The attendance at the Festival of Juggernaut, or Rut, is the largest. There being but few, the people assemble together from a distance. It resembles, in some measure, the fairs at home; playthings, sweetmeats, &c. are sold; and the bustle and confusion are so great, that, in Conchanugur, some persons have for the last two years been seriously injured.

The Kalee Worship is another public festival, but not so frequently attended as the Doorga poojah. The worshippers usually become intoxicated, and the obscenities which take place cannot be mentioned.

There is a great variety of inferior Idols, which I have omitted to mention: suffice it to say, that, among all the Idols which they worship, there is not a single Idol or Temple which is intended for the Worship of the True God. The Athenians had at least an Altar to the Unknown God; but the Hindoos have not even that. Bromho, the Eternal Being, is entirely omitted in their devotion: the Brahmins confess that they have no muntra or incantation, or any form what ever, in which they worship Him. How true the statement of the Apostle, They served the creature more than the Creator, who is blessed for ever! Even the comparative idea more, is done away with. This assertion is not overrated; for none of the Idols, or those fancied Beings which are represented through the Idol, is called Bromho; excepting the Debtas, taken to gether as one, are said to compose the Eternal Being: but according to that system, men and other animals &c. are also included in it. No Brahmin of mo→ derate learning and sense, far less the more learned, even attempted to say that any of the Idols is Bromho, or that their worship is intended for Him. But they defend this practice, by saying, that as no admittance can be obtained to a great person except through his servants, so by worshipping these Idols they expect admittance to Bromho. The case of the Heathens is lamentable: they are left like wandering sheep in a wilderness : throughout the year, there is not a single instance of their meeting together for Public Worship or Prayers. The Meetings which they have, are either a dance or a drama; and, as I have said, in the Poojah nobody knows what is going on but the Brahmins: even the Rajah of Burdwan does not know it. What a glorious system is Christianity! and how true the words of the Psalmist-How amiable are Thy tabernacles,OLord of Hosts!

Intellectual powers of Mahomedans and Hindoos.

My interviews with Mahomedans have not been so frequent as to enable me to form a judgment of their intellectual powers: but those who have had an opportunity of judging of Mahomedans and Hindoos are of opinion that an accomplished Mahomedan possesses more good sense than a Hindoo. Their Literature being in some measure more in conformity with ours, may be a reason why a Mahomedan appears, in our sight, more intellectual than a Hindoo. The intellectual power of the higher Caste of the Hindoos, particularly those of the Brahmins, are not of an inferior kind: many of the Brahmins display, in conversation, a great deal of vivacity. But one fact is curious: the Hindoo Boys, when young, are exceedingly quick and forward, and seem to outdo Europeans of their age; but, usually, after fourteen or fifteen years their sprightliness seems to turn into a stupor: the reason must either rest on their quick ripening, or in their subsequent habits. Many of the learned Brahmins have acquired such agreeable habits and pleasant terms, that it is amusing to converse with them, particularly when the drift of their conversation is understood: though I must remark, that their reasoning in the abstract proves often an outrage on common sense: yet it should be recollected, that they judge from wrong principles which are once established in their Scriptures, and which they do not venture to set aside; and therefore their conclusions are erroneous, though the general strain of their argument is in connection, and, in some measure, conclusive. It is astonishing what a mass of subtle sophistry the mind of a learned Brahmin contains: it consists almost entirely of metaphysical subjects: his ideas seem to be more imbibed from the Shasters, than to be the produce of his own mind; for, in every conversation, first a shlok, or verse, from the Shasters is repeated, then explained, and thus the conversation is branched out: and, with little variation, one meets with nearly the same argument from every one, except those who have had much intercourse with Europeans; for these are more in the habit of forming arguments on their own ground, and usually reason more closely than the others.

In the Schools of Mussulmans, chiefly, Persian Literature is taught; but the schools are few, and the scholars not numerous. The usual acquirement which the Mahomedan Boys in our Schools look for, is, to become qualified to keep a Kitchen or Table Account; as the European Gentlemen are usually supplied with Servants from this class. Those who expect to get an employment under Go vernment begin their education with Persian immediately.

