Bennet, Esq. who had been sent as deputies of the London Missionary Society to their missions in the South Seas. Mr. Ellis had laboured six years in the Society Islands, was well acquainted with the Tahitian language, and found the analogy between that and the Hawaiian dialect so great, that, in a few weeks, he was able to use the latter fluently. He accordingly soon began to preach the Gospel to large and attentive auditories.

With Mr. Ellis, came two Tahitian chiefs, who were sent, with their wives, by the churches of Huahine, as missionaries to the Marquesas. These, immediately after their arrival, were invited to a council, by the king and chiefs of the Sandwich Islands, where it was discovered that various reports, affecting the influence of the mission, were totally without foundation. The natural consequence was a great increase of confidence, on the part of the rulers of the islands, in the American missionaries.

The Sandwich Island chiefs invited Mr. Ellis and the two Tahitians to take up a residence among them. To the joy of all parties, this application was successful. Mr. Ellis went to Huahine for his family in the fall of 1822, and returned with them on the 4th of the February following.

Thus strengthened, the progress of the mission was much accelerated; and an additional impulse was given by the arrival, in April, of a new reinforcement of missionaries from America.

There are now six missionary stations ;--on Hawaii, three; on Oahu, one; on Maui, one; on Tuai, one.

At each of these places a church has been erected by the chiefs, and the public worship of God is regularly attended on the Sabbath. Schools are established at the several stations, embracing, in the whole, more than a thousand scholars. In many instances, the more forward pupils have been sent into other districts as teachers, and the ability to read and write is daily extending among the people. Epistolary correspondence among the chiefs has become common. Scarcely a vessel passes from one island to another, without carrying many letters, composed by natives in their own language; though, until convinced of the contrary by the missionaries, they regarded the "speaking letter" as a magical operation, quite beyond their powers of attainment.

Besides the spelling-book already mentioned, two thousand copies of a hymn-book, containing forty-seven "Songs to Jehovah the true God," in the Hawaiian language, have been printed, and the work is read by the natives with much interest Preparations are now making for the translation and printing of the New Testament.

It is believed that every considerable chief on the islands favours the missionaries, the

meliorating tendency of whose influence is already to be percieved in an edict prohibiting 、 infanticide, and in the mildness---altogether unprecedented in those islands---with which the late war on Tauai was conducted. Many of the warriors on the side of the king, were from the schools at Honoruru; and the vanquished were not slain, but were sent by Karaimoku to their lands, with injunctions to attend to the "palapala," as the system of instruction is denominated. In some instances, the observance of the Sabbath bas been enjoined by authority. Marriage has been introduced in a few cases, and also the Christian mode of burial.

Keopuolani is a favourable specimen of what may be made of the native character, under the influence of the gospel. Taumuarii, King of Tauai, who died in May 1824, is another. A Memoir of him is promised by one of the missionaries, and may be expected at a future period. There are also several living chiefs, whose exemplary lives give great satisfaction to the missionaries.

Much indeed remains to be done: but there are many animating encouragements to persevere in Christian exertion. There is probably not a judicious friend of the mission, whose expectations have not been transcended. The evidence that Almighty God, looks kindly upon the enterprise, is overwhelming. Who is on the Lord's side? Let him not hesitate to lend his decided anu generous aid. Every thing is to be hoped from prompt and vigorous action; and much to be feared from vacillating and feeble efforts.

Extracts of a Letter dated Honoruru, No

vember 28, 1824, from the American Mis sionaries to the Rev. William Ellis, London.

"Not long after your departure, Kaahumanu came down here from Lahaina, having previously been, as you know, at Kairua, where she exerted an influence in favour of our object, which we trust will not soon cease to be felt. The first thing she did after landing, was to repair to the meeting-house, and in a public manner professedly acknowledge her sense of obligation for the divine protection exercised over her during her absence, and kindness in bringing her back to this place again. After tarrying here a few days, she sailed for Tauai, and on landing, repaired to the House of God, for the same purpose as at Honoruru.”

