity's sake. The Chogans of the place have a powerful head of much influence and wealth, and bear themselves as men of the superior caste. It sometimes seems hopeless to unite these diverse elements. Yet by God's grace, constant pressure on what is caste-like, and a growth in Christian life must in time bring success. IV. We have no difficulty in the re-marriage of widows. There may be in the case of Bramins, but the question has not yet arisen. V. I have refused the Lord's Supper to persons who would not renounce caste, as well as dismissed agents who would not allow Poolears and others to come near them or treated other lower caste men as inferiors. I think all our agents should be called upon to make a strong renunciation of caste, and even think no one should communicate in our Church, who would not kneel at the same table with a Poolear or Pariah, I have attempted to be explicit both with regard to what has been done in my district and also as to the present position of the feeling and question — and feel sure your Lordship has by no means overrated the evils arising to the Church from a continuance of caste feelinsrs. I may also venture to say that, all our Native Clergy and the raajority of the agents being of Syrian birth, their feeling regarding this evil is not, I fear, so strong as it should be, else it would have become more weakened among our people. HENRY BAKER. ISO TRAVANCOKE. Rev. A. Johnson, C. M. S. Allepie, 10th July, 1867. I. I have not taken any direct measures to ascertain ■whether every Native Agent, labouring under my super- intendence, has given up caste to the extent of volunta- rily and publicly eating, with persons of a caste supposed to be lower than his own, food prepared by persons of that caste ; but my general intercourse with them and my observation of their conduct lead me to conclude that they have given up caste to this extent. For, the readers conduct monthly "love feasts" among the people, at which each one partakes of food prepared by the members of the house at which the meeting is held. These meet- ings are held in rotation at the house of each native Christian, whatever be his supposed caste, and are attended by all the Mission Agents. II. There are two Boarding Schools (one for boys and the other for girls) at this station. (a.) The annexed table will show to what castes the pupils belong and in what proportions. BOYS' SCHOOL. No, of Boys, Father's caste. Mother's caste, i. e., as ht 4 Fisherman. Fisherman. 2 Chogan. Chogan. Syrian. Syrian. Fisherman. Chogan. Chogan. Syrian. Romanist. Chogan. Chogan. Carpenter. Tamil Chettie. Tamil Chettie. Syrian. Chogan. (h.) Their food is prepared by two women, of whom RBV. A. .lOIlNSON. 131 one beloncjed to tlie Fisherinan caste, and the other to the Tamil Chettie caste. (c.) No distinction of time or place is observed at meal times amongst them. GIRLS' SCHOOL. of Girls . Father's caste. Mother s caste. 1 Romanist. Washerman. 3 Syrian. S^Tian. 1 Fisherman. Fisherman. 9 Chogan. Chogan. 4 Romanist. Romanist. 1 Soodra. Chogan. 2 Romanist. Chogan. 1 Tamil Chettie. Romanist. 1 Tamil Chettie. Tamil Chettie. 1 Chogan. Carpenter. 1 Pulaya or slave. Pulaya or slave. (b.) Their food is prepared by the same persons that cook for the boys. (c.) No distinction of time or place is observed at meal times among them. III. The "love-feasts," mentioned under Question I, at which the Communicants especially attend, further the abandonment of caste distinctions in eating and drink- ing and in social intercourse amongst them. But the converts from the Pulaya or slave caste do not attend at the same love-feast as the other converts. The reason of this is, because their homes are far from the rest of the people ; except in one instance at Cawa- lum. I am hoping ore long to blend both Congregations 132 TRAVANCORB. into one at this place. But in effecting this, much caution is necessary; otherwise the converts from the Pulaya caste may become puffed up with pride. Both classes meet at the Lord's Table tocrether. IV. This question does not affect my Congregations. ALEXANDER JOHNSON. Eev. R. Maddox, C. M. S. Mavelicara, Quilon, 17th July, 1867. I have much pleasure to be able to inform you that Caste observances are entirely unknown in this District. From the very commencement of the Mission my pre- decessor, Mr. Peet, discountenanced every thing approach- ing to distinction : and to this day I could not point out a single individual who does not, outwardly at least, conform in every respect to the same requirements. Consequently, with regard to (Q. 1.) I can safely affirm there is not one agent who would not eat voluntarily and publicly with any Chris- tian convert irrespective of all former caste. Regarding (Q. 2.) There are two Boarding Schools in this Mis- sion District, one for boys and one for girls. All eat at the same time and in one place. There are Syro-protes- tants and Heathen converts in both Schools. There are no distinctions. The food is prepared in one place and by one man, a Chogan convert, assisted by various sorts of people. (Q. 3.) In this Mission we have monthly prayer meet- ings in each Congregation, held at each person's house in turn, presided over by a Native Clergyman or reader, as the case may be. These Meetings are attended by all. At the close of each Meeting all eat together, and no ques- tion is raised as to who are present or by whom the food has been prepared. HRV. H. MADDOX. 