Bombay. EXTRACTS FROM THE JOURNAL OF MESSRS. ALLEN AND READ WHILE ON A TOUR IN THE DECCAN. THE following are extracts from a journal of Mr. Allen, while on a tour in the Deccan, in October and November, 1831. His objects were to attend as a delegate from the Bombay mission, the meeting of the Bombay Missionary Union, which was held in Poonah-to make inquiries for the 'most eligible situation for a new station-to preach the gospel and distribute tracts in a portion of the country, but little traversed previously by missionaries. He was accompanied by Mr. Read. The Deccan, or the country of the south, is an extensive territory of Hindoostan, bounded north by the river Nerbuddah, south by the Kistnah, extending across the peninsula from sea to sea. During the reign of the great Mogul Aurungzebe, in the latter half of the seventeenth century, this country was annexed to the kingdom of Delhi, and divided into seven governments-Candeish, Ahmednuggur, Berhampour, Aurungabad, Hulbenga, Bejapore, and Hyderabad, and contains 60,000 square miles, and eight or nine millions inhabitants. Oct. 26, 1831. Having previously made arrangements for making a tour of several weeks in the Deccan, we embarked this morning in a small covered boat for Panwell, a large village twenty miles nearly east from Bombay on the way to Poonah. We expected to reach Panwell before night, but light winds and strong currents made our progress slow, and a little before sunset, while yet four miles from the usual landing place, the boat-men begun to take down the sails, and, throwing out the anchor, said, "We must remain here until the next tide." This news was quite unexpected to us, and we began to urge them to proceed, but a view of the channel soon convinced us that VOL. XXVIII. this was impracticable, and so we began to prepare for passing the night in the boat. This we were enabled to do more comfortably than we at first expected, though not without suffering considerably from the cold wind blowing from the mountains, and from the chilling fogs from the low ground near the river. 27. Panwell.-Arrived here early this morning and stopped at the government bungalow. After resting a short time, we went into the village to examine the school which was established here some years ago. The teacher is a Jew and the school is supported by a society of ladies in Salem. We found the school in good order, containing sixty scholars, of whom one fourth part were Jews. Formerly the number of Jewish children was much larger. The decrease has been caused by the establishment of a school in the village for teaching the Hebrew language, to which most of the Jews prefer sending their children. This school we visited, and found 25 children, reading or rather chanting the Psalms of David in the Hebrew language. In this exercise they were occasionally joined by their teacher, a venerable looking man with a long beard, a loose robe, and sandals ing in seeing these children chanting the on his feet. There was something interestPsalms which were sung by their ancestors in the temple of Jerusalem nearly 3,000 years ago. In this village are good houses inhabited by Jewish families. In their complexion as well as in their general appearance and domestic habits, they differ but little from the Hindoos. They have no synagogue, and previous to the establishment of the last mentioned school, they had not, as far as we could learn, any religious service on the Sabbath. They now meet in the school-room, every Saturday, (which is still the Jewish Sabbath,) and the teacher reads out of Moses and the prophets. 28. Having made arrangements for the transportation of our baggage to Poonah, we left Panwell early this morning and rode twelve miles to Chowk, a village containing 150 houses. As the men had generally gone 49 into the fields to their labor and the heat of the sun rendered it dangerous to be exposed, we saw but few people here to converse with them. As soon as the heat had abated we rode twelve miles further to Koopoolu, a village at the foot of the Ghaut mountains. This village was found to be an important place, as it was a kind of general resting place for native travellers. Not less than 1,000 had stopped to pass the night. At this place they found a Hindoo devotee a class of people who travel about the country in a state of almost entire nakedness, their hair being generally long, disshevelled, and filled with ashes. It is considered as a great merit to give alms to them. Oct. 29. Leaving the village, we began to ascend the mountain usually called the Pshore Ghaut. The whole length of the ascent is more than three miles. The road is very winding, made so in some places to diminish the steepness of the ascent, and in others to avoid the deep ravines which are frequent on the sides of the mountain. This road, which was an exceedingly difficult and expensive work, was built by government. Near the top of the mountain, the western prospect is very extensive as well as singularly grand and beautiful, including a large part of the valley through which we had passed the day before, with