himself with a stick, sword, or spear. They assembled on their beach, awaiting in a half savage manner the arrival of the poor captives. When we saw their danger, Mr. Fuller, myself, and several of our members ran to the spot. The poor fellows were surrounded, for on such an occasion every man and boy appears determined to have a blow or a cut. Mr. Fuller, with assistance, having secured the foremost of the two men, took him to the mission house. The crowd seemed resolved to wreak their vengeance on the other. With effort, and not without danger, I, with the assistance of some friendly natives, got him under our charge; but while ascending the hill, more than once I had to seize the stick, and once the arm of a powerful man that was raised to plunge a spear into the poor fellow. After the prisoners were in our hands, the natives settled down quietly. It took us some time to wash and dress the poor men's wounds. In the evening the chief sent word to say they could return to their own town.

A few days after the above, I was passing the town where the men resided; I called to see them, and redressed their wounds. A goodly number having gathered around, I spoke to them of the blessings of Christianity. When I was about to leave, one of the men would persist in catching and bringing a large fowl to my boat, to show his gratitude. Such an incident may seem trifling, but not so from such a people that are around us. Many circumstances lead us to hope that the Lord is preparing this people for His gospel.

STATE OF TRINIDAD.

BY THE REV. W. H. GAMBLE.

In Trinidad the cause of Christ makes but little progress. Divine truth is resisted and opposed in many ways in this land. In every land the native depravity of the human heart, and the allurements of the world, oppose their barriers to its progress. But we have, I think I may say, the evils of all other lands concentrated in a small island, deriving life and vigour from each other, till the light of Divine truth appears to be powerless to dispel the thick moral darkness that covers the people.

Here, in Trinidad, we have many thousands of Hindus and Mussulmans, with their heathenish rites and impure practices. We have many from China, of whom we seem to know nothing, and with whom nothing is done. Some of them have married wives belonging to the country, either Catholics or Protestants; but the men are Chinamen still. Gambling and opium are their besetting sins, and through this double-plated armour the arrow of Divine truth does not seem to have pierced. Africans are very many, and very ignorant and superstitious, delighting in the practice of Obeah. But I think that above and beyond all these obstacles to the advance of Divine truth, Popery erects the strongest barrier. In Trinidad it is venerable with years; imposing in its ceremonies in the eyes of the ignorant, captivating to their senses, most satisfactory as a system which relieves their consciences, and removes the burden (as they think and are taught) of their sins, and most respectable in the sight of men by reason of the large number of its adherents.

Now, when we think of the debasing character and defiling system of Hinduism, the apathy and insensibility induced by opium and gambling, the stolid ignorance of the African, and the pride and complacent superiority nourished by Popery, I do not think I go too far in saying that Divine truth is resisted and opposed in this island as much, if not more, than in other lands. Think for a moment what must be the combined influence of all these false and evil systems upon the lives of the people. Truthfulness, honesty, and chastity are virtues rarely met with. Vile and obscene language is the constant source of litigation. Numbers flock to spend their hard-earned money in the police-courts, so passionate and so vindictive are they. I meet constantly coolies carrying enormous sticks. On Sunday, going to the country, I met one with a very large

stick. I said, "Coolie, stick too big." He said, "No, massa; creole too much bad man." This truly illustrates the bitter feeling that exists between creoles and coolies. The former look upon the latter as interlopers, and as having robbed them of the means of living, by working in the cane-fields at a lower rate. I have often told them that but for immigration the cane-fields would be abandoned, but the envy and hatred exist.

Amid all these discouraging circumstances, it is pleasing for me to be able to tell you, that on the 18th inst. I was privileged to administer the ordinance of believer's baptism at the Third Company (Brother D. Richardson's) to nine persons. The chapel was quite full, and many were outside, unable to find room inside. It was exceedingly hot and oppressive; I therefore preached shortly, hastening to the river's side, where all were able to see and hear. The people had been holding what they call a "three days' meeting," and many had come from other villages. There was apparently much religious feeling among the people, and I sincerely trust that God's blessing attended the meetings.

