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SACRED BOOKS OF THE HINDUS.

[MAY,

puja or worship; visiting and residing at holy places; performing the shaddrů, or the rites for the repose of the soul of deceased ancestors; bathing in the Ganges and other sacred rivers; offering sacrifices; building temples; cutting roads and tanks; planting trees, especially sacred trees; setting up images; fasting; and reading or hearing read the sacred books.

These consist of the four vedas, six shastras, and eighteen puranas. The vedas are very ancient books, written perhaps some thirteen centuries before the commencement of the Christian era. Some of them have been translated-the Sama Veda for instance, which is found to be a heap of hymns, without coherency or sense, and lamentably destitute of doctrinal or moral truth. These hymns are those chanted when the fermented juice of the moon-plant, which is strongly intoxicating, is offered in libation to the gods. The hymns laud its intoxicating qualities: "Thou, O Soma, art the embroiler of all things in thy drunken frolics! O moon-plant! those drenched with thy sparkling juice, in their inebriating cups, slew the Rakshasa band!" &c. The Rig Veda consists also of a series of hymns to the sun, fire, the soma-juice, the clouds, and the sea. The two other vedas are said to teach the art of magic, and the method of injuring men by witchcraft and incantation. The shastras embrace the six following subjects-The rules for reciting prayers; the accents and tones to be observed; ritual; grammar; glossorial comment; metre and astronomy, &c. : although treating of secular subjects they claim the authority of inspiration.

The puranas are the only books in general circulation, and from these are mainly derived the prevailing ideas of the Hindus on the wide range of subjects of which they profess to treat. They are eighteen in number, containing, it is said, no less than 1,600,000 lines of sacred verse, in which the creation of worlds, chronology, genealogies of gods and patriarchs, are treated of, together with crude attempts at history. They pretend to be very ancient books, but are far from being so; the oldest not being anterior to the eighth or ninth century of the Christian era, and some of them not being more than 300 or 400 years old. The writers, whoever they were, appear to be divided between the rival claims of Vishnu and Siva. There is no light in them: nothing calculated to elevate or purify the mind. Professing to guide the learner, they only lead him more and more astray, and leave him lost in a labyrinth of uncertainty and error. Yet to read these books, or hear them read, is an act of the greatest merit, extinguishing all sin.

Our engraving represents a Brahmin engaged in reading the puranas for the edification of the bystanders, who present to him offerings in return. The woman who is going away has just placed a handful of jasmine blossoms on the sacred books.

Occasionally rich men expend considerable sums of money in the mere recital of these books. Some auspicious day being selected, the Brahmins are entertained the day before. A shed is prepared, covered with thatch, and open on all sides, sufficient to cover a large assembly, having at one end an elevated place for the person who is to read, and at the other a curtain from whence the women hear and peep through the crevices. Mats are spread, and, on the appointed day, all take their places. The individual who is at the expense of all this, after bathing,

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VISIT OF THE BISHOP OF CALCUTTA TO BENARES.

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enters the assembly, and chooses the reader, around whose neck, arms, and head thick garlands are placed, and his breast and forehead anointed with white paint. He then begins to read one of the puranas aloud. Occasionally, as the feelings of the people are moved, he is presented with money. This is continued day after day for a certain time, until the book is finished. Sometimes the guests are feasted on the last day, and the Brahmins dismissed with presents. Rich men are said occasionally to have expended not less than 100,000 rupees (ten thousand pounds) at such recitals.

Hindus also, as an act of merit, employ persons to sing those parts of the shastras which contain the history of their gods, and which are often of a most abominable character, fitted to excite the worst passions, and pollute the whole population. When shall these foolish and wicked books be rejected by the Hindus, and committed to the flames, and the true revelation of God, which tells us of God's gift of His Son to be the Saviour of sinners, be substituted in their place; and, instead of Brahmins reading the puranas, there shall be spread abroad throughout the land those who shall read to listening assemblies the words of eternal life?

VISIT OF THE BISHOP OF CALCUTTA TO JAY NARAIN'S COLLEGE, BENARES.

