and he shall come again, and reign upon earth 1000 years, when all nations shall believe in him, and worship him."

Jouala Rena. To what quarter do you turn your face when you are praying?

Myself. Towards the East, and the West, and the North, and the South; for God is from the rising of the sun to the going down thereof.

J. R. The unlearned Hindoo turns his face towards the East; for the Ganges, Juggurnuth, Batra and Kashee (Benares) are toward the East; but he that is learned does as you do.

M. Why do you worship idols?

J. R. He that can realize in his heart the idea of God, does not worship idols; but the unlearned remember God by means of an idol.

M. But I have heard Hindoos declare, that the stone called Salgram was God.

J. R. (Pointing to a piece of wood) This is God; for you cannot look at any thing where God is not; in which the power of God is not visible.

M. God is every where, but every thing is not God. You may as well say, that this couch is man, for it was made by the power of man, and the power of man is visible in it.

J. R. You yourself have images; for you have a book which is an image of the thoughts of God.*

M. This image was given by God; but we do not worship God through the Bible, neither do we say that the book is God, on account of its containing the oracles of God.

J. R. The Chinese have images.

M. They are wrong.

Dobnoo Shah. There are many roads to Lahore; one is by the way of Buttaankot, another by Kishtewar, and another by ČashThus there are many ways to God, and all will come to God who pursue a certain road.

meer.

M. But there are some roads to Lahore very dangerous; and there are some roads to God, especially those which He has not prescribed, very dangerous.†

J. R. By what mark can a man know the good road?

M. By its fruits may the good tree be known. The Christians in Hindoostaun have abolished tyranny, and the burning of women. J. R. The Lord Sahib (Governor General) has done a good thing in abolishing the Suttee, and it is true that tyranny does not exist among Christians.

I then spoke with them about the internal evidences of Christianity, how it fills the heart with holy love and adoration to God, and universal benevolence towards mankind, constraining them to

It is very remarkable, that the same argument of a book being an image, was brought forward against the Reformers by Bossuet, in his interesting "Histoire de la variation de la Reformation."

+ A lady of great piety at Calcutta, gave a still better answer; i. e. that one cannot reach Lahore, if he turns his back to it.

go from sea to sea, and from shore to shore, for the good of their fellow creatures. May the one true God bless the labours of his servants, and in his own good season, turn the hearts of all nations to the knowledge of Christ their Saviour!*

Sept. 29.-Ten Coss to Buttaankôt, a place formerly colonized by Affghauns, whence the name from the Hindoostanee word Puthan, by which the Affghauns are distinguished in India.

Sept. 30.-Seven Coss to Kotowa.

Oct. 1.-I arrived at Khanpoor. Here I saw a Brahmin reading a book, and asked him what it was. He replied, "A portion of the Shaster" (Holy book). I looked into it; it was the Gospel of St. Luke in Nagree, printed at Serampore. In this way, one can see the use of Bible and Missionary Societies, more than by individual conversions; for in the latter, it is often merely external show, whilst in the former instance one sees the manifest effect upon the human mind; for, what worldly advantage could the Brahmin of Khanpoor have expected from reading the word of God with his disciples in a place where the British nation does not govern? In the "Lettres Edifiantes" many striking instances are related of Chinese idolaters converted to Christianity, by the loan of books, and thus in fact becoming Christians, as it were, unconsciously, without the assistance or benefit of oral instructors, or ceremonial admission into the Church; as Apollos, who knew only of the baptism of John.

Oct. 2. We marched on to Allee, where a Mussulman desired me to read some part of the Persian Gospel to him. I read Matthew v. vi. vii. The same day we reached Samba, a place 13 Coss distant from Khanpoor, inhabited by Hindoos, and fugitives of Cashmeer.

Oct. 3.-We arrived at Burmandel, where there is a beautiful temple containing an idol of Sheef, or as some Hindoos say, of Baba Adam. We alighted at the house of some Indian Fakeers. One of these had formerly been a merchant; he said he had travelled to Calcutta, and knew Lord Lake. It is to be observed, that the Hindoos called themselves Bootpurustian (Idolaters).

I met with a kind of gypsies on the road to Jummoo; they are called Bazeeguran; nobody knows from whence they came: they are players, and never live in villages. They marry among themselves, and profess the Mohammedan religion. In the evening of the 3d we arrived at Santi, distant eight miles from Burmandel.