many mountains terminating in high and inaccessible peaks, and beyond all, the ocean apparently blending with the clouds, was distinctly visible. Soon after reaching the top of the mountain, we came to the vil lage of Kundalla. This place is celebrated for its salubrity and is often resorted to by invalids from Bombay and other places. Leaving this village we rode to Kurlu where we passed the Sabbath. On our way we passed several large droves of bullocks loaded with various kinds of merchandise. This is here the usual mode of transportation. The common load of a bullock is 160 pounds, and they travel twelve miles in a day. As the fields are open, having neither walls nor fences of any kind for protection, the bullocks frequently turn aside to graze to the great annoyance of their drivers and the cultivators. The droves often contain three or four hundred bullocks and they go to places four or five hundred miles distant. These large droves, however, are generally the property of different owners, who find it for their mutual advantage to associate together on their long journeys. We asked one man who had the care of part of a drove, to what place he was going. He said he was going to Nagpoor, and that it would require 45 days. We arrived at Kurlu just in time to visit the celebrated cave near the village and which takes its name from it. Having procured a guide, we rode nearly two miles across a plain, and then leaving our horses On we ascended the mountain. We found the path very winding among rocks and brushwood, and the ascent to be longer and more difficult than its appearance in approaching the mountain indicated. We first came to a small temple of Maha Deo which serves as a kind of gateway to the cave. passing through this temple we came in view of the portico of the great cave. Several natives here made their appearance, professing their willingness to show us the curiosities of this wonderful excavation. In the front of the portico but a little to the left hand is a large octagonal pillar surmounted by three figures of lions seated back to back. This pillar is. five feet in diameter and must be nearly or quite fifty feet high. On the right and left hand of the entrance, are three large figures of elephants looking towards it with their heads, tusks and trunks, boldly projecting from the wall. The surface of the portico to the height of 10 or 12 feet, is wholly covered with images of different kinds, and all of very fine workmanship. Above these figures are two rows of windows on the front and on each side. The portico is nearly 50 feet long by 12 feet wide. The door or entrance is 12 feet wide and 18 or 20 feet high. The size and workmanship of the temple correspond to its external appearance. The length is 126 feet and the breadth is 46 feet. A row of octagonal pillars extend around the cave except on the front side. These pillars stand 10 feet from the wall. On the tops of these pillars are carved figures of elephants, two on each pillar and two figures of pennons highly decorated with crowns and garlands, &c., sitting on each elephant. The following Sabbath, the missionaries passed at the government bungalow. On their return to the house from a short absence they found a "man possessed with a god," as it was termed― an individual resting on his hands and knees, writhing his body as if in agony, making strange gestures and uttering indistinct sounds. His assistance, it seemed, had been sought by a man, who had lost some property, and who had in vain tried to find it. Oct. 31. Rode fifteen miles to Tullagaum, a large village containing by common estimation 1,500 persons. Just before reaching the village, we left the road to Poonah, and took the road to Joonnur, which is 45 miles distant in a northerly direction. While here we stopped in a small house, near a large tank outside of the village. This house which was open on one side, and partly so on the other and much filled with rubbish, was the usual resting place of travellers passing that way. We found only two schools in the village. One of them was taught by a young man of the tailor caste, and the other by an aged brahmin. The former received us very civilly and re quested a supply of books for himself and his scholars which he promised should be used in school by all who could read. The other teacher did not want any books for himself, nor was he willing that those under his care should receive any. Most of his larger scholars, however, came to our resting place, as soon as they were dismissed and asked for books with which we were glad to furnish them. era, which cut off its inhabitants till only one or two were left to escape. This has been known in several instances in this country. Perhaps from some other cause. We stopped at a temple of Hunamunt. The people soon guessed out our business, and one or two who had probably seen us, or heard of us at Ahmednuggur, inquired if we had books. About eleven o'clock the brahmins came to worship. Their daily In the evening while walking in the vil- routine of services here seems to be this; lage an unexpected