Andros, to regulate their two Schools and to begin a third. The British and Foreign School Society has liberally provided me with slates, pencils, and Scripture Lessons. You will rejoice with me in these first steps toward the future welfare of the Greeks and you will still more rejoice, if you remember that Scripture Reading is introduced into these Schools. I have another channel of usefulness open, by the instruction of Young Schoolmasters, of whom there are continually some here. One of them I have already been able to place in the School at Tino: another I am now taking to Andros. To Bresthena, a large village in Lacedæmon, I have also sent the necessaries for 100 children, and a Young Man instructed by me.

We have mentioned that difficulties arise in various quarters. Not withstanding the prudent and candid course of proceeding adopted in this Mission, as stated at p. 49 of the Survey, Dr. Korck says

I soon felt that a party was working against me; and thought it, therefore, prudent to go on with as little noise as possible: for that reason, I also avoided for a long time a Public Examination, though pressed by the Demigerontes themselves; but, at last, I could no longer withstand. I, therefore, fixed a day; and the School Committee invited all the principal persons of the island, who all attended, except the RomanCatholic Bishop, and the Governor who was prevented by sickness. The Archbishop, from Candia, was present, with the Greek Bishop of Syra. A Boy opened the Meeting, by reading a Prayer adapted to the occasion. I then addressed the persons present, acquainting them with our reasons for inviting them and the order in which we should proceed; expressing to them, at the same time, the entire satisfaction which I felt with the children. The Boys and Girls were then examined in Reading, Writing, Arithmetic, Geography, Needlework, and in asking one another Questions on the Scripture Lessons. All was done to the great apparent satisfaction of those present, many of whom expressed their thanks and good wishes.

Apprehensions have, however, been cherished, by some persons, of the unfavourable tendency of these Schools; and statements have been

made on this subject to the President, accompanied by calumnious suggestions against Dr. Korck. This opposition is, however, limited to one of those parties in which, unhappily, Greece at present abounds. The great body of the people support the School, as sufficiently appears from the number of Children who attend. Dr. Korck states

The Government continues to send me to other islands, with power to arrange the Schools as I please, and according to the model here. The Members of the School Committee have assured cessary, in a few days they would be me, that if in any way it should be nement, subscribed by hundreds of merable to produce a statement to Governchants of the first respectability here, expressing their entire satisfaction with the School.

An Article appeared in "Le Courier de Smyrne" of the 24th of May in reference to this subject, of which the following is a translation:

who makes it his practice to prejudice Syra: 11th of May. A Greek Priest, the common people against those who are endeavouring to diffuse knowledge, having been exiled on this account from Argos, lately arrived here. His first care was, to mount the pulpit, and to give himself very indecent liberties against the Public Schools under the direction of Dr. Korck, a German-a man worthy, in all respects, of public esteem and confidence; and whom we cannot sufficiently extol, for the attention and pains which he lavishes, without fee or reward, on the children whose instruction he has undertaken. The most respectable inhabitants of Syra having remonstrated with this Priest on his conduct, and pressed him to state his motives, he answered, that he could give no explicit answer until he had consulted the Bishop. It may be hence conjectured, that the Bishop was no stranger to the design of discrediting the Public Schools, and the Priest may be considered as but an instrument for that end: he has, how

ever, been exiled by the Commissioner desired, that he had been legally arExtraordinary; though it were to be raigned before the Tribunals, as well for the sake of a salutary example, as to

make that reparation to Dr. Korck which was due to him.

We trust that the reference, in this Article, to higher authority than the Priest is not well founded: if, however, it should be just, we cannot but hope that an enlightened view of the true interests of Greece will prevail against apprehensions injurious to those interests.

Another difficulty is beginning to shew itself; in which, however, we cannot but see an indication of approaching good. The question of being justified through Christ's merits alone had come into discussion, in a case with which Dr. Korck was not connected; and the consequences have led him to anticipate considerable restriction on his opportunities of doing good. On this subject he writes

As we must not endeavour to avoid such restrictions by ceasing to declare this grand doctrine of Christianity, we cannot but rejoice that this question is put to issue; and that if a conflict should ensue, we shall not have to contend for mere out-works, but the struggle will be at once for the reduction of the main fortress of the adversary. In my explanations of the Word of Life to the children, which is done publicly twice a week when many other persons also attend, I endeavour to make sin appear exceeding sinful, and to shew that only

in Christ there is Salvation. The same truths I labour to inculcate on those few who visit my dwelling. I cannot forbear from cautioning my Scholars against the evils which I see in this place; and I find that my words, though apparently spoken in a corner and to children, remain not unnoticed, for the children begin to understand and report them to their parents. Thus, in proportion as we have reason to rejoice in seeing the work of God taking its course, by so much my situation here becomes more difficult. Greece

is a most unhappy country: the Greeks suffered little from the Turks, in comparison with what they inflict on themselves through the party-spirit which prevails. God be merciful to them! Pray for them. They need, much more, the Prayers and Charities of Christians, than the assistance of Kings, to save them from destruction.

