the Jews, Abraham, Moses, &c. The Poorans, in their legends, according to their own mythological scheme, give, under corresponding appellatives, some account of Noah, Shem, Ham and Japheth, also of a flood. Some would trace this information up to the time of their dispersion from the great family of mankind at Babel; others suppose it borrowed from surrounding nations. You have no doubt read in Europe of the particulars of their religion, of the different descents or incarnations of Vishnoo, the first of the three great deities created by "Bruhm," for the management of the universe. Thus in the Sree Bhaguvat: "Tell to the believers those great and noble actions, celebrated by the learned, of him, who with ease assumes any form."

Their learned language is the "Sunskrit," i. e. a perfected idiom (in contradistinction to the "Prukrit," or natural dialect) a sacerdotal tongue, which by their laws is allowed only to Brahmins, who in their hierarchical order claim an equality with the Gods themselves. It does not appear at any time to have been vernacular, but is the Gazophylacium, in which all their miraculous nothings are locked up. Of these I am content to say, "Ex nihilo nil, in nihilum nil posse reverti." Some Europeans have imagined a similarity in the Triad of the Hindoos, to that mysterious truth very discoverable in the Jewish Scripture and ancient Jewish writers, alluded to by the author of the book Zohar, touching the three degrees of Elohim, as existing in separate personifications, yet united in essence: and this, they would also infer, the Hindoos have received by tradition, previous to their settling in the land now called by their name. But such is the natural duplicity of the inhabitants of the present day, the wise Hindoos, and such their disregard of truth, in what concerns their antiquity, and legendary learning, that they have been known to fabricate particular passages in their writings, and palm them off on their too credulous employers, as writings of ancient date, with a view to ingratiate themselves, where their individual interests require it. This superstition in our dominion is silently declining, and we owe it to the humanity and energetic government of Lord Bentinck, that the barbarous immolation of widows on the funeral pyre of their dead husbands (one of the horrid rites of Tophets) has been without real difficulty of any kind for ever exploded here. Sophocles in his Oedipus has well said: "The Deity himself will easily show the utility of what He investigates.

I shall be glad to hear of any signs on the part of the Jews, Western or Eastern, of turning towards Christianity. Do they read the Hebrew New Testament? Do they give ear to arguments proposed to them in the tracts distributed by the Mission Society for their edification? Or do they, like the Moosulmans Mouzzins (criers to prayer), put their fingers into their ears when they recite their creed, as a predetermination that they will hear nothing else? Have you made any converts amongst them? or amongst the Moosulmans in the countries through which you have passed? It is my first and sincere desire that the House of Israel should (dis

carding Talmuds and Targums for the universal adoption of the two Testaments) become preachers of the Gospel, as well as of Moses and the Prophets; that they may again be established in their own land, and therefrom issue forth to convert the heathen to the God of the Hebrews, in the person of the true Messiah, before his second coming.

ד

Your observation on the of the Chaldees, that it is found amongst the northern as well as other languages of Europe, is a truth requiring no comment; and this little particle I hold to be the most unobliterated symbol, now left us by time, of that language perhaps in use amongst the descendants of Noah, anterior to their diverging from one common point on this globe, for the founding of kingdoms and nations in all lands.

You ask me my opinion of the interpretations of different prophecies. I can say no more here, than that all the sacred volume contains, spirit and letter, is the object of my firm, unshaken faith, inclusively in one view, exclusively in another: and that I may the better understand its contents, and interpret spiritual things by spiritual, I never cease to peruse it with diligence; and as oft as I have done so, close it with that awful, comfortable, and complete satisfaction, which a religious and conscientious conviction of its truth can alone confer.

I cannot be otherwise than greatly pleased that my letter should have been honoured by the perusal of Lord and Lady William. There is nothing in this or that, which may not be proclaimed on the house top. Nay, it is even expedient, the power and dignity of the state should be acquainted with the sentiments of subordi nates. "Tis their's to amend, qualify, countenance and correct; and thereby increase the confidence of the subject.

You would fain have me employed, I see, in literary works, of a nature calculated to augment the religious and moral improvement of the Moosulmans. This country has had, and may still have, talented individuals better qualified in this respect than I am; yet, as a well wisher to mankind in general, I can yield to none, though my situation is such, as to leave little hope of your anticipation being verified.

Wishing your journey to Calcutta every way agreeable, your health unimpaired, and your labours both satisfactory to yourself, and profitable to others,

I remain, my dear sir, yours truly,
(Signed)

ANOTHER LETTER FROM THE SAME, DATED

My dear Sir,

S. RILEY.

Nusseerabad, September 3, 1832.

