"In my last I mentioned to you the death of Sobaputta, and that I should furnish you with further particulars by this mail. He was taken ill with fever and dysentery in February, when I was from home on a Missionary tour. For a change, and in order to bo nearer medical attendance, Mr. and Mrs. Taylor had him removed to their house, and he spoke with gratitude of their kindness and the comfort and benefit he derived from Mr. Taylor's prayers and conversation. When I returned, the beginning of March, the disease was subdued, but he was suffering from a paralysis of the whole system, so that he could not move without assistance, and his articulation was also indistinct. He was calm and peaceful in his mind, fully resigned to the will of God, and expressing his entire and implicit confidence in the Lord Jesus for salvation. Notwithstanding the trying and distressing circumstances in which he was placed, I never heard a murmuring word escape him, and I saw much of him. This was so much the case as to attract the notice of the heathen. His joy and peace did not partake of any deep emotion or excitement, but of great internal tranquillity and calm submission, as one who felt assured that the foundation on which he was resting was permanent and immovable. His great delight was in prayer and reading the word of God; and, considering the advantages he had had, his knowledge of Scripture was extensive, and the Lord enabled him most appropriately to apply it to himself. He seemed to enter into the spirit of the many portions I read with him. When reading the 23rd Psalm, he remarked, 'What a delightful psalm! O, what a kind, tender, and affectionate shepherd have I in my Saviour! He knows the wants of his whole flock, and myself among them. I shall not want, and what can I want? Earthly shepherds may forget or neglect the flock; but the Shepherd of Israel never slumbereth nor sleepeth.' He further added, 'That psalm administered much to my comfort when meditating upon it last night.' He was often deeply affected when dwelling on the love, compassion, and sufferings of the Saviour. Our Saviour's agony in the garden

produced a deep impression on his mind, and he repeated with great emphasis, The cup which my Father,' &c., remarking, ' Who can describe the agony and suffering of the Saviour, when his sweat fell to the ground like drops of blood, and when, prostrated on the ground, he cried, 'If it be possible, let this cup pass from me?'-and all for me, once a poor ignorant heathen idolater. And shall I not drink the cup which my Father giveth me? Shall I not drink it? Yes; I am a child: the cup is in my Father's hand. It was a bitter cup to my Saviour, but to me the cup of blessing. In him all the bitterness is converted to sweetness.' Often did he express his thankfulness to the Lord's grace for calling him from heathen darkness and making known unto him the blessed truths of the gospel; and added, 'that if the Lord should be pleased to restore him to health, he would be much more earnest and faithful in his endeavours to tell to his countrymen what a Saviour he had found.' Such was the general state and composure of his mind; and Mr. Taylor bears a similar testimony, from his intercourse with him. I saw him last on Saturday, April 3rd. He seemed a little better. When taking leave of him, he said, 'he would be soon with the Saviour, and that he had no desire to live.' I told him I should not call on Sunday, unless he wished to see me, and mentioned what parts of the day I should be at home. He inquired after me about 7 P. M.; but his wife told him, that as it was communion Sunday it would be late before I would be home. I was sent for about half-past ten; but he was dead before I reached the house. His last words were, Come, Lord Jesus.' His end was peace. His father-in-law, Moottoo Coomar, was from home on duty with the collector when he died, and did not arrive until the morning of the 6th, the day after the funeral. He was deeply affected when he first saw me, but composed himself after the first paroxysm of grief was over, and expressed his acquiescence in the Divine will, and thankful for the Lord's tender mercies and love to his son. When leaving home he requested us, if Sobaputta should die before

his return, to bury him after our manner. I superintended the whole, and all was conducted in a decent and becoming manner. A number of Tamil Christians were present, to whom Jonas, our Tamil assistant, gave a short address. After the hearse left the house,

we found the street crowded with natives. It certainly looked like a Jatra without its noise and confusion. The most perfect order was maintained, and I hope that a suitable impression was produced on the heathen mind."

"In the year 1850, when I went to sea, my attention was drawn to a fine broad river, known as the Rupnáráyan. Not having, in the course of my reading, seen any account of Missionary operations on its banks, I then determined to visit it, if I should ever be permitted to return to Bengal. After all inquiries, I could only learn that boats could go to the distance of one tide. However, experience has taught me that the river is navigable to the distance of four or five tides, as far as Ghátál, which, according to the Post Office Directory, is sixty miles from Calcutta, in a direct line, but much more distant along the river. I have made two trips, and the following is a copy of my

Journal."