"We had feared that the station at Waiakea must unavoidably for the present be given up. But the prospect begins to brighten. Mr. Goodrick has no desire to abandon it--he is pleased with his situation and wishes to remain, though he should esteem it a severe trial to be left without an associate. Mr. G. has a school of about 40 scholars---the natives have begun to show themselves more

friendly, and their attention to the word of God has for some time been increasing, so that now the House of God on the Sabbath is sometimes crowded with hearers.”

EAST INDIES.

BANGALORE.

Letter addressed to the Secretary, by the Missionaries at Bangalore, dated July 23, 1825, giving an interesting account of the Conversion and Baptism of two Native Youths from the Roman Catholic Church at Mysore.

Dear Sir,---AWARE of the interest which the Directors take in the cause of the Redeemer in this place, in connexion with other parts of the world, we feel much pleasure in transmitting to them, from time to time, any circumstances that occur which are calculated to increase that interest in reference to this benighted part of the globe where we are called to labour. We are permitted at this time to lay before you, two trophies of the victorious power of divine truth over the delusions of Antichrist; trophies which we hope and trust may prove powerful auxiliaries in making known Christ and Him crucified, to their perishing fellow-men. Samuel Flavel has recently returned from a visit to Mysore, which visit he undertook in consequence of the pressing invitation of two individuals lately resident there. These persons are two native young men, brothers; they were catechists in the Roman Catholic Church at Mysore, which office the elder of them has sustained since the year 1811. About five years ago he became seriously impressed with the conviction of the sins and absurdities of the Church of Rome; this conviction he received in consequence of conversation he had had with Joshua, a convert late in connexion with us, now dead, of whom an account was forwarded to the Directors. This young man, (viz. the elder catechist,) being thus the subject of distress and fears, was unable to hide the state of his mind from those around him. The intelligence reached the Catholic priest, by whom he was interrogated, and by whom he was despitefully used; for finding his sentiments were opposed to their creed, he had recourse to the carnal weapons of Antichrist, viz. flogging, and other coercive measures.

In conse

quence, probably, of these circumstances, and by the persuasions of those around him, he was then induced to remain among them, and to continue to discharge his official duties; thus he went on, disquieted in his mind, and the subject of great occasional distress, until the month of April last, when he was visited by a friend of the name of John, a native convert, who had been recently baptized at Bangalore, By conversations with

this man, his mind became more and more distressed at his situation, and more deeply convinced as to the gross enormities and absurdities of the Roman Catholic system. Under these feelings, he wrote to Samuel Flavel, mentioning to him the state of his mind, and requesting an interview. This letter was followed by four others in succession, all particularly bearing upon this subject. In consequence of this, in connexion with other circumstances, Samuel undertook a journey to Mysore. On his arrival, information was given to the Catholic priest, who commanded his people not to speak to Samuel,---loading him with opprobrious terms, and observing, that he was the greatest devil he had known among the Protestants; and that if the catechists were determined to leave them, he could not help it. The people then earnestly entreated the two brothers to put away their scruples, and remain among them; adding, that they had been born and brought up amongst them, and that their father before them had spent his days among them. They then offered the elder brother double the pay he had been receiving, which was then upwards of eighteen rupees a month, and promised that his perquisites, &c. should be increased also. These offers were unavailing; and the threats and hard usage which followed were quietly received and patiently borne. He assured them that he did not leave them because he was dissatisfied with his pay, but because he sought the salvation of his soul, which he could not obtain in the Church of Rome. After this he seriously conversed with the people who surrounded him, on the important concerns of their eternal interests; they listened to him with much attention. This greatly incensed his bitterest enemies, who, coming to him that same evening, treated him with great contempt and abuse, kicking, and otherwise cruelly using him. This treatment, of which both the brothers partook, was received by them as became the disciples of the meek and lowly Jesus; in the midst of it, like their divine Master, they prayed for their persecutors. The enraged people then took them again to the Catholic priest, who asked them why they wished to leave the Church of Rome: they told him the Church of Rome presented the broad way to destruction; that they were seeking the narrow way to eternal life, and therefore were obliged to separate themselves from it. The priest then commanded them that stood near them to smite them on the face this command was instantly obeyed. They then accused the younger brother with having said that they were "Antichrist." To this accusation he answered, that the ill treatment they had shown them, in beating and flogging them, fully proved that they deserved that name. After leaving the priest, the two catechists