The Schools of the Hindoos are by far the most numerous. In the highest schools, Sanscrit is taught; which chiefly comprises the Sanscrit Grammar and Dictionary, which are committed to memory: the greater part of the Students go but half through this course: next to this, they begin the Smrites, or Hindoo Law, the most necessary thing for a Brahmin to know; then the Porans or Historical Sketches; the Tuntras, or composition of Shib; and in some schools they study Logic and Astronomy; in others, Commentaries or Essays on the Vedam. These Commentaries comprise six different Systems, called Solardarshun, which frequently contradict one another. Several of the learned Brahmins are acquainted with an Abstract of all these Systems; and the consequence is, that in reality they believe nothing at all: most of them approach to Atheism; but the term Nastic, that is, Atheist, is one of the greatest abuses that can be given, and they take care not to be suspected of it. The Rajah of Burdwan maintains a Free School, containing about 60 scholars: Sanscrit, Persian, English, and Bengalee, are taught in it. The inferior Schools, that is, Bengal Native Schools, may be met with from 1 to 5 or 6 in a village, containing from 20 to 80 or 100 boys in each: Arithmetic is chiefly taught in them. The Teachers are scarcely able to read a printed book, books not being used in them; but they learn to spell names of

persons &c. No respect is paid to Orthography: wrong spelling is frequently seen in public Advertisements; and people employed in Offices usually follow an orthography of their own: the Natives do not think it wrong to do so. Among the Brahmins, Sanscrit Learning is very scarce in Burdwan and its vicinity, and the learned Pundits can easily be numbered. Many of the Expounders of the Law are scarcely capable of reading a line. One of this class, residing a mile distance from us, has to give to 14 villages the opinion of the Law. I once gave him a book, and he was unable to read five lines; nor did he understand easy and common Sanscrit terms. They have learnt by heart what a man has to pay when a cow dies within his walls, or any such like things which happen against the Shasters. The Scribes here mentioned are not in connection with Government: this right hereditarily descends from father to son. Sanscrit begins to become more scarce. English, Persian, and Arithmetic are chiefly sought after; for these are the channels in which the much-desired object, money, is obtained; and without these acquirements they cannot hold high offices. Many friends have been desirous of availing themselves of their great desire for English, to open to them the stores of knowledge which the English Language contains; but the time of a thirst for knowledge for its own sake has not yet arrived. The Boys usually stay till they, can become Copyists, or can make themselves a little understood in English, and then they look out for wages: every effort of this kind has, however, its good, but its utility is but comparative. When we teach them in their mother tongue, the expenses are little; and a Boy may store his mind with useful knowledge at a period which is requisite to go through the dry and uphill part of the English Language. English will gradually make its way by itself.

If I were asked to shew the return which we have received for the expenses incurred in teaching Bengalee, I would make the answer which a Farmer would give, when, immediately after tilling and sowing his ground, he were required to shew the fruits of his expenses. If we have not done more, we have at least sown, and are sowing, the good seed. I could not state with exactness the effects which our instruction has on the conduct of the Children. To do this, would require a habit of living among them; and some

times one dare not venture to draw a conclusion from what passes before one's eyes. Whilst I was once preaching in a village, old and young appeared to be very attentive; but no sooner had I turned round to return home, than they hissed and clapped hands at me.

Regular Worship—I mean according to the Church of England—I think is one of the best means of exciting feelings of reverence for our Holy Religion. Lately, a woman was attracted by the singing, and came before the door and stood there till Service was over. She was observed, by the audience, to shed tears,

General View of the Mission.

It is now about eleven years since the Station was formed; according to which time the effects may appear insignificant: but when the bulwarks of prejudice and long-established errors, the habits which we have to contend with, and all the circumstances of the Country, are taken into consideration, it will no more appear that little has been done; though little indeed, when compared with what is still to be accomplished! To form an idea of our operations, I think the Returns will give the clearest view to what extent Missionary Operations have been carried on. The number of Schools shut up were situated in the vicinity of Burdwan, extend ing at the distance of eight miles from the centre, comprehending a circumference of sixteen miles in diameter.

