with has had the subject on the tip of his tongue, ready to discuss it first of all. The Musulmáns are a peculiar people, in general well formed, handBome in feature, clever, bold, and have a great deal of self-respect, but this latter generally degenerates to mere pride and arrogance. They are surprisingly ignorant and yet pretend to be the monopolists of science. They have a great shew of religion, but are the farthest removed from the inward life of holiness. As a specimen of their mistaken science, I may mention that both the Shekh and the maulaví denied that Plato and Aristotle were idolaters, and the former urged, as an argument, this consideration, that if Aristotle had been an idol ter, he would never have been appointed tutor to Alexander the Great. I told them that Alexan der was also an idolater; at which they were all taken aback. I told them that their science of logic, which is in great estimation amongst them, is nothing more or less than the gift of idolaters to them, and there is nothing that they detest more than idolatry. The fact seems to be, that when the Khalifahs ordered translations to be made of the best works of the Greek philosophers, they ordered the originals to be destroyed, so that the Musulmáns know little or nothing of what was not translated, which happens to be the main parts of Grecian history. They think that Plato and Aristotle were of the faithful, and take rank next to the prophets, A fearful abyss of ignorance this, but they are not the least conscious of it. January 16th.-Crossed the Soane, celebrated for its agates, and arrived in the afternoon at Dáúdnagar. This is as large a city as Sasserám, or rather there are two towns in one, one called Ahmadganj, the larger of the two, chiefly inhabited by Hindus and a most flourishing place; and the other Dáúdnagar, where is the fort of the Nuwáb Dáúd Khán, but nearly forsaken and desolate. After traversing the city, we found out that the old court-house was empty and unused, and having called for the Darogah we arranged with him to take up our abode in it. This stands in the very centre of the town, and from it the roads diverge to the several gates of the town. Some of the residents were opposed to our tenanting the place, and to frighten us, told us that a Sáhib had lodged here some time ago, and suddenly died. January 17th.-To-day, in the afternoon, we commenced our work in the bázár and had a congregation of from between 100 to 200 persons. They are not disposed to take books. Here the people are sore about the Resumption Act, and think the Company guilty of great injustice in reference to it. I understand that some gentleman had passed through the place a year or two ago, and distributed tracts indiscriminately from his buggy; if so, there is little marvel that they think little of them. January 18th.-Preached again in the bázár, to a congregation equal to the former one. In the evening, we heard that near the court-house. where we are lodging, a pandit has been engaged by some shopkeepers to read Tulsi Dás Rámáyan, and we received an invitation to go. I sent word that I would come, provided I should be allowed to express any objections I might have, to which they readily agreed. We went and found the pandit explaining the commencement of the Ayodhya Kand. I had listened for about three quarters of an hour without interruption, when I begged to be heard, as there were two points on which I had doubts: the first was, that Rám was called the lord of all things that move and do not move; and the second, that the soul indestructible is said to be a part of God. On the first point we had a discussion of about an hour, I maintain ing that Ram's conduct shewed that he was not God, and it was impossible that the deity should become incarnate in a person of Rám's character. There were present as listeners not less than from 100 to 200 persons. 2 N 2 January 24th.-Set out from Muaniah. On the way, met a man travelling to Jagannath, measuring the road by the length of his body. He was naked, except a rag a span broad, and had not a single article of any kind either of food or furniture with him. He lay down, and then marked the spot to which his head reached; then rising he put his feet on the mark and lay down again and marked the spot. How marvellous that hypocrisy and fanaticism should have such devoted adherents, and the truth such lukewarm friends! A day or two ago, we had met another man lame of both feet, and one of his legs entirely shrivelled up and compelled to go on all fours, and yet he also was going to Jagannath. To-day met several female fakirs, some of them, I understand, are not married. They dress as men and are not readily discerned from them.* February 18th.