School, as in most others of a similar character in India, has been, to induce the pupils to remain long enough to obtain the full advantage of the education which it provides. On this subject Mr. Robertson observes, June 14, 1842

Young men come and learn English with us for two or three years; and then, finding themselves able to write and talk a little in English, they leave us, in order to earn their livelihood as Clerks in Government Offices. The institution of Scholarships is the only means of securing their attendance sufficiently long to give them a sound education. I am happy to say that the means are now ready for founding, in the Money Institution, two and a half Scholarships, to bear the name of James Farish, Esq., late a Member of Council here. The fund for the Scholarships, of which there are to be an equal number in the Money Institution and the Scotch Missionary Institution, has been raised by the Christian friends of Mr. Farish, as the most appropriate monument which they could erect to perpetuate the memory of his residence in India.

Hindrances and Prospects. The difficulties which impede Missionary labour in Western India, and the hopeful indications of more successful results than have hitherto appeared, are thus referred to by Mr. Robertson, in the same Letter:

Western India seems a most unproductive soil: much labour has been spent, and, unbelief would say, almost in vain. But when I look to what is now going on in the Bengal and Southern-India Missions, and think on the little promise they also once gave, I thank God and take courage; and say, to ease my desponding heart, "The day of the Lord in Western India will also come." How would you feel, on being answered by a Brahmin, after telling him of the true means of deliverance from sin, that he had no sin from which to be delivered; that he was only one of the many parts of God; so that whatever he did, good or bad, must be viewed as done by God. Such an answer we often receive, from young as well as old.

I have often been struck, since I came to India, by finding, "in working order," many of the worst parts of the ancient Greek and Roman theology, which, in former years, I supposed could only figure

in poetry and romance, and never be capable of practical application among the common people. Their enormous wickedness is indescribable. Part only of their daily conduct is faithfully pourtrayed by St Paul, in Rom. i. 26 to the end. Yet such a people the power of the Holy Spirit can subdue. O may He arise and come among us! Until then, what can we do?

Blind veneration for the Brahminical Order is passing away. Instead of the honour in which the Brahmins were once held, they are now everywhere fast sinking into neglect and beggary. We cannot but mourn to see them in this state, as individuals known to us; but for the common good we rejoice to see it. In a peculiar sense, they are the emissaries of Satan; and the influence which, in by-gone days, they have exercised over the lower castes is past belief to one who has never seen a specimen of it. It must, then, be to us like a ray of the dawning morn, to see their power thus crumbling away. The Word of God is declared by Missionaries of various Societies, Tracts and Portions of Holy Scripture are distributed, prayers are offered continually, and entreaties and exhortations are made; and what more can we do for these heathen, but hope that the Lord's day to visit them is coming? The effect of all this is, I believe, easily told, at least so far as it is visible. All who have been educated in Mission Schools, and have been long conversant with pious Europeans, hold views of the natural attributes of God and moral duty derived rather from the Christian Scriptures than from the Hindoo Shasters. This does appear to me a very great step, as it would also to you, if you had been vexed to the heart, as I have often been, by hearing the blasphemous Pantheism of Hindoo learned men who have never had their views modified by European learning.

We now give a few extracts from Mr. Valentine's Journal::

Confirmation of two Native Converts.

Nov. 25, 1841-About 130 persons were this morning confirmed at the Cathedral by the Bishop. Among them were a man and woman, who, in 1840, joined the Mission in Bombay, and whom, for some days past, I have been instructing, preparatory to the rite. The woman has hitherto been under the care of Mrs. Robertson; but will, in future, live with us as a servant. She was baptized by me about a year and a half ago, and, we

Visit to the Island of Caranja. Dec. 29-I left Bombay with Mr. Sargon and a young Brahmin, to visit the Island of Caranja. Near the landingplace was a large Dhurmsall, built by a Parsee for the accommodation of travellers, containing departments appropriated to different religions. In the Mahomedan quarter we settled ourselves for the night. The village consisted of an extensive distillery, belonging to Parsees in Bombay, and some poor fishermen's huts. In the Dhurmsall from sixty to seventy travellers gradually assembled to pass the night; and we made an effort to collect them, that we might speak to them the Word of God; but only a few could be induced to attend. To these the Brahmin read a Tract, and I afterward addressed them at length.

Dec. 30-I walked out before sun-rise, and entered into conversation with some poor fishermen. Upon inquiring the name of their god, they replied Oomber." I asked what sort of God he was.

66

They said he was a stone. I said to them, "What advantage can be gained Such a god can do nothing

from a stone?

for you. I suppose he has a mouth; but he cannot eat." I endeavoured to point out to them the folly and sinfulness of such worship, and the true nature of that God who created heaven and earth.