THE following account of the venerable Bishop of Calcutta's visit to this seminary, as communicated to us by the principal, the Rev. C. F. Cobb, will be read with much interest and gratification. The stirring sermon preached by the bishop at the Church Missionary Anniversary in 1846 is still remembered. It was an appeal which went to the hearts of God's people, and which has not yet lost its freshness; and it is with thankfulness we find him, at his advanced age, still enabled to visit his extensive diocese, and not only reach Benares, but, in the north-west provinces, meet our Missionaries from the Punjab, and admit to holy orders a Sikh catechist, thus carrying out with energy his plans for the evangelization of India. Mr. Cobb's letter, dated Nov. 8, 1854, runs as follows

The notes which I should be jotting down in my journal of our dear and venerated bishop's visit to Jay Narain's college to-day, why should I not write off at once? Thus you will get them fresher, and my next report will be so much the less encumbered. Intense occupation must plead my excuse for rushing in medias res. We all breakfasted together at Mr. Smith's, and then adjourned to the college. I first took the bishop over our new building, with which he seemed much pleased, especially remarking that he thought the verandah which runs along the front of both buildings, and is continued between them so as to make a connecting corridor, must be the longest in existence. He was also much pleased with the centre hall and library of our present schoolhouse. We held our examination in the library. Besides the Missionary party and his lordship, we had Mr. Blomefield, the bishop's chaplain, and our kind friends, Mr. Tucker, commissioner, and Dr. Leckie, civil surgeon. The bishop wished to have the

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vernacular classes first; so we called up the three Persian-college classes, about forty boys. He had them read St. Luke xv., and Mr. Wilkinson, in whose charge that department is, put questions, or interpreted for the bishop. The conclusion of this was an earnest exhortation from the dear old saint to them, like the prodigal son, to cast away all their sin, lying, vice, idolatry, and turn to the only true God their Father. He dismissed them, as he did all the classes, waving his hand, and bidding them "Salam, Salam!"

Next I exhibited to him a map of Benares, just executed by one of my English school-boys, which is the most perfect one ever yet prepared, and, I should expect, will be lithographed and published. It is based on Prinsep's, with alterations and additions. The delineation is the boy's. The bishop was in ecstasies with it, and, calling up the boy, said— "I am greatly pleased: your name will become great." He was equally delighted with our general maps, executed by another boy, with the Devanagrí character, for the use of our Hindí department, and equally complimentary to the lad who had drawn them, to whom Mr. Tucker also advised a donation of ten rupees on the spot.

Mr.

Next we called up twenty of the most advanced Hindi and Sanscrit students. These boys, and all the department, are in charge of Mr. Broadway. The Hindí boys proceeded to read St. Luke iv. Broadway questioned them. These boys are admirably taught in the holy scriptures, and, from early habit, read ore rotundo. This Mr. Colvin remarked when he was here, but the delight of the good old bishop was most cheersome and pleasant. Hearing them distinctly, he turned from side to side, his face beaming with pleasure, to express his gratification. In the course of the examination, one boy very earnestly and energetically answered about Satan, "that he had great power in this world amongst those who obeyed him." The bishop, when this was explained to him, was very anxious that they should all understand that temptation was universal; and, when the boy earnestly declaimed more on the subject, inquired, "Is he a Christian?" Hearing he was not, he exhorted him to become one, and then, through Mr. Broadway, warned them that Satan tempted every one of themselves, one to one sin, one to another.

Then we had up the three English-college classes, twenty-three boys. They read John iv. The bishop asked, "What does our Lord mean by the well of water?" First boy-"The Holy Spirit." "Very good. Can you show that from another passage in St. John?" This was only done with help. "What does the Holy Spirit do for us?" "He gives us knowledge, and guides us in the true way." "Very good. What do you mean by the Holy Spirit?" "The Spirit of God." I interposed, and said, "You mean the third person of the "The question

passed one or two, and came to a Christian boy, who answered rightly. The bishop-"What has each of the persons of the blessed Trinity done for us?" One lad said, "The Father made us;" the next, "Jesus Christ pardons our sins." I interposed, "But how does God pardon our sins? on what account?" "Through the mediation of Christ." The bishop-"How can you be saved?" The next boy, a lad of whom I have great hope, "By believing on Jesus Christ." Bishop-"What do you mean by prayer?" The next boy, "Addressing God." I passed the question on. It came to a Christian.

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TO JAY NARAIN'S COLLEGE, BENARES.

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He said, "Wishing from God." I objected to the English. He said, "Begging from God what we need." The bishop said, "Can you give a parable which encourages us to pray?" The lad gave it, after a little hesitation. "What is the parable of the unjust steward?" The boys had not read St. Luke lately, and so were at fault. The first boy gave that of the unmerciful servant by mistake. Bishop, "What great event happened in the reigns of Henry VIII and Elizabeth?" First boy, "The reformation." "What do you mean by reformation?" Second boy, "The corrupt state of religion was reformed." The bishop then proposed to them some historical questions. I said, "My lord, they are yet, most of them, very little acquainted with modern history." "Well, then, who was the greatest, Alexander or Julius Cæsar?" A nice, sharp boy stepped forward, and said, "Alexander, for when he conquered Darius he treated his mother honourably and kindly, and therefore he was benevolent." The bishop was pleased, and asked him how Alexander died, which he also stated correctly, and the bishop moralized on it. Another historical question about Demosthenes was well answered by the first boy, a clever young Brahmin; and then the bishop said, "Well, Mr. Cobb, is that all?" I said, "My lord, I have an indefinite number of classes, if your lordship wishes to hear them." "Oh," said he, getting up and turning away, "no, indeed: I have done quite enough: no indefinite number of classes for me."

