is assisted by two Converted Romish Priests; one of whom, Mr. Lima, had for some time been engaged at Tellicherry; and the other, Mr. Nunus, lately Vicar of Tellicherry, is at present on probation. Of the Services and Congregations Mr. Ridsdale gives the following ac

count:

Divine Service is performed six times during the week; namely, in English three times, hearers 250; in Portuguese twice, Congregation 200; in Malayalim once, hearers 100. In my own house, Malayalim Worship is attended, six times in the week, by about 90 persons.

There are also two Portuguese and two Malayalim Services in the week, at two places, Mattaneheri and Waippa, in the vicinity of Cochin. Of the Congregations, Mr.

Ridsdale writes:

In the English Congregation, we are not without pleasing instances of some forsaking the follies and vanities of the world, to follow Christ; whilst to others the Gospel seems but the savour of death unto death. In the Portuguese and Malayalim Congregations, which consist mostly of Papists, there is much inquiry after the Truth, and an apparent desire to embrace it; but many are kept back by the machinations of bigotted and violent Members of their own Communion, who refuse to enter the kingdom of heaven themselves, and forbid those who would enter.

In 10 SCHOOLS under Mr. Ridsdale's superintendence, there are 358 Scholars; and in the SEMINARY, 44 Youths, of whom six are Indo-EuThere ropeans, and 38 Natives. are 63 Females among the Children attending the Schools.

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The following case of a Brahmin Schoolmaster is mentioned by Mr. Ridsdale:

The Brahmin Schoolmaster, whom I before mentioned as desirous of Baptism, was for some time under my immediate instruction in the Seminary, where he became convinced of the truth of Christianity: he is now using all his influence with his tribe, especially with those employed in the Pagoda, to induce them to cast away their Idols, and turn to the Living God.

TELLICHERRY.

State of the Mission.

The Society has no Missionary at this Station; but the Schools connected with it are under the care of Mr. J. Baptist. When Mr. Baker visited it from Cottayam, he preached, on the Sunday Morning, in English, and, in the Evening, in Malayalim, to a numerous Congregation. Of the Schools, Mr. Baker makes the following report:

The English School, of which Mr. Baptist has charge, is a very useful Establishment: Mr. Baptist has considerable influence among that class of inhabitants who are Writers and Translators in the Cutchery and Court, most of whom were his pupils. The Scriptures are the principal books in use; and most of the larger Boys have committed to memory many of Watts's Hymns and Catechisms. There is no objection made, either by Heathens or Catholics, to learning any thing which they are desired. The number of Scholars is from 50 to 60. The Malayalim School, which is about two miles distant from the English, is overstocked with Scholars; and Schools might be established here, in all directions, with the greatest benefit to the inhabitants.

PROCEEDINGS OF ASSOCIATIONS. Derbyshire-Aug. 29: Sermon at Eastwood, by the Rev. J. Latham, Missionary from Calcutta, Coll. 71. 08. 6d. -Aug. 30. Meeting at Eastwood, W. Newton, Esq. Chn., Coll. 71. 78.

Esser-Sept. 12: Sermons, by Rev. F. Leicester, at Stansted, Coll. 157. 18 6d.; at Henham, Coll. 67. 88. 5d.; at Saffron Walden, Coll. 87. 48. 11d.-Sept. 13: Meet ing at Saffron Walden, Capt. Mortlock, Chn., Coll. 11. 48. 11d.

Huntingdonshire- Sept. 15: Sermon by Rev. F. Leicester, at Bluntisham, Coll. 107. 58. 7d.; Sept. 17: Meeting at St. Neot's, Lord Mandeville, Chn., Coll. 31.168. 8d.-Sept. 19: Sermons at St. Neot's, by Rev. F. Leicester, Coll. 81. 78. 8d.

Kent-Aug. 29: Sermon at Ashted, Coll. 131.

