Lord. I presented several of the poorer with Tracts and parts of the Scriptures. In the afternoon I left Minïe, under the blessings of many, who remained with me till my departure. I remember Minie with joy, for there I spent the best hours of this voyage.

Benisouef.

April 24, 1828-Arrived about midnight in Benisouef. In the morning I sent my ser. vant to the Divan, to see whether he could sell some Scriptures; but all excused themselves, pleading want of money: some came to the boat, whom I presented with parts of the Scriptures. A multitude of children came to my boat, as soon as my arrival was

known in the town: some of them I provided

with Tracts; and others, who were better versed in reading, with Gospels. The noise

was so great as to attract many Mahomedans, who mixed themselves among the Christians. The Priest, a very respectable man, who was absent when I was first here, called on me : he wanted to make me a present of a sheep and bread; and, as it is offensive in the East to refuse an offer of this nature, I accepted the bread, which I wanted, I learned by him, that formerly Faioum, Benisouef, and Atfieh, were three Bishoprics; but at present form only one, on account of the small number of Christians. At noon, I set off from Benisouef.

Coptic Bishops in Upper Egypt.

I feel myself now enabled to give you an accurate list of the Bishops of the Copts in

Upper Egypt; and have to correct that which I gave in my Journal in the Faióum.

One Bishop travels between Caïro and Benisouef: a second resides in Melawi; and to his diocese Minïe belongs: a third resides in Senabout, a fourth in Manfelout, and a fifth in Siout; and under the direction of this last, Abutig has been now for eight years: in Girge, the sixth Bishop resides, and has Akmim under his jurisdiction; the seventh at Ghous, and has charge of Kene; and the eighth at Negade, and in charge of Esne. Besides these Bishops, there is one in the Faioum; and two or three reside in Caïro, as Counsellors to the Patriarch.

turies, that Spirit which tries the spirits has disappeared from among them. On such a Journey, moreover, the residence at each spot cannot but be very short, and our time is almost wholly occupied in selling and distributing the Scriptures and Tracts. On a second or third visit, however, and with a longer stay at each place, when the character of the Messengers of Christ shall have been established, channels may be opened for more secure and enlarged plans, to disperse the knowledge of Jesus Christ in these regions of bondage.

GERMAN MISSIONARY SOCIETY.

Proceedings and Prospects in reference to

the Armenians.

THE kindness with which the Missionaries at Shusha had been received by the Armenians was noticed at p. 55 of the Survey: the following view is given in their last Report.

Among the Armenians of these countries, we have to contend with great igference for the things which might save norance of the Word of God, and indiftheir souls they are easily satisfied, as every natural man is, with the outward ceremonies, and have but little concern to make their peace with God. Yet we ought to mention it with thankfulness to God, that their hearts are so far opening sincerely engaged in seeking their growth to us, as to lead them to acknowledge us in the knowledge of the Gospel, and their thus becoming vital members of the body of Christ. This has been particularly manifest in the attendance at our School, from the beginning.

Being led, by all our experience, to think Schools the most effectual means of obtaining our end, we intend to make them an especial object of attention. Though the establishment of them will lead, in the beginning, to great expense, and their effects be slow, yet their fruit will be certain and extensive. We are compiling such School-books as may become, by their method as well as by their contents, preparatives for the Kingdom of God.

Next to this, we consider it an important duty to publish plain Tracts in the vulgar tongue of the Armenians.

Though we should delight to lend a helping hand to other numerous Congregations of Oriental Christians-the Jacobites and Nestorians-living at no great distance from us, we dare not yet think of this, on account of our limited means.

It cannot indeed be expected that we should be allowed to do any thing for these Armenian Christians by means of preaching; but, by the establishment of Schools, and the distribution of Tracts and New Testaments, we see a wide door of usefulness opening before us.

Our School had, in its commencement, to encounter many difficulties. No regular School had before existed among the inhabitants: and our Schoolmaster, brought up in Europe, did not suit their taste; besides that it was erected by foreigners, who could not yet expect to enjoy the confidence of the people. At the same time, a learned Armenian, Boghos, opened a School; and his sustenance depending on its success, he was, of course, very anxious to collect a large number of scholars. Our School, however, was attended, on an average, by from 30 to 36 scholars. Still, there was wanting a man, who should not only possess the love and respect of the inhabitants, but should also have had sufficient experience to conduct a School. We therefore cheerfully resolved to avail ourselves of the services of Mr. Boghos, when he proposed to unite his School with ours. Not only was the number of scholars under our immediate influence more than doubled by this measure, but the Institution has been raised in the opinion of the people. Mr. Boghos is, at the same time, just the man to assist us in the compilation, correction, and publication of useful books.