MUSULMAN HEARERS.

"December 8th, 1851.-Went on board at 10 P.M. in order to start with the night tide. Next morning we found ourselves at Máyápur. Went on shore; found some Musulmans at work in the field; talked to them of the harvest. One man could not tell what sin is, and seemed to have no idea of a future state. Moved on to a masjid; the mullah came, and assumed important airs, and talked Arabic, of which we begged a translation, which, however he could not give. This lowered his pride, he became silent and civil, listened, and gladly took some books. Started with the ebb tide, and at dusk reached the Rupnárȧyan.

"10th. After an early breakfast, went on shore: saw before us a wide expanse of rice fields, and not a house in sight. To cross the fields was a work of some difficulty, it was throughout a leap and jump over hedges and ditches; at last we reached the bund, and there saw plenty of houses. As we approached, the people were afraid, but a few words in

Bengali quieted their fears. Men, women, and children, gathered about us, heard with great attention, and seemed sensible of the rapacity and pride of the Brahmans."

before.

AN INTERESTING AUDIENCE.

"At a short distance we found a large inclosure, containing two fine upper-roomed houses, and we were invited within. The Babus ordered seats, and about fifty persons were soon collected, all work being suspended. We were received with great kindness, and all that we said seemed to command their assent. No Missionary had been in this place At noon we returned, and found the boat gone on to Tamluk, and we had to walk six miles to reach it. After resting a short time, we went up the towu and ascended the steps leading to a temple of Kali. The Brahman's ordered us off in great fury; we went back, and at a short distance preached, the Brahman's furnishing the text. They tried to excite the people against us, but in vain; the people did not seem to have much respect for them, and were delighted to see the lion bearded in his own den. As we returned to the boat, one of the Brahmans kept close to Domingo, and said, it was too bad of me to speak of a brother padri as I did. This closed the day's work.

"Tamluk is a place of some importance, as the central point of trade between Calcutta and Cuttack. We saw a great number of carts from the latter place with copper. There are several sáhibs residing here, looking after the salt. I observed four very fine paka temples with Brahmatra, and one whose summit is just visible above the level of the water in a tank. The temple was built first, then the tank was filled with water."

OPPOSITION FROM BRAHMANS.

"11th. This morning went out early;

found some men in the fields, one of whom had been in Calcutta, and heard preaching. Visited some farms, where our words were all new to the people. After breakfast, went out again. A Brahman joined us in the town and asked us to preach. We found him quite drunk, and all were ready for a riot. We then determined to disappoint them, and went to the villages, the Brahman following. In one place I gave a little boy a book. The Brahman called him, and said, 'I bless you: may you live long:' and attempted to take the book from him. However, his father shouted, In to your mother!' Had a very pleasant morning's work. I learn that there are many drunken Brahmans about the town, whose object is to create a riot, and hinder Missionaries from preaching; it is, therefore, more profitable to visit villages and farms, where there is no interruption; I find, too, that the people think Brahmans absolutely necessary, but at the same time hate them with all their hearts.

"At one P.M. went up a khal on the south side of the river, as far as one tide could take us. At this time of the year we could go no further. There are here a great number of salt golas belonging to the Company. Went on shore; saw men coming from the field, who, seeing us, fled, but we soon brought them back, and had a long conversation with them, till it was dark. They were glad to hear the truth from us, and appeared to feel the extortion of the Brahmans.

"12th. We visited several villages early this morning. In the first, all the men and women came to hear us; the elderly ladies paying particular attention, and expressing their approbation of what was said. It is singular that we saw no temples, no Brahmans; but here and there the sacred Tulsi is planted near the houses. The name of Parameshwar, or God, the supreme, is known everywhere, in opposition to inferior Debtas; but there are two things of which the people are ignorant or doubtful:-whether they have a right to worship God without the Brahmans, and how to worship him. I determined everywhere to make the following points the basis of preaching:-The object of worship; by whom he is to be worshipped; and how he is to be worshipped."

MUSULMANS. "13th.-This morning we went on shore at Ulubariya, and in the cattle market preached to the Musulmans. I asked them for evidence that God gave the Quran to their prophet; they answered that they had none, but promised to consider the subject and ask the maulvi. After breakfast preached in the bazaar, and then returned home with the tide. With the exception of Tamluk, no Missionary had visited the above places before."

THE SECOND TRIP.

Finding that I could proceed much higher up the Rupnáráyan than I expected, I determined to return as soon as possible.