Lancashire-Sept. 14: Meeting at Colne, Rev. Mr. Wilkinson, Chn., Rev. John Henderson, Treas., and Rev. Joseph Haslegrave, Sec., Coll. 61. 38.-Sept. 16: Meeting at Ashton-under-Lyne, Mr. Jowett, Treas. and Sec., Coll. 27. 108.-Sept. 17: Meeting at Oldham, Rev. W. Winter, Chn., Rev. W. Winter, Pres. and Treas., and Rev. W. F. Walker, Sec., Coll. 57. 58.

Staffordshire-Aug. 29: Sermon, at West Bromwich, by Rev. A. Burn, Coll. 57. 78.6d.-Aug. 31: Meeting at Stafford, Hon. and Rt. Rev. Lord Bishop of Lichfield and Coventry, Chn., Coll. 401. 48.

Warwickshire-Aug. 29: Sermons at Birmingham, by Rev. F. Leicester: St. Mary's, Coll. 207. 8s. 1d.; St. Thomas's, Coll. 81. 158.; St. George's, Coll. 107. 28. 4d. Aug. 30: Meeting at Birmingham, Ven. Archdeacon Spooner, Chn., Coll. 501. 08. 6d.

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BURDWAN.

The Town of Burdwan, properly so called, is not very large; but, including Conchanugui, which adjoins it, and some neighbouring villages, the number of inhabitants is supposed to be 40,000. It being a Fillah, and the residence of a Rajah, many persons resort to it. The EuropeanChristians residing here amount at present to 31, including 10 children: besides these, there are 7 Country-born Christians; and our Native Congregation consists of 35 persons, children included. Of Native Inhabitants, the Mahomedans are said to be two-thirds, and Hindoos one-third.

Difference of Disposition between Hindoos and Mahomedans.

In common affairs of life, the Hindoos and Mussulmans do not shew much dislike to one another: Mussulmans buy from Hindoo shops, and Hindoos do the same. In religious views, the approach is not very great: however, the credulous Hindoos are frequently seen to bow to the grave of Peers or deified Mussulmans, and to carry offerings of sugar, fruit, &c. to their graves, in the same manner as to Hindoo Idols: this is particularly the case with the lower classes. I have heard Brah mins sometimes defend this custom; saying, that if one of the Christians would prove to be thus deified, as the Peers were, they would worship him also. Hussein is almost believed, by the lower Hindoos, to be a kind of Deity. In other religious respects, the Hindoos have a great dislike against Mussulmans, call them a very dirty caste, and think them lower than the lowest of the Hindoos: and no wonder, for they eat cow's flesh, fowls, &c. The predominant passion in a Hindoo is, that of despising others, and insolence for a kindness received; and of a Mussulman, that of hatred. As far as I can learn, the [RECORD, Oct. 1830.]

Hindoo is not so ill disposed towards Europeans as a Mussulman; for the former consider the Europeans as their benefactors, and they are well aware of the security of property &c. and many other benefits which they enjoy under Christian Government: nor have they yet forgotten the oppressions of the Mussulmans in former days. The Mahomedans hate us, because the government has been taken out of their hands.

The Mahomedans utterly abhor any Idol or Image of the Hindoos: I do not think that the present Jews have a greater aversion to Images than the Mussulmans of this place. But though the Hindoo Idol Worship proves to be such an offence to the followers of Mahomet, yet they imitate the Hindoos in some respects. The coffin which they make for Hussein they watch with more jealousy than any Hindoo does his Idol: when their coffins are carried about, it is not advisable to go near them, for, like half-insane people, they beat every one who comes in their way, and in several instances lives are said to have been lost. The Mahomedans have also imitated the Hindoos in observing Caste in some measure, and are particular with their food: if it happen that any of their victuals or kitchen utensils are touched, they throw their food away, and break the vessels, in as great a rage as a Hindoo. In the Moharram, they chastise their body as hard as a Hindoo Devotee; and several of them have closed or shut their lips with a padlock chained to the ground. The proselytes which they make from among the Hindoos are very scarce: now and then they buy a child; and, though the laws would make the purchase of none effect, yet a Hindoo cannot receive the child back, because it is immediately circumcised.

