some extent the native mind is roused to thought and effort upon moral and religious as well as other subjects; that even the native press is doing something to destroy the influence of the brahmins and sap the foundations of existing systems of idolatry and superstition, and thus to prepare

the way for those triumphs of the gospel which

assuredly will, sooner or later, come.

The Native Press in Western India.

A Native Periodical.

Among all the publications which have appeared in the native languages, the first place is due to the Prabhákur, or Illuminator. It is in the Mahratta lan

guage, contains eight pages of common size letter paper, and is published every Sabbath. It was commenced seven or eight years ago, and has been continued without interruption. It has exhibited more candor and fairness on religious subjects than any other paper or magazine. The articles consist, in a good proportion, of editorials, communications from correspondents, and selections from other papers. Among these last mentioned we often see articles from our

and earnestness.

The Brahmins Assailed.

communications concerning the brahThe following is a part of one of his mins, the hereditary priesthood of Hindooism.

It was not till long after Europeans had introduced printing into India, that the native population showed any desire to use it for any purpose whatever. And it was not till missionaries began to use the press in attacking the systems of false religion and superstition which here prevail, and in setting forth the Dnyuandaya; and generally the very truths and claims of Christianity, that ones we should most wish to see inserted the natives became aware of its power. in a native paper. Among the corresThey then saw the importance of using pondents, is one who subscribes himself the same means in self-defence, and for Lokahitawadee, or An Advocate for the some years past the native press in good of the People, whose series now Bombay has poured forth a quantity of extends to seventy-four. In the course matter which, considering the previous of these communications, he has treated apathy, has appeared almost incredible. of a great variety of subjects,-expressSome of these works have been in ing his opinions with much indepenSanscrit, some in Mahratta, some in dence, and urging his views with ability Goojrattee, some in Hindostanee, some in Indo-Portuguese, some in Persian, and some in Arabic. Several editions of the Koran, amounting to ten or twelve thousand, have been published. There have been several editions of the Gita, which, more than any other work, may be called the Bible of the Hindoos. There have been manuals of Many of the brahmins, like those of fordevotion and of rites and ceremonies, mer days, still say, Of what use is the printlarge and small religious works, maga- ing press? What is gained by spending zines, pamphlets, newspapers, &c. Com- money on books? What need we care about paratively little has been published on hearing the news from different parts of the science or general literature. The works world? It is sufficient for us to attend to our own domestic affairs. What need have issued have been chiefly religious and we of hearing wonderful things? Such are superstitious in their character and influ- the short-sighted, silly views which they ence, or they have consisted of legends entertain. And it was doubtless owing to and poetry, suited to the perverted taste this ignorance and want of spirit on the part and licentious manners of the people. of the Hindoos, that foreigners obtained a Some of these works have contained ve- footing in the country. Had our people, hement attacks upon Christianity; long during the rule of the Peshwa, understood arguments, supported by a familiar ac- English, they would not have been brought the power and the circumstances of the quaintance with the deistical writers of under a foreign yoke. But the bhats, and Europe, to show that the Bible has no indeed the whole of the brahmins, care for claim to a divine origin; scurrilous and nothing but their bellies. They think of abusive remarks and mis-statements con- nothing but eating good things. Let a good cerning missionaries, their translations, dinner be provided, and they will flock totracts, operations, &c. Still, all these gether like a company of ants. Then they various works, in connection with the are wide awake, and are all of one mind. study of the English language and lite-But should one of their number be kicked or rature, the missionary schools, the distribution of the Scriptures and tracts, and the preaching of the gospel, are making a deep impression on the native mind.

will ask the reason, nor give himself any abused by some person, not one of the others trouble respecting it; so pusillanimous, cowardly, and worthless are they. They do not possess the least particle of daring, nor of

courage, nor of truth. They are just like the ignorant, brute beasts. As a flock of birds assembled to pick up grain in a field take to flight at the shaking of a stick, so are the brahmins. They are expert at eating, but good for nothing else. They be wail the fall of the Peshwa's government, and regard it as a great calamity; but why? Because they cannot now, as formerly, obtain the means of support. This is the only reason. If you will feed the brahmins, then they care not what else you do. If you will fill their bellies, you may beat them on the face with your shoe, and they will not resent it, nor feel the least particle of shame. There is a current proverb among them, Beat us not on the belly, but on the back.'-the meaning of which is, Feed us, and then we care not how you treat us. Thus the only anxiety of the brahmins is about what they shall eat. This is, with them, the first and great matter.

and religious subjects. We may cherish hope, when we find a heathen writer publishing in India, in a heathen periodical, such sentiments as the following:-that "there is but one God, and he alone to be worshiped"; that men "must regard the interests of their neighbors as their own"; that "as to the externals of religion, every one should be free to act, speak and write as he will"; that "morality is to be esteemed above religious ceremonies"; that most heathen ceremonies must be laid aside, and that “no class is to be treated with contempt, no pride of caste retained," but "virtue and merit, and not birth, are to be the foundation of social distinctions."

