ally at their devotions. As they are no || 250, and the average attendance 200. doubt the subject of many prayers, offered These schools are taught in open bungaby those whose liberality supports them, lows. and by others, we are greatly encouraged to labor with them in faith. Order of the boarding school. An account of a day with them will show in what manner they are instructed. At six in the morning, the bell rings for prayers, when all the boys, as well as the domestics of the family, are required to assemble in the bungalow, which answers for a chapel. One of us then, (or in our absence our interpreter,) reads a portion of scripture in Tamul, makes such explana tions and remarks as seem proper, and prays with them while they all kneel. Soon after prayers, the bell is again rung, and all go to another small bungalow, which answers for a cooking and eating room. Here seated, around on mats with plates or plantain leaves before them, they take congey, (rice and water boiled,) after one of the number, has first asked a blessing. At eight o'clock they go into school under the care of a native master, and study until the bell rings for recitation at eleven o'clock, when one of the sisters hears all their En glish lesson, and exercises them in translating short phrases, as they are able, from Tamul into English and English into Tamul. One of us then attends to their writing, and their lessons in grammar and arithmetic. Only one, however, is now in the latter studies. At one o'clock they take their rice and curry, and spend the afternoon in the study of Tamul. On the Sabbath, beside attending to the sermon so as to recite the principal thoughts, they are required to learn the text, and to read so as to recite one or two chapters of the Old Testament history. They are assembled at evening to recite their lessons for the Sabbath, and some parts of the cateehism learnt during the week, when such remarks are made by us as we judge cal culated to produce serious impressions. Other occasional meetings, to inquire into the state of their minds, are likewise held,|| and they have a religious meeting among themselves Sabbath afternoon. Such are these opportunities for gaining religious instruction, that we soon see a surprising proficiency, and the most marked difference beteen them and any of the youth in the common schools. Already has the blessing of the Lord upon the boarding schools, in connexion with the mission, shown the wisdom of this system, and taught us to expect great effects from little causes. Native free Schools. We have now under our care five schools, in which the number of boys is Were you to enter one of them in a forming state, you would see 40 or 50 boys seated around the sides of the bungalow, upon their mats, or upon the bare earth, and with several leaves of the ola on which their lessons are written, for a book, and studying so loud that each one might be thought striving to drown the voice of all around, and with as little understanding of what he is studying as though it were Greek or Latin. They learn every thing by rote, and hence it is exceedingly difficult to teach them to pay any regard to the sense. While most are thus employed, a few beginners are writing their alphabets in the sand, or trying to make the letters upon the ola with a stile. By vigilant superintendence these schools are made a very important auxiliary to the labors of a missionary. The native books are gradually supplanted, by those which the boys can understand, and instead of the absurd fables of their gods, they are taught to commit to memory different longer and shorter catechisms; particularly those of Watts, and various Scripture extracts, such as the miracles, parables, and discourses of our Savior, all together, containing the most important truths of the Gospel. Some advantages of the Schools. These being stored up in the minds of the boys, not only become a rich treasure to them, but are a medium of communicating truth to their parents and others. Beside committing to memory these first principles, they make some progress in what we consider as more important in itsfinal consequences, the reading of printed books. Humanly speaking, this people can never be generally enlightened, until they are inspired with a taste for reading. But to do this is a task extremely difficult.. The indolence of the native character, the poverty of the people, and the wretched system of education among them, all combined, are obstacles which can be overcome only by long and constant efforts with the young. Though some of the people cam read even printed books, probably not one in a hundred ever reads a page of any suchbook in his life; and not one in a thousand ever reads so much as there is in the Bible from any books or olas. This is a state of things, whose evils cannot be understood in a country like ours; evils, which make it almost impossible to disseminate truth in such a manner, as to produce any general impression upon the people. While the boys are taught to read, much pains are taken to correct their parrot-like manner of reading, and to make them re"fect, by putting questions to them as to the meaning of what is read. This leads mission. Besides attending to the obtowards another important object, teaching jects above mentioned, he has been able them to think, which is a thing that almost to hear daily the first class in the school no native ever does. It is scarcely less at the station (about fifteen in number) true than strange, that the great mass of read in English, and recite a lesson, and this people never think. Hence the great parse in English Grammar. He has fredifficulty with which a missionary has to quent opportunities of administering medicontend, is absolute listlessness, indifference cines to the sick." to truth and error. Visitation of the Schools. As the schools are taught by heathen masters, we endeavor to secure a strict observance of the rules laid down for the improvement of the boys, by visiting the schools ourselves, or by our interpreter, once a week; by hearing all the scholars recite their catechisms and read some portion of Scripture, every Sabbath morning before preaching, and