Black and Caspian Seas.

SCOTTISH MISSIONARY SOCIETY.

KARASS.

MR. Galloway, who continues to labour, though under much discouragement, at this earliest Station of the Society, gives, in his last communications, the following view of the

Unpromising State of the Natives. As the Directors are well acquainted with the state of things among the Tartars, it is not necessary that I should say much in regard to the effect of our labours; and indeed I should find it very difficult to do so. To this time, it appears that the good seed has only fallen, either by the way-side, or upon stony places, or among thorns; or, though unthe clod, to spring up and bear fruit in observed, it may be taking root under

due time.

It cannot be said that much outward

opposition is made: it is seldom that either Effendis or Mollahs come boldly forward in an open way and oppose the doctrines of the Gospel, because they know that they have nothing to bring forward in its room. Indeed, several of their Teachers are our most attentive hearers. When any of them oppose the Gospel in our hearing, they are generally put to silence by a few questions: they have little to say, except concerning traditions and stories, which have no reference to the salvation of the soul-things, which, to the thoughtless, seem a treasure; but which, on the most superficial examination, appear to be mere dross. They often confess this, in so many words; and appear to see that a Saviour, a Deliverer, is necessary. They cannot say that the Korân makes known a Saviour, to deliver them from the power and dominion of sin: according to it, they must first save themselves from sin, and then God will save them from hell; and the temper of their mind, as well as their conduct, bears witness that they are unable to do this. Sometimes they say that God will save them from sin, but the Korân shews no way in which God is pleased to do this; while we declare unto them Christ Jesus as In regard to the punishment threatened the only way, God manifest in the flesh. by the holy Law of God against sin, they say that they must either suffer it them

selves, or God will forgive them: according to the first alternative, Mahomedanism appears to be a poor religion, affording no help: according to the second, we direct them to the Gospel, declaring to them that God is just in forgiving sinners, on account of our Lord Jesus Christ having stood in their room and stead, and having suffered the wrath and curse due to their sins.

Sometimes they approve of the things which we tell them, and would lead one to believe that their minds are somewhat impressed by the grace displayed in the Gospel, and that they see Mahomedanism to be an uncomfortable religion: for it, like all other worldly systems, leaves its followers in a dark unsettled state, making nothing certain; but leaves all to be dependent on their own doings, gives nothing to cheer the mind, but produces a spirit of bondage, without either the love or fear of God in the heart.

Some of the Effendis almost constantly shun us, when we appear in their villages: others of them hear, without making any opposition. The doctrine of Original Sin is not so generally opposed as formerly: and the doctrine of the Divinity of Christ, although not confessed (except by two or three individuals who make a profession of believing Christianity, but shew no change of heart), is not so much spoken against; because, in denying it, they can point out no way in which sin can be atoned for, as they cannet assert that one human creature can take away the sin of another, all being sinners.

For several months past, one of the Effendis in Naiman Village has appeared thoughtful: he hears and sighs, and calls on the Name of God, when spoken to.

Although a great proportion of the people endeavour to shun hearing any thing respecting the Gospel, yet, in going to a village, we always find people to speak to.

Some excuse themselves from hearing, for want of time: others say that it is not necessary to hear the Gospel-that we are deceivers, and that it is dangerous to hear what we say. A great degree of lightness often appears in those who do hear: not having their minds impressed with the evil of sin, the holiness of God, and the curse of the Divine Law under which sinners lie, they do not see the Gospel to be any great thing, although they may confess with the mouth that it is good. Their expressions respecting the holiness, jus

tice, truth, and goodness of God, which are often in their mouths, are without any meaning they laugh at both heaven and hell, and neither fear His justice nor regard His goodness.

