About 2 P. M. we set off to a village, a little more than a mile distant, called Doonee Chapairee, or Chupra, where we found an assemblage of people met to feast themselves on a cow, preparatory to clearing the jungle from a spot of ground for a new field. They were all seated very orderly, awaiting their meal, which was being cooked. Maisa, Nyansookh, and myself severally addressed them, and were heard, by not a few, with much attention. The men and women amounted to about 70; among whom was a Daimno, who expressed his approbation of all we said.

The person wishing to clear the jungle from any place, for the sake of cultivation, first calls the villagers together, and gives them money to assist him. If he have no money, he kills a cow, and feasts them. This was the case on the present occasion. On an appointed day afterwards, all who are feasted, proceed, early in the morning, to the destined spot, and cut down, as fast as they are able, all before them. Precisely at mid-day they cease: and thus repay their host.

24. This morning, the people of Umbra, in consequence of some of the villagers having been abused or beaten by those in a neighbouring place, where they had assembled to drink, would not meet to hear us. They felt it necessary first to have their revenge; to take which, a number of them went off. How they settled the business we know not.

We, hearing of a large village called Hurrah, about five miles distant, paid it a visit; but in consequence of the head-man being from home, we could not, though we waited nearly two hours, and used every effort, get more than 20 people to assemble; to whom, however, we delivered our message, and immediately departed. They seemed to hear us with much attention. When about two miles on our way back, the head-man came running, as fast as he could, towards us, and expressed great regret at his absence. We endeavoured to console him as well as we could, and told him the object of our visit. He heard us with apparent interest: and declared his readiness to believe and obey. Close to this village we saw a large tract of coal, which had been opened, and at no great distance, some large and fine beds of kunkur. Our guide told us, that about three years ago, the ground near to Hurrah emitted smoke; and that a piece of wood thrust into the earth was immediately inflamed. The appearance of the land verified what he said.

Betwixt Hurrah and Umbra are situated two small villages bearing the name of Diggee. We entered both, and preached to about 40 persons. An old man evidently took great interest in what we said, repeating again and again our words to the others, and commenting upon their correctness. He seemed full of love, and ready to do anything for us.

In the evening we entered one of the divisions of Umbra, and found the people ready to march to a neighbouring village, for the purpose of drinking Tuddee. We invited them to seat themselves, and to hear us before they departed. They did so. We dwelt upon the sin and consequences of drunkenness; and spoke to them of the Gospel generally. They seemed much cast down; and looked as if the great God had caught them in his net, and had blasted their prospect of immediate enjoyment. They said nothing. We left them; and are ignorant whether they went on their journey, or not.

25. This morning the inhabitants of the two other divisions of Umbra assembled, to the number of nearly 50. They were very orderly, heard with much attention, and had much conversation afterwards on the Gospel. They approved of every thing, except the command against drinking. This they did not like, although they freely acknowledged, that drunkenness was the cause of many evils.

A woman of this village having, at one time, been very sick, vo ved, that if she recovered, she would, on the day of every full-moon, sacrifice a goat.

As to-day is full-moon, she sent a man to us, last night, to request our opinion on the propriety, or impropriety of her monthly sacrifice. We told him to inform her, that it was the great God who had cured her, and that he required no other sacrifice, than the thanksgiving of the heart. What effect our message had, we did not hear.

At 11 A. M. we set off to visit two neighbouring villages, four miles distant from Umbra, called Dundah-goddah, and Boonda, in the Tuppa of Munneearee. On reaching the former, we found the inhabitants of both villages assembled for Pooja and drinking. The scene was truly heartrending. Nearly all the people, to the amount of at least 100, were in a state of intoxication. The noise of the drums, cymbals, and singing prevented us from almost hearing our own voices. We witnessed the Pooja, which had just commenced; and the sight was infernal. A fowl and a pig were sacrificed; and a part of the blood of the latter, mixed with cooked grain and Tuddee, drank by the Daimno. He seemed, in his appearance, and by the violent shaking of his body, and the horrible howlings which he raised, more like a demon than a man. We soon left this dismal place-a place, however, the most beautiful, as it regarded situation and scenery, of any we had yet seen.

We stopped, in returning, at a small village called Simbee, where we had an assembly of about 20 people. The head-man was very kind to us, voluntarily supplying us with the best of what he had. He seemed, too, to take some interest in our message.

We were exceedingly gratified, in the evening, by overhearing a woman, in one of the huts of Umbra, telling two men to desist from singing and drinking, or Jesus Christ would be angry with them. This woman, whose countenance beamed with kindness, had before this, shewed no little anxiety about the comfort of my companions, daily preparing and sending them food.

26. Sabbath. As we were again within three miles of Chaynkron, (better known by the name of Peepra,) the village which we had visited in vain on the 22nd, we set off to it about 10 A. M. Here, in the two divisions of it, we found about 60 people, all preparing for a drinking bout, which was to commence in the evening. We all addressed them, and were heard with some degree of attention. As we talked to them of the sin and consequences of drunkenness, they seemed somewhat abashed. One man said, that now, having heard the command of Jesus Christ, they would no longer indulge in this sin.

