menced our street services by singing a Canarese hymn, which never fails to secure a good congregation. When I came to Bangalore, three years ago, it was next to impossible to speak for five minutes without interruption from a low class who were not satisfied with interrupting merely, but abused us before the whole assembly, which was not to be endured if we wished to stand our ground and be respected in the streets. I determined to put a stop to this in the beginning, and very soon an opportunity offered. One evening whilst we were preaching, standing on an elevation, which I always aim at doing, a profligate-looking man, mounted the elevation, on the opposite side of the street; and pulling out a book from under his cloth, he marched backward and forward, and imitating our intonations of voice, made use of much abusive language, and called me such foul names, that it was with difficulty I could restrain my Catechist. Several brahmins entreated me to go away, saying, it was not proper for a European gentleman to stand and hear himself thus abused. I continued, however, to address the people. By this time at least two hundred persons had assembled; and when I was leaving, the man evidently became alarmed at having used so much abusive language, and began walking quickly down the street. I went over to the Choultry opposite, and pointing out the man, desired the policeman to seize him. He ran and quickly turned the man's face towards the multitude, who were now all anxiety to see what was to be done. As soon as he was brought to the Choultry, I said to the standers by: 'So long as I was preaching I bore with this man's abuse, but now I will shew you that I am not to be insulted in the street by any man. I will now see whether the authorities will protect me against any man who feels himself at liberty to abuse me at pleasure.' The people were all excitement, and I said; Bring him at once to the Amildar, and we will see if he persists in this conduct towards me, who have done nothing to provoke his anger.' At once the man was led away towards the main street, followed by the entire mass, who were now greatly excited to know what would become of the matter. We had not gone very far when a respectable man, a friend of ours, came out of breath and entreated me to spare his relation who was a bad fellow, and had done very wrong in using abusive language to an English gentleman. I said, 'If before all these people,'—who had increased to at least five hundred, he will confess that he has done wrong, and will never again speak to me in the streets, I will forgive him.' But no, his proud spirit could not submit to this, though his increasing fear was every moment becoming more apparent. I said to the policeman, 'Bring him to

:

the Amildar,' and having proceeded a little further, the man's friend again entreated me not to take him before the authorities. I replied, 'If he will ask forgiveness, and confess he has done wrong, I will forgive him : but if not, I will not allow him to escape, till I have known the mind of the Amildar.' Seeing me determined in my purpose, and feeling that we were drawing near to the cutcherry, and that the people were staring upon him in every direction, he became greatly excited and alarmed. Before the multitude I then catechized him to the following effect :'Have you done me an injury in abusing me in the public street, and in interrupting me in the discharge of my duty?' 'Sir, I have.' 'Will you promise me never to speak to me again in the street, or interrupt me when preaching?' 'I will promise.' 'Now then, before all these witnesses I forgive you, and never wish to see your face again, but as a friend.' I then dismissed him, and was thankful enough that I had gained a victory before five or six hundred people, without having appeared before the authorities.-The effect of this proceeding was almost magical! The news of it flew all over the Pettah, and from that time to this, our congregations have been better, more attentive, more interesting; and in scarcely a single instance, since that time, have these characters interrupted us in the streets."

The circulation of scriptures and tracts is adopted among the Canarese as well as in Bengal, and meets with the same result. All over India, especially in village districts, an intense desire is exhibited to get books. Mr. Arthur, on this subject tells the following story. He was one day in the town of Biddiri. He had preached and distributed a number of tracts, when he saw a tall boy trying to elbow his way through the crowd with great earnestness. He could not succeed and called out; Sir, you must keep one for me: you must keep one for me. Mr. A. amused at his earnestness, said: Why for you above all others. He replied, 'Oh, Sir, we want it for our school?' It then came out that once before a boy belonging to a heathen school a few miles off had obtained some books: and pleased with their wonderful sense, the master and scholars had discarded their old books in order to study them. Hearing that the missionary was expected at Biddiri, they had despatched the boy on an expedition to get as many more for the school as he could.

Mr. Hardey also gives most pleasing testimony to the same effect. "Were we to give books to all who ask for them in the streets, or to all who come to our houses, the supply could not be furnished. We are compelled to use much discretion, and to refuse many who appear very

urgent, but who we have reason to believe would not make a good use of them. Yet we are bound to give to all those whom we know sufficient-` ly, and who can assign a reason why they wish to possess the books of the Christian Religion. It has been very gratifying to us during the year to find so many persons who know the names of the different tracts and portions of Scripture, and who ask for them by name. This convinces us that the books are not only known and read, but talked about. We have always made it a practice to promise a second book, if an account of the contents of the first book taken, can be given. In many instances the first book given has been brought back, that an examination might be made as to its contents. In one instance a man copied the entire tract entitled, "In whom shall we trust?" which he had copied as nearly like the printed work as possible. He sent to us by post saying we had given it to him at Cuddoor, which is 130 miles from this; and to shew us that he had read it carefully he had sent us a copy of the book. He earnestly requested more, which we sent by post. It is quite true that many of our books are destroyed, not maliciously, but principally for kites. There was one Brahmin in the cutcherry who employed persons to collect tracts from us, and then tore them up for the amusement of the by-standers. It would betray a singular apathy on the part of the people, if they received all we gave them and destroyed nothing. Their tearing up our books is rather a good than a bad sign. It shews they fear them, and are conscious that they are powerful though silent mes

sengers.