On Monday, the 19th inst., we held a soiree in our chapel in San Fernando, for the purpose of raising money to pay the yearly interest of the debt on the building. The chapel was quite full, and the meeting altogether satisfactory. Mr. Law, Mr. Brodie, and our Wesleyan brethren were present, and gave us appropriate addresses. The debt, as you know, is 500 dollars; and the interest, at six per cent., is 30 dollars. We shall realize about 50 dollars; the cost of the tea-cakes, &c., being about 20 dollars, we shall be able to meet our liability. At Montserrat the chapel is nearly covered in, but the people have been very poor of late, and unable to do very much. They have managed to erect the frame, a very substantial hard-wood one, and covered it in by their own exertions, and about 150 dollars from us. Mr. Law raised them 80 dollars in town. I got them 20 dollars here, and I have given them about 50 dollars of nails.

I have not said anything about my work in San Fernando; but I think, from what I have said, you will gather that it is not encouraging: at present it is most discouraging. It is possible that brighter days may dawn.

PREACHING AT THE ALLAHABAD MELA.

BY THE REV. J. PARSONS, OF BENARES.

On the 1st February Brother Heinig and myself, with the three native brethren Peter, Kutwaroo, and Philemon, went up to attend the Allahabad mela, which this year was unusually large.

February 2nd.-We walked through the mela in the morning. More sand has formed on the site of it than when I was there on a previous occasion, so that the mela is more spread out, the streets are laid out on a broader scale, and there is more ample accommodation for the crowds that are expected. Mr. Owen has two tents pitched, and Mr. Davis one. We had some conversation and discussion at various pundit's stands, and then returned to Mr. Owen's tent, where we met several brethren; besides Mr. Owen himself, Mr. Morison (formerly of Loodiana), on his way up the country, David Mohun, Yunas, Caleb, Simeon, native brethren of Allahabad, and Cossim Ali, from Futtehpore. These, with others, were engaged in preaching during the mela, but how few among the immense multitudes that congregated.

3rd. Morning.-Brother Heinig and Kutwaroo remained at the tent, where were also Mr. Owen and some native Christians. Brethren Peter and Philemon and myself went into the bazaar, where we had a pretty good congregation: and several persons entered into interesting conversation, especially a man from near Muttra, who was well acquainted with the Psalms and Gospel; and a Pundit, who expressed strongly his approval of what was said, and promised to visit the tent for further conversation. On our return to the tent, preaching and conversation were kept up till about 11 o'clock.

We went about 3 o'clock into the bazaar, where first Peter preached to a good congregation, and afterwards brother Heinig till quite evening, while at the same time others kept up conversation with twos and threes. Once I was surrounded by a considerable number of pundits, brahmins, and byraggees, some of whom were arguing earnestly in a way of which the following are samples :-To say that God is mighty is to say that two separate beings existed from eternity,-God and his power; for the attribute of a person is a separate existence from the person himself. To say that God has any connexion whatever with other beings, is tantamount to saying that all the good and evil in the world are attributable to him.

4th. Morning. The mela is now rapidly filling. Good congregations were obtained, both at the tent, and in the bazaar. In the latter Philemon, Kutwaroo, and myself were engaged till towards ten o'clock, and then we continued at Mr. Owen's tent till near 1 p.m., when we left two Allahabad brethren to carry on the work.

Afternoon.-By Mr. Owen's request, we went to see him, and attend the missionary prayer meeting in the evening, which I conducted."

5th. We made experience of the nature of the vaunted holiness of Hindoo places of pilgrimage, by having a thief cut open the side of our tent about 3 o'clock in the morning, and steal whatever he could secure, until the awaking of Philemon from sleep, and alarm given, stopped his ravages. Morning: preaching to full congregations at the tent and in the bazaar till after 11 o'clock. Afternoon Brother Heinig, with Peter and Philemon, remained at Mr. Owen's tent, where they had full work; and brother Kutwaroo and myself had very nice opportunities in the bazaar. The divinity of Christ, the doctrine of fate, &c., were discussed in a quiet and reasonable manner. Persons were complaining bitterly of the dishonesty and oppression prevalent in the mela. There were parties of men selling cloth by auction, who would take money from those to whom lots had been knocked down, pass it from one to another among themselves in the crowd, and bustle around their stand, and then deny having received it. Brother Kutwaroo noticed money-changers taking good money from simple country people, clandestinely changing it for bad money, and then demanding the exchange of this bad money for good from their customers.