-I baptised Bihárí Lál, on a profession of faith in Christ. He has made surprising attainments in the knowledge of the gospel, and I hope will do credit to it. I intend to set him up in business as a sugar refiner, the trade he had previously pursued. If missionaries were allowed a small sum to employ in lending in this way, it would be a great blessing. This tour has greatly cheered me, and given me a new idea of the work. The state of the Musalmán mind has especially interested me, and if the Lord spare me I shall certainly do more for them than I have done hitherto. It is matter for reflection, that nearly four years' labour should have been expended on Banaras and yet no fruit arise from it, and that on a tour I should be the means of almost instantaneously making a convert: and more so, when taken in conjunction with the experience of the oldest Missionaries in this part of India, whose converts have been chiefly made on itinerating excursions. The apostolic plan of first cultivating a large field, seems to be the best, though of course the field should be proportioned to the strength of the Missionary placed in it. Too great concentration of effort, and too great expansion of the Missionary force are each alike to be deprecated. Two missionaries to one congregation seems to be the best, the most profitable for the people, and the most likely to secure peace and harmony and prosperity amongst the brethren themselves. R. C. MATHER. Bandras, Chandan Shahid,} March 9, 1838. IV.-Government Connexion with the Idolatry of India. We had intended to accompany the following statements with remarks, explanatory or illustrative of the evils of the Government counexion with idolatry; but owing to the accumulating and astounding evidence pressing upon us from every quarter, we are convinced that the facts themselves will speak a language which no right-minded man can misunderstand; and as ourobject is calmly to inform not unjustly to influence the public mind, and to communicate information as speedily and fairly as possible, we have preferred first publishing the facts and shall, in a future paper, offer our remarks on the civil, moral and religious bearing of the whole subject upon the character of Britain, the Company, and our divine faith. It must not be supposed that the few facts recorded in this paper are either the whole that can be For some time an inquirer and follower. adduced, or that they are selected for their peculiar flagrancythey have been gathered from very many, with impartiality, and because they are such as we believe cannot be either qualified or denied. With these prefatory remarks we proceed to notice the nature and influence of this unhallowed union. 1. Bombay.-A Durgah, named Hazrat Sháh Másúm Ghatalpandú, was founded by a priest of that name in North Arcot in 1742. To this Durgah was attached a village called Curnavoor, granted as a Muddudmash by Nabob Wullaja. In 1832, the Government of Fort St. George, ordered the resumption of this village; the local Collector and the Board of Revenue having considered the title of the existing incumbent to be invalid and the village legally resumable. It was represented to Government that the Durgah in question was one held in considerable estimation, and much resorted to by the Mahomedan community; and that some allowance ought to be made from the exchequer for its maintenance. In complying with this request the local Government allotted the sum of one rupee per diem for the expenses, which were stated to be for the following purposes: Lamp Oil. Rice, &c. to the Faqueers daily, Firewood to keep up a fire by day and night. A Superintendent of the Durgah. A Lamp-lighter. A servant to prepare fire for the Hookah. A Cook. A Koran reader. A Sweeper. A servant to give water to the Faqueers who halt at the Durgah. At Neermull turuf Aghossee there is an allowance paid from the treasury of about Rs. 300 per annum in feeding Brahmins, providing cloth for the idols, paying for musicians and illuminations In April 1835, a proposition came before the Bombay Government from the Dharwar district, that a sum of Rs. 719. 12. 7, saved from the offerings made to the Pagoda of Banshunkurree, and credited to Government, should be laid out in the construction of a car for the idol at that place. The proposition was however negatived. The worshippers at the several religious institutions in Dharwar, offer, at the temples, money, jewels, and other ornaments such as earrings, noserings, armlets, &c. which offerings are received and appropriated to the purposes of Government. In the public accounts of the temple of Wunshunkarree in Belgaum, a place of some note, the items of expenditure at one játrá are thus stated. Paid to Pújáris (officiating priests) for their services. Daily offerings to the idol. Entertainment to Brahmins. Paid people employed to repeat the "Muntras" before the idol. To singers. Repairing the car and the temple. Expense of parading the idol. Dress