incident brought us they first worship their God, pour water on into the company of some of the chief men his head, bathe his body, put red or yellow of the place with whom we had a long con- paint upon his forehead, breasts and arms, versation on the evidence and clains of the and frequently prostrate themselves for ten gospel. They were very civil and on our or twelve times quite to the ground before leaving them they requested copies of the him. After this they go to a river or tank books we had with us, which treated of the and bathe, then eat the principal meat. subject of our conversation. While con- Except they bathe they eat not. The Hinversing with the people in another part of doo sacred books prescribe a mode of life the village, an aged brahmin made objec- much more strict than this which they praction to Christianity. He said it was a new tice. The brahmin must rise long before religion; not near so old as Hindooism- the sun, go abroad into the field, wash his that the English having got the govern- hands, feet and face, go to the river and ment into their hands were wishing to in-bathe, all before sunrise. He must then troduce their religion and would perhaps succeed in doing it as all classes of people were becoming very wicked. He complained that the brahmins had lost their power (referring to the government which was formerly in their hands) and were fast losing their influence. He concluded by saying, "as our worldly hopes are now gone, we have only to be earnest in performing our prayers, rites, &c., with the hope of obtaining something better in the next birth." The people listened attentively in several places in the village, and we distributed a large number of books. An unusually large proportion of the inhabitants appeared to be of the brahminical caste. [To be continued.] AHMEDNUGGUR. EXTRACTS FROM A JOURNAL OF A TOUR BY MR. READ. FEB. 1832. Feb. 23. Left Ahmednuggur this morning to make a short tour to several villages to the south and southeast. Babjee, our native brahmin convert, accompanied. Our object is to make known to these villages the gospel of Jesus Christ. None of these places we contemplate visiting, have ever yet been entered by a missionary. Oh, for the spirit of the great apostle to the Gentiles. Oh for the spirit of Jesus, to go with worship his gods, read his shasters and meditate in private-bathe again at eleven or twelve-dine-and go to the business of the day. According to the Hindoo shasters, a brahimin must not eat any thing whatever till after 12 o'clock. He must bathe again at four or five in the afternoon. Although they hope by such works of the law to obtain forgiveness of sin, they are as you see far from keeping the law. Instead of bathing three times a day, and once before sunrise, they bathe no more than once and that very much when it suits their convenience. The brahmins at first requested me to establish a school here. But when they learnt that the object of our schools is expressly to teach the Christian religion, they said no more about schools, and I left the subject to be considered by the common people, who have less interest in their system of error, and less hostility to the relig ion of Jesus. 25. Stopped at Balegun, a small village seven miles to the south. The people here suppose all Englishmen and white men to be in the service of government; and when they see them travelling they suppose them on government business. I asked if they knew on what business we had come. They said no, but they were ready to receive the hookum, or command. I told them I had no hookum from government, but had come to declare to them the command of Jehovah, who is far greater than any earthly king and to be adored above all that men call gods. They said they would hear; and accordingly sat down and listened attentively to the word of God for some Halted at Warlakee, a village ten miles time. During the six or seven hours we south of Ahmednuggur. This contains four staid, the temple was for the most part of or five hundred houses. We passed a vil- the time filled with people of different lage on our way entirely depopulated-per-castes. The Mohas or lowest caste are not haps by some mortal disease-as the chol- permitted to come into the temple. They us. Felt this morning some true desire, 1 trust, that God may be glorified and the wretched heathen benefited by our contemplated endeavors to preach to them the Savior of the world. sat upon the steps without. If they enter, the temple becomes polluted. There are but two or three brahmins in the place, and those too ignorant and careless about religion of any kind either to fear any thing from another religion or to defend their own. Consequently all heard us with attention, and acknowledged the truth of what we said. 26. Mundagun contains 2,000 or 3,000 inhabitants. It is owned by a native prince. Came here last evening. Had prayers in our quarters this morning as usual. Several Hindoos, brahmins, and others were present. All was new and appeared strange to them. They rose in time of prayer, and gave profound attention. During the