The kingdom of Satan is yet strong in this quarter. Their sorceries, their casting of devils out of those whom they believe to be possessed, are all believed by them to be a confirmation of the truth of their books; and thus their souls are kept in bondage to this delusion: but although they should be as strongly fortified as Jericho was, a command from the Most High hath gone forth for the blowing of rams' horns. By the preaching of the Everlasting Gospel, all the walls and bulwarks of Satan's kingdom will be laid flat to the ground-low, even to the dust-and the feet of the poor shall trample on them. What is to be done, but to declare that Gospel, that Word of the Lord, which, in the hand of the Spirit, is mighty to the pulling down of the strong-holds of sin and corruption in the hearts of men?

ASTRACHAN.

The last Report of the Society contains the following narrative. Such facts as are here stated should lead us to enter more feelingly into the difficulties of New Converts, particularly among Mahomedans; and to bear them on our hearts, in enlarged and fervent intercession before God.

Apparent Conversion, but Relapse, of a

Persian.

During the last year, an interesting account was received from Mr. Glen, who is now the only Missionary at this Station, of the conversion to Christianity of a Persian, named Carbala Rajib Ali, a native of Mazanderan. He had, it seems, become acquainted with the Missionaries about the time of Mahomed Ali's conversion in 1823; and was often remarked by them as a rare instance among Mahomedans, of veracity, integrity, and other social virtues. The first thing, which shook his confidence in the soundness of the foundation on which Mahomedanism rested, was the conversion of that interesting Young Man, in connection with the discussions to which it gave rise among the Persians: he even went so far, at times, as to say that he might probably yet follow his example,

and become a Christian. In consequence, however, of the remonstrances of some of his Mahomedan Friends, he, in a great measure, broke up his connection with the Missionaries; though he was still always happy to meet with them, when an opportunity occurred. During that period, it now appears, that he was, for the most part, in great anguish of mind. He was literally halting between two opinions: on the one hand, suspecting Islamism to be false, he could not derive from it even a spurious comfort: on the other, he was not prepared to leave all and follow Christ, and consequently could not hope for salvation through Him. The burden of sin he felt to be heavy: his inward struggles were severe, and the temptations of the Great Adversary of Souls violent and incessant. Amidst these perplexities, he read the New Testament and other books; and prayed to God, in the Name of Christ, for deliverance. The doubts and diffi culties, which he had long felt to be insurmountable, were at length dispelled; and, after giving what appeared very satisfactory evidence of his sincerity, he was baptized by Mr. Glen.

Such an account was peculiarly pleasing, as coming from a quarter from which the Directors had ceased to look for fruit it is, therefore, proportionally painful to give the sequel of the story.

:

Though there does not appear any reason to question the truth of his convictions or the sincerity of his professions, yet, in the hour of temptation, within about a week after his baptism, he yielded so far to the impulse of feelings of an amiable nature-those of conjugal affection-as to renounce his profession of Christianity, in the hope that the Persians might permit him to retain his wife. In this, however, he was completely disappointed, for she was shortly after married to another: she herself wished to continue with him; but, as she was a minor, it remained with her mother to give or withhold her at pleasure; as, according to the Mahomedan Law, his becoming a Christian dissolved the marriage, and placed her again at her mother's disposal. At first, indeed, the mother affected to be for him; and, perhaps, she was so: but, when confronted with the Mollahs, she yielded to their decision; and permitted them to remove her daughter from her husband's old lodgings, to the house of a confidential friend, to whose care they had agreed to

commit her. This took place on the evening of the Friday after his baptism; and, next morning, he called on Mr. Glen in a state of distraction to which no description could do justice. Not a syllable, however, was dropped by him from which it could be inferred that his faith in Christianity was in the least de gree shaken: on the contrary, he renew. ed the protestation which he had often formerly made, of his readiness to part with life itself, should the Persians think of imbruing their hands in his blood on account of his becoming a Christian: in short, all his cares and fears seemed to centre in his partner; and it was only when the string of conjugal affection was touched, that he talked incoherently. Just, however, as he was about to go away, he mentioned a proposal of his mother-in-law, which awakened Mr. Glen's apprehensions at the time, and which terminated in his fall. It was this: That, for a few days, he should continue in his old lodgings, without spending the day at the Mission House, as he was in the habit of doing-that, in this case, the Persians might think that he was sorry for what he had done, and be less strict with her and her daughter

