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into the fields to their labor and the heat of the sun rendered it dangerous to be exposed, we saw but few people here to converse with them. As soon as the heat had abated we rode twelve miles further to Koopoolu, a village at the foot of the Ghaut mountains.

This village was found to be an important place, as it was a kind of general resting place for native travellers. Not less than 1,000 had stopped to pass the night. At this place they found a Hindoo devotee—a class of people who travel about the country in a state of almost entire nakedness, their hair being generally long, disshevelled, and filled with ashes. It is considered as a great merit to give alms to them.

Oct. 29. , Leaving the village, we began to ascend the mountain usually called the Pshore Ghaut. . The whole length of the ascent is more than three miles. The road is very winding, made so in some places to diminish the steepness of the ascent, and in others to avoid the deep ravines which are frequent on the sides of the mountain. This road, which was an exceedingly difficult and o work, was built by government. Near the top of the mountain, the western prospect is very extensive as well as singularly grand and beautiful, including a large part of the valley through which we had passed the day before, with many mountains terminating in high and inaccessible peaks, and beyond all, the ocean apparently blending with the clouds, was distinctly visible. , Soon after reaching the top of the mountain, we came to the village of Kundalla. This place is celebrated for its salubrity and is often resorted to by invalids from Bombay and other places. Leaving this village we rode to Kurlu where we passed the Sabbath. On our way we passed several large droves of bullocks 1oaded with various kinds of merchandise. This is here the usual mode of transportation. The common load of a bullock is 160 pounds, and they travel twelve miles in a day. As the fields are open, having neither walls nor fences of any kind for protection, the bullocks frequently turn aside to graze to the great annoyance of their drivers and the cultivators. he droves often contain three or four hundred bullocks and they go to places four or five hundred miles distant. These large droves, however, are generally the property of different owners, who find it for their mutual advantage to associate together on their long journeys. We asked one man who had the care of part of a drove, to what place he was going. He said he was going to Nagpoor, and that it would require 45 days.

We arrived at Kurlu just in time to visit the celebrated cave near the village and which takes its name from it. Having procured a guide, we rode nearly two miles across a plain, and then leaving our horses

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we ascended the mountain. We found the path very winding among rocks and brush. wood, and the ascent to be longer and more difficult than its appearance in approaching the mountain indicated. We first came to a small temple of Maha Deo which serves as a kind of gateway to the cave. On passing through this temple we came in view of the portico of the great cave. Several natives here made their appearance, professing their willingness to show us the curiosities of this wonderful excavation. In the front of the portico but a little to the left hand , is a large octagonal pillar sur: mounted by three figures of lions seated back to back. This pillar is five feet in diameter and must be nearly or quite fifty feet high. On the right and i. hand of the entrance, are three large figures of ele. phants looking towards it with their heads, tusks and trunks, boldly projecting from the wall. The surface of the portico to the height of 10 or 12 feet, is wholly covered with images of different kinds, and all of very fine workmanship. Above these figures are two rows of windows on the front and on each side. The portico is nearly 50 feet ..". }. 12 feet wide. The door or entrance is 12 feet wide and 18 or 20 feet high. The size and workmanship of the temple corres: pond to its external appearance. The length is 126 feet and the breadth is 46 feet. A row of octagonal pillars extend around the cave except on the front side. These pil. lars stand 10 feet from the wall. On the tops of these pillars are carved figures of elephants, two on each pillar and two figures of pennons highly decorated with crowns and garlands, &c., sitting on each elephant.

The following Sabbath, the missionaries passed at the government bungalow. On their relum to the house from a short absence they sound a “man possessed with a god,” as it was termedan individual resting on his hands and knees, writling his body as if in agony, making strange gestures and uttering indistinct sounds. His as: sistance, it seemed, had been sought by a mau, who had lost some property, and who had in vain tried to find it.

