ASIA. NATIVE AGENCY AND CHRISTIAN INSTRUCTION IN INDIA. We have been favoured by Dr. STEANE with the perusal of a letter from Mr. DENHAM, dated Serampore, 15th of January, which contains a view so enlightened and forcible of the importance of providing instruction founded on Christian principles for native youth, that we feel it our duty to impress it on the consideration of our readers. It is satisfactory to know that all the excellent men connected with Christian missions in India concur in this view, and that provision is made by them for it. The Church Missionary Society has its Missionary College at Calcutta in connexion with "Bishop's College." The schools and classes connected with the Free Church of Scotland under the superintendence of Dr. Duff have been productive of great good; and we have pleasure in learning that Dr. Boaz, to whom we were indebted for a very interesting address at our last public meeting, has succeeded in the object of his visit to England, having raised the £5000 which he solicited, and being now on his return to India to found a college in connexion with the London Missionary Society. We have much pleasure in inserting the following extracts. has in due time been vouchsafed to labourers of other ages and other climes ? If an earnest consideration of the means to be employed for the effectual training of young men for the work of the ministry be The natives of India possess, through the needed in England among youth nurtured efforts of missionaries and British munificence, under the influences of Christianity, how rare advantages. At the government colleges much more fully must this apply to our native a first rate secular education is imparted to and East Indian youth in this country? Be all castes without distinction. Religion, assured, if a course of training be required for however, is forbidden to be taught. Hence effective labour at home-and what thinking numbers of young men leave those instituman questions it?-then, unless we intend to tions every year, who necessarily entertain a suffer disappointment after disappointment, profound contempt for idolatry, and a no less native and East Indian young men must have disregard for the truths of Christianity ; what they have never yet had, a thorough"Heady, high-minded young men, lovers of course of mental and moral training in India. In the department of my work I am almost alone. It is true that educating is not, in the strictest sense, preaching, yet there is such an intimation in the New Testament as "preaching and teaching," and the time appears to be come when we must really educate; besides, we can plant truth in the Hindoo mind while teaching them to be good citizens and good men. Our brahman pupils freely admit that their systems cannot stand if the light of a Christian education be brought to bear upon them. With the arguments their own Bhaskar Acharjya (the Newton of India) supplies, young men are in a situation to meet and refute the pundits, however learned they may be in their own lore, and put them to utter confusion. There are numbers of willing youth in India in our missionary institutions, who listen to the truths of the gospel day by day, whose good feelings and attention have, in the first instance, been won by the information imparted to them in their exercises; and may we not hope to see God's hand and his blessing in due time upon our work, as it pleasure more than lovers of God." Frequently have aged Hindoos said to us, “We shall die Hindoos, our children perhaps may, but the next generation -? Every thing about us tends to confirm the worst of such suspicions." The days of Hindooism are numbered as surely as the days of former systems when struggling for existence against the Christian teachers of the first and second centuries, and with an open door before us, shall we not follow up our opportunities as they did theirs? In the open field, knowledge and truth have nothing to fear from ignorance and falsehood. "Greater is He who is with us, than he who is with the world." Forgive me, my dear sir, for trespassing upon you, but I feel deeply, very deeply, for the young men of India. On their account I venture to urge on you the interests of the rising institution to which I have directed what energies I may possess during the past year. The divine blessing has smiled upon the first part of our plan. We now possess spacious and suitable accommodations for children and native students. Five young men are beneath our own roof, two more will have joined the class as probationary students by the time you receive this letter. A large number of Hindoo youths and young men are receiving in the college school a Christianized education. Five other youths, of European parents, will be entered next month as students in the college school. I need hardly say that in the discharge of such complicated duties help is needed; a brother of earnest piety, and zeal, and real practical habits; one who has been inured to work in England. We have spacious grounds, halls for teaching and examination, class reading and committee rooms, and a large but not very select library. Thus we may be said fairly to have Overcome our early difficulties, and that things are in a proper train for working. Our thoughts now naturally look towards England. We feel anxious for the sympathy and prayers of our brethren, and of all who feel an interest in India's welfare. We ask you to unite in prayer with us that God will put into the hearts of youthful converts in India, to devote themselves to his sacred service, and that they may receive such mental and moral training here as shall fit them to become the messengers of peace and love to a guilty people. The Directors of the London Missionary Society, impressed with the necessity and importance of this subject, after due consideration, have resolved that a theological seminary for native Christians shall be formed in connexion with every principal section of the mission field. The locality and facilities of Serampore are well known, and are in no wit inferior to any station. There is free access to the people around and on both sides the river. The church consists of more than a hundred members; the native preachers are in the habit of holding meetings with the people every day, the young men and ourselves go out as often as our other duties permit to the bazars and market-places, the heathen schools number between eight hundred and a thousand children, and these