I have the pleasure to return your journal, which I have perused with very great interest, and am sure the community, both of Great Britain and British India, will cheerfully acknowledge how much they are indebted to you for all the instruction on various topics of information your travels in those remote regions have fur

nished you with. I see, however, I have not been mistaken in the present state of the Jews. Think of the degraded condition of Israel, chaunting the licentious odes of that mystagogue Moohummud Hafiz, and the foolery of Yoosuf and Zuleekha, (in open defiance of professed religion,) instead of "Biresheeth bara eloheem eth hash-shamayim vi eth ha-arez," and "Yabo Sheeloh vilo yiqhuth ummeem," taking the trouble to write them in the sacred character of the Hebrews, and in some instances, avowing their fraternal affection for the Amalekite Moosulman, by reciting the pseudo prophet's creed. Many, many years, I fear, must elapse, and many revolutions roll o'er their heads, before they can be even brought to that degree of morality, ordinary morality, which could fit them for the love of truth. There must be in every nation a sense of shame, and proper pride in the emulation of real virtue, before the purity of true religion can be either appreciated or admired. To effect this with them, and others of their stamp amongst the misled, the bigotted and superstitious, mere temporary peregrinations of itinerant devotees will have no other effect, I opine, than that of fanning the pernicious fire which now consumes their carious bones. Yet, notwithstanding these untoward symptoms, we are not discouraged, but prefer, (if I understand rightly the spirit of Christian philanthropy,) performing a positive duty, and the satisfaction it confers, to any pusillanimous apprehension of unsuccessful effort. Every religion professing itself true, must, in justice to mankind at large, be proclaimed, not with fire and sword, but by placing its precepts in such a situation that they on application may be had by conviction. The intelligence your journal has furnished, while it gives us an insight into the countries passed through, plainly tells us where preachers are wanted; and those who direct these matters at home, would do well to consider the advantage of two or more Missionaries of the Gospel sojourning a certain period of time together in those benighted lands, preaching one and the same doctrine, and recommending themselves to the notice of the inhabitants, by the gratuitous practice, at proper times, of physic, (which, as that science in the present day has been much facilitated, any well informed European, without being a regular practitioner, might, as much as is here required, conscientiously undertake) and endeavour at the cure of the body, as auxiliary to their efforts, towards that of the soul. The former, I am satisfied, would command an unfeigned esteem, and contribute not a little in establishing a predisposition of mind highly favourable towards the latter. Thus did (as I am informed) that worthy apostolic Schwartz at Tanjore, who of all preachers in India appears to have been the most successful. The Jesuits also, in other places, commenced in this way, which they were wise enough to know the value of. I trust what you have said concerning the Seeah-posh, Speen Kafirs, will attract the notice of some of the societies at home. They are as yet only arrived at that crude standard of superstition, which might easily, I suspect, be eradicated, under judicious treatment; and a few pious men of

You

the Church of England, taking up their abode amongst them, aided as aforesaid, and being relieved when necessary, (supposing them to be in earnest,) might civilize (one cannot tell how much) these savages, and call into existence a Christian people, on the true frontier boundaries of India, the Hoary Hindoo Koosh. know, the word Seeah-posh is a term used also by Moosulmans, as expressive of Christian Monks and Anachorites. I observe in your vocabulary of their dialect a few words of Indian origin, particularly the Sanscrit word pronounced by them Sooch, meaning "clean." They have also other words of Hindoo dialect.

In another place of your journal I see you mention being informed the Sanscrit word "Meer" means "a hill," which is erroneous; Meer, in Sanscrit, implies "an ocean," not "a hill." But neither Ocean nor Hill would make sense of that period in the journal, which I apprehend to have been miscopied. "He ordered the Deo Kush to draw away the water, and a certain Meer built a town there." I should understand this as meaning nothing more than that a certain Umeer (pronounced in India without the Ulif) i. e. a certain Chief built a town there. The best Pundits (Teachers) of the Sanscrit are to be found at Cashmeer; but all information concerning Hindoo learning from Moosulmans is little to be depended upon. Your informant's name was Moollah Ubdool Qader of Cashmeer, and wherever Solomon the King (the Jewish one) is remembered by a Moollah, you may be sure of a Jewish fiction, set off in the first style of Moohummudan amplification.

