profession of Schoolmaster receives, and the very miserable pittance allowed for maintenance, it is not to be expected that any will apply but the sons of poor parents; and, to these, pecuniary assistance

must be rendered.

The most important benefits would, doubtless, arise from the establishment of an Institution, in which these Young Men could not only receive instruction, but also partake of the advantages of constant Christian Intercourse with the Missionaries; by which means they might be brought under the influence of vital religion, and be thoroughly prepared for fu ture usefulness.

For the accomplishment of these objects, new buildings would be necessary; and the Missionaries earnestly plead for assistance, that they may be enabled to do something toward its promotion. Acceptableness of the Scriptures in Verna

cular Armenian.

It was mentioned at p. 188 of our last Volume, that Mr. Dittrich is translating the New Testament into Vernacular Armenian: the following extract from the Journal of Messrs. Zaremba and Pfander will shew how acceptable this translation is likely to be::

At the village Sohenker, on our shewing them the Vernacular Translation of the Sermon on the Mount, the people, and particularly the priests, expressed their ardent wish to possess the whole New Testament translated in this way: when we read it to them, they listened attentively; and an Old Man, in particular, seriously inquired the meaning of some passages, and expressed himself convinced of their having been backward in fulfilling these commandments of the Lord on our departure, he requested that we would soon visit him again, and never forget him in our prayers. A storm having overtaken us on the road, we were obliged to seek shelter in a mill: not long after, two men stepped in, and a conversation soon began upon the Word of God: we read to them part of the Sermon on the Mount; by which one of them, in particular, was deeply moved, and confessed, "That is all very true, and the commandment of Christ; but, woe unto us, we have not fulfilled it, neither can we do so!" We directed him to Christ, as being alone able to give him forgiveness, and freedom from all his sins.

The following extracts from this Journal relate to some Promising Intercourse with Tartar Mollahs.

Mollah in a Tartar Village: he was in -We were hospitably received by a possession of a Tartar New-Testament printed at Astrachan, which he seemed to have perused: he listened very attentively to our conversation on the truths of the Gospel, for several hours: we engaged him to read his Testament to the people, which he promised to do. In the evening of the same day we stopped in a Tartar Village: about 20 persons soon gathered round us, with whom we conversed till near midnight, on the redemption offered to lost mankind: we were astonished to observe their attention and lively good sense, which were quite unexpected by us: they said, that no one had thus spoken with them before, about the Gospel and the Korân.

- In a Tartar Village, the Mollah, a modest and quiet man, appeared to be seeking the truth: he had spoken much with a sensible Armenian on the Gospel, and the contents of it pleased him; but Testament, to read himself. At a small village, we alighted, and inquired for lodgings for the night. It happened to be the house of Mollah Bakir, whom we had heard spoken of as a learned and honest man, and on whom we intended to call: we found him to be really such as he had been described. With him were some other persons, among whom was another Mollah. We presented to Mollah Bakir our Tartar Letter, containing a statement of our intentions in visiting them, that he might read it to the others; which he did with more understanding than any other Mollah had previously done; while the explanations which he added fully proved that he had caught the meaning, as well as the connection of the ideas. In the same sensible manner he behaved during the conversation, without producing the usual insipid objections against the Gospel. In the evening, when we had retired to our room, Mollah Bakir called once more, on purpose to be alone with us: he asked many questions with respect to the Trinity, and the authenticity of the Gospel; but he soon desisted from making objections, when we led him to consider Christianity in a practical point of view, and told him that this would prove the best evidence of its truth: at the same time, we gave

that he wanted to have a Persian New

him a sketch of our own conversion to the Living God: he seemed to feel the weight of these arguments, and confessed that he could not say that he had already found the truth, but was seeking after it. On his asking for a book containing the Evidences of the Christian Religion, we gave him a Persian Tract on the Authenticity of the Holy Scriptures, and the Arabic translation of Grotius on the Truth of the Christian Religion: he glanced at their contents, and expressed his interest for the subjects treated in them; but, on the entrance of another Mollah, returned the books, privately telling Mr. Pfander that he should like to read them, but, for fear of the other Mollahs, would not accept them now; nevertheless, he promised to call on us in the town, and then to take them with him. On our taking leave, he said, "Such things come only by and bye." He is the head of all the Mollahs in the villages on the river Kur.