by having a weekly conference with all the schoolmasters, at which, reports of the progress and attendance of the different schools are compared with the account of the visitor, and the masters are commended, exhorted, or rebuked, as occasion requires. At this meeting the masters read a chapter in the New Testament, and recite the leading thoughts which they have previously studied, and are questioned seriously concerning the state of their own souls. These meetings are often interesting, and the general effects of the school system are such as to promise the most beneficial results. EXTRACTS FROM MR. POOR'S JOURNAL AT TILLIPALLY. (Continued from p. 178.) THE removal of Mr. and Mrs. Richards to Tillipally was mentioned under date of May 29th, though it did not actually take place till June 25th. With reference to this change in the concerns of the station, Mr. Poor says in a note: "As the occurrences noticed in these extracts mainly relate to my own labors in the mission, it is proper to remark, that on brother and sister Richards's removal to this station, they took charge of the concerns of the family, of the boarding schools for native boys and girls, and of the temporal affairs of the station generally. They, myself, and children, live together in one family. By this arrangement, I am favorably situated for devoting myself almost exclusively to the business of giving instruction to the people, by superintending our schools, by preaching and conversation. Although brother Richards continues to be in a feeble state of health, he is able, in many ways, to render important service to the Journal. June 26th, 1821. This evening held a meeting for free conversation with those who are disposed to attend to the one thing needful. Beside those who are connected with the family, two boys were present who attend the day school at the station." Interview with an Oodiah. 27. This afternoon had a long conver sation with an Oodiah, a head man of I had to say, but finally observed: "Jesus the parish. He was willing to hear what is afraid of the devils. He cannot deliver the people from their power." These and other remarks of a similar nature, excited peculiar feelings in my mind, knowing that "for this cause, the Son of God was manifested that he might destroy the works of the devil." 28. Sent to Dr. Worcester by way of Calcutta, an account of Mrs. Poor's last sickness and death:-sent also several letters to friends in America. Interview with a Brahmin. Have of late felt the importance of conversing with the Brahmins around us, and of warning them of their danger; that if they continue to deceive the people and perish in heathenism, their blood may not be required at my hands. The head Brahmin of the principal temple in this parish, has ever manifested great unwillingness to converse with me;-I but seldom see him, and when I do see him, he will scarcely give me an answer on any subject. But as he is a man of very good report among the people, and is greatly respected by them, I have much wished to have access to him. This morning I took my English Bible, Tamul Testament and some tracts, and went to a shed, in a remote corner of the yard of the temple. A number of the people soon came to me, but as I said nothing to them, they went away. Many came and went away while I was there. I spent most of the time in reading the prophecies relative to the destruction of idolatry, and the universal establishment of the Redeemer's kingdom. At 12 o'clock, the bell was rung to summon the people to the temple. While they were attending to their ceremonies, I I kneeled down, and prayed in an audible voice in English. Several persons came and urged me to go home, saying it was time for me to eat. In the afternoon the Brahmin's son, with some other persons, came to inquire why I was there. I told him I must see his father. He asked many other questions, but I continued my reading. About three o'clock, the aged Brahmin, with several others, came and cried out, "Why are you here?" rose up, and said to him in a low tone of voice, that I wished to speak with him. He then beckoned to the people present to go away; but I told him I could not speak with him there, and proposed that we should go to his house. He then took me into an apartment of the temple. On finding that we were alone, I kneeled down and prayed in Tamul, that if the Lord had excited me to come and speak with the Brahmin, he would enable me, rightly to deliver my message, and incline him to receive it. I then stated to him, in short, my object in coming to this country, and the truths I wished to communicate to every individual. I told him that if what I said was true, as I fully believed it was, he was in a very responsible and dangerous situation, in consequence of the nature and extent of the influence, which he exerts over the minds of the people. He heard me patiently, till some persons crowded in from the back part of the temple. He appeared then, to be quite uneasy at their hearing the remarks which I made. He told them to disperse, and signified to me his wish that I would leave. I then offered him the testament and tracts which I carried with me, and told him, that if he would read them, he could better understand the importance of the subject which I wished him to consider. He declined receiving them, and appeared anxious that I should depart. When we came out into the verandah, he asked me if I would have a cocoa-nut. thanked him, and accepted his offer. I continued to speak with him and his people present, but he made no reply to what I said. As soon as I had taken the cocoanut water, he left me, saying; "it is quite time for you to go and eat;" he also told the people to leave me. After making a few remarks to those who remained, I came home. I Towards evening, Chelley's father, who lives at Panditeripo, came. I conversed with him freely on the subject of the Christian religion;-told him I hoped his daughter had received Christ as her Savior, and asked him if he was willing that she should be baptized. He said he was willing if she wished it. He appeared to think, that as he had committed his daughter to us to be instructed, it could not be much