whole day, people of all classes came for books, and to hear what we might say of the new religion. Babjee and I talked alternately, and both quite expended our strength. A brahmin read nearly the whole of one of our tracts to the people. Though we here spoke of the truth with more plainness than we had before-and unhesitatingly told the people that they were trusting in a refuge of lies which would surely fail them at the last day, they heard us patiently and no one gainsaid. Such was the demand for books that our whole stock would not have answered it. No missionary had been here before, and no one seemed to know any thing about Christianity. Went in the evening to see a large temple a few rods north of the village. As I was walking towards it two or three of the brahmins who had listened with much attention, and made many very civil inquiries, came to accompany me. They repeated what they had said before, that the word spoken to them, was true, and inquired in what part of Ahmednuggur we lived, saying they would call on us there. The temple is on the side of a hill. We ascended two long flights of stone steps and came first in a large yard in front of the temple. It is enclosed by a thick wall of hewn stone. The whole north side is taken up with cells or sheds built of hewn stone and brick, for the accommodation of devotees and strangers who came from a distance to worship. In the centre is a brick tower forty feet high, and eight or ten feet in diameter with a flight of winding stairs in the centre. From this yard or outer court, I passed through a large gate on the west into the inner court in front of the temple. I had just entered the gate when I saw four or five of the brahmins who a few moments before sat hearing the word of the true God, performing revolutions around the pimple tree, and bowing very obsequiously before an image which stood at the foot of it. This is a very common kind of worship in this region. They run round this tree one after another sometimes for hours. It is done to procure some particular favor from their gods. As soon as they saw me they ceased repeating their incantations, and one after another made the best of his retreat. It is not, however, a common thing that they will desist from their worship, let who will be present. The temple is built of elegant hewn stone, and is one of the largest and most expensive I have seen in India. The court, which is two or three hundred feet square, is surrounded by a thick wall which defies the ravages of time. On every side are rooms or cells for the accommodation of devotees or strangers. From this place I descended by a broad flight of stone steps which lead down through the south wall into a garden. This contains ten or fifteen acres of ground, is surrounded by a high wall, has a beautiful tank of water in the centre, and is covered by a variety of shade and fruit trees. The whole is a stupendous work and built at enormous expense. I am told it was built by a single brahmin, about a hundred years ago. It will remain for centuries to come, a monument of his folly, and of the depravity of man. As this will undoubtedly stand unimpaired when this heathen land shall be given to Jesus for his inheritance; looking through the eye of faith, I seem to see hundreds and thousands of the true worshippers of God ascending these lofty steps, and occupying this spacious place as a temple of the one living and true God. In the evening of the following day, the 27th, passed two small villages, on our way to Merajgaum. The first was the most striking picture of poverty I ever saw. It contains forty or fifty huts, so low, small, and dirty as scarcely to be more than burrows in the ground. Many of these seemed to be quite forsaken and gone to decay, and none so comfortable that the poorest family in New England would think them habitable a single week. The people were at work abroad. Only one man, a religious mendicant, was to be seen. Poor as the people were, they had a temple, an idol, and this idle ignorant fellow who could not read, for a priest and spiritual guide. The next village, though miserably poor, appeared so much better than the last as to wear somewhat the appearance of comfort. Some of the lower caste passed near where I sat down, but no one would stop. The brahmin of the village at length hearing that a sahit was sitting under the great tree where travellers halt, with a book in his hand, came to me. The people then lost their fears, and came and sat down before me. Here I reasoned with the brahmin for some time on the folly and sin of worshiping wood and stone; and exhorted the people to escape from a system of superstition which can only blind their eyes, but never save their souls. The brahmin plead in favor of Hindooism, the custom of their forefathers, the antiquity of their shasters, and the ignorance of the people. The latter is often adduced as a strong argument in favor of idolatry. The ignorant, say they, must have something tangible on which to stay his mind while worshiping the invisible Jehovah. 