We came to some tents on our road, in one of which some good people listened attentively to our conversation; and one of them, a Mollah, whom we presented with a Persian Tract, the contents of which we explained to him, greatly rejoiced in the possession of the same, and promised to read and translate it to the others. In the same manner, we found an opportunity to leave some Tracts with a Mollah, who had been very much attracted by the narrative of our Lord's sufferings, which we gave him: he also desired us to send him a New Testament, in Arabic.

— In Baku, we met in a caravanserai with a Ssufo, whom the people had called in order to dispute with us. We begged him to read our Address to the Tartars, containing a confutation of Mahome danism, and a statement of our commis-> sion to them as Ministers of Christ; but

calmly converse on salvation by Christ. At length the Mollah was brought to confess, that he had nothing more to object to the Gospel; and gladly accepted a Persian Tract, with the promise to read and consider it. A Mahomedan Teacher, much admired in this town for his eloquence, had attracted our notice by his behaviour, so very different from that of the other Mollahs: he paid us some visits, and shewed us much affection: in his conversation, he did not dwell merely on trifling points of difference, but shewed a real desire to know what is true: he read many chapters of the New Testament attentively: as he is a particular friend to Alexander Kasem Bey, a really-converted Mahomedan with whom he still keeps up a correspondence, a Letter of this latter Young Man, which we communicated to him, made a deep impression on his mind; but, as yet, the fear of man prevailed over his present convictions: he confessed himself too weak to rise against so strong a current, and expose his wife and children to persecution.

From the same Journal we add an interesting notice relative to the Jews near Kuba :

·

We visited a Jewish Village in the neighbourhood of this town, where about 400 Jewish Families are living. We went into one of the seven Synagogues: some of the people present, having heard us in the town confuting the falsehoods of the Korân, called upon us to address them: we spoke of the divine promises as fulfilled in Christ. After their Service was ended, they led us to another Synagogue, where many to a second address: only a few objected of them listened to our testimony of Jesus of Nazareth being the Christ.

MALACCA.

LONDON MISSIONARY SOCIETY.

his conscience.

In a school we met with a Mollah and some Tartars, with whom we could

THE following Letter from Miss Newell to a Member of the Ladies' Committee of the British and Foreign School Society, dated in February of last year, gives a lively view of labours among the Heathen, and particularly of the

Difficulties in Native Education. The Roman Catholics here are begin. ning now to feel jealous of our schools

and forming their own. We have felt the effect in a slight degree: but I believe, as yet, they do not teach the children to read, but only to repeat the Mass Service: so when we go to live in their neighbourhood, which I expect we shall before you get this, the Natives shall have another school, in which their children are taught to read; and we shall see which they like best. The priests tell them that no good Christian should read the Bible; while we endeavour to shew the people the elevating and happy effects produced by the knowledge of the Book of God. I know who has the strongest side, as to success; but you do not know what the mind suffers while this conflict is going on. Pray, my Dear Friend, for our success. Oh the joy of seeing so many as there are learning to read the Word of Life; but, alas! the majority are yet held back.

Could I find time to tell you the su perstitious fears which these wretched people entertain of knowledge, you would see a few links of the heavy chain by which Satan holds captive the minds of men: could I tell you of the total indifference of the Chinese, you would see a few more could I tell you of the luxurious sensual security of the Mahomedan, you would see a few more: the sottish nonsense of the Hindoo would shew a few more; and the self-complacency of Protestant Christian-Worldings, devoted to folly, yet sure of heaven, would shew a few more. I leave you to judge which are the strongest. Pray for us: this is all that we can trust to. If you were to set a few of your garden-worms to pull down the whole of London, it would be but a faint resemblance of the impotency of human means, however good and well directed. The work is so evidently the Lord's, that I am quite sure they Do most who PRAY most.

. In another Letter, a few days afterward, she adds

I hope by the reading of the many copies of the Scriptures which we have distributed, they (the Papists) are beginning to see a gleam of light. I need not tell you that this practice is forbidden by the priests: when they cannot take the Scriptures from the people, they tell them they cannot be good Christians if they read them; and where they can take them, I hear, from undisputed authority, that they BURN them.