worse for her to be baptised, and that VOL. XVIII. probably she would gain something by be Met the schooling connected with us. master, as usual, on Thursday evening, for the purpose of giving religious instruction. Received the affecting intelligence of brother Newell's death. Surely the time is short, and it becomes us to work while the day lasts. Zeal of native youths. July 1st. Sabbath. In the forenoon, I preached at Mallagum, and in the afternoon at the rest house. Nicholas conducted the service in the church, and spent the afternoon in speaking the word from house to house. The meeting held in the afternoon in the school room, for the benefit of the children and others at the station, is both instructive and interesting to those who attend. At this meeting, Porter, Jordan Lodge, Niles, and Dwight, take the lead. The exercises are singing, praying, and reading. Porter and Dwight usually prepare translations of simple narratives of the life and death of pious children, for the occasion. The boys and girls in the Boarding school, visit their friends once a month. Those who live near, go and return the same day, others are absent longer; the time of their absence being regulated by the distance at which their friends live, and the frequency of their going home. When the girls came in this evening to take leave, preparatory to going home tomorrow morning, Chelly and Marial appeared to have their tongues fully loosened to speak on religious subjects. They repeated, of their own accord, the substance of several chapters of St. John's Gospel, which has been for a short time past, their reading book in the school. They gave me a particular account of their conversation with their friends when they visited them last month. They requested permission to go together to visit each other's friends, and to take St. John's Gospel to read to them. They also requested, that on Saturday afternoon, they might go into the village here, and converse with the girls and women of their acquaintance. School at Arlavertly. 4. Visited the school at Arlavertty, a village in Mallagum. Four small girls attend with the boys in that place. The schoolmaster's wife read to me a part of a chapter of Luke. As she was the first native woman that I have heard read in the country, I made her a small present, and offered a reward to the two girls who should be able to read first in the Testament. Visit of Chelly and Marial. This evening Chelly and Marial gave me some account of their visit to their friends. 40 They read and conversed with a number of persons in different places, were much reproached and ridiculed, but were not disheartened. A company of women, who knew in what manner they had been conversing with others, called upon them, ironically, to preach to them, or they would inform me of their neglect. It is the opinion of the people that the girls and boys talk in this manner, in obedience to my orders. They had a pleasing interview with Nicholas's sister, who lives in a village which they visited. 13. Preached at Panditeripo a lecture, preparatory to the celebration of the Lord's Supper at that station. 14. Addressed a fifth letter to the inhabitants of Tillipally, in which I attempted to shew that godliness is profitable the life that now is, as well as that which is to come. When conversing with the native girls, Chelly spoke of the opposition of her friends;-they told her it was a great disgrace for her to live here, and that they wished her to leave. She said, she often had two thoughts in her mind at once, the one inclining her to that which is good, and the other to that which is bad. Evil reports. The people say, as I learn from Nicholas, that he and others, that converse with them on religious subjects, are crazy, and that thus it happens to all who live with Padres. (Missionaries.) It is reported in the parish, that the god Kunden, whose temple I visited a short time ago, appeared to me in a vision, and informed me that he was the cause of Mrs. Poor's death, and that consequently I went to the temple and had an interview with the Brahmin. This story would doubtless be believed, if many persons had not heard and told, in what manner I talked with the Brahmin.—My soul of late has been drawn forth in acts of thanksgiving and praise, in view of the ample provision made in the Gospel, for the salvation even of this heathen people. The truth fell. Sabbath 15. The people who attended at the rest house this afternoon, were unusually excited by the subject of my discourse. One of the headmen observed, that if what I said was true, it should be made known throughout the country. Others said; "Who among the people, has received this religion? You have been preaching five years, but no one joins you!!" They think that those who have been baptized, and others who are inclined to the Christian religion, have some selfish object in view. The Oodiah, of whom I have often spoken, observed: "God has not thought best to turn my heart, what then can I do?" On asking him, whether it was his practice to pray to God for this blessing, he replied: "You have been praying for me a long time, if God does not hear your prayers, how can I think he would hear mine?" Such questions furnish me with favorable opportunities for giving instruction, as they will patiently hear answers to their own questions. Efforts at Marroottapooram. 19. Have spent three days this week, in the village of Marroottapooram, where I have a school. Had a favorable opportunity of conversing with many who came to the school bungalow, and of visiting from house to house. The people were not much pleased that I went to reside among them. They were urgent that I should not tarry over night. I told them I must deliver my message to all in the village. I slept comfortably in my palanquin. The people of that village appear to be more hostile to the truth than others are. As I was conversing with a company of persons in the street, several men who were passing, inquired what it meant. A man who had several times heard me converse, told them sarcastically, in a low tone of voice; "He thinks by such austerities, to get salvation." Others say, that my conduct is the effect of derangement. When I urged the people to send their girls to the schools, and told them, that some girls in this village were learning; they replied, that "none but poor girls, or those of low cast will do that." They appear to consider it the privilege of females of high cast, to live in ignorance. 