1 33 (Q. 4.) I liavc no siidi clnss i^\' i.crsons at picstnt in my Mission. (Q. 5.) In this Mission, strange as it may appear, the principal difticulty we find is not so nuicli with regard to caste prejudices among Heathen converts as a high no- tion of superior sanctity prevailing amongst Syro-pro- testants. I have had troubles in this respect. Only the other day a person having died at one of my ont-stations, Kodawalania, the people sent word to me begging me to come over and bury the deceased. The Rev. Mr. Kura- wella was absent at the time on sick leave ; I could not go, as it was Saturday evening and I had to prepare for an early journey the following morning to visit an out- station in an opposite direction ; so I sent the Rev. Mr. Joseph instead. There was a great disturbance and trouble upon his arrival, because I had not come or sent in my stead a Syro-protestant Native Clergyman to per- form the ceremony ! I was much grieved at this, and sent for the leading men of the Congregation, and talked to them very seriously about their shameful treatment of the Rev. Mr. Joseph, warning them against the evil spirit of pride they had manifested. Some time ago at Kannit a Syro-protestant had a marriage at his house, to which he refused to invite some Chogan converts in opposition to the rule in our Congregations. He was fined for his breach of order, and threatened with further punishment in the event of future opposition. In a few months after this the man left our Church and rejoined the Syrians. This is nothing after all but caste feeling — Christian caste, if I may be allowed to use such a term to express my meaning. Trusting that what I have added concern- ing this Syrian influence at work in our Missions, though not directly called for in your letter, may yet not prove altogether out of y>lace in your Lordship's present exami- 134 TRAVANCORE. nation — trusting that the present movement on your part may be blessed to the end, so earnestly desired, of striking one more blow at this great evil and continued hindrance in our holy work * * * R MADDOX. jRev. J. M. Speedily, G. M. S. Cottayam, 20th August, 1867. I have not taken particular measures to ascertain ac- cura^tely the feeling of caste amongst my people, but will endeavour to answer your Lordship's inquiries as far as my experience and information extends. I have put your Lordship's questions into the hands of my Reader and model Schoolmaster. I shall embody their answers, as far as I approve, in my own. 1. Our Agents, Reader and Schoolmasters, eat volun- tarily and publicly food prepared by lower castes than themselves. The slaves ere exceptions, they stand alone at present. My above imformants say, that this is owing to their unsatisfactory mode of preparing food, and not from caste feeling. I am prepared to admit this in por- tion ; but their outcaste position and separation doubt- less has instilled into the minds of our people, as well as others, a feeling allied to caste, if the principle is not actually involved. 2. If any caste distinction was brought to my notice amongst my Students in the Institution, I should give it no place for a moment : but since my superintendence no case of the kind has been brought to my notice. (a.) Amongst my Students are to be found. Brahmins 3 Nairs (Sudras) 2 Syrians 17 Chogans 2 Pannikan 1 Schoolmaster Kannian 1 REV. .1. M. si'KE'jury. 135 (b.) Their food is prepared by a Chogan and his wife (Siiwyer ca^te). I have had comphiints about a want of cleanliness in the food prepared. The man is old and infirm and unable to do as he ought, and so gives reason for this complaint. (c.) None that I am aware of. In our Girl's School. (a) There are, Syrian 16 Cliogans 3 (h.) Prepared by a Chogan young woman. (c.) None. 3. In our prayer-meetings, when there is a feast, all eat and drink together. At our marriage feasts there is no caste ditierence observed. I understand the places of honor are generally given to Syrians in our marriages. This is owing to their being the most respectable of our Community. Measures for the abandonment of caste distinctions have not been made in this Congregation by me, the need not presenting itself 4. I have had no case which involves this question. Amongst the heathen the re-marriage law being confined to so few, I should imagine that generally this ques- tion has hardly presented itself in our Missions. 