A Native School is, I dare say, a very pretty picture to your imagination; but

I assure you it is any thing but picturesque: yet no school in England has such attractions for me as aNative School: you would see no pretty faces; but you would often see a countenance that promises, by cultivation, a fine and strong mind. Teachers of the poor in England are well rewarded, by the attention and progress of their Scholars: here, you would require tenfold patience to contend with indolence, indifference, and stupidity. I am constantly obliged to remember, that, until lately, their attention has never been excited to learning; for Female Education is forbidden by most, if not all false religions: when, therefore, I look upon nearly ONE HUNDRED in the different schools now under instruction, I am astonished, and so would you be, if you knew the multitude of their wretched prejudices.

The cases reached me safely: the contents are quite a treasure. I thank all the kind contributors. The books and ALL the school apparatus are invaluable. No such good and useful things are to be found in this part of the world. If you were to see the old second-hand schoolbooks, for three of which I had to pay in Calcutta 15 rupees (1% 10s.), you would think I was either mad, or that my necessities were extreme.

I question whether children in this dark hemisphere will ever have the advantages which English Children enjoy, unless the English Language is promoted; which might very easily be done, and is doing to a vast extent, for all are ambitious to learn it.

India within the Ganges.

BRITISH & FOREIGN SCHOOL SOCIETY.

THE Ladies' Committee thus forcibly urge, in their last Report, the

Peculiar Importance of Native-Female Education.

It is a well-known and deplorable fact, that, throughout the immense and thickly-peopled regions of the East, even the progress of the arts and of civilization seems hitherto to have brought few if any advantages to Women. They are still a degraded class, in all the most important advantages and privileges of society; differing far more from their sisters in Europe than the men of the East differ from their brethren here.

Of their condition in Hindoostan, the late Bishop Heber thus speaks:-" I

observed, by the way, that my Chobdar and the rest of my escort seemed to think it was strange to give more to a woman than to most of the men: and I had noticed on many occasions, that, all throughout India, any thing is thought good enough for the weaker sex; and that the roughest words, the poorest garments, the scantiest alms, the most degrading labour, and the hardest blows are generally their portion." Yet, compared with the Malayan Tribes, the Hindoos are a gentle people; while the Chinese, amidst all their seeming-polish and addiction to litera ture, are perhaps the most barbarous in their notions respecting women: if they do not, like the Turks, wholly deny them the possession of souls, it is only a few of the most virtuous whom they admit to the rewards of their immortality; and, even in the case of such, there must be a previous transformation into the nobler sex! Female infanticide still prevails in China-a horrid prac tice, which would not be tolerated but for the popular contempt in which the sex is held.

But it ought never to be forgotten, that whenever the female sex becomes thus degraded, it has fearful revenge, in the consequent abuse of its natural in fluence on the whole condition of society. The first dawnings of reason, with the first developement of the fancy and the affections, are in every country greatly subject to the controul of the female mind; and women thus every where exert a powerful influence on the character in after-life.

British Society happily abounds with instances of maternal intelligence and piety dealing wisely with the conscience, and carefully cultivating the mind and affections in infancy; and, through the Divine Blessing on such means, thousands grow up to great degrees of moral purity and public useful

ness.

But the natural influence of females seems no where to be more dismally abused than in the East: in Europe, they may choke the growth of virtue, if ever implanted, and may even sow the seeds of vice; but there, in addition to all this, they continue to pervert every faculty of the soul, so as to make it almost incapable of after instruction and improvement, by blending superstition with its very first actings and emotions. It is thus that the rites and pictures of his horrid mythology are among the first

objects entertained by the fancy of the Young Hindoo; and a blind prostration of the understanding to whatever mean ing he imagines to be wrapt up in them, becomes one of the first movements of his immortal soul. The nursery legend and the nursery melody are imbued with the same spirit; and abound with allusions to the impure and monstrous fictions, which he is taught to reverence as the history of his gods. Nay, superstition is associated with the first appearances of outward and sensible objects, so that the evidence for the existence of the one comes to be strangely identified with that which satisfies him of the reality of the other: and the peculiar sanctity of particular men, rivers, and places is as little ques tioned as the conviction that they do exist.