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Mahomedans and Hindoos.

The influence which the system of the False Prophet has on its followers need scarcely be mentioned, as its doctrines are so well known. There is a great deal of ferocity about them; and a new comer may almost be able to distinguish a Mussulman from a Hindoo by the difference in their features. I had lately a conversation with an old Cazee, who was formerly a Judge: he thought it quite justifiable to take off a man's head, if he refused to become a follower of the Prophet.

Most of the Hindoos have usually a mild appearance, and even in some cases a great degree of tenderness is expressed in their features. Their effeminacy, and their regarding mildness as an accomplishment, may in some degree occasion this: their Shasters also, amidst the trash and frivolous inculcations which they contain, strongly recommend mildness, sedativeness, and kindness. Unfortunately, those instructions are more applied to cows and other living creatures, and even to the vegetable kingdom, than towards men, the Brahmins excepted. Their mild appearance, I am sorry to say, seems not to be the true picture of their frame of mind, but rather an adopted habit or fashion, because it is considered an accomplishment. Hundreds of instances could be produced, to prove this point.

A Hindoo has been known to beat another, in cold blood, till he was almost dead; and I knew an instance of a Brahmin beating a carpenter with his shoe, for delaying his work, till he expired. He called immediately for cold water; which, when applied on the face, or poured into the mouth, is sometimes a remedy to recall life; but on the abovementioned case it failed. It is well known, that at the burning of a woman, her own son or relation sets fire to the victim, as indifferent as if he were going to make a fire to dress his food: and a son, when burning his parent, cracks to pieces, with a large stick, the head or the remains of his father or mother as coolly as possible. One of our neighbours preferred laying an infant child out of the house in the night, that the jackals might take it away, instead of giving it to us to be educated, because, in the latter case, their caste would have gone. But no wonder that a knowing Hindoo does not perceive the defect of the want of moving compassion in themselves; for to be void of feeling in every respect is the standard

Shasters.

Dissimulation of the Hindoos.

What is most conspicuous in the character of a Hindoo is, dissimulation, an art in which they can scarcely be rivalled. This point is too well known to require proofs: I do not think that any European can boast of not having been cheated by them. The Mahomedans are not backward in this respect, but do not carry it to such an extent. The Hindoos themselves boast of their dexterity, by saying, 'What we cannot do by valour, we can effect by stratagem.' Some of the Natives long ago warned me not to trust to any one; adding, "Though you have seen a great deal, yet you know not half the deception which we are capable of: you can never form an idea of it, because it never entered your mind." A sad proof of this assertion I experienced four months ago, when two of my Pundits, Hinish and Mohesh, who were in my employ for several years, made a profession of Christianity. Unwilling to repay, from their wages, some money which they had received in advance, and eager in the expectation of obtaining a higher salary in case I should leave Burdwan, they formed an accusation against my conduct. To succeed in their plan, they misled one of the Native Christians, James Buckshee, formerly a boy in the English School; and in order that they might the sooner obtain a hearing, they put it into English. In framing the Letter, they concealed their own names, and wrote in the name of the Inhabitants of Culna. After the Letter was gone to Calcutta, the Pundits came again to me for money in advance; and that the accusation might become the more plausible, it was settled that James Buckshee should go to Calcutta, to give testimony to the accusations in the Letter, in such a way as if he knew nothing of its contents. With this view, he insulted me grossly, that he might find an occasion of going down to Calcutta ; in which he succeeded. He went to Calcutta; complained of hard treatment; denied all knowledge of the Letter; but affirmed its contents, and added to it: and thus the accuser was at the same time the witness. When the Pundits saw that they were detected, they went privately to Calcutta, to James Buckshee, and made him write another accusation; and arranged with some people to come at the time he was writing it,