Leaving this place, we visited a small village called Bal-goddah, about one and a half mile distant. Here we found only 14 or 15 persons at home, to whom we declared the Gospel.

In moving back to Umbra, we entered two contiguous villages, bearing the name of Burraree, where we met about 35 people. In the first we saw an old man, who had once connected himself, in the plains, with the sect of Kuveer; and had subsequently heard something of the Gospel in Monghyr. He said, he had, for sometime past, been endeavouring to persuade the villagers of the folly of their worship, and particularly of that of Kalee, to whom they had erected an ensign close by: but that they, and even he himself, were afraid to take the bamboo down. We asked them, if they would permit us to remove it. The old man signifying his assent, and all the others remaining silent, Nyansookh pulled it up, and I removed it from the place. No sooner was this done, than a man hastened into his house, tore up his image of mud, brought it out and delivered it into the hands of Nyansookh, who threw it violently down the declivity of the hill. All the villagers appeared as if overwhelmed in astonishment; but no one seemed offended. On the contrary, another man hastened into his field, and brought us out a present of vegetables-a great rarity on the hills.

In the other division of Burraree, the people heard us with attention and treated us with a good mess of their Bora; of which we partook a little, both to please them and to relieve our hunger, which had begun somewhat to pinch us.

27. This morning, struck our tent, and left the kind people of Umbra, They gathered around us as we prepared to go off, seemed to regret our departure, and assured us, that they only waited the return of the man, at whose house the bamboo was erected, to unite in removing it from its place. We parted from them, having first publicly commended them and ourselves to God, in prayer.

Reached Kommo Joneean again, about mid-day, the place where I had married the hill couple. They all seemed rejoiced to see us, and provided us again with all our former accommodations. During our absence, they had removed three out of four of their bamboos, and were only waiting the consent of one of the villagers to remove the fourth. During the evening, whilst sitting conversing with Roopa, I distinctly heard one of the villagers in an adjoining house commending himself and household to the care of the Lord Jesus Christ for the night and was assured by Roopa, that this was now his own practice, as well as that of others of the inhabitants. The whole people of this place seemed in a very prepared state for the reception of the Gospel in all its breadth and length. They had even come to the resolution of abandoning Tuddee, the ruling and beloved god of the land.

28. Set our faces homewards again. Doolee, who had never departed from us, accompanied us some distance, and then, with much feeling, bade us farewell. He was very desirous of going with us to Monghyr: but his relatives would not consent. His progress in reading was not so great as could have been wished; but still he could read any chapter of the Gospels with tolerable accuracy.

February 4. Reached Monghyr in health and safety, having walked nearly the whole way on foot. Thanks to a gracious Providence.

VI.-Statements of the Opinions of those who advocate "Education without Religion."

[It is well known that the friends of native improvement in this land are divided into two great classes. The one advocates literary and scientific education with religion; and the other, literary and scientific education without religion. Hitherto the efforts made to diffuse the blessings of education throughout this vast country, though great and highly praiseworthy, have been, when compared with the numberless wants of the people, but partial and limited. Consequently, the question at issue between the parties above-named, may not have appeared to possess that prominence of interest which really belongs to it. But now, when we are approaching the commencement of an æra which bids fair to realize what erewhile has been regarded as a mere philanthropic dream, viz., the universal education of the people, the question begins to assume an aspect of tremend. ous importance. It is no longer a question of party in politics, or of sect in religion. It is really, and truly, A GRAND NATIONAL QUESTION. Such being the inherent magnitude of the question, we are anxious to see it discussed in all its bearings-since it is much easier at first to do, than afterwards to undo,—and a fundamental error now may become the prolific fountain of streams of error hereafter. In this anxiety of ours, all the real friends of India ought more or less to participate. He hope, therefore, that it will be reckoned no intrusion on our part if we earnestly solicit the attention of all to a subject of such vital importance to the welfare of India.

It is scarcely necessary for us to add, that we ourselves are decided advocates for "education with religion." But we know that on the other side are found ranged many, whose zeal we admire and whose talents we respect. And if we claim the credit of being conscientious in our own views, we cannot refuse the same claim to others. It is clear, however, that views which in many respects differ so widely, cannot be equally well founded. Now, how can the validity of principles, the authenticity of facts, and the legitimacy of inference, on which they are respectively based, be ascertained, but by bringing the whole into direct comparison?

It is, therefore, our intention to throw open our pages to the free and unshackled discussion of this GREAT question. And in order that we may not be suspected of undue partialities, we intend, if a military expression be allowable, to open the campaign, with setting in array a goodly portion of the forces of our antagonists.

This we are enabled to do, not from hypothesis or conjecture, but from actual written documents now lying before us. And we are very much mistaken if the tone and language of some of these do not indicate that they are the productions of superior minds. All of them have been written very recently; hence they possess the freshness of novelty.]

