Christian population, on account of their being brought, in a greater or less degree, within the sphere of Christian instruction. The number of these it would be still more unsatisfactory to compute.? p. 42.

The ninth query is, what are the chief causes that have prevented, and that continue to prevent, the reception of Christianity by the natives of India? May much of the want of success be reasonably attributed to the form in which the religion is presented to them?

Answer. (1.) The supposed antiquity of Hindoos, and of Hindooism, leads them to regard the comparatively recent origin of the Christian name and profession with contempt. (2.) The Hindoos believe in a series of reputed divine revelations; made to them in preference to all other nations, and written in a language esteemed peculiarly sacred. (3.) The abstruse metaphysical speculations of the learned, and their high pretensions, both in religion and philosophy, will probably make them look on the fundamental facts, and practical design of genuine Christianity, with less complacency. (4.) The very low state of real science, joined to the lofty claims which they advance, places them under the combined disadvantages of false learning, and of real ignorance. (5.) The popular character, and demoralizing influence, of their system of idolatry. (6.) The institution of caste is a most formidable obstacle to the propagation of the Gospel. (7.) The wide diffusion of the Persian language, in connexion with the licentious principles of the Persian poets. (8.) The mercantile character of most of the friendly intercourse, which they have had with nations more enlightened than themselves, has contributed to render them a very gain-loving people, without imbuing them with a love of literature, or a respect for the sanctions of morality. (9.) The defective administration of justice, stated to be chiefly occasioned by the corruption of the native instruments; the almost absolute power of the landholders; and the extreme depression of the peasantry. (10.) The tax imposed by government on the pilgrims at Huridwar, Juggunnath, &c. &c. which is said to have the effect of leading the natives to suppose that the idolatrous festivals held at these places, receive the publick sanction of the supreme authorities! (11.) The low state of religion and morals among Christians.

Catholicks frequently join in celebrating, and Protestants sometimes countenance, idolatrous festivals. The former, generally speaking, are ignorant, superstitious and immoral; and among the latter, concubinage prevails to a great extent!!! (12.) A Hindoo, who professes any other religion than that in which he was educated, loses all right and title to the property that he might have inherited from his ancestors; although he cannot be deprived of what he has in possession, whether patrimonial, or self-acquired. pp. 62-68.

These, it will be perceived, are independent of the causes of failure, which peculiarly belong to the missionary establishments, and to the missionary plans, which are now in operation in India. They are those against which missionaries, of every denomination, will alike have to contend. They are, as far as discouragements exist to the missionary cause, or, in other words, to the cause of a Unitarian mission to India, those by which we are to be affected, in forming our judgments upon the question of the practicability of converting the Hindoos to Christianity. The causes of failure arising from the choice that has been made of missionaries, from defective translations of the Scriptures, &c. are given in answer to the 10th query. Our limits will not allow us to go into a review of the whole subject of missions; and we shall not, therefore, unnecessarily cite more from the Correspondence than has a direct bearing upon the duty of Unitarians, with respect to a mission to India.

The eleventh query is, are there any reasons for believing that Christianity, as it is held by Unitarians, would be more readily received by intelligent Hindoos, than as it is held by Trinitarians?

To this query we give the entire reply of Rammohun Roy. 'The natives of Hindostan, in common with those of other countries, are divided into two classes, the ignorant and the enlightened. The number of the latter, I am sorry to say, is comparatively few here; and to these men, the idea of a triune God, a man-God, and also the idea of the appearance of God in the bodily shape of a dove, or that of the blood of God shed for the payment of a debt, seem entirely heathenish and absurd; and consequently, their sincere conversion to Christianity must be morally impossible. But they would not scruple to embrace, or at least to encourage, the Unitarian system of Christianity, were it inculcated on them in an intelligible manner. The former class, I mean the ignorant, must

be enemies to both systems of Christianity, Trinitarianism, and Unitarianism. As they feel great reluctance in forsaking the deities worshipped by their fathers, for foreign gods, and in substituting the blood of God for the water of the Ganges, as a purifying substance, so the idea of an invisible Being, as the sole object of worship, maintained by Unitarians, is foreign to their understanding. Under these circumstances, it would be advisable, in my humble opinion, that one or two, if not more gentlemen, well qualified to teach English literature and science, and noted for their moral conduct, should be employed to cultivate the understandings of the present ignorant generation, and thereby improve their hearts, that the cause of truth may triumph over false religion, and the desired comfort and happiness may be enjoyed by men of all classes.' pp. 133, 134.

We cannot forbear to add, in this connexion, two other short citations from the answers of Rammohun Roy.

sent.

'Much good cannot be expected from publick preachings at preIt is however hoped, that some of the teachers that may be sent out, may preach with gradual success in the publick place of worship.' p. 134.

And, again, Christianity, when represented in its genuine sense, in any language whatever, must make a strong impression on every intelligent mind, especially when introduced by persons of education and respectability.' p. 136.

Let us hear also Mr. Adam upon this subject.