repaired to the Roman Catholic church, with a view of removing some images which were their private property, and which had formerly belonged to their father, and had been in their family upwards of thirty years. These various images they destroyed, except one designed to represent the Virgin Mary. This was decorated with valuable jewels, which had been put upon it by some of the infatuated devotees; especially by one woman, who having had her wishes realised, believed that the Virgin had, in answer to her requests, been propitious to her. The people perceiving his intention to remove this image, immediately claimed the jewels as the property of the Church, persuading the female alluded to, to coincide in this representation. The people were in great consternation at the removal of the image. They came round him, entreating and weeping, offering him large sums of money for it, saying, that if it were taken away, some curse would descend upon the congregation. They begged him to make his charge for it, saying they would give any sum for it. One man offered twenty pagodas for it. Another man offered his own daughter for it. Another declared he would sell his own child to procure money enough to purchase it, if it might be retained. To these offers the young men turned a deaf ear, and endeavoured to remonstrate with the poor infatuated people, showing the folly and sin of these offers, assuring them that they did not refuse their offers because they expected more money for it; but being aware of the danger of making it an object of worship, they felt, as the disciples of Christ, constrained to take it away. They therefore removed it. After this, several of them suborned false witnesses, charging them with debts which they did not owe. This was done in order to procure the image again; but these were confuted before the magistrate, and the charges proved to be false. The people continued to evince great enmity towards them, but were restrained from doing further hurt; their characters, contrary to the wishes of their enemies, were fully cleared. They received the ordinance of baptism from the hands of Samuel Flavel; the elder receiving the name of Nathaniel, the younger the name of Jonas, and accompanied him a few days afterwards to Bangalore.

Thus we have laid before you the plain unvarnished tale of the conversion of these two men from the errors and superstitions of the Church of Rome, to the profession of the truth as it is in Jesus. May they be kept faithful, and made useful, and finally finish their course with joy. We beg leave, before we close, to present to the Directors a

* This image is now in our possession, and shall be forwarded to the Directors.

copy of a resolution in the minutes of our last meeting for business :--

"The decided approbation of the Directors to our plans and proceedings in bringing forward pious native youth for the ministry of the gospel, which they have made known in their last communications to the members of the Mission; and the public, favourable and decided manner, in which they speak of the seminary established here, and supported by them, in their report for 1824, lead us confidently to hope, that the detail of our proceedings forwarded, bearing date December, 1824, will substantially meet with their approbation and support. We therefore resolve to make the plan of education in the seminary as effective as we possibly can, and increase the number of students as occasion may offer. We shall conscientiously make decided piety the first qualification of admission, together with talents not below mediocrity. (Signed)

MADRAS.

CHAMBERS

CAMPBELL

LAIDLER.

Extract of a Letter dated Madras, 9th Oct.

1824, from Rev Mr. Taylor.

I WILL mention one or two circumstances tending further to illustrate the difficulties that are to be contended with. The Hindoo books make men's highest moral state to consist in total abstraction from the world and all sensible objects; in self-inflicted austerities, and contemplating the Deity, by virtue of which there is a gradual approximation both to his image and essence, ending, after death, in total absorption into his nature. This is their morsham or highest felicity.

The ge

nerality of the people are content with a lower state, and the hope simply of a swerga-lokum, or a sort of sensual paradise ; but occasionally are to be met with devotees of a higher class.

Affecting Instance of gross Superstition.

One of these has lately been performing the severest yàgram, or penance, in our immediate neighbourhood, living in a hole under ground, taking little food, and holding little or no intercourse with men. Some little time since, he removed a short way further off, and literally buried himself in a hole, admitting no light, and but a small portion of air. There he remained six days; and a set hour having been appointed for his emerging to the light of day, the place was surrounded by a considerable concourse of natives. I myself was unable to attend, but requested our assistant, Mr. Nimmo, to do so, taking some Tamul tracts with him. He found between seven and eight hundred

people. They listened to him for a time with attention, but stated that they thought their own the true religion. One man observed, when the devotee came out, "that he had never seen God before, but now he had---that man was God." All, it seems, joined in paying him not merely simple respect at his issuing forth, but adoration--literally divine honours. At this period a man came up, abused them for listening to the observations of our assistant, and enjoined on them greater respect to their own religion. They refused unanimously to receive a single tract. So much for the hardening and prejudicial influence even of this single point of superstition, the very best point, comparatively, on which it can be viewed.