A most interesting circumstance occurred last year in connection with the Musalmans of Bangalore. It is thus detailed by the same writer.

"In the early part of the year, the Musalmans were much excited against us. One who had read in Mr. Rice's School, challenged me to prove that Christ is the "Son of God." I said, I was not in the habit of discussing with every man in the streets who thought himself qualified to speak on religion; but if he would call his Kajee, or priest, I would discuss the matter with him. Being near to the mosque, he quickly brought his Kajee, and we at once entered upon the subject in hand. But knowing the slippery character of these men, and their fearful propensity for lying, I determined to have everything upon paper, that there might be no escape until the matter was brought to a close. I then called two or three respectable witnesses, and in their presence, Ibrahim Sahib, Kajee, engaged to prove from the Christian Scriptures, or as he called it, the "Holy Bible," and from the Koran, that Jesus Christ is not the "Son

of God." I engaged to prove from the Christian Scriptures that Jesus Christ is the "Son of God," and therefore God. At the Musalman's particular request it was added; "If the Missionary be overcome he shall become a Musalman. If the Musalman be overcome, he shall become a Christian." I allowed this insertion the more readily, knowing their great anxiety to make proselytes, and that to secure a missionary they would put forth their utmost strength. We each put his signature to the paper, and the witnesses did the same. The next morning we met to conclude all preliminaries. A Hindoo Jury consisting of two Brahmins, one Rajpoot, one Modaliar, and one Chetty, were named, and their signatures obtained as such. Into their hands I gave my five Canarese volumes, and my English Bible, stating that the one was the Holy Bible in Canarese, the other in English. In each volume the Jury put their distinctive mark, that the same books might always be consulted. But a difficulty arose about the Koran, for the Jury insisted upon its being produced. After much delay, discussion, and anger, amongst the Musalmans, it was brought carefully folded in a handkerchief, and a chair provided for its reception. Besides the Koran beautifully written in Arabic, and as beautifully interlined with Hindoostanee, two other books, as beautifully written, were produced. These contained several great discussions which had been held between the Musalmans and the missionaries in the North; as the Jury could not deface these books, or even touch them, they were carefully folded up in the handkerchief, and the mark was put upon the knot, so that it could not be opened, but by the consent of the Jury. The preliminaries thus arranged, and it being agreed that two chairmen should be nominated, one by me and the other by my opponent, who should preside alternately; we parted to meet again the next morning.

At six o'clock, on the morning of the 4th of April, 1851, we met at the gate of the Mosque, and as a suitable place had not yet been provided, I walked into the yard of the Mosque, all the people following. I went straight to the large shed, in which several of their things for the yearly feast were kept. An oily chair was brought for me and another for my opponent. As I did not on that morning succeed in obtaining a Christian Chairman, Shankrappa, an elderly Brahmin, occupied the Chair. He opened the proceedings in the presence of many Brahmins, Musalmans, and others, by addressing me to the following effect:-" Why have you come to this place?" "To prove that Jesus Christ is the Son of God, I am come." "How will you establish this ?" "From these five Canarese Books, marked by the Jury, and called the Holy Bible, will I estab

"To prove that Jesus Christ is "How will you establish this?"

lish this truth." Then turning to the Musalman, the Chairman asked :— "Why have you come to this place?" not the Son of God, I am come here." "From the Christian Scriptures, and from the Koran will I establish this." Then addressing us both, the Chairman required that we should not interrupt each other, and should submit to the Chair.-As this was altogether a heathen assembly, and I was anxious to give the Musalman a fair chance to make good his cause, I commenced the discussion by quoting passages of Scripture, shewing that Jesus Christ is the "Son of God." But having only half an hour each, being determind to keep as near to the English custom as possible, that the people ever hereafter might understand our method of public disputation, I only produced fourteen passages of Scripture with explanations, remarking, that I had more than ninety passages to produce upon a future occasion.-The Chairman then called upon the Musalman to reply, but he asked for eight days to prepare, which was conceded.

"The difficulty now was to obtain a large and neutral place of meeting. Though there were several, the owners were alarmed at the idea of being connected with a dispute between the missionary and the Musalmans. I engaged if possible, to obtain the loan of Mr. Rice's large school room in the neighbourhood. This was readily and kindly granted. On the 11th of April, we assembled to hear the Musalman's reply. A Musalman gentleman took the Chair on their side, and the Rev. Colin Campbell on my side. The reply consisted of twenty passages of Scripture, in which Jesus Christ is called the "Son of Man." These passages were torn from their connexion; and apparently selected at random. In my reply I took occasion to reproduce each passage in its connexion, and shew that in the connection in which it stood, Jesus Christ was also called the "Son of God." The divine and human natures of Christ had not yet entered into his understanding; but the subject being of vital importance to both the Musalman and myself, it could not fail to be interesting and exciting to the various classes present. On this occasion there must have been four or five thousand Musalmans inside and outside the building; and with all Mr. Campbell's self-possession and tact, he could not controul the Musalman multitude. They had produced twenty passages, I had produced only fourteen. Twenty was six more than fourteen, and in this consisted their victory. Nothing would satisfy the Musalmans, but a declaration on the part of the Jury that twenty was a larger number than fourteen, and that twenty had overcome fourteen. The Jury