That human sacrifices were formerly offered at Kalee-ghat, there can be no doubt, and that they are now and then occurring in retired spots, we fear is too true. Now in what light would such a sacrifice be viewed by a magistrate or judge? Would he treat them as murder cases? and if he should so treat these cases, what should prevent him dealing with cases of death, from piercing or cutting or swinging, in the same manner? If it would not be aggravated murder, at least it would be manslaughter in a British court. It is vain to say that this act is voluntary. The poor victims are drugged and intoxicated until they are not only frantic, but for the time almost insensible to the sufferings inflicted upon them, and they not unfrequently die from the effects of the sufferings when the excitement has passed away. If it be the case, and it is, that thousands thus suffer annually in the British dominions in India, and that a word from the Government would suppress the rite, with as great ease as were the Sati and infanticide, we hold that Government to be in a measure guilty, which can and does not at once issue its command that the Charak poojah shall cease. If it continue, the Government as Chris tian men are bound to see that our holy religion be not satirized and insulted during the performance of the poojah, which has been the case for the last three or four years past. In the processions, which formed a part of the last poojah, there were figures and personifications of living characters. For some years past the principal processions have had a Missionary in the act of preaching, personified by a native. This year it appears the practice was rendered additionally degrading and offensive: the Missionary was attended by a native dressed in female attire, who indulged in wanton movements during the time of his professed ministrations. This happened in the very neighbourhood of the magistrate of the 24-Pergunnahs. We make no comment on such practices. If the Hindoos choose to outrage all decency in that very neighbourhood by the indecent figures on the outside of their temples and the statues and representations withinif they are to be permitted to inflict the most diabolical tortues on their countrymen in the abused name of religion,-let them not be permitted with impunity to insult the religion of Jesus, by representations which are only worthy the libidinous worshippers of Krishna. SALEM.-CONVERSATION WITH A BRAHMIN. THE following passage is taken from a Missionary journal, lately received from Mr. Lechler, of Salem :— Jan. 26.-Early this morning I set out to Pullachee, and arrived there about ten o'clock. At mid-day I was visited by two Brahmins, who were accompanied by several Soodras. One of the Brahmins was an officiating priest in one of the temples; and, being the man of most consequence among them, he spoke for the whole party. The conversation commenced on idolatry, and was in substance as follows: "You say you are an officiating priest," said I, "and a teacher of the people; what instruction, then, do you impart to the people, when they bring their offerings to the idol?" 46 No, there are many Christians, the chief object of whose life is, to love God and please Him in all things." "Ah! that is it; by thus propitiating the god, they obtain his favour, and succeed in the world. This agrees precisely with our mode of thinking and acting." "Not so," said I; "Christians love and serve God because they feel it to be both their duty and delight to do so; and by serving Him aright, they become diligent in every thing they do: hence it is that they often succeed in the world. But now tell me, how can your idol be propitiated, or how can it confer any blessing upon you, as it is nothing but a stone?" "How it does so, we do not know; all that we know is, that it does do us good." "But, is it reasonable to suppose that it can do you good, since it is void of understanding ?" "If it had no understanding, it could not do so as a proof that it has understanding it performs many miracles; for instance, it cures many diseases." "The curer of diseases must be able to see his patient, and to hear him state his complaint can your idol both see and hear?" "Most assuredly it can, otherwise how could it effect so many cures?" This last reply of the Brahmin exposed him to the ridicule of the whole party. He became so ashamed of himself that he could not utter another word. I then exhorted the people to renounce their idolatry, and believe in the Lord Jesus, who is the true "curer of diseases," and the only Saviour of mankind. On receiving a book each, they all went away, remarking, "How vain is the attempt to reason with English people-they are gods in wisdom and knowledge; but as for us, we are beasts!" May the Spirit of God, whose province it is, "to convince the world of sin," show these men the error of their ways and turn their hearts from idols to serve the living and true God! GENERAL VIEW OF THE MISSION AT SINGAPORE. Vain excuses for not abandoning idolatry. I have often had long and animated conversations with such men, and the talent they display in defence of their opinions is by no means contemptible. Were they really anxious to learn more about Christianity, they could easily do so; but the god of this world blinds their eyes, and leads them to believe that they can never acquire more information than they already