I shall be greatly gratified at receiving a printed copy of your journal, at your convenience, as a keepsake; which, believe me, I shall frequently refer to; and as I know you will take my observations herein offered, as they are intended, on the score of friendship, I would advise the adoption of that scheme of English orthography in expressing Asiatic words, which the college of Fort William has rendered classic in this country, preserving every Oriental character with its accompanying vowel point in the same, ensuring both a correct enunciation of it, and enabling the reader to turn them back into the tongues whence they came, without hesitation. All the languages of Asia submit to this arrangement with perfect pliancy; Mush-hud, Bokhara, Balkh, Boot-Bamyan, Moohummud Moorad Bey, Jubur Khan, Ubbas Mirza, Rubee Peenhas bin Simhah, Muha Raja Runjeet Singh, Umrit Sur. In the oopunishut of the Yujoos Ver, it is said: "The wise say, one fruit arises from knowledge, and another from the want of it;" what these fruits are, they leave us to guess: but I am sure you will believe me to be, My dear sir, your sincere well wisher, (Signed

S. RILEY.

A letter from the Roman Catholic Bishop and Apostolic Vicar of Agra in Hindoostaun, dated Agra 20th August, 1832.

Illmo. Signore,

Troppo mi ha la S. V. Illma. onorato col suo pregiatissimo foglio in data dei 12 del corrente mese. Mi fece stupire l'intendere, ch'

ella abbia udito molto a parlare della mia gentilezza e generosità, poichè io vivo tanto oscuro, che non so come vi possa essere persona, che parli e pensi a me. Ma come ella vuole, che sia così, tuttociò attribuirò non a mio merito, ma alla pura bontà di chi mi seppe soffrire. L'essere la S. V. Illma. dei dissenzienti dalla Sta. Cattolica Chiesa, non farà mai, che resti dal concepire tutta quella stima, che al suo merito è dovuta, e dal pregiarmi di essere stato fatto degno dei suoi preziosi commandi, in esecuzione dei quali così alle sue questioni a rispondere comincio.

Alla prima e seconda questione dico, che la nostra Missione deve considerarsi sotto due aspetti, e come Missione Indostana e come Missione Tibetana. Come Missione Indostana, la religione Cattolica fù primieramente introdotta nel Paccim, ossia Occidentale parte dell' Indostano dai RR. PP. Gesuiti esistenti allora nel Colleggio di Goa, al tempo, e col beneplacito del Grande Imperatore Akbar per impegno di una certa Signora Giuliana di Goa, che come Dottoressa si trovava nel Serraglio del suddetto Imperatore. Alla totale soppressione dei Gesuiti, per ordine della Sta. Cong. di prop. Fede sottentrarono al carico di questa Missione i RR. PP. Carmelitani sotto la dipendenza del Vicario Apostolico residente in Bombay. Ma in seguito non essendo i Carmelitani più in istato di provedere di Missionarj la Missione, essa per decreto della prelodata S. Congregazione fù nell' anno 1784 consegnata ai R. P P. Capuccini, i quali sotto il nome di Missionarj del Tibet avevano eretta già la loro Missione nelle parti del Parub sotto la direzione di un Prefetto, che resiedeva in Patna, ed in questa guisa delle due Missioni Indostana, e Tibetana se ne formò una sola sotto gli ordini di un solo Prefetto. E così fino all' epoca presente sono i PP. Capucini di San Francesco che continuano a portare il carico di questa Tibeto-Indostana Missione. E con ciò resta risposto eziandio alla sua settima questione. Quando poi i P P. Capuccini cominciassero la loro Tibetana Missione, è pregio della narrazione di sapere, che tale Missione è molto posteriore a quella dell' Indostano, imperciocchè solo nell' anno 1704 regnando Clemente XI. furono pella prima volta i PP. Capuccini spediti nel Tibet, aventi per Superiore, e Prefetto Apostolico il M. Revdo. Padre Guiseppe d' Ascoli. I P. Capuccini perseverarono nel Tibet nella città di Lassa fino all' anno 1745, in cui furono obbligati di ritirarsi, ed abbandonare i pochi Christiani, che aveano convertiti, per non essere stato loro concesso di condurseli seco fuori del paese. Sortiti i Missionarj dal Tibet si fissarono nel Nepal, ove eressero tre chiese in tre distinte città, cioè Katmandu, Patan, e Batgao, per servizio dei novelli Cristiani Nepallesi. Ma in un paese del più stravagante, e capriccioso dispotismo, i neofiti si trovavano esposti a continue vessazioni, ed i Missionarj colla via chiusa alla predicazione del Vangelo, chiesero licenza a quel regolo di ritirarsi dal Nepal con tutt' i loro proseliti, che loro fù concesso. Questi Christiani Nepallesi sono stati collocati in un villaggio detto Chohooree due leghe distante dal Bettiah, che dall' Onorabile Compagnia Inglese unitamente ad alcune centinaje di Bigoch di terreno