The extent of knowledge which the Boys usually acquire in our Schools will be seen from the List of Books read in them. The First Class has nearly read through the whole; but not without exception, for sometimes a Boy advances without going through the usual course; and sometimes we have not books enough of one kind to supply them all. The knowledge spread by Preaching is scanty: our Missionary Exertions extend not further than the distance above mentioned, excepting the little which persons coming from a distance may carry home with them. People who never come within our reach generally know very little of Christianity: it is sometimes called, "To worship Jesus Christ;" "To become English, as they call it;""To eat the Sahib's Kanah;" and "To give up caste." To worship, that is, to pronounce the name of the object worshipped, to observe the rites of caste, and the rules of eating, form the main body of their religious notions: the breach of the two latter is dreaded with horror. The

abuse which the Native Christians have to bear, is chiefly that on account of eating: it can therefore easily be imagined how Christianity is received in the eyes of those who have not yet had an opportunity of observing its beauty.

But,

Sensible Natives have sometimes observed, “that, of the Christian Religion, nothing else but the bad name of eating and caste-concern has spread; but the Doctrines of the Gospel need only to be known, and the odious idea will soon vanish." Our Native Christians tell me, sometimes, in an air of triumph, that the people begin now to understand that there is some Religion among the Sahibs. It is a matter of fact, that the Christian Religion is viewed with jealousy and terror in those places only where Missionary Exertions have never reached: as far as the people know it, they hail our Religion, although they do not embrace it, nor obey its precepts. Were the Natives still possessed with the prejudices they formerly had, why would parents allow their children to learn by heart the Catechism, Gospels, &c.: for it is well known, that they formerly would not touch a book; and in places where new attempts are made, the difficulty still exists. on the other hand, look at Burdwan, Chinsurah; and in those places where the operations of the Mission have existed for some considerable time, there is no more any odious feeling or jealousy against our Scriptures. A number of Heathen Natives attend our Worship; and, if my bodily strength would allow me, I could have Service in any of our Schools: not that they would attend from a spiritual desire, for they have none, nor without some view of paltry interest; but still it proves that there exists no jealousy or hatred against it. In my last journey to Culna, I baptized 10 persons under a tree near the road-side, when we were surrounded by a great crowd of people. After Service was over, a person cried, "This is indeed a good Religion, when those who embrace it keep it!" indicating doubts that the Candidates would keep to their promises. Whatever the case may be, here is a public confession from a Heathen, in the presence of several hundreds of others, that the Religion is good.

Inadequacy of Means when compared wish Openings.

You will see, in the List, that Schools have been shut up in Burdwan and Culna,

Native Schools.

The District of Burdwan is more favoured by Providence than many others, there being Three Mission Stations in itBurdwan, Culna, and Cutwa. Culna is situated directly east from Burdwan, at a distance of 32 miles; and Cutwa nearly north-east from Burdwan, and about the same distance as Culna: the three Stations nearly form a triangle. Cutwa is occupied by the Serampore Baptist Missionaries.

CULNA.

The remarks on Burdwan may be applied to Culna, excepting in a few particulars presently mentioned. The Mission commenced in 1825: the Station was selected partly because it is connected with Burdwan, and partly because it is very populous; and being a great trading-place, people going and coming from different parts of the Country may carry the good Seed along with them to the interior, which Missionaries scarcely find it practicable to reach.

Advantages of Culna as a Missionary
Station.

The place being situated at the riverside, is convenient for a Mission Station : besides this, it has little external attrac tion; every thing is gloomy, and has a Native-like appearance, there being no Europeans living there to improve the place the Natives themselves say, that where the Europeans live the ground is made GOLDEN.

The Market is not furnished with articles necessary for an European, and to rear every thing for oneself increases the expense; and no Medical Aid can be procured in less than 32 hours: but for Missionary Labours it has conveniences preferable to Burdwan. The Town being extensive, and one continued train of Buildings, with little intermission, not much time is lost in travelling about. The Population consists almost entirely of Hindoos; and, people having settled there from so many different places, the bond of Caste is not so inveterate as in other places, excepting in those divisions which they call the respectable ones. The exact number of inhabitants cannot be given:

It being only at a distance of twelve miles from Nodea, the Seat of Learning in Bengal, the Sanscrit Schools are far superior and more numerous than in Burdwan: in one of the divisions situated westerly, called Dhatregram, comprising 300 houses or families, there are 6 Sanscrit Schools. Logic is the favourite subject in their literary pursuits.

Idolatry.