for the idol. Bangles for ditto. Nautch girls. Cooks. Tiuning pots. In the year 1835, an elephant had been presented to the idol at Jeejoora in Poona by the Scindia Raja. According to the usual practice of disposing of all such offerings for the benefit of Government, sanction was solicited for the sale of the animal, and for carrying the proceeds to the public credit. We have not heard of any orders on the subject having been passed, the last account states that the animal had been sold, and the sale proceeds held in deposit by the Collector of the district. An image called Mahadeo stands in a village (Neerwunjee) situated on the banks of the Meera, to which pilgrims on their journey to a shrine of greater celebrity situated on the hills, generally present such trifling offerings as dates, betel-nuts, cowries, and a handful or so of grain, pulse, &c. The time for making these offerings lasts, during the month of Chait, for a period of nine days; the proceeds collected within this time are divided between the Government and the headman and officers of the village, the former in the proportion of five, and the latter of four parts. Government however lately farmed out its share of the offerings, for one season, for a sum of 4 Rs. 5 anas! The Government not only farm out the offerings of certain temples, but in some cases they are the farmers. As an instance in point, we might advert to the history of the temple of Shree Runchorejee in Kaira. Certain villages were granted in Enam in connexion with this temple to Gopal Jugoonauth Tumbeykar of Satarah, by the Guick war and Peshwa governments in 1770. This man, after the erection of the temple, retired to his native country and left the management to a gomastah. On the discovery of certain mal-practices on the part of this gomastah, the Guick war government undertook the management; and when the territories came under our rule, the British Government volunteered its interference; and having assigned an allowance of Rs. 100 per mensem to the founder, appropriated to itself the whole revenues, defraying from them at the same time the expenses. We are willing to admit that in this case the affairs of the temple are conducted through an agent ap pointed by the founder; but why should not all Government interference and the entire management be left with the principal and his agent? In addition to this unsolicited and unnecessary interference, we might add that the Government have made over to this gomastal the conduct of the Police duties of that locality. We are glad to be able to state that the Bombay Government, since the late agitation of the question for dissolving its connexion with the native shrines, has actually withdrawn its interference from some of them. In the Dharwar district this withdrawal is in course of execution. The following sources of revenne have also been relinquished.-Offerings from religious ceremonies at the temple of Jeejoora, among which was a deseription of offering, presented by barren women, to the idol Khundoba. A tax levied from devotees who, at játrás, perform the ceremony of Gul Tosena, a barbarity similar to the Churruck Pújá on this side of India. Taxes from persons performing certain obscene rites at the játrás at the temple of the Yellama Deve Good, in Oogergole in the Pursgar district. 2. Jagannath.-The following are the words of the law (Regulation IV. of 1809) on the subject of the management of the temple at Jagannáth, which we consider quite conclusive as to the real character and extent of the Government interference. "II. First. The superintendence of the temple of Jagannath and its interior economy, the conduct and management of its affairs, and the control over the priests, officers, and servants attached to the temple, are hereby vested in the raja of Khoordab, who on all occasions shall be guided by the recorded rules and institutions of the temple, or by ancient and established usage. 66 Second. The raja of Khoorda, and his successors shall hold the charge vested in them by the above clause, so long as they shall continue to conduct themselves with integrity, diligence, and propriety; but nothing contained in this regulation shall be construed to preclude the Governor General in Council, from removing the present raja, or any of his successors, from the superintendence of the temple, ou proof of misconduct in such person, made to the satisfaction of Government. "Third. To enable the superintendent of the temple to perform the duty of his station with efficiency, he is hereby authorised to punish persons subject to his control, for any instance of neglect or misconduct, by imposing small fines upon them, not exceeding one month's salary or income, or by removing the offender (if not one of the three head purchas) from his office, if the offence shall appear to merit that punishment. The |