To the Editor of the Prabhakar:

SIR,-The times demand a reformation of the Hindoo religion, as indispensable to the welfare of this people. I cannot but deem it advisable, in view of the abounding ignoLet the above sentiments be compared interested in the prosperity of the country, rance and folly, that a number of those truly with the character which the brahmins should come together for the purpose of enhave sustained, the reverence with which tering on this work of reformation. One they have been treated and which is obvious advantage they would enjoy; nameinculcated in all the sacred books, and ly, the approbation of the government. Why the influence they have exerted for cen- should a handful of ignorant shástris and turies over the superstitious and priest-pundits frighten us back from this work? ridden Hindoos. It has been said,- They have long held a great sway, and will "Destroy the pretended sacred charac-be ready to exclude from caste any who ter and influence of the brahmins, and may oppose them. But what is caste? A Hindooism will soon fall." That it would fall as soon as some suppose, I do not believe. The Hindoo religion has its foundation deep in the ignorance, superstition and depravity of the people; and the annihilation of the brahmin would only result, in respect to the great mass of the people, in some modified form of superstition and idolatry, to continue for a while, and perhaps for a long while, under other pretended spir-vogue, it declined very greatly; whereupon itual guides. Yet the man who was educated in the system, as this writer was, and now has such views, and describes its sacred hierarchy in such a manner, shows that he himself must be nearly ready to renounce it; while the public avowal of such sentiments must have some effect on others.

A Reformed Religion called for.

great number of people combined together constitute a caste; while a man who stands by himself is out of caste. The Sikhs were originally out of caste, until by the increase of their numbers, they became an independent caste. Those who embraced the Christian religion, in its origin, were in like numbers increasing, it came to pass that inmanner stigmatized; but afterwards, their stead of they being out of caste, it was those who had stigmatized them that were so. Some time after this religion had obtained

there arose certain pundits who reformed it, though not without a great outcry on the part of many. But when there were people could have marriages, &c., among themenough of the reformed faith so that they selves, they then cared but little for their benighted opposers.

If after

Shankar Acharya abrogated some of the laws contained in the Shasters, and some he sustained; and such revisions of the Shasters are at times necessary. The religion which relates to God is alone unchangeable. Let then those who desire the good of their The following is a translation of another comcountry not trouble themselves much about munication, in the same series; and the Christian the question whether they will be immedireader will hardly fail to feel that the writer, ately joined by the masses or not. whether conscious of the fact or not, has received the promulgation of the reformed religion, light, directly or indirectly, from the Bible. And two or three hundred adopt it, soon many while, through the medium of a native periodical, cessity of reform, but suppose the thing imwill flock to them. Many perceive the nehe is spreading such sentiments among the peo-practicable. The principal features in this ple, little as he may intend to do it, he is in some reformed religion will be these:measure preparing the way for the recognition of 1. All are to practice the sincere worship the Bible as the great source of light upon moral | of God.

2. They must regard the interests of their neighbors as their own.

3. All rites except those connected with the investiture of brahmins, with marriages and with burials, are to be done away.

4. In all religious ceremonies the language of the people is to be used. Let those that will, learn Sanscrit; but there is no reason why those who are ignorant of it should use it in religious ceremonies.

5. Let every one be free, as regards the externals of religion, to act, to speak and to write as he will.

ing a pure morality, and pointing out the course of conduct to be observed by those who embrace this reformed religion. This book they should regard as their Shaster, and in all things conform to it. Certainly a compilation of this kind would have a stronger claim to regard than the work of an individual Rishi, who had merely his own ability to rely upon, or than the works of all such.

Let but one or two hundred persons, in this way, simultaneously renounce their various distinctions and assume the name of Reformed Hindoos, or of A ́ryas (an ancient name of this people), and soon great num

6. In matters of religion, and in the affairs of life, the authority of men and women must be equal; this would sanction the mar-bers, seeing the superiority of their religion, riage of widows and adults.

7. Morality is to be esteemed above religious ceremonies. These latter are now held to be of most account, but they must cease to be so. Women must not think they can make amends for their transgressions by circumambulating the pimpal tree.

8. The use of unmeaning sentences to be abandoned.

9. No class is to be treated with contempt; no pride of caste retained. Kindness must be shown to all alike.

10. The love of one's country is to be cherished, and her prosperity aimed at.

11. Let every one pursue the occupation that suits him.

12. Virtue and merit, and not birth, are to be the foundation of social distinctions.

13. The authority of the subjects must be above that of the rulers; and the welfare of the ryots is to be secured, even by violence, should that be necessary.