We left this side of the island as soon after breakfast as the tide would admit, and came round to a large Hindoo village on the opposite side. I sat down in the village, and began to read a Tract; and after some time, when a considerable number had assembled around, I endeavoured to address them. The people did not evince any disposition to be rude; but were respectful and kind. We distributed among them all the books we had with us; and great numbers, both old and young, came to us on our return to the boat, where we had a larger stock; and till nightfall we were engaged in talking with them and giving them Tracts and Books.

Dec. 31-We slept last night in the boat, and early this morning returned to Bombay.

Conversation with a Jain Priest. March 5, 1842-With the assistance of the Pundit, I conversed a long time Dec. 1842.

old man advanced the notion that the human soul is a portion of the Infinite Spirit; and asked me if I knew in what part of the body it was situated. I told him that I did not, neither did he: it was known only to God. He said that there

were 35,000,000 of hairs on the human body, and that the soul was placed in one of those hairs. He was an ascetic, as all the Jain Priests are, living in celibacy, and professing to have his senses mortified.

Summary, June 30, 1842.

There are 2 Native Communicants, and 11 Schools containing 494 Boys, including 80 at the Money School learning English, and 61 Girls.

By the return of the Rev. C. P. Farrar to the Mission, the Rev. C. C. Mengé has been enabled again to direct his labours more immediately to the Mahomedan population of Nassuck.

NASSUCK.

In a Letter dated May 26, 1842, Mr. Mengé thus gives a general account of the

Congregations and Schools.

I continued my morning visits to the prison regularly, until the heat became so great that I was obliged to give them up. The prisoners generally received me well, and listened to me attentively. The Natives connected with the Mission have been assembled in the Mission Chapel every morning, when I have read to them a chapter in the Bible. On Lord's Days we have had two regular English Services, conducted by me and my brother Missionaries. The late Mr. Warth addressed the Natives in the Chapel in the afternoon. I have continued to instruct the Boys of the Hindoostanee School in the Scriptures between the Morning and Afternoon Services.

The four Schools under my superintendence, viz. the English School, the Hindoostanee School, the Mahratta Boys' School, and the Mahratta Girls' School, have been well attended, and the progress of the scholars has been as good as could be expected.

I have had occasional opportunities of speaking to those who would listen to the

The Jains resemble the Buddhists, and have three large temples in Bombay. 3 Z

great truths of our blessed Religion, in conversation with Natives who have visited me at home, and with those of the poorer classes whom I have addressed by the way-side.

Examination of Schools by the Bishop

Visit to the Lena Caves.

The following Extracts are from Mr. Mengé's Journal:

April 1, 1842—The Bishop of Bombay reached Nassuck this morning in excellent health, accompanied by Dr. Sabbon. In the afternoon, his Lordship examined the Schools in the Old Wada; and Mr. Esdale, who had arrived in Nassuck for the

purpose of examining the Government School, examined a class of the Mabratta Girls. His Lordship afterward went into the English School, and examined the boys of the first and second classes in English Reading, Spelling, Writing, Ciphering, Geography, and Astronomy. At the close of the Examination, his Lordship was pleased to express his satisfaction with the progress of the boys.

April 2-In the morning, the Bishop

examined the Mahratta Schools in Mr. Warth's house. In the evening I joined a Prayer Meeting at the Travellers' Bungalow, at which his Lordship is staying.

April 3-The Bishop preached an excellent Sermon from 1 Peter i. 13-16. His Lordship took occasion to encourage us in our labours, by bidding us hope to the end for the grace that is to be brought unto us by the revelation of Jesus Christ. Between the Morning and Afternoon Services, the Bishop examined the first class of the Mussulman Boys on a portion of Scripture which they had been required to read. At his Lordship's desire, I took the whole of the Evening Service in English.

April 4-We spent this day at the Lena Caves, the Bishop wishing to see them on his journey to Bombay. These caves are about five miles from Nassuck, cut into the solid rock of a hill, on the

side of the road leading to Bombay. Three of the caves are very spacious. The images are curious, and many of them in a state of good preservation : they are evidently the work of Jain people, or worshippers of Buddhu. The Natives believe that these caves were excavated by the gods, in a single night.

Account of the two young Brahmins, Dajee

and Ram Krishna.

The Baptism of two Brahmin Youths, named Dajee and Ram Krishna, was mentioned. At p. 390 of our Number for August 1841, reference was made to the formidable difficulties which they had to encounter in embracing Christianity. In a Letter recently received from the Rev. J.S. S.Robertson, dated June 14, 1842, we have been furnished with full particulars, which serve to shew still more clearly the fearful obstacles which stand in the way of Hindoos of high caste, when they are brought, by the grace of God, to forsake Heathenism, and become followers of the Lord Jesus. Mr. Robertson writes::

Ram Krishna's application for Instruction and Bap tism, and Renouncement of Idolatry.