Oct. 4.-Six Coss to Jummoo, a considerable town belonging to the Sirdar Goolab Singh Rajah, whose Vizier, by the order of Runjeet Singh, sent me a zeafut (complimentary present) of 100 rupees. This day I remained at Jummoo, and the son of the Rajah (his father was at Umritsir) called upon me. He brought a large pot of boiled pork as a present for me. An English deserter named Potter, is in the service of Goolab Singh: he was engaged in teaching the young Rajah the English language.

The more I converse with the Hindoos, the more I perceive the difficulty of convincing them of the absurdity of idolatry.

Oct. 6.-Ten Coss to Akhnor.

Oct. 7.-Fourteen Coss to Barek, a spot inclosed by the mountains called Sankar.

Oct. 8.-Nine Coss to Brohe, which is inhabited by Rajpoot Mussulmans, or converted Hindoos, who attain the name Rajpoot, to show their descent. On the road to Brohe we passed some Fakeers sitting naked on the road. Their whole bodies and faces were coloured blue. My palankeen-bearers saluted them in the Indian fashion by exclaiming, "Maharajah jee! Seeta Ram!" (Hail my Lord! for the name of Seeta the wife of Ram.) When will the time come, that the Hindoos shall salute the Lord Jesus Christ with the exclamation of, "Maharajah jee!" (Hail my Lord!)

ARRIVAL OF RAJOUR.

Oct. 10.-I arrived at Rajour, or Rajahwar, governed by Raheem Oollah, a Mussulman, in whose family the title of Rajah is hereditary; he is however completely under Runjeet Singh. Raheem Oollah is the most intelligent and learned Rajah I have hitherto met with; he likes Europeans, and spoke of Monsieur Jacquemont the French naturalist, and of Mr. Morecroft, with great regard. He hinted that the whole country throughout the Himmalayah mountains sighed for English government. From Raheem Oollah I learned that Cashmeer has been three times destroyed: twice by earthquakes, and once by inundation. Cashmeer was formerly called Seree Nagar, and Nagur Nagar. There is a book called, "Rajah Tarang,” written in the Cashmeer language, which gives the history of Cashmeer from its foundation to the Government by Rajahs.

Sein-ul-Aubedeen was the first Mussulman King of Cashmeer. He had 30,000 soldiers. Moulavie Kheir Addeen has written the history of Cashmeer, from the time of Ahmud Shah to its conquest by Runjeet Singh. On my way to Rajour I met thousands of Cashmerian emigrants, poor women carrying their children on their heads. On my asking them why they had left Cashmeer, they answered, "On account of tyranny." The cry of Hindoos and Mussulmans is one in this respect. Monshee Djiaram, a Brahmin of most intelligent mind, gave me a sorrowful description of the oppression, not of Sheer Singh himself, but of his Dewan, or Prime Minister, named Vesaka Singh; even Brahmins, he said, were sometimes put to death, and many of them beaten and plundered, or left to pine in prison.

HINDOO RELIGION.

Monshee Djiaram addressed me in the following manner: "You ought to try to read our Veds (sacred books). Adam, who you call the first man, was only of yesterday: the world was created and peopled millions and millions of years before Adam. You reproach us with worshipping stone: but there is no truth in the assertion that we believe it to be God: we worship a stone as we

worship a plant, because the power of God is seen in both; we worship the cow, for God has displayed his power in her; she provides men with milk; we worship good men, for God displays his power in them by making them good." I am daily more convinced how correctly the great Maimonides described the origin of idolatry in his book entitled, Môre Naboochim, that idolatry originally did not consist in believing the very creature to be God, but in worshipping the invisible Creator through a visible image. The Rajah of Rajour, Monshee Djiaram, and a Mohammedan Mullah, desired me to procure them Persian New Testaments; (for at Rajour they speak Persian;) I therefore petitioned the Calcutta Bible Society to send a dozen Persian Testaments to the Rajah of Rajour.

On the 11th of Oct. we left Rajour and travelled eight coss to Tana. On the road there are several cottages with adjoining rose gardens, inhabited by Mussulman Fakeers. I stopt a moment at the cottage of one of these hermits, who had a boy as his disciple (Mooreed), which reminded me of Elijah and his disciple Elisha. God forbid that I should compare these vagabonds, living in the mountains of Cashmeer, with those inspired men, more than as relating to the outward form; but Elisha living upon Mount Carmel was present to my mind. We travelled on from Tana, and by evening had ascended and descended a mountain, called Peer Punjaal, and reached a place distant five coss from Tana, called Beiram-Kala, where we rested the night.