There is another consideration which led us to adopt this plan. If our School should ever become, as we hope it will in due time, an Institution for the preparation of Schoolmasters and higher Scholars, Mr. Boghos's connection with us would facilitate this object. In fact, there are already some Young Men, among the Scholars, who are preparing for classical studies, and others are about to come to Shusha for the same purpose.

The Committee add

As the Modern-Armenian New-Testaments sent by the British and Foreign Bible Society are in that dialect of the Armenians which is in use in Turkey, and which differs from that of Armenia itself, Mr. Dittrich has been authorised by that Society to prepare a Translation of the Gospel of St. Matthew into the Vernacular Armenian.

Endia within the Ganges.

CALCUTTA.

CHURCH MISSIONARY SOCIETY.

Careful Estimate of the State of Schools. It was noticed, at p. 73 of the Survey, that the Committee of the Calcutta Association had endeavoured to give a just and faithful estimate of the state of the Schools: the subjoined extracts from their Report will shew the truth of the remark.

In the School Department, your Committee feel it their duty and privilege to pursue their labours, as other kindred Societies are doing; in the well-grounded hope, that, as hindrances are removed and greater experience in the Missionary Cause is gained, corresponding encou ragements will not be wanting to reward their efforts in due season.

It appears to your Committee reasonable to suppose, that if Schools on a great scale are to effect what is generally anticipated; viz. an acquaintance with the Christian System, and the circulation of General Knowledge; they must be content to proceed in their work with patience and increased activity. They would here beg leave to remark, that it should by no means be supposed that all the children in their Schools are necessarily under Christian Instruction; since a large proportion of them are below the proper age for receiving correct impressions on this important subject; and, being so situated, they merely attend to the first principles of common writing and spelling, until they are sufficiently advanced to take their stand in the higher classes.

It will be remembered, that the advantages in India are far below those which are afforded in Europe for facilitating the same great objects of education; and that, consequently, the junior classes in Native Schools must be inferior to such as we might reasonably expect to find in our own country.

The habits of the Natives, their prejudices, and domestic engagements, should be well considered, in order to gain a proper view of the causes which greatly retard the progress of Education in India.

Among the Higher Classes of Natives there is a desire to cultivate English Studies; and a preference is given to

general science, as far at least as their own interest or pleasure is likely to be affected thereby. It is also natural to suppose, that the same feeling will actuate them in reference to the acquirements of their children and their choice of Schools. It has been found, by experience, that this class of boys do not usually attend Schools such as your Committee support; nor indeed can it be reasonably expected that they will ever attend the Charity Schools of Religious Societies generally, as it is contrary to their own feelings and family distinctions.

On the other hand, children of the Poor are frequently employed in earning a scanty livelihood, for themselves, or their numerous and dependent relatives; or if they attend Christian Schools to acquire a limited knowledge of reading and arithmetic, the only way for securing their attendance is to encourage them by presents equal to what they could obtain by their own industry elsewhere. Hence it is, that the Schools present, generally, the same results: only a limited number of books are read; and these are by no means sufficiently studied to produce the effects which are anticipated by those who cheerfully aid the cause to the utmost of their power.

The number of Schools which your Committee support is twelve, containing about seven hundred boys in actual attendance; of which two hundred are capable of reading easy books-the Catechism, Geography, and the Gospels.

To your Committee it has been painful to consider, that, notwithstanding the means offered to the Boys in the Schools under their direction, no individual case has yet occurred, of any of them manifesting the least desire for Christian Instruction beyond the common helps afforded them during school hours.

This, however, is certain, that an increase of knowledge, both of the Scriptures and other useful books, is gradually advancing, through the medium of Schools generally; and especially where those Schools have the advantage of laborious and minute superintendence of Europeans. The expense of keeping up a large School Establishment, even on the most economical scale, is somewhat considerable: and if labour be extended so far beyond the daily inspection of the Missionary, as to render it necessary to employ superintending

Sircars, the possible advantages which may result from such a measure do not appear adequate to justify the risk of public funds to any extent beyond that which necessity requires.