"18th.-Left Haurah this morning in a small and light boat, with the determination of going to the highest tidal point, and the next day at noon reached Khola, on the Midnapore road, and sixteen miles from that place. Here is a ferry, a bazaar, and several silk factories. Preached in the bazaar, and was surprised to find that so many could read, and that well."

THE GODDESS OF SMALL-POX.

"Proceeded to the villages, and saw a temple of the goddess of small-pox, named Shitalá, which is nothing more than a waterpot, with a garland about its neck, and a cocoa-nut in its mouth. Where there is a temple there is a Brahman, and here we found several Brahman houses, exceedingly neat and comfortable, because the temple is wellendowed. The Brahmans were anxious to hear what Christianity is, and paid great attention. One old Brahman told me that the small-pox was in the water-pot, and that he could let it out; which boast, I have no doubt, keeps his larder well supplied. He informed me, that if I had the small-pox he would cure me immediately. A bamboo had cut my finger, and the Brahmans, on seeing the blood, examined it with great curiosity. They all sat down and kept me standing. This roused the ire of my friend Domingo, who asked where they had learned manners, surely a sáhib was worth as much as a chaukidar or chaprasi, for whom they would provide a seat. They seemed ashamed, and were about to rectify matters, when night warned us to return to the boat."

A SILK MANUFACTORY.

"20th. A walk over the rice fields brought us to a silk manufactory, the property of a native. This is a large establishment, with paka buildings, and every thing about it has an air of comfort. We were admitted within the inclosure that surrounds every respectable Hindoo residence. Men and women came to hear us. Chairs were provided, and the ladies were allowed to remain. There was a great demand for books; and the only attempt at opposition was on the part of an old Brahman, whose early devotions at the temple were greatly disturbed by our coming. After seeing the silk factory, we departed to the boat, grateful for the kind reception we had experienced, and for a favourable opportunity of making known the Saviour.

"21st. We went out early this morning; after walking about a mile and a half, we met some Brahmans, who, true to their trade, insisted that we could not worship God without an image and a Brahman. Having preached to them, we came to some temples. The first and principal is a temple of Shiva; stairs lead under the floor of this temple. There the Brahman descends, and performs worship unseen. I could not learn the reasons, except that a pundit told me afterwards, that the image must be honoured wherever it is found, above or under ground. Outside of the temple there is a very old stone image of Krishna, and the Stri-linga, or Joni, built of bricks. This emblem is very common in the district. There are also three other small temples: one of Ganga; one of Shitalá, the small-pox; and another of Manasa, the goddess of snakes. At certain times of the year there is a considerable gathering here. Not finding many people we moved on to the village, and here we had a capital congrega tion, with a great number of women.

A

Brahman, who heard us with great attention, said that he had been once to Calcutta, and had heard a Missionary preach, but could not get a book. 'Now,' said he, 'I have one; and clasped it to his breast. He further said, that his father gave him the poita, but, said he, It is all false, this will not save my soul.' The truth he had beard in Calcutta had made some impression upon his mind; he was, therefore, glad to see and hear us. We returned late to breakfast, pleased with our morning's work. After a short rest, we went to the bazaar and preached again. It is singular that so many here can read, and that with great facility. Bengali literature must be much cultivated.

"It was now noon, and we determined to go no further, but to take all the villages we could find between Gopi-ganj and the Hooghly on the northern side.

"An hour's pull brought us to Manpur; on landing, we found some ruined houses and very few people. On making inquiries, we were informed that, about ten years ago, on account of the breaking of the bund, the water in the tanks was spoiled, and that ten out of sixteen of the people died. This I found to have been the case in several places. After wandering about for some time, we came to the centre of the village, where we found a temple of Shiva and a school, and collected a good congregation of Brahmans and others. When I was preaching, a very respectable man made his appearance. He asked some very pertinent questions, was anxious to get all our books, sent a man with us to the boat for them, and parted with us in a very respectful manner. It was now night, and we moved on to a place named Tripura, to be ready for the morning.

"22nd.-Went out early and preached in three places. I think that at one time Tripura must have been a place of some importance; it is marked in some of the maps. At present it is a small place. While we were taking our breakfast, the boat moved up a khal, to a bazaar called Shyamganj. There is a very large market on Sunday, distance from Miduapore twenty miles, from Omptha twelve miles. We had a good congregation. preaching, we descended the khal and came up the Rupnáráyan to the distance of some miles."

After