possess, in regard to the Judge of all the earth, and the mode of acceptance in his sight. The more wealthy and influential they become, the less inclined are they to turn their thoughts towards Christianity, and, by some of the head-men among them, positive aversion to it is most unblushingly expressed. Obdurate rejection of the Gospel. Of this the case of the Court Interpreter, a pupil of Dr. Milne's, affords an illustration. At my last visit, while he avowed his contempt for his countrymen, and his conviction that the majority of them were cheats and liars, he said he could not bring himself to contemplate for a moment the And propriety of hazarding their displeasure by If such be the state of feeling towards our holy religion, manifested by those who have so often come in contact with Christians and Christianity, it will not be matter of surprise that many of the native-born Chinese whom I visit, are bitterly averse to the reception of a doctrine, repulsive, not only for its purity, but also on account of its novelty and foreign origin. My message, though stated in the mildest and most affectionate terms, frequently meets with any thing but a pleasant reception. The subjects on which I am most violently attacked are the opium trade and the Chinese war; and often am I asked by my hearers, with indignant wonder, how I can recommend to their reception the religion of a people who sell to others a poisonous drug which they will not eat themselves, and then go to war with their Emperor for not admitting it into his dominions? Chinese estimate of the virtue of patience. On one such occasion, shewing myself perfectly patient and composed, in the midst of a storm of hard words, and displaying no other emotion but that of sorrow for the bad feeling so ignorantly manifested towards the best boon of Heaven, I was told, for my consolation, that I should certainly, after death, become a budh-the highest state of honour and happiness of which the vulgar Chinese can conceive. If I could endow the profession of Christianity, my suc cess would be abundant. In the presence of a large assemblage of his countrymen, a TeoChew man, only the moment before loud in his praise of idolatry, said, without the least appearance of shame, That if I would give him ten dollars a month, he would willingly accompany me in my nightly visits in the Bazaar, carry my tracts for me, and exhort his countrymen, as I did, to forsake idolatry for Christianity. All he wanted was money, and if he got it one way, he need not seek for it in another. Nor are such sentiments rare. Adaptation of popery to depraved human nature. Had I even a more attractive form of Christianity than Protestantism to present to the Chinese, I should not be without many evidences of success. Popery has attractions which are by many felt to be irresistible. It is perfectly evident why that form of Christianity should succeed with the heathen mind better than our unadorned and spiritual form of it. I meet TeoChew Roman Catholics frequently. One man, who presented himself twice as my opponent in argument, furnished me with a favourable case for testing the extent to which Popish poison infuses itself into the minds of Chinese Papists. While I was conversing with him, he began to repeat his prayers to the Virgin, and to count his beads. I then asked him what good he thought his prayers to the Virgin would bring him. The answer was painfully conclusive as to the fact, that much more pains are taken to impress the deluded convert with the condescension and kindness and power of Mary, than with the love of Christ. "How could we expect," he said, "to be heard if we addressed Jesus himself? If it were not for the Virgin, our prayers would never be listened to. Besides, Christ could not even have existed without his mother. Should she not, then, be most fervently worshipped?" And I was told most distinctly, both by this individual and by his companion, that Protestantism, or, as he called it, the "English doctrine," would never do for the Chinese, while Popery, or the "Lord of heaven's doctrine," was just the thing to succeed. Such is a simple statement of some of the difficulties I encounter in attempting to lead those, for whose conversion I came hither, to the knowledge of the only way of salvation, and I present it without disguise, feeling convinced that the more plainly facts of this kind are communicated, the more vivid will be the recognition of the truth, that conversion must be the work of God, and the more earnest and unceasing will be the prayer that He may exert his power, whose power alone can prevail. Favourable results and prospects. The encouraging circumstances connected with my mission here, chiefly consist in the perfect and unrestricted freedom of access I have to multitudes of native-born Chinese; the opportunities I have of seeing the same persons over and over again, and thus presenting to them, on different occasions, different phases of divine truth, as well as observing the effect of former conversations, if not on the heart or the conscience, at least on the understanding; the kindly feeling, apparently such at least, which displays itself in the countenance and words of many, on every new visit; and the fact, that in multitude of cases, the truth spoken, though opposed at first, eventually commends itself to the judgment of the hearers, as the only doctrine