14. The commands of the sovereign are to be observed, as also the inspired decrees of God.

15. Knowledge and wisdom are to be sought after by all; and men are unceasingly to be engaged in consoling the afflicted, giving medicine to the sick, instruction to the ignorant, and money to the poor, according to their ability.

16. All are to make truth their standard; and all practices contrary to truth must be abandoned. The truths of science must be unremittingly pursued and published. And all are to be equally free to pursue these acquisitions.

will join them. Then, when a girl is left a widow, instead of consorting with some dissolute person, she will come into this community and marry. Thousands will do it; and all who in various ways find themselves thwarted and hampered by the existing religion, will embrace the reformed religion. When this shall have gained the ascendency, then whatever needs to be done we can do.

Low

At present there are all manner of divisions and schisms; the inhabitants of the Concan will not marry with those of the Decean, &c. The Shasters that contain such things must be abandoned; then will the people be all as pure as the Ganges; all will be of one mind, and one religion, and all will practice only such things as are needful. Unless this course be adopted, we shall not be able to escape from the evils springing out of the corrupt religion of these times. While I assert the necessity of this reformation, I do not advocate the promiscuous blending of all castes in one. caste people are not found among those of a high caste; and for this reason a man would avoid forming marriage connections with them. It is evident that a man receiving five rupees a month, would not take a wife from among the mahars, nor the beggars who live outside the villages, but from among those who are of like standing with himself. My idea simply is, that all should lay aside their animosities and live in the exercise of mutual good will; and gradually, as the course of things will admit, shake off these follies. Let there be a commencement made. Many are waiting for it. The brahmins hold the mahárs in contempt, and will not touch them; yet they are willing to associate with the English, on the most friendly terms. This is astonishing when it is considered that, according to the Shasters, it is less improper to associate with maháis than with the English. But these brahmins are fools; they will not understand; wherefore I suggest the course mentioned above.

I have it much upon my heart to write a book concerning these particulars, with the laws of their application and illustrative examples. Nothing of what I have now written is contrary to the Hindoo religion. All indeed is not to be found in one Shaster, but some in one place, some in another. From the Gitá, I would take the statement that there is but one God, and he alone to be worshiped; a statement frequently and plainly made. If the Puráns are found irreconcilable with this, then let the Puráns go. We want only that which is good. Let sentiments is quite sincere in the opinthe Vedanta pronounce concerning caste. ions he has embraced. But it is evident The Rishis have written, after their own fancy, a great many works, none of which he does not see the consequences of the can be adopted as satisfactory; but there course he recommends and is anxious to might be a book compiled from all, exhibit- pursue ;-that such a course, so far as it

I have no doubt the author of these

succeeded, would destroy all confidence may be soon revived and exhibit all its in the books now believed to be of former zeal. divine authority, while the Shaster thus prepared would have no authority or sanction beyond the opinion of the compilers, none of whom are expected to have any spirit of inspiration or of divine guidance. Thus they would destroy all confidence in the present sacred books, and substitute in their place only one of human authority.

The gainas are a part of the Hindoo population. They are an intelligent and enterprising class of people, and are numerous in Bombay and other parts of Western India. They reject the brahminical system, with its rites and ceremonies, and have their own sacred books and priesthood. The brahmins hold the gainas and all their principles in abhorrence, while these views and feelings are fully reciprocated.

The paper in which these articles are published, is designed for the Hindoo part of the community, and its circula- The Mohammedan population of all tion is chiefly among the higher classes. Hindostan, is estimated at ten or twelve And yet articles containing such senti-millions. They are chiefly in the cities ments, furnished by a correspondent who and large towns, and on the sea coast. lives at a distance from Bombay and has They have, every where, more physical no particular connection with the paper, and mental energy than the Hindoos. (for we happen to know who he is,) are Though they possess not the religious admitted without any qualification. Now zeal and fanaticism of their ancestors, the editor and proprietors would not ad- when they first invaded India, yet there mit these articles if they believed they is much of the spirit of proselytism would be injurious to the paper. In among them, especially in the higher such circumstances, the fact of their classes. This spirit is increased on this being thus admitted shows an exceedingly interesting state of opinion among those who support the paper.

Prospects Encouraging.

side of India, by their intercourse with Persia and Arabia, and by frequent pilgrimages to Mecca. The Mohammedan population is numerous on all the coast from the Persian Gulf to Cape Comorin.

The Roman Catholics in India are estimated at nearly one million. A few of these are of purely European origin; a far greater proportion of them are of mixed origin; and probably nine-tenths of the whole are of native origin; the descendants of those who embraced the Catholic religion several generations ago. They constitute a part of the indigenous population in every large district in India; using the vernacular language of the respective districts. They have thus the means of much influence, and if the spirit of propagating the Catholic religion should be revived among them, numerous and efficient agents might soon be raised up to carry on the work; each to labor in his own vernacular language.