Your Committee have, therefore, been anticipating the discontinuance of some of their most distant Schools; both for want of superintendence, and also because the expense is so heavy at all events some alteration seems desirable; either to collect several Schools into one, or to adopt such measures as seem best calculated to secure to the children the advantages of education upon a reduced scale.

SERAMPORE.

SERAMPORE MISSIONARIES. Notice relative to a European Series of Periodical Accounts.

To the First Number of this Series,

mentioned at p. 78 of the Survey, is prefixed the following notice, explanatory of its object :

In the month of September 1827, the Serampore Missionaries commenced a Third Series of their Periodical Accounts, consisting of from eight to twelve pages monthly; intending, at the close of each year, to give a Supplementary Number, which should embrace a review of their progress during that period, in each department of their exertions. Besides this, they continue to publish the Monthly Friend of India, of which the Eleventh Volume is now issuing from the press at the close of these Numbers, a variety of particulars, for which they could not find a place in the Periodical Accounts, are inserted; while the Letters of the Missionaries themselves, to their friends at home, furnish additional information. In their Quarterly Friend of India also, begun in September 1820, articles are to be found, occasionally, which involve the best interests of the country.

From these sources the Periodical Accounts, here begun, will, in general, be taken. The arrangement adopted, being that of simple narrative in chronological order, will admit of easy reference at any future period; and the close of each Volume will be accompanied with an Index and Table of Contents. If it be desirable that the European Reader should become ac quainted with the grace or wisdom bestowed on these Asiatic Labourers, as

they speak for themselves and utter their own reflections; if it be most satisfactory to hear the Native Heathen, as well as the Converts from Idolatry, express themselves in their own terms; the method here adopted will furnish the means; while the Review of each Department, at the close of the year, will enable the reader to keep pace with the course of events, and to retain a more distinct impression of the actual progress made. Should intelligence at any time be received of an interesting nature, it will be immediately communicated: but, as nothing more will be published than what appears to be worthy of being preserved from oblivion as well as necessary to maintain the thread of the narrative, it is probable that the reader, thus becoming more intimately acquainted with these distant lands and the work going on there, will take yet a deeper interest both in it and them.

BURDWAN.

CHURCH MISSIONARY SOCIETY.

Details of an Attempt, by Natives, at Im

position, with respect to Baptism. Ar p. 502 of our last Volume, an instance of deception, attempted on a large scale, was quoted from a communication by Archdeacon Cor

rie.

The particulars have since been furnished by Mr. Deerr; and are here subjoined, as information of this nature is necessary to the forming of a true estimate of the difficulties which Missionaries have to encounter among such a people.

A number of Brahmins asked to be baptized. Christmas Day was settled for the day of Baptism. I was inclined to believe that their desire was true; because if such a number of the first people, learned and of high caste, would come forth at once, it would not be so difficult for them: they themselves say, that the reproach falls not upon any individual, but upon the company in general. They were daily coming to me, and I had them several times all together at once with me: they settled a day for baptism among themselves, and rejoiced together and exhorted one another. For several weeks I scarcely got time to eat ; for, from morning to night, they came, when I conversed and explained the things belonging to the kingdom of God: sometimes I prayed with them; and they

asked to have an interest in my private prayers, that they might not fall into the snare of the Wicked One. The pious expressions which they are capable of making I need not mention.

Thus no doubt was entertained; and I begged them several times not to impose upon me, but rather to mention it if their desire should not be sincere. They said. "Sir! what benefit could it be to us if we should tell an untruth ?" Christmas Day was at hand, nor could I see a reason for their making pretensions. They also had mentioned it to our Christians on the premises that they would be baptized, who spread the report abroad, so that it was no longer a secret; and they had already to bear the reproach, as if it were true. Still no wavering seemed to take place: till four days before Christmas Day, they said, "Our friends will not let us go out of our houses on that day; and if we should come by force, our friends would follow us: let the day be changed, either before or after." I proposed before; but they chose a few Then two of days after Christmas. them begged to keep their string, the badge of their Heathen Religion, only three or four days after Baptism; but I told them that I could not baptize them unless they gave me first their string. The two Brahmins employed in Culna, who had come for the purpose of being baptized, said, "The day being unsettled, why should we sit here idle? we will go in the mean time to our work: the day you settle for the baptism let us know, and we will come that very day." Two others said, "We are sorry: the people will now say, that we are baptized for the sake of getting work :" and none would settle the day. I did not think it proper for me to press the point: for if the work is of God, it will come to pass; and if not, I shall be happy if it does not take place, for no good would follow.