"You must debrutalize and cultivate the minds of the benighted, before you can reasonably expect to impress them with any sound notion of the superiority of our enlightened religion over their abominable superstitions. It is lamentable to think, how much time, charity, labor, and money have been thrown away, owing to the utter want of foresight and reflection with which this most desirable undertaking seems ever fated to be entered on. If we would, in the first instance, limit our endeavours to gradually leading the Natives to acquire information-to creating a desire for educationto making it the fashion with them to learn; if we would do our utmost to let in light upon them, by giving them access to general knowledge, to break the ice, in short, and that over as extensive a field as possible, we should soon be astonished at the progress made in dispelling the darkness in which their intellects are at present lost. Then would arise abhorrence of their own tenets, and a craving for a religion more adapted to their civilization; then would they have capability to imbibe, and the discernment to appreciate, the doctrines of Christianity.

"I have seen a good deal of the natives, have been in the habit of conversing much with them, and with many hundreds have I communed on these subjects. What is the consequence? that I never look upon a promising likely lad, without feeling a regret that education in general among them, perhaps that of the individual himself, and of his family in the preceding generation, has been retarded for a time, may be to the end of all time, solely through the indiscreet zeal of some of our countrymen. I consider that the education and moral advancement of the natives in the Ajmere province, where I was formerly stationed, have been retarded half a century at least, by our schooling there,-by a wrong and false course of tuition. Government maintained schools there for several years at a considerable expence. Lady Hastings was the mover, and the instru ment, and what a sad business they made of it. I have given the result above.

* * *

"In short, I have witnessed such disastrous effects, disastrous as respects the advancement of the natives, and the diffusion of the Christian religion, ascribable to the erroneous system hitherto pursued,serving only to estrange the natives from us, to render them averse from acquiring knowledge at our hands, that I will never be a party to a system which I deem worse than useless, positively mischievous; that is a system which commences by alarming their prejudices, and estranging them from us, instead of winning them to us-a system which seems to proceed on the supposition that they have no religious prejudices, at least none that may not be removed by placing

in their hands a portion of scriptural writings, of which their minds have not yet been led to form the remotest conception; whereas their prejudices are of savages, of a people not civilized, at the same time deeply religious, that is, prejudices the most inveterate.

are,

"Every one wants to sow the good seed, no one thinks of cultivating the ground, (Upper India I am thinking of.) It is ostentation, very frequently, that leads people to aim at the vain eclat of the former, while the solid advantages of the latter are disregarded. What would this process be termed, if applied to our fields? It is very odd you cannot take the same pains, and in the same course, with the uncultivated waste of mind around you. I once was present at a meeting held in England, by those interested in the conversion of the Jews. The accounts were called for, and it was proved that £30,000 had been expended in a certain term, during which three Jews only had been converted, and their sincerity called in question. To how vast a number this sum, if well applied, would have afforded the best education, and of this number, no matter to what faith or community they originally belonged, how large a proportion would, by means of the proper use thus acquired of their reason, have become exemplary Christians! The cause of this failure was the same as before stated, no consideration, no rationality, no discrimination; the same means, the same appliances, had recourse to, whether the mind is previously cultivated or no. You apply yourself to the dregs of the people, because the experience of an erroneous system points to them as affording the only means of success. Perhaps for every single scamp so converted, as it is termed, you alienate the confidence and good-will of a thousand respectable families. Their influence becomes opposed to you, because of the disrepute thrown on the cause, by their seeing its furtherance assisted by, or directed to, those among them, who in some cases by custom, in others by public opinion, held in abhor. rence by the people at large. But once gain credit for the good cause, by attracting to it influential natives, and how different would the effect be from what we now behold! But how attract respectable and influential natives? Why, by rendering them, in the first place, by education capa ble of judging, reflecting, and comparing. And how induce them to become educated? By making it the fashion, or better still, their interest to be informed. And how create such a desire? By means of that extraordina ry influence we all possess, more or less, over the natives we are brought in contact with, and which perhaps is never altogether powerless, until you excite apprehensions that you have a design against their religion. It is my firm belief, perhaps wrong, that were it possible to interdict effectually every attempt during the present century to disturb the religious notions of the natives, and to oblige meanwhile every European, in his sphere, and to the best of his means and opportunities, to aid, with his best energies, in the grand work of cultivating their minds, that we should have 50 millions of Christian subjects, reasonable beings withal, in the course of the next. At all events, it must be quite clear to every one who has mixed much with the natives, and observed any thing of their character and feelings, that Christianity will not really have progressed among them in 50 millions of years, if more rational measures than hitherto, be not adopted for its promotion. It is most lamentable to see zeal in a good cause so misdirected, charities so misapplied, and common sense so perverted. You thus see, that I should deem the location here, at present, of an active Missionary, very detrimental to our influence, and in particular, fatal to the cause for which he would labor."

"With what exultation did I read the offer of sending us a Missionary teacher with a press, books, maps and philosophical apparatus! what a vast deal of good might a teacher so accomplished effect! But on re-consideration, I cannot help thinking it proper to decline the offer. It would not be