capable of defence. These circumstances, along with the conviction that I am in the path of duty; that some one must sow the seed, if a harvest is ever to be reaped; that what is sown, though it may not spring up rapidly, shall one day bear fruit; that efforts in themselves feeble and insignificant, if unceasingly repeated, cannot fail to exert some influence; and that the promise of God renders the hope of a beneficial influence both reasonable and obligatory; serve to render my occupation as pleasant a one as I could possibly desire; that only excepted of receiving into the Church of God many converts, as the trophies of his grace: but, while I pray for this in faith, I must wait for it in patience. MANGAIA. We have great pleasure in giving the following passages from the Journal of Mr. Gill, in addition to the copious extracts presented last month : Eagerness of the people for books. June 25.-Early in the afternoon, I assembled the children of the station to the number of about 200, all of whom attend school, and addressed them on their privileges as contrasted with those of their fathers; after which I distributed a few books to the teachers. When the children had dispersed, numbers, old and young, came to beg for hymn-books, and I felt sorry that I could not gratify their desires, having only 100 for the three settlements. Pious zeal of a young convert. With one of the applicants, a young man, I was particularly pleased. He said to me, "I very much desire a hymn-book." the station are distributed." "But," he answered, "you have more." "Yes," I said, "I have more at Oneroa, some of which I will bring when I come again; but being few, I must reserve them for the teachers. Are you a teacher in the school?" "No," he replied, "I have but just returned from my sin." "Have you lived then in the love of sin?" I inquired. He answered, "I have been one of the vilest of the vile." "But," said I, "were you a more conspicuous sinner than others?" He replied, "I think so now-I was a tutaiauri. I have been judged six times for stealing food, and have been guilty of many other and still greater sins." "What," I inquired, "has produced the change?" "The love of Jesus," he replied, "who shed his blood to save sinners." "Did you long resist that love?" I inquired. "Yes," he answered, "from my childhood, until Maretu came from Rarotonga. He came to our station; and I was then as I have told you; but what he told us of the love of Jesus to the most guilty, softened my hard heart. I then hated my sins; left my former companions, and am now among the disciples of Jesus." Thus one and another is brought in from the ranks of the enemy, to be the joy of the church here, and to swell the triumphs of the Redeemer throughout eternity. I gave the young man a translation of the "Sinner's Friend," and of "James's Church Member's Guide;" promising him a hymnbook at some future time. Interesting church meeting. Late in the afternoon, I assembled the adult classes, consisting of those under christian instruction, in number 220. After an address by myself, several members of the church delivered short exhortations, and expressed their gratitude to God for his love to them. They said, "Look at our chapel-it is finished; look at our children -they are all anxious to be instructed; look at our church just settled among us; and "now all we want," said they, "is a teacher; and a teacher we must have, and you must now decide who it shall be. We have heard that you and Maretu intend to return to Rarotonga; and that Rupe must live at Oneroa; but the ship is gone, and we will not pray for its return; and the deep sea is between us and your land, and here we have determined to keep you, until you let us have a teacher." Others said, "We are all of one opinion -we have been left long enough-year after year we have been praying for an English Missionary and native teachers from Rarotonga; and now, as God has prospered our prayers, we intend to do our part to keep you here." These appeals were overpowering. I would they could have been heard and felt by the churches at home. Surely some one of the thousands of Israel would have said, the desire must be gratified - it is the work of the Lord. Near sunset, we left this interesting settlement, praising God for his grace to us, and these dear people. Journey to Ivirua. June 28. The people at Oneroa not being ready to commence their new schoolhouse, we left that settlement early this morning to visit Ivirua, a small station on the N.E. side of the island. The country through which we passed is of the same character as that we saw on our visit to Tamarua, last week. The barrenness of the hills, which are covered with nothing but dry grass and weather-beaten fern, form a perfect contrast to the well watered and highly cultivated valleys. The richly laden groves of cocoa-nuts are thickly intersected with smiling taro patches, testifying alike to the benevolence of God, and the industry of the people. The law of necessity has made the Mangaians a more industrious people than most of the South Sea islanders. Their land is sterile and unfruitful, compared with the luxuriant richness of Rarotonga and other islands, whose mountain-summits and coral shores are alike covered with every variety of verdure. Ivirua is a district about nine miles from the principal settlement, and has a scattered population of about 500 souls. After service in the evening, conversed with some of the old people of the place, whose hearts seemed to regain new vigour while they talked of years gone by. The last native who remembered the visit of Capt. Cook, the discoverer of the island, died about two years ago: the present number of old people well remember the ships which touched here from Cook's time to the first visit of Mr. Williams, and row mourn over their ignorance and sin which led them to ill use the first native teachers. Great want of school materials. July 2nd.