varied efforts, for the most part, are, as you know, sustained by local subscriptions While we desire to recognize the grace and goodness of God, and entreat the continuance of his presence and blessing, I am emboldened to hope, my dear sir, that my brethren at home will not forget me, nor withhold from me their kind and efficient co-operation. It is refreshing to be able to say, in times like these, that all we contemplated, notwithstanding the vast outlay it has occasioned, has been accomplished without asking the Society for a shilling, and that no debt encumbers our future movements. God never breaks his promises. In his strength we entered on our work. Your aid and influence were not withholden when William Pearce made his appeal to the churches. May we not reckon upon your cordial co-operation with us also? The words of the immortal Carey at Kettering, and which kindled the zeal of the churches, were, "Attempt great things and expect great things." We have attempted, and may we not expect? The responsibilities connected with the work left by such men as Carey, Marshman, and Ward are not ordinary responsibilities. I felt that from the day I came here. Their God was Abraham's God, and He is our God. Since that day, waking and sleeping, India has scarcely ever been absent from my thoughts. Often during the last year have I dreamt of my work, such has been its weight and burden. Need we ask all who desire to see India won to Jesus to pray for and co-operate with us? Stations and offices of trust depend on single lives. Should God gather men like Andrew Leslie, John Wenger, and James Thomas to their fathers, you have no men to supply their places. There may be equally good men, I trust there are many, but it needs manifold talents and many years' discipline to make men of such habits and tact in labour. RIVAL CLAIMS. The following letter from Mr. DENHAM, dated Serampore, 28th June, gives a somewhat humorous account of a rupture between the priests of Jugunnath and those of Radhabullub, each set trying how they could make most of their god, and thereby exposing the whole to contempt. Our readers will no doubt agree with Mr. DENHAM, that it is evident idolatry is a doomed thing in its stronghold in India. I intended to have written to you upon a would give you particulars, but think it may question which has been pending between the be more satisfactory to send the enclosed rival priests of Jugunnath and Bolurum for articles from the " Friend of India" of this the last two or three years or more-a kind of week. You will perceive that Jugunnath question of right and privilege. This has at has been treated rather cavalierly this year, last been brought to an open rupture, I and made to exhibit a somewhat ominous character in the eyes of his friends as well as those who are anxiously looking for India's emancipation. I think you will agree with me, that his days are numbered. At the time the car should have been drawn, and "the lord of the world" rode forth triumphantly, a fracas took place among the rival priests, and blows were liberally dealt out instead of arguments. The magistrate was appealed to-for in questions of state religion the magistrate must not bear the sword in vain. Report says the parties interested intend to apply to a higher court for redress or for decision. Only think, dear sir, of British magistrates and British judges called upon to adjudicate on the imagined rights or legal claims of two non-entitiesJugunnath and Radhabullub! For who are the priests, and what rights can they lay claim to, unless Jugunnath be what they represent him to be? Can any thing be conceived of more exquisitely absurd than for the claims of BAAL to be laid in form before a British bar? I had a humorous conversation on Monday last with some of the brahmans at the temple, who to their great consternation had discovered that the god had lost one of his stumps or arms! This arm appears to have been made of silver gilt, so that Jugunnath has not only been subjected to great insults, but actually plundered, and at this moment exhibits the humiliating spectacle that his brother Dagon did in ancient story. You will probably be of opinion that the insertion of the accompanying paper in the Herald may do the cause some service; at any rate it will serve to show that idolatry is a doomed thing, even in its stronghold in India. Many are looking on and saying, "Woe, woe unto us, for there hath not been such a thing heretofore," 1 Sam. iv. 7; and many more are mocking the idol to scorn. You will be pleased to learn that we hope to baptize twelve or fourteen candidates next Lord's day, mostly Hindoos. DEVELOPMENT OF HINDOOISM-JUGUNNATH AND RADHABULLUB. A singular event has just occurred within our own neighbourhood, which should not be permitted to pass into oblivion. It is well known that within two miles of this town is the temple of Jugunnath, the celebrity of which is second only to that of the original establishment in Orissa. The image is the property of a community of priests. At the extremity of Serampore, a mile and a half to the north of the temple of Jugunnath, is the temple of Radhabullub, belonging to another sacerdotal family. At the annual festival of the Ruth the image of Jugunnath was placed on the huge car, and drawn down by men to the temple of Radhabullub, whose image was brought down to meet him half way, and then placed on the car. When it reached its destination, both images were wrapped up in cloth, and let down by ropes, and conveyed to the temple at Bulubpore, where they were exhibited together for eight days, when Jugunnath returned in his car to his own temple, to remain in solitude for another twelvemonth. The festival has increased annually in celebrity in proportion to the increase of wealth in and about Calcutta, and rich and poor, high and low, women and men, come from the metropolis and from all the villages within fifteen or twenty miles, to visit the temple, and enjoy the] spectacle of the two deities seated side by side. It is an object of universal attraction. Formerly, as we learn, the only offerings made by the devotees consisted of fruit and flowers, which were thrown at the image; but within the last twenty or twenty-five years, they have begun to give more substantial tokens of their devotion, and copper, and silver, and gold have been freely offered at the shrine. The profits of this exhibition, which have been gradually increasing, are divided among the