Oct. 12.-Four coss to Poshyanah. The Chief of the village made objections to my proceeding on to Cashmeer; but he desisted when I threatened to have him punished by Runjeet Singh.

Oct. 13.-We passed the dangerous mountain of Peer Punjaal; here it frequently happens that a storm of snow covers the traveller in a moment, and many persons have thus perished. We arrived safely at Hurpoor, distant fourteen coss from Poshyanah. Sheer Singh (the adopted son of Runjeet Singh, and the Prince Governor of Cashmeer) sent an officer with several soldiers to guide me safely to the valley. The officer made me a present of several bags of sugar.

Oct. 14. Travelling on three miles from Hurpoor, we found ourselves suddenly in a beautiful valley, the commencement of the territory of Cashmeer: a mile and a half further on, we came to the small town of Shobeyan, where I remained the day. Here another man from the Prince Governor came to welcome me in the name of His Royal Highness.

Oct. 15.-We travelled to Dobo Gah, 4 coss from Shobeyan, to this place; Sheer Singh sent another of his officers with 15 soldiers to welcome me: for the Acbar Nowees, or native newspaper, had a month before given notice of my coming.

ARRIVAL IN THE CITY OF CASHMEER.

Oct. 16.-We left Dobo Gah in the morning, and after a day's journey of 12 coss, or 18 E. m., arrived at the city of Cashmeer.

How sadly one is disappointed in approaching this celebrated city, to which, according to a saying commonly received here, Solomon did fly, carried in the air by one of the Genii....Instead of the splendid palaces, described so enchantingly by the poets, one sees only ruined and miserable cottages; instead of the far-famed beauties of Cashmeer, one meets with the most ugly half starved, blind, and dirty looking females; and the road is covered with females, who assure strangers that the fame of his liberality and munificence has reached Cashmeer many months ago.

The river Jelum runs through the city, dividing it into two principal parts, which are connected together by seven bridges, or, as they are called in the Cashmeer language, Gadal. The people go from one street to another in little boats, which are there in great numbers; for victuals, and all necessary things are brought by boats: but these cannot be compared to the beautiful Gondolas of Venice. The curious inquirer will in vain seek here for traces of what the great Gotfried von Herder supposed was the garden of Eden; and what is more surprising, in vain will the traveller look here for large shawl shops, or shawl manufactories; in vain for splendid mosques and minarets; all is in ruins. Bokhara is not so large as Cashmeer, but one is not disappointed with the first appearance of Bokhara.

As only a few Europeans have seen this town, I have taken more pains than I usually do, to describe it; and as it may be interesting to some, I mention the principal streets and bridges. Sheer-Kere is the street in which the Prince Governor resides: but it is not distinguished by beauty or cleanliness from the rest; for it is not the custom with Oriental Princes to improve the streets in which they reside. Kullah Akber: here the kings of the dynasty of Jogathay, the descendants of Timour Lung, had their palace, which is now totally in ruins. I counted 52 large streets, which it would be too tedious to enumerate; I shall therefore confine myself to the mention of seven large bridges, which connect together the Eastern and Western parts of the city:

Imra Gadal, Habba Gadal, Futteh Gadal, Sena Gadal, Ali Gadal, Now Gadal, Seif Gadal.

The whole city may contain 250,000 inhabitants; but if the emigration continues for one year at the same rate as at present, there will not remain 50,000 inhabitants in Cashmeer. It is enormous, fifty thousand have emigrated in less than three months!

On my entering Cashmeer, the soldiers, who are dressed in European costume, and disciplined after the European system, presented arms, and fifty guns were fired as a salute, by order of the Prince; a well furnished house was assigned to me, and a guard placed at my door; soon after my arrival, Sheer Singh, according to instructions from Runjeet Singh, sent me 700 rupees, 30 pots of sweet-meats, and six bottles of sweet brandy.

The first moment of my arrival I asked the names of the learned Mullahs, and the following list was given me. Mullah Rafeek, Ahmud Shah, Moulavie Kheir-Addeen, the author of the history of