Oct. 31. Rode fifteen miles to Tullagaum, a large village containing by common eith mation 1,500 persons. Just before o: the village, we left the road to Poonah, an took the road to Joonnur, which is 45 milo distant in a northerly direction. While here we stopped in a small house, near " large tank outside of the village. Thi; house which was open on one side, also partly so on the other and much filled with rubbish, was the usual o place ostra. ellers passing that way. We found only two schools in the village. One of them was taught by a young man of the tailor caste, and the other by an aged, brahi. The former received us very civilly and”

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quested a ". of books for himself and his scholars which he promised should be used in school by all who could read. The other teacher did not want any books for himself, nor was he willing that those under his care should receive any. Most of his larger scholars, however, came to our resting place, as soon as they were dismissed and asked for books with which we were glad to furnish them. In the evening while walking in the village an unexpected incident brought us into the company of some of the chief men of the place with whom we had a long conversation on the evidence and claims of the #. They were very civil and on our eaving them they requested copies of the books we had with us, which treated of the subject of our conversation. While conversing with the people in another part of the vi §. an aged brahmin made objection to Christianity. He said it was a new religion; not near so old as Hindooisin– that the English having got the government into their hands were wishing to introduce their religion and would perhaps succeed in doing it as all classes of people were becoming very wicked. He complained that the brahmins had lost their power .# to the government which was ormerly in their hands) and were fast losing their influence. He concluded by saying, “as our worldly hopes are now gone, we have only to be earnest in performing our prayers, rites, &c., with the hope of obtaining something better in the next birth.” The people listened attentively in several F. in the village, and we distributed a arge number of books. An unusually large #. of the inhabitants appeared to be of the brahminical caste. [To be continued.]

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, Feb. 23. Left Ahmednuggur this morning to make a short tour to several villages to the south and southeast. Babjee, our native brahmin convert, accompanied. Our object is to make known to these villages the gospel of Jesus Christ. None of these places we contemplate visiting, have ever yet been entered by a missionary. Oh, for the spirit of the great apostle to the Gen. tiles...Qh for the spirit of Jesus, to go with us. Felt this morning some true desire, I trust, that God may be glorified and the wretched heathen benefited by our contemplated endeavors to preach to them the Savior of the world. Halted at Warlakee, a village ten miles *th of Ahmednuggur. This contains four * five hundred houses. We passed a vil

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era, which cut off its inhabitants till only one or two were left to escape. This has been known in several instances in this country. Perhaps from some other cause. We stopped at a temple of Hunamunt, | The people soon guessed out our business, and one or two who had probably seen us, or heard of us at Ahmednuggur, inquired if we had books. About eleven o'clock the |brahmins came to worship. Their daily so of services here seems to be this; they first worship their God, pour water on his head, bathe his body, put red or yellow paint upon his forehead, breasts and arms, and frequently prostrate themselves for ten or twelve times quite to the ground before him. After this they go to a river or tank and bathe, then eat the principal meat. |Except they bathe they eat not. The Hindoo sacred books prescribe a mode of life much more strict than this which they practice. The brahmin must rise long before the sun, go abroad into the field, wash his hands, feet and face, go to the river and bathe, all before sunrise. He must then worship his gods, read his shasters and meditate in private—bathe again at eleven or twelve—dine—and go to the business of the day. According to the Hindoo shasters, a brahinin must not eat any thing whatever till after 12 o'clock. He must bathe again at four or five in the afternoon. Although they hope by such works of the law to o tain forgiveness of sin, they are as you see far from keeping the law. Instead of bath

ing three times a day, and once before sun

rise, they bathe no more than once and that very much when it suits their conVenience.

The brahmins at first requested me to establish a school here. But when they learnt that the object of our schools is expressly to teach the Christian religion, they said no more about schools, and I left the subject to be considered by the common people, who have less interest in their system of error, and less hostility to the religion of Jesus.

25. Stopped at Balegun, a small village seven miles to the .# The people here suppose all Englishmen and white men to be in the service of government; and when they see them travelling they suppose them on government business. I asked if they knew on what business we had come, They said no, but they were ready to receive the hookum, or command. I told them I had no hookum from government, but had come to declare to them the com. mand of Jehovah, who is far greater than any earthly king and to be adored above all that men call gods. . They said they would hear; and accordingly sat down and listened attentively to the word of God for some time. During the six or seven hours we staid, the temple was for the most part of the time filled with ople of different castes. The Mohas or lowest caste are not permitted to come into the temple. They sat upon the steps without. If they enter, the temple becomes polluted. There are but two or three brahmins in the place, and those too ignorant and careless about religion of any kind either to fear any thing from another religion or to defend their own. Consequently all heard us with attention, and acknowledged the truth of what we said.