6th. Morning. Philemon and myself went to the bazaar, leaving the rest of our party, with Yunas and Caleb, in the tent. We had good congregations in the bazaar, and quiet discussion. One man argued for the validity of pilgrimages. He was told that, contrary to the maxims of the wise among then, he was believing report rather than experience. It was said, indeed, that pilgrimages, bathing, &c. take away sin, but it is plainly seen that sin is not removed, but those who bathe, &c., continue in the practice of it. He answered that it is foolish to depend on that which is seen, for that which is seen, as the body, is perishable, but that which is unseen, as the soul and God, only is abiding. It was replied that it is true that the soul and God are unseen, but their works are seen; just as the root of a tree is unseen, but the nature of it is known by the fruits and leaves, which are seen. And as the leaves and fruits of sin are not removed, it is evident that the root of it in the heart is not eradicated. He answered evasively that sin could not properly be compared to a tree, which is a visible object; and to suppose nothing real but what is seen is infidelity. It was interposed that this was not meant. He continued, without waiting for a full answer, saying that by bathing, pilgrimages, and other religious observances, the mirror of the heart is cleansed, until the soul clearly discerns spiritual objects, and knows the distinction between itself and God. (N.B. Many Hindoos would rather have said, The identity of itself with God). It was answered that there is abundant evidence that the mirror of the heart is not cleansed, since the reflections it gives are altogether incorrect, sin being represented as desirable, and God as unworthy of affection. The objector replied that the process must be a gradual one. This was admitted, but it was put to him whether in the oldest of those who attend to the observances of the Hindoo religion, any such gradual purifica

tion could be discerned, or indeed whether he had any experience of it in himself. He did not continue the conversation further, but went away to bathe.

7th. The mela is now very full. Multitudes of people in every direction, this being the great bathing day. The wide bazaar quite full with flocks of people going and coming. To the ghaut we have not gone since the first day. We had an illustration to-day of the distinction to which religious mendicancy attains in this country. Two companies of fukeers went down to the bathing ghaut this morning, one with twenty, and the other with fifteen, elephants, in their procession, from the backs of which men were waving large gorgeous silken banners. Abundance of hearers to-day. Many were attentive and shewed great interest, but there was also a great deal of discussion.

8th. Morning. The crowd being still large in the mela, I staid at the second tent, and at both tents good congregations were obtainable for the most part, but very fluctuating, as many of the people are now preparing to leave for their homes.

9th. Morning.-Philemon and myself went to the bazaar, leaving the others at Mr. Owen's tent. Philemon could speak but little, his voice being very weak from the severe exercise of the previous days.

Afternoon; We all stayed at the tent, and preached and conversed till quite evening, for some of us had become quite hoarse, so that we were no longer able to make two parties. This was the last of our labours at the mela, a great proportion of the multitudes having dispersed. The closing incident was a tough and animated argument, in which two or three of us took part, and our chief opponents were a loud-talking brahmin, a man from Bombay, well acquainted with the Scriptures and many customs and opinions of Christians, and a Punjabee fukeer. May the Lord not permit his word spoken in this mela to return to him void!

SCRIPTURE DISTRIBUTION IN THE BACKERGUNGE DISTRICT. BY THE REV. J. C. PAGE.

We have at last commenced this good work, and I hope month by month briefly to report the progress made. You know our's is a land of water, and we were therefore obliged first to get a boat and do it up a little. Then I selected two of the native brethren who had no particular charge, and sent them out on this their first journey, in company. We choose the northern part of the district to begin with, having previously obtained from the police a list of all the villages in that direction. The two boatmen, as well as the distributors, are members of the church, and they entered quite heart and hand into the new work, standing by their bretheren, ever and anon putting in a word, as they thought, to help them. And really sometimes this kind of help is not to be despised, especially when the native Christian teacher gets into a crowd of Hindus and Muhammadans.