The prospects of India are certainly encouraging; encouraging in view of the state of the people, as well as in view of the promises of God. The history of the Hindoo religion shows that it has undergone great changes since its origin. Hindooism, as it is professed and practiced at the present day, no more resembles the religion of the vedas,-their first and for a long time their only sacred books,-than the Christianity of Italy at the present time resembles, in faith and practice, that of the primitive churches in the days of the Apostles. And what the religious history of India will be from this time till it shall become a part of the Redeemer's kingdom, and profess a faith resting on the word of God, is too uncertain to come within the limits of The Protestant population, when comreasonable conjecture. The Hindoos, pared with any of the preceding classes, who constitute the great body of the peo-is small. The European portion of this ple, are divided into sects, which differ has, as a body, but little social influence as much from each other as the different on the natives; and the native Protestchurches of nominal Christians differ. ants are not yet sufficient in number and And these sects, urged on by their re- strength, in any part of Western India, spective spiritual guides, at various peri- to form a self-supporting and perpetuods in their history, have showed as ating community. The government promuch zeal for making proselytes as those fess to observe neutrality, in all questions churches, or denominations, professing of a religious nature, among the native differing creeds and forms of worship, in population. The protection which would Europe and America, have ever mani- be secured to persons changing their fested. And this spirit of proselytism | religion, would depend upon the circum

stances of the individual's requiring it, | solemnity and interest. Never have I and upon the disposition of the magis- heard a more pertinent and pungent aptracy of the district at the time. In peal from any Nestorian, or any man, respect to missionaries, they have liberty than the address of Deacon John. His to use all the means for communicating theme was the duty of believers to foltheir principles which the gospel author-low the steps of Christ : and some of his izes. Nor has the government mani-illustrations, drawn from his experience fested any unwillingness, so far as I in clambering over the rugged cliffs, on know, to grant them, personally, all the his recent missionary tour in the wild protection they have required. mountains of Koordistan, where a slight Should the general mind of the people deviation from the steps of his trusty become strongly excited on the subject guide might thrust him down an awful of religion, and the spirit of proselytism precipice, and perhaps plunge him into among the different sects of the Hindoos, a dashing river at its base, were most among the Mohammedans and the Cath- vivid and striking. Applying these ilolics, be revived and become what it was lustrations to Christ, as the believer's in former periods of their history, it is only safe guide on the straight, narrow quite impossible to conjecture the reli- and difficult path to heaven, his appeal gious change which might soon take was irresistible; and all the more so as place. Happily for us, our duty is plain, coming from one so eminent as Deacon -now to communicate, by all proper John for habitually and closely following means, the knowledge of Jehovah and the footsteps of his divine Leader. We the way of salvation through Jesus could not help feeling, as we listened to Christ, and then leave the result to his affecting address, that the spirit of Him whose command is thus obeyed, primitive piety and devotion animates and who has all power in heaven and these sons of the Nestorian church. upon earth.

Nestorians.

LETTER FROM MR. PERKINS, SEPT. 14, 1849.

We were naturally led, at our annual meeting, to recount the mercies vouchsafed to us and the Nestorians during the past year. And what a retrospect! Verily, What hath God wrought!” was the language of our hearts. feel utterly unworthy to record the displays of His abounding grace; to Him

Annual Meeting at Oroomiah in Septem- be all the glory.

ber.

We

Mr. Perkins next speaks of the intention of the WE have just closed our series of mission to commence, very soon, a small monthly meetings, held simultaneously with the periodical, to be named " Rays of Light." It is annual meeting of the Board. It has intended particularly for the benefit of the semibeen a season of lively interest to us, naries and schools, but is expected to be very quite as much so as any previous anni-useful also to many others of the people. The versary of the kind, and contrasting very gratefully with the one a year ago; when we could hardly rescue an hour from the onsets of Mar Shimon's noisy mobs for the quiet enjoyment of a religious meeting.

native helpers, it is supposed, will be deeply interested in the paper, and will aid in furnishing matter for it and making it an instrument of good.

Present Aspect of the Field.

While there is little that is new, there is still much that is interesting in the general religious aspect around us.

We

We devoted one day in the present instance, to the Nestorians. In the forenoon, one of our number presented a brief sketch of the missions of the cannot now report conversions from American Board to most of our native month to month, as we could last winter helpers and some others, assembled in and spring, but we have great occasion our male seminary, pointing out to them for joy, gratitude and thanksgiving, in each mission station on a large map sus- the consistent walk and conversation of pended from the wall. The audience most of those of whom we have cherseemed deeply interested in the service. ished the hope that they have passed In the afternoon, we held a meeting in from death unto life. the same place, at which addresses were made, interspersed with several prayers. The seminary was filled on this occasion, and the meeting was one of impressive 3

VOL. XLVI.

Labors of Deacon Guergis.

We have as yet entered upon no ex