26. Mundagun contains 2,000 or 3,000 inhabitants. It is owned by a native prince. Came here last evening. Had prayers in our quarters this morning as usual. Several Hindoos, brahmins, and others were present. All was new and appeared strange to them. They rose in time of prayer, and ave profound attention. During the whole ay, pecple of all classes came for books, and to hear what we might say of the new religion. Babjee and I talked alternately, and both quite expended our strength. A brahmin read nearly the whole of one of our tracts to the people. Though we here spoke of the truth with more plainness than we had before—and unhesitatingly told the people that they were trusting in a refuge of lies which would surely fail them at the

last day, they heard us patiently and no ||

one gainsaid. Such was the demand for books that our whole stock would not have answered it. No missionary had been here before, and no one seeined to know any thing about Christianity.

Went in the evening to see a large tem. ple a few rods north of the village. As I was walking towards it two or three of the brahmins who had listened with much attention, and made many very civil inquiries, came to accompany me. They repeated what they had said before, that the word spoken to them, was true, and inquired in what part of Ahmednuggur we lived, saying they would call on us, thore. The temple is on the side of a hill. We ascended two long flights of stone steps and came first in a large yard in front of the temple. It is enclosed by a thick wall of hewn stone. The whole north side is taken up with cells or sheds built of hewn stone and brick, for the accommodation of devotees and stran

ers who came from a distance to worship, #. the centre is a brick tower forty feet high, and eight or ten feet in diameter with a flight of winding stairs in the centre. From this yard or outer court, I passed through a large gate on the west into the inner"court in front of the temple. just entered the gate when I saw four or

ve of the brahmins who a few moments before sat hearing the word of the true God, performing revolutions around the pimple tree, and bowing very obsequiously before an image which stood at the foot of it. This is a very common kind of worship in this region. They run round this tree one after another sometimes for hours. It is done to procure some particular favor from their gods. As soon as they saw me they ceased repeating their incantations, and one

I had

after another made the best of his retreat. it is not, however, a common thing that they will desist from their worship, let who will be present, The temple is built of elegant hewn stone, and is one of the largest and most expensive I have seen in India. The court, which is two or three hundred feet square, is surrounded by a thick wall which defies the ravages of time. On every side are rooms or cells for the accommodation of devotees or strangers. From this place I descended by a broad flight of stone steps which lead down throagh the south wall into a garden. This contains ten or fifteen acres of ground, is surrounded by a high wall, has a beautiful tank of water in the centre, and is covered by a variety of shade and fruit trees. The whole is a stupendous work and built at enormous expense. I am told it was built by a single brahmin, about a hundred years ago. It will remain for centuries to come, a monument of his folly, and of the depravity of man. As this will undoubtedly sland unimpaired when this heathen land shall be given to Jesus for his inheritance; looking through the eye of faith, I seem to see hundreds and thousands of the true worshippers of God ascending these lofty steps, and occupying this spa. cious place as a temple of the one living and true God. In the evening of the following day, the 27th, passed two small villages, on our way to Merajgaum. The first was the most striking picture of poverty I ever saw. It contains forty or fifty huts, so low, small, and dirty as scarcely to be more than bur, rows in the ground. Many of these seemed to be quite forsaken and gone to decay, and none so comfortable that the poorest family in New England would think them habi. table a single week. The people were at work abroad. Only one man, a religious mendicant, was to be seen. Poor as the people were, they had a temple, an idol, and this idle ignorant fellow who could not read, for a priest and spiritual guide. }

The next village, though miserably poor, appeared so much better than the last as to wear somewhat the appearance of comfort. Some of the lower caste passed near who I sat down, but no one would stop. The brahmin of the village at length hearing || that a sahit was sitting under the great to | where travellers halt, with a book in his hand, came to me. The people then lost their fears, and came and sat down befo me. Here I reasoned with the brahmin sor some time on the folly and sin of worship. ing wood and stone; and exhorted the so ple to escape from a system of superstition which can only blind their eyes, but no | save their souls. The brahmin plead in favor of Hindooism, the custom of their foresathers, the antiquity of their shal. and the ignorance of the people. The la': is often adduced as a strong argument."