20. Wrote two small tracts for distribution among the people. Visit at Elarle. Sabbath 22. In the forenoon, preached at the village of Elarle. Thirty-two men, twenty-two women, and about fifty boys, were present. In the afternoon met with some opposition in the village of Marroottapooram. My mind has been much animated and encouraged by the reflection, that I am not the ambassador of a prince, who resides at a distance in some foreign country; but of one who is ever present, and knows all the unsuccessful attempts I make to interest the people in his service. I behold with the eye of faith the triumphs of the cross even at Tillipally. Concern of an aged native. 25. Returned from the village of Elarle, at which place I have spent several days. I lodged at the house of a headman in the village. While I was examining the school church," said he, "changes according to convenience, and what is right at one time is wrong at another." in that place, a man was present, named || podes. "All the morality of the Romish Moothelhooty, who for some time past, had listened with attention to the truths of the Gospel. He is a man, quite advanced in life, and a little deaf. When the boys, about forty-five in number, repeated the catechism, he went from one boy to the other several times around the circle, and attentively listened to every question and answer. He several times requested an explanation of some things which he did not understand. In the evening he came to the house where I lodged. After a long conversation with him, he took up some dirt and rubbed it in his hand, saying: "this represents the state of my mind. I am in doubt which religion points the right way. I see this is good, but how can I leave that which I have received for 60 years?” His state of mind appeared to be very different from that of most other persons. During my absence, I had opportunity of addressing many persons in several places and of distributing a few tracts. This evening have met the candidates for baptism. (To be continued.) PALESTINE MISSION. LETTERS OF THE REV. MX. FISK. SOME late arrivals from foreign places have brought letters written several months ago by Mr. Fisk. In December last, the English chaplain having returned home, Mr. Fisk was again invited to preach in the chapel. He pursued his usual course of studies, and of attempts to benefit his fellow men. The following extract from one of his letters, dated Smyrna, Jan. 2, 1822, will be interesting to many readers. We then conversed on transubstantiation. I explained our Savior's words, as implying that the bread and wine became, in a spiritual sense only, the body and blood of Christ. He replied, "the Catholics say, in a physical sense." "But," said I, "the bread and wine still retain the form, appearance, taste, and all the qualities of bread and wine; but have none of the peculiar properties of flesh and blood. And St. Paul himself, speaking of the bread and wine after consecration, calls them still bread and wine, See 1 Cor. xi, 26-28. He then said, "what idea the Catholics attach to the language they use on this subject, I cannot conceive. I am persuaded, they do not believe their own assertions. I think it impossible for the human mind to believe them. They contradict the plainest evidence of our sénses." I next adverted to the doctrine of the Catholic church, that every time mass is said at church, Christ is crucified afresh; and read the verse in Hebrews, which speaks of Christ's suffering but once. He then said, that the Romish doctrine on this point, was in direct opposition to that of St. Paul. In one of our interviews, we read, in Italian, part of a sermon on purgatory, by Padre Tornielli, and then conversed some time on the subject. The Romish doctrine, as he explains it, is, that all who are not members of that church, are inevitably lost; that the faithful members of the church will be admitted immediately to heaven; but that others will be condemned to purgatory for a certain period, the length of which will depend on the heinousness of their crimes, and the prayers, which are offered, and the monies paid for their deliverance. After I had shewed him Matt. xxv, 46; and referred to the parable of the rich man and Lazarus, he exclaimed, "O, the doctrine is directly opposite to scripture, and is maintained by the church only for the sake of the money paid for the delivery of souls from purgatory. Religious discussions with a Catholic. "DURING the month past, I have had several opportunities of discussing religious subjects with individuals. The following is the substance of several conversations with a Catholic, a gentleman of intelligence and learning, to whom we gave a Bible more than a year ago, and with whom we have often conversed on religious topics. I inquired, "What do the Catholics understand by the infallibility of the Pope?" He On one occasion I introduced the subreplied, "They mean, that his decisions,ject of praying to the Virgin Mary, to other both as to matters of fact and religious doctrines, are infallibly correct and true. But this opinion is erroneous." I then adduced the arguments of Pascal, who, to prove that the decisions of the Pope, as to matters of fact, may be erroneous, brings examples, in which one Pope had contradicted and set aside the opinions of his predecessor; and others, in which it was pronounced heresy to believe, that the earth moves, or that there were anti saints, and to angels. He answered me, that in Italy, (where he has resided for years,) they pray more to the virgin Mary than to God himself. I ventured to assert, that Scripture furnishes neither precept nor example for praying to any created being. "True," said he, "but they learn this from the priests, and, as they receive pay for every mass they say, it is for their interest to say mass as often as possible." We also conversed on confession to the priests, |