that, in the course of a few days, she might thus get her out of their hands; and that if she succeeded, his being a Christian should be no objection to his being her son-in-law. The danger of such a step being obvious, Mr. Glen remonstrated with him; but his remonstrances proved of no avail. Entangled in the snare which had been laid for him, instead of coming to Public Worship on the Sabbath, as he had promised to do, he spent the day with her at his old lodgings: and, on the Monday, he called on Mr. Glen, (by the advice of some of his countrymen, it was supposed,) and, after informing him that he was now in doubt as to the truth of Christianity and that he wished to return to Mahomedanism, he begged his permission to do so, and to go to Persia. Mr. Glen, in reply, disclaimed all power over either his person or his conscience; but reminded him of the solemn engagements under which he had voluntarily come at baptism, and of the curse which he would entail upon himself, and probably on his posterity, should he renounce the Gospel: and he, at the same time, pointed out to him the propriety of seri. ous consideration in a matter of so much importance; but nothing which he said

to him was of any avail. Full of hope, he repaired to his old friends, and reported his emancipation: but, as they apprehended that his statement might be a mere story fabricated to serve a purpose, they deputed one of their number, Meer Baba, a descendant of Mahomed, to call and ascertain the truth of his representations. But, though the Seyd was informed that his averments to

them respecting his renunciation of Christianity were true, and that he was left entirely to act according to his own choice, the principal men among the Persians, apprehending that his professions of penitence were all a pretence, persuaded his mother-in-law to retain her daughter; while his landlord turned him out of his lodgings, with contempt, as an impostor. The leaders of the Persians, of whom the father of Mahomed Ali is one of the chief, were, it seems, in possession of a number of "stubborn facts," apart from his public baptism, from which it appeared to them that he must be a Christian at heart; and hence the concessions which he made to them, instead of moving their pity, only excited their indignation. He was now placed in circumstances peculiarly perplexing: by the law of Russia, it is said, the punishment for renouncing Christianity, if reported to a magistrate, is, whipping and banishment to Siberia; while, according to the principles of Mahomedanism, the punishment for embracing Christianity is-death.

Such is the painful history of Carbala Rajib Ali: but, though it is impossible not to entertain very serious apprehensions in regard to him, still it becomes us not to despair. He appears to have yielded to the overwhelming force of circumstances-of circumstances which could not fail to prove a very powerful temptation to the firmest and most established mind. His case places in a very forcible light the extremely difficult situation in which converts from Heathen and Mahomedan Nations must often be placed; and illustrates, in a very striking manner, the strong claims which they have on the sympathy and the prayers of the Friends of Missions. May he, who, of old, looked on Peter with such a melting eye, as to cause the fallen Disciple to go out and weep bitterly, behold with a pitying eye this fallen professor of His Name; and cause him to return to Him with weeping, and with supplication, and with great mourning!

As an encouragement to prayer on his behalf, it may be stated, that Mr. Glen, in another Letter written some weeks after, says, " I have just now been calling on Carbala Rajib Ali, and I am not without hopes of his restoration." It is but fair however to add, that, in a subsequent Letter, he makes no direct mention of him.

Some difficulties having arisen in respect of the Baptism of Converts by the Missionaries, the Directors subjoin the following Note to the mention of this man's baptism by Mr. Glen:

Mr. Glen was under some uncertainty, whether his Excellency General Oseepoff, the Governor of Astrachan, would

consider himself authorised to sanction the baptism of Carbala Rajib Ali, on the ground of the Colonial Charter; or if it would be necessary, pro formâ, to advise the Minister. His Excellency received the representation made by him in the most polite and courteous manner; and, after considering the Colonial Charter and other documents which were laid before him, he, in the most friendly manner, authorised Mr. Glen to baptize him, without any reference of the case to the Minister at St. Petersburg.

Endia within the Ganges.

CHURCH MISSIONARY SOCIETY. CHUNAR and BENARES. ARCHDEACON CORRIE left Calcutta, in the beginning of November, on a visit to the Upper Provinces; and has transmitted Reports relative to the Missions at Burdwan, Chunar, Benares, and Goruckhpore. His remarks on the Burdwan Schools and Congregation appeared at pp.316–318 of our last Number, and a general notice of Chunar at p. 326. From his communications we shall here extract a few particulars relative to Chunar and Benares, reserving further intelligence for the next Survey.

Archdeacon Corrie's Remarks on the
Chunar Mission.

Of the Rev. W. Bowley we regret to receive the following account:Mr. Bowley suffers from some irregular action of the heart, and from pain