We just took the bishop through the school. When we were among the little Bengalí boys, he first noticed one little fellow with his smart scarlet and gold cap and scarf-as they all came in their best; and then, standing by one nearly naked little urchin, said, "See, he is quite afraid

So he walked all down the row, patting the little boys' cheeks. Meanwhile they all began their simultaneous chanting of the multiplication-table, which pleased him. When I had taken him through the centre hall, in which are ten English classes, averaging fifteen boys a-piece, and one wing with four Persian-college classes; and then, going out into the verandah, had led him through a long vista of little Bengalís, with their writing on leaves; and then, through two class-rooms, into another verandah, chokeful of small Hindí boys, he exclaimed with astonishment at our numbers. Then we went into a Sanskrit class, and the bishop asked the pundit-a man only with us a week or so-whether the Sanskrit was ever a vernacular? He said it was the language of the gods and pundits. "Gods!" said the bishop: "it's all untrue:" adding, half in English, half in Hindustaní, "There is only one true, almighty, everlasting God," &c. As the bishop went away, he said, "Put me down for another 200 rupees for your new building: you know I have given you one already." We had had a beautiful exposition in the morning from 2 Pet. i., in which the bishop, by plain and faithful warning as well as by most affectionate encouragement, stirred up our minds. It was truly a season of refreshment.

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THE RUSSIAN PEASANT.

RUSSIA! how many thoughts that word awakens in the heart! A sanguinary war, which, short as the time has been which has passed over since its commencement, has already cost this country thousands of

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THE RUSSIAN PEASANT.

[MAY, valuable lives, and left wives widows, and children orphans. Who does not think of it? Who does not pray that the sword may soon be returned to its scabbard, and peace restored to the nations? How wicked the ambition which moves rulers and people to aim at universal conquest! How dread the fanaticism, which, regarding a corrupt and idolatrous Christianity, such as prevails in Russia, as the alone true faith, is prepared to propagate it by the sword! How stern the necessity which compels a nation like Great Britain, desiring to remain at peace, and cultivate the arts of peace, to employ its energies in war, for the protection of the weak and the coercion of the wrong-doer!

The ambition of the rulers, and the ignorance and fanaticism of the Russian peasantry, are the evil elements in which has originated the existing disturbance of the peace of Europe. The one acts upon the other. Through the priesthood, the government moves the people to its purposes, and in the millions of the Muscovites finds an immense material for war service.

The Russian peasantry are an ignorant and degraded people. They are not freemen, but serfs. The property of the Russian proprietor is valued, not by his acres, but his slaves-that is, the number of male peasants on his estate. A peasant has, on the estate to which he belongs, a house and portion of land, the rent of which he pays in labour, working three days in the week for his lord, and having the remainder of the time at his own disposal. But he is liable to great oppression. The laws which profess to protect the weak are not always enforced, and, by the influence of the noble, are easily set aside; so that, practically speaking, in remote and secluded districts the proprietor exercises uncontrolled power. A peasant, when convicted of an offence, is flogged, or sent to Siberia, or to the army. The yoke of slavery presses heavily on the poor Muscovite peasant. In the matter of his own personal liberty, in his relations to his family as husband and father, in the possession of any little property which he may acquire by his industry, he is never secure from the exercise on the part of his lord of tyrannical interference. In addition to many other sources of vexation, he is liable to be taken as a conscript. The proprietor is bound to furnish from the serfs on his estate the quota which the exigencies of the government may require of him ; and there are certain qualifications which the conscript must possess. There may be three brothers in a family, and one of them must go as a soldier. There are few things which the poor Muscovite more dreads. Twenty years' service in the Russian army must be fulfilled before a discharge can be obtained, and how few survive that term, amidst the hardships and ill-treatment to which the Russian soldiery are exposed! Of the three brothers, one has a wife and children; the second is below the standard height, or is in some way physically disqualified; the third is a minor, and cannot as yet be compelled to serve. The father of the family must go, unless the younger brother volunteers; and most distressing scenes often ensue, of wife and children piteously imploring the younger brother to go, and suffer the one on whom so many are dependent to remain behind. When one from a family goes forth as a soldier, the others mourn for him as dead: they never expect to see him again.

How many scenes of suffering exist amongst the poor serfs of Russia !