under the pretence of coming to see him; in order that they might have some witnesses in whose presence he wrote it, that they might not have to bear the blame alone. The above is a specimen of their imposition. Judges and people in authority could perhaps give an endless list of such kind of treacheries. It is not unlikely, that the knowledge which they imbibe from their Shasters has produced such a turn of mind; so that their deception has almost been formed into a system. They relate, in strains, those stratagems which the Debtas have performed; and I have observed that Pundits from different places rehearse the same kind of intrigues. Narood Mony, son of Bramah, one of their demi-gods, is a complete model of subtlety. The Porams contain a vast deal of this nature: a favourite Poem by Cobee Cungeun contains an abstract of those performances: they are couched in a pleasant way, and keen enough to produce a smile. Now, if the human mind is stored with such a stock of subtlety, it is at once furnished with the weapons of iniquity, particular ly since man is no more upright, but has found out many inventions. A simple man may become subtle, if he continually hear the praises of the intrigues of the Debtas. And what have they to counteract it? These Debtas are said to have performed their plays-as their actions are called; to give knowledge, or set an example to man. Happy are we, however, in the prospects of the Hindoos! a better seed has now begun to be sown among them: the Word of God, which is able to make the simple wise, and to impart wisdom of a nobler nature than that of the Hindoos, will, it may be hoped, give their minds a better turn. It is only to be regretted that we cannot sow more richly than we do. Regular Worship is performed, at present, only on our Mission Premises, in Bengal, with Native Christians. The Building for English Service is at present unoccupied, nor have I time or strength to attend to it.

Mosques.

Of the number of Mosques I can give no precise account: the Natives think that in the town there are from 20 to 25; but in the country they are very scarce. The grave representing Hussein and those of Peers are everywhere met with; mostly, however, in an insignificant shape. At evening, they put a light on it; and the oblation given to it is a horse of burnt clay, about 3 inches long and

of an inch in diameter: thousands of such unmeaning figures lay, in a heap, be fore the graves of renowned men. The Mahomedans say that their Peers were fond of horses, therefore such gifts are thought most acceptable. Temples.

The Heathen Temples are very nume rous, particularly that of Shib: there is scarcely any village, however poor, where this obscene figure is not worshipped: they are met with from 1 to 10 in a village. In the town of Burdwan, the Natives suppose there are about 50: besides these, the Rajah has in one Temple 108 of these stones, and to each of them a Brahmin attached to worship it. Once a year the tumultuous and barbarous Festival of Swinging is performed in honour of that Idol: besides this, no general attendance takes place. The Brahmin sits alone at the time when he makes the worship: when doing so, he strikes occasionally both his elbows against his sides, snaps with his fingers round about his head, stamps with his left foot on the ground, beats his cheeks with the fingers of his right hand, whilst his lips move very fast in uttering his incantations. This figure is also made every day, of mud, at the bank of the river or tank, by every Brahmin who has not one in his house, worshipped, and then thrown into the water. It is not much the custom in Burdwan for females to worship it.

Doorga has many Temples, and is worshipped under various figures and names: its grand and public worship is once a year; called, by way of eminence, the Doorga poojah. The Idol is formed thus:-pieces of bamboo are tied together to form the skeleton, filled up with straw; and then finished with mud, and painted over. In some villages there are from 2 to 10 of these, and scarcely any inferior village without one. It is the season of. rejoicing among the Hindoos: they say that there is no holiness equal to the worship of Doorga at that season; but its worship is, after all, a private concern; nobody but the Brahmin who performs it knows what is going on, or is permitted to hear what he mutters before the Idol. The public attendance is general. However, as its worship is in so many places, the concourse of people does not appear to be great. I have an account, in Bengalee, of all the incantations, and the regu lar performance of the ceremonies; which, as soon as I find time, I shall translate into English.