Mode of propitiating their Deities.

Various heavy visitations have lately fallen on Madras. In such cases I have uniformly observed the people, or Brahmins for them, attribute each one to the anger, or to the neglect of some god or goddess. On this account, a small, almost unnoticed, temple near us, about a month since, sprung into peculiar notice. The goddess was paraded in magnificent processions according to the native style, attended by tomtoms, and other harsh music, stunning the ear with no very pleasant sounds. She was subsequently placed, for a few days, in a temporary open place, for the adoration of her votaries, surrounded by a splendid glory, and attended by sometimes one, sometimes more, guardian Brahmins; while at her own proper shrine, during the processions, were sacrificed, at the lowest estimate, a thousand sheep, possibly more. I asked one of our native schoolmasters one day, "how many?" He replied, "he could not tell, there was no counting the number." I inquired, "why?" "It was the custom of the country," was bis answer. "But is it a good custom?" I rejoined; "you would not sacrifice sheep to that wall---and is it not just as absurd to do so to a piece of stone?" He smiled as if dissatisfied, but made me no reply. If such be the state of mind, in a man acquainted in many points with the Christian religion, and daily superintending the exercises intended to impart its truths to the rising race, judge what must be the case with a poor idolatrous native, wholly unenlightened."

ULTRA GANGES.

AMBOYNA.

Extract of a Letter from Rev. Jos. Kam, dated Amboyna, 19th January, 1825, giving an Account of the Renunciation of Idols by four Villages in the Moluccas, containing 2500 Inhabitants.

"IN December, 1823, I called at Elpaputy, which consists of two populous vil

lages. Mr. Starnink, one of our Dutch missionaries, strongly desired me to remove him from that place, having now been labouring there for almost three years, and there not being any fruit from his labours; which was also the advice of the Resident, who thought it would not be advisable for him to remain; but I said to him, 'My dear brother, try but one year more, because God is able to assist you, and bless your painful labours in his own appointed time.' On the 29th September, 1824, (nine months afterwards) when he had again admonished both chiels, or rulers of the villages, on account of their bad conduct in worshipping the dumb idols, some of the inhabitants hearing this began to be angry; and on the same evening, when he was engaged in service at the church, they went to his dwelling-house and put fire on the top of it, on purpose to burn it down; but no sooner was the fire there, than a shower of rain, for about half an hour, quenched the flame.

"After the service was over, his servants told him of the circumstance. Immediately he required the chiefs to come before him, to give them notice of what had happened. After this they promised to call the villagers on the following morning, to be present before the house of Mr. Starnink; when he asked the people, in general, to prove them, what was the reason of such bad conduct as that appeared to be to him, which this was the reward for the assistance he had happened on the past night; whether was always ready to give them, and still was ready to give them, in times of sickness and disease, as well as medicines, and for instructing their children in reading the Holy Scriptures. Not one of them was able to answer him, being too well convinced of their bad conduct towards a man of such a character. At this time one of the chiefs cried out, I will bring my idols.' He felt the power of the truth of what Mr. S. had said to them; and the more so, when he put them in mind of the providence of God, in saving his house by sending a shower of rain just in time to drown the fire on the top of it, and to show his power in saving his servants, according to his promise. soon as they heard this, they were pricked to the heart; and the other chief, with the people of his village, promised to bring to him their idols at once; but as it was on the Sabbath morning, and the time when, they should attend divine worship, he advised them to collect the idols altogether, of both villages, and to bring them the next day; and so they all went into church, with thanksgivings to God, the living God, for what he had done.

As

"On the next day it was indeed a great solemnity, and a real feast day, as the public and private idols were collected together. Before the fire was put under them, Mr.