27. Evening. Came to Merajgaum about five o'clock. The village contains 5,000 or 6,000 people. Stopped at the common resting place. There are in almost every village one or more of these resting places, called choudeces. These answer very nearly to the caravansaries spoken of in the western part of Asia. They are sheds open on one side, with walls of mud, flat roofs, and a hard earth floor. Here travellers stop at pleasure, cook their food, eat, smoke, sleep, and tell stories. These places are mostly built by some rich native, or at public expense, and are always open and free to all. I need not say they are not furnished, for native travellers need no furniture except a cooking vessel or two, and a cup to drink water from. These they always carry with them. were unlading their beasts of burden at some resting place or watering them at some neighboring well. Here too might be seen the women coming with pitchers on their heads to draw, and Rachel's sheep and Laban's cattle coming to drink. The sun had not yet set. The people seeing us disposed to talk with them soon gathered around us. We sat down upon the steps of the temple, without the walks, and there preached to them Jesus. Among some objections which as Hindoos they urged against Christianity was this common one, "that a vast number professing to be Christians lead most ungodly lives." A humiliating truth which cannot be denied. Their rulers, they said were Christians, but many of them were living in the open indulgence of sins which are most expressly forbidden in the ten commandments which I had been repeating to them. Would to God, that it were not too true, that the world over, the ungodly example of men called Christians, is one of the most stubborn obstacles against the propagation of Christianity. 28. Most of the brahmins who came yesterday were shy of us to-day. Two or three came about noon, and brought with them a learned, proud gooroo, who evidently came to brow-beat and abuse us. I told him if he could use soft words, I would talk with him, but it was not our custom to rail and dispute with rancor. He became more calm. We then conversed for some time. At length I used with him the argument which I did with the people yesterday; and assured him that he must according to the confession of his own people seek some other refuge, or lose his soul. He rose and went away in a rage. His mind was doubt-peared to me so abominable as during this less irritated on this subject before he came. Many of the common people heard us gladly. We had promised to distribute what books we could spare, at three o'clock. Long before the hour arrived our place was thronged with urgent applicants. In a few moments we distributed nearly all our stock, reserving but a few for the villages we shall pass on our way home. Four times our whole stock would not have answered the demand. When we said, "we can give no more" they still pressed their applications. We have not yet the happiness to know in this part of India, that these urgent applications for books are often or generally made on account of the religious truth which they contain. They are oftener made on account of the scantiness of books among the people-the demand for schools, curiosity, and perhaps a desire to get a book because another has got one. In either case we have reason to believe the books will be read, and therefore ought to rejoice that so wide a door is open to set religious truth before the people. 28. Evening. Rode to Goomerpiper a small village on our way to Ahmednuggur. The cultivators were just returning from the field. The herdsmen were driving their flocks into the village. Travellers Returned home in the evening of March 1st much fatigued. Had been absent eight days-rode 90 miles-recruited my healthrevived my spirits, visited sixteen villages, and made known the words of salvation to some thousands of deluded Hindoos. bondage to which the people though willing slaves, and the tyranny with which brahmins lord it over the consciences of an ignorant and bigoted populace, never ap short tour. The LAST ILLNESS AND DEATH OF MR. HERVEY. In our last number, we noticed the lamented death of Mr. Hervey. In a moment, his toils for his perishing fellow-men were closed. Most impressively are his fellow-laborers reminded of the importance of effort while the day lasts, and of being also ready for the coming of the bridegroom. Mr. Hervey was born on the 22d of January, 1799, at Kingsbury, Warren county, New York. He graduated at Williams College, in 1824. After leaving college he taught school in Blooming Grove and Albany, New York, for one year, and in the following year, performed the duties of tutor in Williams College. The three years succeeding, he spent in the study of theology in the theological seminary at Princeton, N. J. In the winter of 1823, while in his junior year in college, he was hopefully converted to God. The perusal of the life of David Brainerd first led him to consider seriously the subject of devoting himself to the foreign missionary service. In September, 1829, he was ordained in the Park-street church, in Boston, as a missionary to |