-The whole of this forenoon I have been engaged with Mrs. Gill in selecting male and female teachers to receive instruction, while the school-house is building. Obtained 40 females, and 54 young men, who were willing to devote an hour or two every morning to the instruction of the children. To these we distributed the few slates and pencils we had, with copies of geography, arithmetic, and "Memoir of Mr. Glover;" and arranged to meet them for instruction as often as possible. It is impossible, however, for you to conceive of the depressing effect of being placed in these circumstances without being able to supply the desires of the people. The children and teachers of this island are no less than 2,000. The majority of these are most anxious to receive instruction, and we have just 30 slates, and 100 or 200 pencils to distribute. Oh! for the wing of evening, to follow the sun in his western track, to the land of my fathers, and with him return in the morning laden with all kind of school materials! It would be a morning of universal joy to the teeming population of the island, and only second, in blessing, to that when the light of the glorious Gospel first shone on their shores. Fathers and brethren, present the claims of our schools, and especially the schools of Mangaia, before your respective churches; and may that Saviour, who looked on the young and blessed them, prosper your appeals to our joy, and to the advantage of these naturally indolent and licentious people! MADAGASCAR. MARTYRDOM OF TWO MORE NATIVE CHRISTIANS. Ir is with feelings of profoundest sorrow, we invite the attention of our readers to the subjoined communications, by which it will be seen that the sanguinary spirit of the native rulers of Madagascar, so long and so fatally exercised against our christian brethren in that island, has, within the last few months, sought and found additional victims to its unrelenting rage. But, while mourning over these heart-rending occurrences, we are again permitted to rejoice in the assurance that the persecuted band, who survive the implacable hostility and murderous pursuit of the enemy, are still enabled to endure their sufferings with unwavering stedfastness; and that those of their number who have so recently laid down their lives for the Lord Jesus, bore willing and cheerful testimony in their latest moments to the reality and power of that grace on which they relied for support, In addition to the communication from Mr. Baker, which furnishes a connected view of the circumstances that led to this renewed martyrdom, and of the event itself, we are enabled to present a series of letters from the surviving sufferers in the island, the perusal of which cannot but awaken a strong and prayerful interest on their behalf. (From Mr. E. Baker, Mauritius, August 4, 1842.) Again the blood of the martyrs of the Lord Jesus has been made to flow in the island of Madagascar. The district of Vonizongo is now stained with the blood of two devoted disci ples belonging to the little flock which had long time taken shelter in the hospitable province of the chief Obadia; though, of course, the murderous orders were issued, as formerly, from that "city of violence" which is rapidly filling up the measure of its ini quities,-Antananarivo. The narrative of the event received from the distressed Christians only yesterday, is briefly this:-Obadia had heard that some king or kings of Ambongo would receive the Christians; but no messenger having arrived from that part, and he, not knowing whether one or all were favourably disposed, determined to send two trusty Christians to ascertain what prospect of escape existed, and to make themselves acquainted with the road. He selected for the purpose Ratsitahina and Rabearahaba, and sent them on their way, accompanied by the wife of the latter and a little slave girl, probably intending by this to lull suspicion in case of their being observed by the Queen's people passing over the boundaries of the Sakalava country, where a guard is stationed to apprehend all persons attempting to pass into the enemy's country. They crossed the frontier in safety, and arrived at the house of a friend, to whom they showed their copies of the Scriptures. He immediately assured them that a neighbouring king called Ilavantsikindahy, was desirous to hear and know the word of God; and " Come,' said he, "let us all go together and see him personally." They agreed to the proposal, and, having written to Obadia and to Ralaijao, another Vonizongo Christian, to inform them of the arrangement, they proceeded on their journey, leaving at the house of their friend the woman and little girl to await their return. During their absence, the woman and her young companion became alarmed, and fled towards the territory of the Queen-their native land. They reached the boundary, |