Idol Worship is carried on with far greater eagerness than in Burdwan: people of both the Brahmin and Soodra Caste, and of both sexes, sit promiscuously at the bank of the river or tanks, moulding the Shiblinga, and worshipping it. Culna being the second residence, if it may be called so, of the Rajah of Burdwan, he ing 108 Shib-stones: each stone has a has established an Idol Temple, containseparate little Temple; and the whole is enclosed by a wall. When I asked the they expected to result from worshipping worshippers attached to it, what good all these stones, they laughingly replied-" Brahmins are maintained by it, which is holiness." Besides this, there are, in the town, several hundreds of these Temples; and Idol Temples of other names are numerous. The Aushud Tree, the Munosho Bush, intended for the worship of Snakes, and particularly the Tulshee, are nearly everywhere worshipped there; also the Blessing-stone and the Virtue-stone, &c.

vice of Europeans, where they have become a little acquainted with the Truth.

The town being very extensive, the remarks are applicable only to some divisions. The prejudices of Caste, eating, and other things peculiar to Hindoos, are, in some places there, much stronger than in Burdwan; and in some divisions they are less. In Dhatregram, the place mentioned above, the population consists purely of Hindoos; and most of them are, among the Natives, decent and intelligent men. There we do not meet with any objection at all. Some months ago, a man of that place was baptized; and the convert has not, as yet, met with any abuses. It is however difficult to say whether the generality of the people are so favourably inclined; or whether they are influenced by the Pundit of our School there, who is the encouraging man of that place.

The Christians in Culna are living at their respective homes, where they lived before they were baptized, in different places. In Burdwan, our Christians are all living on the Premises. The formermentioned are regular inhabitants of Culna the Christians of Burdwan were collected from various parts of the Country, and have consequently no other refuge. The Communicants for the Lord's Supper are few: it is owing to want of opportunities to bring them on in instruction.

BUXAR.

Extracts from the Journal of Kurrum Messeeh, Native Catechist at Buxar; detailing Conversations with the People and the Distribution of Tracts.

Oct. 1, 1829-Met eight or nine men sitting at a shop. On being questioned, they said they came, with the Rajah, to the Feast of Ram Lukhismun, from Jugdeespore, 12 coss hence. I observed, 'Alas! that you should forsake your Creator and Preserver, and trust in others!" They said, “Whom else should we trust?" A. "In the Lord Jesus Christ, that you may be saved.".

Q." Who is Jesus Christ?" A." He is the Everlasting Son of God, and God."Q. How may we obtain a knowledge of him? A. Come with me, and I will teach you."

دو

They accompanied me, when I read the Tract in Poetry to them; and that day distributed about 25 Tracts.

Oct. 2-Went to the Fair. Had some conversation with a Devotee. He said, "Every thing you do is good, but one; and that is, the killing of animals." I replied,

Oct. 5-Went again to the Fair. After reading the Tract, the Brief Sketch of Hindooism, a Brumhacharee Devotee said, "Every thing is good, excepting the prohibiting of the worship of the Debtas." The School Pundit then told the man, that what I said was very proper, because it is written in the Vedam, 'There is but One Spirit, and no other;' but from this Tract we learn, and it is manifest, that 33 millions are called gods. A great deal of controversy afterwards.— Distributed about 16 Tracts.

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Oct. 8-Went again to the Fair. Met a Pundit, who asked me, How many gods do you worship?" I replied, Where can you learn the mystery of that God who created heaven and earth, when you worship 33 millions of gods? His name is not known amongst you." I then read the Sketch of Hindooism; in the first verse of which Tract it is written, that the Vedh Shaster says that there is but One Supreme Being. The Pundit then wished to know the shape of the Vedh. I said, "You do not know it yourself; and why do you ask me?" Then I asked him, "Do you know the Vedh?" He said, "Yes." I asked in what age of the world the incarnation of Nursingh (Lionman) appeared. He replied, In the third age.

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Then said another Pundit to him, No: you are telling a falsehood:" at which he went away, quite ashamed.Distributed about 60 Tracts, and read a good deal.

Oct. 9-Went to the place where the tents of the three Rajahs (viz. of Jugdispore, of Doomrao, and of Buxar) were pitched. While conversing with a Pundit, the Rajah of Jugdispore cast his eyes upon me; and, seeing me distribute books, sent for me, and wished to know why I distributed books amongst the people. I replied, "My purport in giving away books will be seen from what I read to the people:"-I then read the Brief Sketch of Hindooism to him; which pleased the Rajahs much, and they took books from me; and the people also took books. About 40 Tracts were distributed.