On the 1st of July 1840, I arrived in Nassuck. A short time afterward, a lad, School, named Ram Krishna, began to about 15 or 16 years old, of the English visit me almost every evening; on which occasions I spoke on the principal doctrines of the Gospel, making, at the same time, several remarks on the sin and evils of Hindoo Idolatry. My audience, in several Youths-not always the same-of addition to my own family, consisted of the English School, who would accompany Ram Krishna. He often requested per

mission to remain after the others had

left, saying he wished to tell us in private something of great importance. Permission being one evening obtained, he told us that he wished to become a much encouragement; but told him to go Christian. We at first did not give him on with his studies, and to read the Bible with serious attention. He at length became very importunate, and wished to be baptized; alleging, as a reason for haste,

that he feared, should he die in his Hin

dooism unbaptized, he would be sent to the place of woe. This, of course, led me to explain the true nature and use of the Sacrament of Baptism. I asked him whether he would be able to meet opposition and persecution from his friends? if he were ready to be put out of caste, and expelled from his father's house, and to give up his life for the sake of Christ, should he be brought to the trial? We told him that he might

expect all these things to come upon him; and warned him to think well upon the consequences of taking the proposed step; and I believe we either read or alluded to Luke xiv. 25-33. On the night when he was first spoken to in this style, he only said, before going home, that he would reflect on the subject. A few nights afterward, he came, and said that he had been thinking on what I had said to him, and that he was willing to suffer any thing to be a Christian. He added, "I am convinced that the Hindoo religion is false, and I am determined never to worship idols again." When he announced this determination, a thrill of joy, almost causing us to shed tears, pervaded all at the table. It was made with such boldness, and yet with such a due proportion of humility, as quite arrested our attention.

His Expulsion from Home by his Parents, and Reception into the Mission House.

His resolution soon brought him into trouble. One day he refused to perform some of the household ceremonies of Hindoo worship, which, in his father's absence, it fell to him, as the eldest son, to perform. On his refusing, his mother turned him out of the house. He told us of the

matter; and we sent a trusty friend, living in the Mission House, to his home, who was told by Krishna's mother that she had put him out, but that it was in a rage she did so. She was asked whether she would permit her son to return. She replied, that he might come back and stay until his father, who had gone to a distant village in the exercise of his office as a Hindoo Priest, should return; and agreed not to desire her son to perform any Hindoo ceremonies in the mean time. On Saturday, in the same week, his father came home, and that very day ordered Krishna to worship the family idol. He refused, and was thereupon again expelled from the house, his father being in a great fury. This occurred in the morning. He came to the Evening School as usual, and did not tell us any thing of the matter until the evening. As he was now destitute of a lodging, we thought it our duty to allow him to remain in the Mission House.

Fruitless endeavours of his Parents and others to alter his determination, and remove him from the Missionaries.

In the evening of the next day, Lord's Day, Sept. 27th, his father came, and wished to take him away. I told him that we did not force his son to remain in

the Mission House; that he was at full liberty to go if he pleased. On the father being asked about what had happened on the day before, he protested that he was altogether ignorant upon the subject; that he knew nothing about his son having been put out of the house by his mother, his objections to the worship of idols, or his intending to become a Christian. This flat denial of what we believed to be the plain truth struck us with astonishment. We then called Ram Krishna from the little room in which he was, to answer certain questions in the presence of his father. After I had put a few questions both to Ram Krishna and his father, the father still persisting in his denial of the truth, Ram Krishna, with much firmness, but with tears in his eyes, asked his father, "Have I not often told you of my intention to become a Christian; that I believed the Christian Religion to be true, and the Hindoo Religion to be false?" The father at first again denied; but afterward confessed that he did know all the things mentioned. This is one of numberless instances of the utter disregard to truth which prevails among the Natives of India; and oh, how lamentable, in this case, did it appear to us, the person being a Priest with grey hairs! The old man then wept and wailed much, and pleaded to get back his son. We asked the lad if he would go; but he said, in the hearing of his father, and in the Mahratta tongue-for as yet he could not converse in English--that it was for no good purpose his friends wished him back, after knowing that he had polluted himself by eating food cooked by Christians. His father, after pleading earnestly a long time to no effect, prostrated himself at his son's feet, in the manner of the people of the East, and wept bitterly in a lamentable wail. The effect of this on Ram Krishna was overpowering: he burst into tears, and his grief became excessive. I and my family were equally affected. Then it was that Ram Krishna tasted, and we saw, how hard it is to forsake father and mother for Christ's sake. When the poor old man saw that his son would not return with him, he seized him by the arm, with the grasp of a man in despair, and began to pull him out. The son resisted him; when the father released his hold, turned his back weeping, and went in haste from the Mission House. This scene affected Ram Krishna 80 much, that he was inconsolable and in