Whether this circumstance is altogether an imposition, or whether there is truth in it, I cannot say at present; but they express themselves as positive as before: it may be that the present intention was, merely to shuffle off the fixing of the day, and to keep up my good opinion of them by making promises as before. However, one of them took his string with his two hands, and said, "If you order it, I will now tear it, and not leave your house till I am baptized."

66

It may be that we are too suspicious towards these poor Natives; but how can we be too careful, as their cunning and subtlety are so very deep? One of them said, Please, Sir, to lay your hand upon our breasts, and feel how our hearts do beat." It is true, to become an outcast is no small matter for a respectable man. The fear, however, is greater than the abuses are in fact; but this fear we cannot remove.

Thus stand matters at present: whether my proceedings be in the right or wrong, the event will shew all those who have to do with the same kind of people, whose words are smoother than honey, and consequently capable of leading a person about for the sake of getting one favour or other; and therefore I have been rather minute in communicating it. The report, which is now spread among the Natives here, is, that no more Brahmins will be baptized; but that they have made "phakee" again to the Padre, i. e. imposed upon me again. I am, however, no loser by it; and am determined not to believe the words of any one, but facts only.

I forgot to mention that these people said, "Let the first rage pass over till we get a little inured to it, and the second fire will not be so great." I told them that they would never escape reproaches. The abuses which the Heathen chiefly vent are not on account of religion; but they tell them that they want to eat beef-the keenest abuse which a Native knows-more so than if any person should be called a cannibal. They do not abuse them for eating with Christians, but use the word "Hârie:" we scarcely know the extent of that term, but the natives ascribe to the people so stigmatized the eating of men and reptiles.

In May, Mr. Deerr thus resumes the subject

Christmas Day, on which day they had settled to be baptized, having passed away, their application appeared to be mere pretence: in consequence, they renewed their manœuvres with increased activity, to convince me of their unaffected piety and readiness to embrace Christianity. Once, on a Sunday afternoon, 14 Brahmins, all decently dressed, came, with the Duloll Pundit at their head at first, I could not make out the meaning of this, and said to them, "I was almost afraid at the sight of you."

Apparently serene and joyful, they said, "There is no occasion to fear. Here you see how the grace of God is multiplied! All our hearts have been engaged to search after the True God ;" and they desired me to pray with them, and to unfold the glories which the Gospel contains. I gladly complied with their lastmentioned request; after which every one, in turn, expressed his delight at so excellent a religion, and his readiness to embrace it. Visits of this kind were frequently renewed; until they saw that they could not gain their end: for they had very significantly pointed out to me, how advantageous it would be to the extension of the kingdom of God, if the Gospel were no longer to be taught by "devils," but by people who reverence it, and themselves practise what they teach; meaning, that they should be put in the place of the present School Teachers. I shewed them, in reply, that the devil sometimes appears in different forms, and very often in that of an angel of light; and that it would, therefore, be necessary to know first, by evident proofs, whether the Wicked One had not hid himself in them under such a garb. Most of them fell off, by degrees, from this time; and gave up all pretence of a wish for baptism.

These people form one division of the number who formerly unitedly asked for baptism: they afterward separated; one party under Duloll, and the other under Harrish and Mohesh of Ryan. The reason of this separation was, that, after the day fixed for baptism had been suffered to pass, they were suspected of being hypocrites; and, in order to clear themselves, each laid the blame upon the other: both claimed innocence. The proofs they gave were in these terms"We now wish to be baptized, without waiting any longer for any one: for what reason, then, should we be suspected ?" The increase of Duloll's converts I have mentioned above; and Mohesh, with Harrish his associate, did not fail to raise a number of Candidates in Ryan, seven of whom were the leading men of the place; and thus I was again told of grace working effectually in Ryan: they had already agreed to send me their tree upon which the deluded persons are swung at the Churruck Poojah. I have often been delighted to hear the leaders of the Ryan party, who are best acquainted with Christian Truth, speak in the most animating manner: as, for in