Our distributors seem rather to have missed the one object for which they were sent, and, naturally enough, spent a long time every where in preaching and in conversation. Hence they have gone over a very small space. But I do not know whether, on the whole, this is much to be regretted,-for, on entering a village they appear to have made it a point to visit as many families as they could, and, in a quiet friendly manner, to have talked of Christ and the great salvation in the hearing of, and often directly to, numbers of women and children who otherwise could never have heard the truth. To my mind this is a very pleasing feature in the month's work. Here are a few figures which will give an honest view of the

matter:

I pick out from the journal before me such little particulars as may show how the brethren did their work, and how they were received.

1.-In one place they failed to leave a single book behind: "No one could read in this village." In two or three houses they found the old orthodox Hindus opposing them, but at first only: "Went (in the village of Kalkini) to a brahmin's house. Were met with these words: "No one can read here, and we do not wish to listen to Christians.' We urged, 'How then do you manage your zamindari matters, if you cannot read? Other people now come in. Had a congregation of some thirty who heard us with much kindness. Left among them four Gospels and a New Testament." In the village of Shomorsingh, "at first some young men were deterred from receiving books, as the older people derided them; but after a while they became bolder and took several little volumes." In another place, "an old man would not listen to us, and sent us away; but his nephew followed us, led us to another house, heard us preach the gospel, and accepted some books from us with much pleasure." It is well to add that a number of tracts accompanied the Scriptures with which the brethren were supplied. In a third place, "the Hindus out of downright fear would not take a single book. The Muhammadans were bolder."

2. However in the majority of villages our brethren were well treated in more senses than one. "Women and children in the families thus heard us when we spoke of Christ as the Saviour, King, and Judge of men." "We were received with joy by a man named Radhamohon." "Many women heard: all said this religion is true, for no one can refute what these men say." "Men and women listened attentively." "A Muhammadan accepted a New Testament with pleasure, and acknowledged the holiness of Christ." "At first opposed, but afterwards received with joy." "Made known (among Muhammadans) the holiness of Christ and the unholiness of Muhammad. The young people approved and took books." Still "we were opposed by one of the chief men of the village. He would not allow that Muhammad was a sinner; but he admitted that Jesus was sinless." "In another house we were treated to mangoes and other nice things, and our message was well received." And again "here we were feasted on mangoes and other things." Rather encouraging on a hot day!

3.-The brethren had some old feeble objections to answer, and the poor despised women now and then appear on the scene. "We were heard with much good will. Only two women were very noisy." "At Bakai had a congregation of a hundred and eleven women and men.' (By the way, how comes it to pass that the Bengali idiom puts women first, and the Bengali practice places her last?) "In the house of Jugol Paramanik a young woman put us this question: Born of one woman, how can I call another woman mother? We replied, God gave you birth. Him you have forsaken, and called another father! She was now silenced, only saying that the religion of Christ was true and good; but she could not abandon all for it." On another occasion "a man named Balok Bala said, 'We cannot receive your books, for we cannot obey them: they are too holy.' We replied, 'When a child goes to school he does not become learned, or is not even able to read, all at once. All this comes in time, by degrees." Again a proud Hindu greatly opposed us, and said, 'Why do you come to the houses of the poor? What do they care about religion? You should rather bring some money for them. Then they might become Christians.' However, after we had shown him how God did not regard persons, but was merciful to the poor as well as to the rich, he changed his tone, and with his son received books from us." In several places "it was freely allowed that all men will embrace this religion, but by degrees." Now and then a man would cry out, "Let the big people become Christian; then we will follow. We are waiting for them to move first." And verily it is devoutly to be desired that the big people would make a move into the kingdom of Christ; though for my part I am not quite sure whether the first great upheaving of mind and heart will not be from below, that is, amongst the lowly ones of India. God grant that the day may soon come when all flesh shall see his salvation!