favor of idolatry. The ignorant, say to

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28. Most of the brahmins who came yesterday were shy of us to-day. Two or three came about noon, and brought with them a learned, proud gooroo, who evidently came to brow-beat and abuse us. I told him if he could use soft words, I would talk with him, but it was not our custom to rail and dispute with rancor. He became more calm. We then conversed for some time. At length. I used with him the argument which I did with the people yesterday; and assured him that he must according to the confession of his own people seek some other refuge, or lose his soul. He rose and went away in a rage. His mind was doubtless irritated on this subject before he came. Many of the common people heard us glad. ly. We had promised to distribute what books we could spare, at three o'clock. Long before the hour arrived our place was thronged with urgent applicants. In a few moments we distributed nearly all our stock, reserving but a few for the villages we shall pass on our way home. Four times our whole stock would not have answered the demand. When we said, “we can give no more” they still pressed their applications,

We have not yet the happiness to know in this part of i. that these urgent applications for books are often or generali made on account of the religious to, which they contain. They are oftener made on account of the scantiness of books among the people—the demand for schools, Furiosity, and perhaps a desire to get a book because another has got one. In either case we have reason to believe the books will be read, and therefore ought to rejoice that so wide a door is open to set religious truth before the people.

2. Evening. Rode to Goomerpiper a hall village on our way to Ahmednuggur. The cultivators were just returning from the field. The herdsmen were riving

were unlading their beasts of burden at some resting place or watering them at some neighboring well. Here too might be seen the women coming with pitchers on their heads to draw, and Rachel's sheep and Laban's cattle coming to drink.

The sun had not yet set. The people seeing us disposed to talk with them soon gathered around us. We sat down upon the steps of the temple, without the walks, and there preached to them Jesus. Among some objections which as Hindoos they urged against Christianity was this common one, “that a rast number professing to be Christians lead most ungodly tices.” A huiniliating truth which cannot be denied. Their rulers, they said were Christians, but many of them were living in the open indulgence of sins which are most express] forbidden in the ten commandments whic I had been repeating to them. Would to God, that it were not too true, that the world over, the ungodly example of men called Christians, is one of the most stubborn obstacles against the propagation of Christianity.

Returned home in the evening of March 1st much fatigued. Had been absent eight days—rode 90 miles—recruited my health— revived my spirits, visited sixteen villages, and made known the words of salvation to some thousands of deluded Hindoos. The bondage to which the people though willing slaves, and the tyranny with which brahmins lord it over the consciences of an ignorant and bigoted populace, never appeared to me so abominable as during this short tour.


IN our last number, we noticed the lamented death of Mr. Hervey. In a moment, his toils for his perishing fellow-men were closed. Most impressively are his fellow-laborers reminded of the importance of effort while the day lasts, and of being also ready for the coming of the bridegroom.

Mr. Hervey was born on the 22d of January, 1799, at Kingsbury, Warren county, New York. He graduated at Williams College, in 1824. After leaving college he taught school in Blooming Grove and Albany, New York, for one year, and in the following year, performed the duties of tutor in Williams College. The three years succeeding, he spent in the study of theology in the theological seminary at Princeton, N. J. In the winter of 1823, while in his junior year in college, he was hopefully converted to God. The perusal of the life of David Brainerd first led him to consider seriously the subject of devoting himself to the foreign missionary service. In September, 1829, he was ordained in the

their flocks into the village. Travellers

Park-street church, in Boston, as a missionary to

the heathen. On the 30th of June, 1830, he was married to Miss Elizabeth R. Smith, daughter of Deacon Jacob Smith of Hadley, Mass. On the 2d of August 1830, in company with several other missionaries, they embarked for Calcutta in the brig Corvo. They arrived in Bombay on the 7th of March 1831. Mrs. Hervey died at Bombay on the 3d of May 1831. Mr. Hervey removed to the new station at Ahmednuggur, on the 21st of April, 1832.

The following account of his last moments is furnished in a letter from Mr. Read to the afflicted parents of Mr. Hervey, who now reside in Troy, New York.