Starnink desired all the children of the two villages to be called together, to see, for the last time, the foolishness of their parents, and what was the end of their idols, that they might keep it in remembrance; and after the fire was put under them, the children were very merry, and began to dance and rejoice; and the parents joined their children, and confessed their foolishness before God and man. Certainly we may say, this is the Lord's doing, and it is marvellous in our eyes.

Mr. Kam, in another letter, dated the 10th January, observes, that at Ceram, on the southern coast of the island, God has, by the preaching of the gospel, been showering down his mercy, so that four villages, containing 2500 souls, have forsaken their idols. Two of the villages drowned their idols in the sea, and the other two burnt theirs in the fire. He further says, "We recently celebrated the Saviour's dying love, when a small number of real converts sat down with us (two of his brethren) at the Lord's table. We have therefore great hope that in this part of the Molucca islands our dear Redeemer shall see of the travail of his soul, and shall be satisfied."

AFRICA.

FORMATION OF AN AUXILIARY MISSIONARY SOCIETY AT THEOPOLIS.

Extract of a Letter from Rev. George Bar ker, Theopolis, dated 4th August, 1825. "On the 10th of June last, we formed a Society denominated the Theopolis Auxiliary Missionary Society; Messrs. Helm and Read came from Bethelsdorp to assist us. Mr. Helm preached in the morning from Luke x.

27. "Go thou and do likewise." In the afternoon the Society was formed, Mr.Wright in the chair. The first resolution was to approve of the object and exertions of the London Missionary Society. The second, that the Inhabitants of Theopolis feeling their obligation to Ged for the labours of Missionaries, desire to establish an Auxiliary Missionary Society here. The other resolutions appointed the officers of the Society, &c. Our native speeches were some of them very striking and very sensible.

The first took a view of the former wretched condition of the Hottentots, and described them as being then dragged to eternal misery without being sensible of their danger. The second made some sarcastic remarks on those who formerly said, the Hottentots were not men, but a superior order of baboons; that the Hottentots were not made by God, but by the Devil, and that this is the cause of the difference between the Hottentots and Europeans. But, he said, "my friends I now see that Hottentots can think, and feel, and

act, like other men. What do I now be hold-a Missionary Society formed among Hottentots?" A third noticed with much good sense, the present awful state of a great proportion of the Hottentots, and having lately visited Calfreland, he described the condition of the Caffres, and hence inferred the necessity for strenuous exertions on behalf of the Missionary cause. But a fourth, in a strain of feeling not to be described, compared the newly-formed Society to a child, and the Parent Society to its mother, and said, "He wished to impress on the minds of all present, that the members of this newly-formed Society had been long nurtured by the mother Society; and the meeting had been told that her other children (meaning Auxiliary Societies) had in the meantime supported her. If this Society did not exert itself to assist in supporting its mother, the consequence would be, she would become enfeebled in her efforts, if not die in grief; hence he exhorted all to come forward with their money on behalf of the Parent Society, and the cause of God. The collections at the doors amounted to about 60 rix-dollars. We were favoured with the company of several of our English friends on the occasion, among whom were Mr. Kay, the Methodist Minister at Graham's Town, and Mr. Duxberry, who ministers to the Baptist Church at the same place, all of whom expressed then selves surprised and gratified. What will be the result of the formation of this Society, time will unfold. God grant that its end may be as prosperous as its beginning was gratifying.

Extracts of a Letter from an English Gentleman, addressed to Dr. Philip, containing some Account of the principal Colonial Missions of the Society in South Africa. Cape of Good Hope, 27th of January, 1825.

"My dear Sir,---As it may be acceptable to you to receive the testimony of impartial eye-witnesses to the progress of the missionary exertions among the Hottentots, at the various stations under your superintendence, I have much pleasure in communicating in writing the result of the observations made by my friend Mr. and my

self, on our late visit to Pacaltsdorp, Bethels dorp, and Theopolis, the substance of which we also expressed at the late meeting of the Auxiliary Missionary Society in Cape Town. "In stating Mr. 's sentiments, in conjunction with my own, on this occasion, I have to regret that his hasty departure for has devolved on me a task which he was so much better qualified to perform; but I am sure you will receive with indulgence the few desultory observations I shall venture to offer. To allude in detail to every object which strikes the eye, or attracts the