priesthood according to the share each one possesses in the establishment. The offerings of each day are farmed out by auction to that member of this community who bids highest for them, and who loses by his bargain on a rainy day, and gains by it if the day be genial. As the source of gain was the exhibition of the two gods on the same pedestal, and one of them belonged to the priests of Jugunnath, they insisted on a share of the profits, and violent were the disputes which arose on the occasion. It was at length settled by the intervention of three or four wealthy and orthodox natives, that the priests of Jugunnath should permit the continued use of their image on receiving seventy-five rupees a year. This engagement was entered into many years ago, but since that time the returns of the festival, owing either to the growing wealth or the increasing superstitions of the people, have increased to a very considerable extent. The Jugunnath priesthood affirm that the profits are not less than 1200 rupees a year, and they gave notice to the Bullubpore men last year, that unless their share was proportionately increased, they would not permit their god to visit his brother any longer. The latter refused to advance a farthing beyond the former amount, and the men of Jugunnath carried their threat into execution on Friday last. At the appointed hour the image of Radhabullub was carried down with its accustomed pomp to the half-way station, but no Jugunnath made his appearance. His priests drew the car about fifty yards, and then took down the god, and carried him to a house by the way side, where they have set up shop for themselves; and, for the first time in the last hundred years, the car has failed to pursue its accustomed annual journey. The disappointment of the people is great, but that of the Bullubpore priesthood greater, and they are going to carry the matter into the courts. We learn that they would have no objection to increase the sum allowed to the Jugunnath priests for the use of their image during the eight days of the festival, but they felt that if they once gave way, they would be subjected to annual increase of extortion, and have, therefore, wisely determined to bring the matter at once to an issue. HINDOO ANTI-MISSIONARY COLLEGE. We have been used to hear in former times that the upper classes of Hindoos were so strongly wedded to their religion, that the safety of the government might be endangered by the establishment of schools in which Christianity was taught. The experiment has been tried, and many youths have been converted to God, but at length the conversion of a youth belonging to a highly respectable family created an extraordinary sensation in the Hindoo community of Calcutta. What has been the result? The following extract from "The Friend of India" for the 28th of June informs us that threats were held out of the establishment of a magnificent Anti-Christian College, and means were taken for its establishment, but after all it turned out that the rich Hindoos felt a greater interest in preserving their money than their religion, and this magnificent scheme has come to nothing, while, as we are aware, the Christian schools are prospering to as great an extent as ever, and God is blessing them to the conversion of youth. It may be in the recollection of our readers | feeling was transient in exact proportion to its that about two years and a half ago, the conversion of a native student of the Free Church Institution, of a highly respectable family, created an extraordinary sensation in the Hindoo community of Calcutta, heterodox as well as orthodox. The excitement extended to the innermost recesses of native society. The rich and the powerful gave vent to their exasperated feelings in the most furious anathemas against the missionaries, and it was resolved that any man who ventured to send his child, or who permitted his connexions to send any of their children to the missionary institutions, should be visited with instant expulsion from all the privileges of caste. At the same time it was resolved to establish a magnificent anti-missionary college for the benefit of all those who had been attracted to the missionary institutions, by the gratuitous education which they afforded, and the sum of three lakhs of rupees (£30,000) was promised by the wealthy baboos as an endowment. The sum appeared insignificant compared with the means of the parties, and the magnitude of the crisis. The men who professed so deep an anxiety to rescue their children from the jaws of destruction, might have quadrupled the amount without feeling the loss of the money. Those who considered only the intensity of the exitement and the means of the excited, might have been led to think that the end of all missionary institutions was at hand. But others, who were better acquainted with the feebleness of the native character, felt no alarm for their stability. They well knew that all native vehemence; that the performance was always in an inverse ratio to the blustering, and that the movement would end, as every other effort of a similar kind during the last twenty years has ended-in smoke. The result has not disappointed their expectations. Instead of £30,000, the sum subscribed was little more than a tenth of the sum, £3224 12s. It was vested in the four per cent. loan, and yielded the magnificent sum of £130 a year. This was the great capital with which it was intended to extinguish all the missionary institutions in Calcutta, and to provide education for the rising generation in connexion with Hindoo associations. At the same time a sum of not less than £500 a year was put down by the portly baboos and the noble rajahs and Muharajah Bahadoors of Calcutta, making in all about £650 a year, or £54 a month. Such were the auspicious prospects under which this institution, which was to stay the progress of Christian instruction, was ushered to public notice. Let us now trace its progress as detailed by a native correspondent of the " Englishman" in a recent issue. The school opened in February, 1846, with an establishment calculated at £27 a month, and 700 boys were admitted within the first two days. Baboo Debendernath Tagore and Baboo Hureemohun Sen, were appointed secretaries; Baboo Prumuthnath Day became the treasurer; and seven influential native gentlemen were placed on the committee. It will, therefore, be seen that the individuals who had taken the institution in charge, were |