'Mussulmans in India probably form one fifth of the entire native population. They are spread over the whole country, and associate more intimately with Hindoos than the difference of religious faith would make us at first suppose. It cannot be doubted that this intercourse has contributed to some important changes in the manners and customs of the Hindoos; by leading them, for instance, to adopt, or at least to increase, the restraints which are imposed upon Hindoo females. It is, therefore, not only certain that Mussulmans themselves, but it is probable that, through them, Hindoos also, would be more likely to embrace Unitarian than Trinitarian Christianity.

'It has been already mentioned that Mohummudan literature is extensively cultivated by respectable Hindoos, and the injurious consequences supposed to result from this practice have been stated. One beneficial effect that it probably has, is to lessen their attachment to idolatry, and to excite a predisposition in favour of Unitarianism generally, and consequently, when it shall become known to them, in favour of Christianity as it is held by Unitarians.

'It is a fact that conversions to Mohummudanism from among persons belonging to the middle class of Hindoo society, are not infrequent; and, considering the low state of that religion in India at the present day, it seems difficult, with respect to those cases in which the converts have not previously become outcasts, to assign any other motive by which they can be influenced than a conviction of the superiour reasonableness of their new, compared with their old religion. I need scarcely add that, in proportion to the still greater reasonableness and excellence of Christianity, these conversions justify the expectation of still greater success in propagating it, as it is held by Unitarians.

Besides Mussulmans, there are various other sects in India, that acknowledge the simple unity of God. "Many among the ten classes of Sunyasees, and all the followers of Gooroo Nanuk, of Dadoo, and of Kubeer, as well as of Suntu, &c. profess" this doctrine. See Humble Suggestions to his Countrymen, who believe in the One True God; by Prusunnu Koomar Thakoor, Calcutta, 1823. These different sects still retain many superstitions, and are probably not more moral than Hindoos in general, but their acknowledgment of the Divine Unity would seem to pave the way for the labours of Unitarian Missionaries, and to render their success more probable and easy.

'Those whom I have already mentioned under the name of Unitarian Hindoos form the most intelligent and enlightened portion of the native population of Calcutta. They have derived their present views of religion from those portions of the Ved which have been translated and published by Rammohun Roy, and from the numerous pieces which he has written in his own defence against his native opponents; and as the decided bias which, in his controversy with Dr. Marshman, he has shown in favour of Unitarian Christianity, and the encouragement he has given to its propagation, are known to most of them, and have not lessened the influence which he possessed, or the respect which they entertained for him, it is fair to suppose that, in as far as they have attended to Christianity, they agree with him in his sentiments respecting it.' 86-88.

pp:

We subjoin a few other facts from the replies of Mr. Adam.

'Idolatry is, though very slowly, falling into desuetude, at least among the natives of Calcutta. A native gentleman, on whose authority I can rely, computes that about one tenth of the reading native population of Calcutta, have rejected idolatry. Of these, he supposes that about one third have rejected revelation altogether, although few of them profess to do so; and the remaining two thirds, are believers in the divine revelation of the Veds.' pp. 37, 38.

'The number of those who, whether from choice or necessity, live without regard to the rules of caste, is very great; and it is evident, that in proportion to their increase, the terrour connected with the loss of caste will be lessened.' p. 53.

'I have not known that this law,' [the law by which a Hindoo, who professes any other religion than that in which he was educated, loses all right and title to the property that he might have inherited from his ancestors,] was ever required to be enforced against any Hindoo, who had embraced Christianity.' p. 47.

6

In answer to the seventh query, Mr. Adam says;

'The number of Unitarian Christians in Calcutta, personally known to me, is not more than twenty, almost all of whom are Europeans, or the descendants of Europeans. Several of these have been prevented, by various causes, from taking an active part in promoting Unitarian Christianity; but the gradually increasing few, who have openly professed its doctrines, and zealously aided in their propagation, are highly respectable in point both of rank, talents, and character. With respect to the natives, some of them with whom I am well acquainted, mention a cause which, in their opinion, will probably for a long time operate, in some degree, to impede the progress of genuine Christianity, but especially to prevent the assumption of the Christian name, even by those who may be conscientiously convinced of the truth and excellence of the Christian religion, and who may publickly aid in supporting the Christian cause. It is alleged that the Christian name has been rendered, by the missionary converts, synonymous, in the opinion of their countrymen, with all that is ignorant, low, and deceitful; and that, therefore, no respectable native will choose, by assuming the same religious appellation, to identify himself with a class of people so generally, and, as is affirmed, so justly despised. To confirm this statement, I may add, that several natives, of distinction and wealth, openly assist me in my labours, who would on no account permit themselves to be called Christians by their own countrymen, but who, in their presence as well as in the presence of Europeans, express their approbation of the doctrines of Unitarian Christianity, and defend them when attacked. With respect both to Europeans and natives, it may be stated, that the time is so short since Unitarian Christianity has been professed in Calcutta, the resources of its friends have been so limited, and the odium excited against them has been so great, that few persons have had the subject fairly and fully presented to their attention; notwithstanding which, a decided impression in favour of its doctrines has been received by many individuals of both these classes who were previously unacquainted with them.' pp. 60, 61.