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Ahmednuggur, May 13, 1832. My dear Mr. and Mrs. Hervey–We have heard with much joy of the gracious visitation which your dear family have experienced from on high. The Father of all mercies has been pleased to show you a glorious manifestation of his goodness. Gold and silver and all precious treasures cannot buy what God has freely given you through

his dear Son. I doubt not you will point back to your dear son William as the instrument, to some extent, by which this ood has come to you. You will not won#. that we say we have rejoiced to hear such blessed intelligence from Troy. To hear that a single soul, is born again, and thereby made heir to all the glories of the upper world, is a subject of unspeakable joy to all who love the Lord Jesus. If then, the title to the unfading, incorruptible in. heritance is a just ground of such joy both to men and angels, how much greater joy ought the actual possession of it to give? Suppose your heart fixed on this world, and your son were made heir to an earthly throne, you would, in consequence rejoic , but, on account of the contingencies of this life, your joy would not be full until you saw him in the actual possession of it. W. ou then rejoice, or will you mourn, when }. ou, that your beloved son William has taken his crown. He has actually taken ossession of the incorruptible inheritance. }. unspeakable joys, to which, as an heir of God, he was intitled, are now his. He has finished his course. His pilgrimage is ended, and he safely landed beyond the swelling flood. To you, to us, to all his dear friends, it seemeth not joyous, but grievous. But to him, we trust, it is joy unspeakable and full of glory. We shall o to him, but he will not return to us.

ut, dear brother, much as I loved thee, I would not call thee from thy mansions of rest. I would not take the crown from your head, or the harp from your hand. But why do 1 keep you from the distressing events of William's death?—Yesterday he was, for aught we saw or heard to the contrary, as well as he who now writes you. We saw him at two o'clock. He then ap

peared well. At half past six in the eve

ning he came upon the verandah where Mrs. Read was sitting, with the little moth. erless boy. He appeared ill—said he had been vomiting. As the cholera is prevail. ing to some extent in town, Mrs. R. imme. diately expressed fears that he might be altacked. She urged him to send for a phy. sician, and in the mean time to take some cholera medicine. He said, no, he should be well soon. He then went to his own room, which is but a few yards from our house. Mr. Jackson, the chaplain, called at this moment, and on being informed that Mr. Hervey was ill, he immediately went to him. He then appeared cheerful, and did not regard himself much ill. As he grew worse, Mr. J. persuaded him at seven o'clock to have a physician and accordingly sent for Doct. Graham. I had gone into

| the village and did not return till after

seven o'clock. I then found him on the bed. He was so hoarse that he could scarcely speak loud, and deaf with one ear. The hoarseness as also the deafness came on him suddenly, when he was first attack ed. . His visage was already marked with

| death. The doctor came about half past

seven, and to our great alarm and astonish. ment, declared he i. the spasmodic cholera. No time was lost. Medicine was immie. diately given, and all done that humanskill could do to save his life. But it was too late. All was lost. He was fast failingwas exercised with severe spasms—his eyes sunken—his countenance fallen, and the cold sweat of death was profusely upon him. When I first saw him, he said he thought it very doubtful whether he should live. I asked him how death appeared to him. He replied, “I have been an unprofitable ser: vant." He requested us to pray “that God would have mercy on him, a sinner." When I referred to his parents and friends in America, he said, “I wish you would write them. Tell them all I love them, and hope to meet some of them in heaven:but,” added he feelingly, “I fear I shall not meet them All there.” #, Mrs. R. who was sitting near him, he said, “My little boy, commit to you. Take him, and the little I leave, and take care of him till you can send him to America.” About ten o'clock he requested me to read the 26th chapter of Isaiah, and pray with him. I also read the 12th chapter of the same book. This chap. ter his dear Elizabeth requested might be read at this time in the evening, just one year, and ten days before, when she was about to enter her eternal rest. I well remember she then said to her afflicted hus: band, “You will follow me soon.” Whether she had a presentiment it would be so soon, I know not. We did not understand it so. Qur dear friend and physician, Doet, Goham, to whose kindness we are daily in debted, scarcely left him a moment till he died. But the cold hand of death was upon him. Medicine, a hot bath, and every means which was used to restore the

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