The only effectual antidote to such formidable obstacles to the progress of truth seems to lie in the education of the Female Sex; and it is in order that they may be enabled to proceed in this course, that your Committee press the considerations which they have adduced on the attention of their friends around them.

Your Committee congratulate their country women on the accounts almost daily received of the extension and success of schools of Christian Instruction among the Heathen, and particularly among such as are more or less directly under the political influence of the British Government. That the outpourings of Divine Grace attend the faith and charity of those who embark on such enterprises, cannot be doubted; and it is well to reflect on this, as it may inspire the confident hope that He, who hath wrought with the Church hitherto, will continue favourably to prosper her efforts, and will yet make them effectual for more numerous instances of entire change of heart and character among the Heathen Nations. The leviathan of human corruption, when entrenched behind superstition and ignorance, is hard indeed to be overcome: but, as there is a visible gaining upon it in respect to its most revolting outward manifestations, we may trust to see more visible evidences of an internal and radical change of character too.

CALCUTTA.

Prospectus of a New English College. THE impulse given to the education of the labouring classes is reaching

the middle and higher orders: the recent establishment of Grammar Schools and Colleges manifests a practical conviction, that those orders can retain their place in society only by an intelligence commensurate to their station. The same feelings are beginning to operate in distant portions of the Empire: while it is proposed, by means of Bishop's College, to provide for India a supply of Ministers in connection with the Established Church, it is found that the wants of the European and Indo-European Community require an Institution, which shall give general and easy access to Education of a higher kind than they at present enjoy.

The following Proposals on this subject have been circulated in Calcutta. They are attributed to Archdeacon Corrie; and certainly bear marks of that sound and comprehensive wisdom which we might expect from him, in devising a plan for securing the interests of True Religion in connection with an enlarged and liberal Education.

I. That a College be founded in this Metropolis, in which, while the various branches of Literature and Science be made the subjects of instruction, it be an essential part of the system to imbue the minds of the Youth with a knowledge of the Doctrines and Duties of Christianity.

II. That this College be, in every way, conformable to the United Church of England and Ireland: but, as there are also many in this land who are not members of that Church, who are at present completely excluded from the means of bestowing upon their children a liberal education, to provide which is the chief object of the proposed Seminary, persons of all persuasions be permitted to attend the various classes under certain restrictions, but without restraints tending to interfere with their religious opinions.

III. That the following be approved as the general outline of the plan on which the College be founded and conducted.

1. A liberal and enlarged course of education to be pursued, adapted to the respective attainments of the Students. The College to be divided into two de

partments a higher department for the elder, and a lower department for the younger.

2. The system to comprise Religious and Moral Instruction, Classical Learn

ing, History, Modern Languages, Mathematics, Natural Philosophy, Medicine and Surgery, Chemistry, Jurisprudence, and other branches, as time and circumstances may require.

3. The College to be open to the Sons of Native Gentlemen, as well as to all

Denominations of Christians; and to be diform in all respects with the regulations vided into two parts-viz. those who conof the Institution, to be designated Members; and those who only attend the classes for the purpose of receiving instruction-the advantages to be available by all Students, with the exception of some theological privileges, which must unavoidably be restricted to the Members of the College-no Student, not being a Member of the College, to be required to comply with any religious form, provided he submit to the general system of education pursued within its walls.

4. The benefit of attending any Course of Lectures in the higher branches to be afforded to all who may be disposed to avail themselves of it, under the preceding and such other regulations as may be specified.

5. All Students entering as Members of the College to conform,, in every re spect, to the Doctrines, Usages, and Forms of the United Church of England and Ireland; and Members of the College only to be received as resident Students within its walls, and these to be subject to such rules of Discipline, and to such an extent, as may be hereafter determined.

Other regulations follow, relative to the government of the College, the Funds, and the nomination of Students; after which it is added

The fundamental principle on which it is proposed to establish this College is

That, in a Christian Community, every system of general education ought to comprise instruction in the Evidences of Christianity; and that, while, in the present state of society in this country, the grand object of a Seminary for General Education would be defeated by compelling all the Students to comply with the forms of Christian Worship, nevertheless instruction in the Word of