5. I find on the subject of marriage, feelings dis- played which savour of caste. We had a supeiior girl (a Chogan) ; and though I otFered a large dowry, I could Dot get a suitable young man from the Syiians to marry her. If you look on the charitable side of this case, the girl's family would not be meet for a respectable Syrian to become related to. However I married her to a Nair, who as a heathen would have been defiled by her touch. But he was a pious young man, and in leaving heathen- ism had likewise left its abominable customs. Another case where the young man's great-grand father had been in a Syrian family as a Servant, bjiptized 136 TRAVANCORK. from heatlienism, his family is now very respectable; yet he was refused by a parent for his daughter ; and the above reason was put forward. A. respectable Sj'rian will refuse the marriage of his children with a Brahmin or Sudra convert unless some worldly inducement offers. Our dealings with the slaves is one requiring wisdom. Our people might be scandalized if we give them undue prominence, and they themselves puffed up with uudue conceit. My own opinion is that, whilst entirely abne- gating the principles of caste, we should draw them on by degrees to enjoy communion with others in Christian privileges and liberty. In some Congregations slaves mix with the rest : but as my slave Congregation is some distance from this, I do not invite them here, for there is no reason. Our Missionaries have had to contend with caste, but no event has occurred in my experience which has caus- ed me to take decided action. I believe, should any slaves embrace Christianity around us, I might expe- rience difficulties in admitting them to public worship : for I have understood, on the late Mr. Hawksworth proposing it, some of the people were prepared to leave the Church. I think in these ^things, whilst carefully opposing and discountenancing the principles of caste, we should seek the spirit of wisdom, and moreover not ignore proper civil distinctions. We must endeavour to discern things that diflfer, and in all our dealings with our Native brethren, not to lay a yoke on them which we ourselves are unable to bear. J. M. SPEECHLY. REV. c.. cruiAN. 137 Rev. G. Curian, C. M. S. Cochin, ^i>thJubj, 18G7. 1. In my station whore Christianity holds the ascen- dancy, tliere is very httle predouiinanco of Hinduism, as in the neiMibourinnr heathen states. AVe have liere converts from almost every caste. The Catechists and Schoolmasters here liave no objection in eating with converts of lower castes, food prepared by persons of that caste, as long as it is done cleanly and palatable to their relish. 2. In our Boarding schools here, both for boys and girls, we have children of the second or third generations of converts, whose ancestors were Chogans, as well as those of Pulayers who are of the lowest caste, though the latter is numerically smaller in proportion. The food is prepared by converts from the Chogan caste and there is no distinction of time or place observed at meal time among the pupils belonging to different Castes. 3. There is no caste distinction amongst converts here as a body, and it is superfluous to add that it does not exist amongst the Communicants, 4. Whereas the heathen usages, not to remarry widows, are not binding on converts to Christianity, the converts from those castes do remaiTy, as persons and circum- stances agree. 5. With regard to question 5, I beg to state that converts of higher castes have to my knowledge very seldom intermanied with Pulaya converts ; nor are they invited to attend at the feasts, &c., of the latter; but the former have no objections in inviting the latter to their feasts and to partake of food with them ; this is a mere distinction of position. As to my procedure with regard to the suppression of caste prejudices, I am not in the habit of giving the least countenance to caste prejudices. G. CURIAN. 1 88 TRAVANCORE. f Rev. J. Eapen, C. M. S. Mallapalli, Sth July, 1867. 1. I am happy to say that I have never found any re- luctance on the part of the Agents under my care to eat publicly with converts from a lower caste the food prepared by persons of that caste, since ^they voluntarily eat with converts from the Chogan caste. They do not however eat the food prepared by the Poolaya and the Pariah converts. But the objection arises from other feelings rather than caste. 2. There is no Boarding School under my care. 3. The Communicants under my care are composed of converts from the Syrian, Nair, Chogan, Poolaya and Pariah castes. Of these the three former classes mix freely with each other in general social intercourse and eat and drink together in public feasts, &c., and occasion- ally intermarry. The two latter classes though they had observed as much distinction of caste between themselves as other castes in their heathen state, have with difficul- ty been persuaded to abandon it since they became Christians ; for they now mix with each other in eating and drinking and in general social intercourse. The Communicants however from the Syrian, Nair, and Chogan castes, do not eat together with those from the Poolaya and Pariah castes. Tliey live in separate villages, and have prayer houses of their own. But the high caste converts sometimes join with them in public worship : and though they do not eat with them or the food prepared by them, they have no objection to ap- proach them and to partake of the food brought in contact with them. 4. Those castes in which widows were not allowed by UEV. J. EArEN. 139 the heatlien usages of the caste to marry aL^ain, do uot belong to my Congregation. 5. In the viUage vernntular