And all the other ceremonies which are performed on the last five days of the month Chytra, under the denomination of the Chorruk Pooja, are often the occasion of death; and always tend to brutalize the minds both of actors and spectators.

To these if we add self-torture, which is practised in the most disgusting and unnatural form, some idea may be formed of the present effects of the Hindoo superstition.

4. None of these practices are sanctioned in the books, which the Hindoos account divine, except the three following; the Kamya Moron, or voluntary devotement; Sahamoron, or burning of widows; and the immersion of half the body of a dying person in the river. And these are not commanded. These actions are generally performed in consequence of vows, or in compliance with custom. But all vows are optional, and the committing murder in consequence of a vow, does not lessen the guilt of it. On the contrary, a vow to commit such an action, is a crime which deserves punishment. "This principle is conceded by the Pundits."

5. Most persons of erudition and influence among the Hindoos, reprobate the observance of cruel or painful rites not appointed by the Shasters.

When these persons have been asked, why they did not exert their influence to prevent such irregularities, they have always answered: "That they have no power; that the Hindoo rajahs formerly did interfere and punish those who were guilty of breaking the laws of the Shasters." They allege particularly, that in the Sahamoron, or burning of widows, "no influence of the Brahmins or of relations should be permitted, and that such influence when suspected is a sublect for civil inquiry; that the woman should come of her own accord, and lay herself on the pile after it is kindled; that no bamboos or ropes should bind her down; and that if after ascending the pile her resolution should fail her, she should be

Total (in six months) 116

The above report was made by persons of the Hindoo cast, deputed for that purpose. They were ten in number, and were stationed at different places during the whole period of the six months. They gave in their account monthly, specifying the name and place, so that every individual instance was subject to investigation immediately after its occur

rence.

2. By an account taken in 1803, the number of women sacrificed during that year within thirty miles round Calcutta was two hundred and seventy-five.

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3. In the foregoing report of six months in 1804, it will be perceived that no account was taken of burnings in a district to the west of Calcutta, nor further than twenty miles in some other directions; so that the whole number of burnings "within thirty miles round Calcutta, must have been considerably greater than is here stated.

4. The average number (according to the above report) of women burning within thirty miles round Calcutta, is nearly twenty per month.

5. One of the above was a girl of eleven years of Instances sometimes occur of children of ten years old burning with their husbands.*

age.

6. In November of last year two women, widows of one Brahmin, burnt themselves with his body at Barnagore, within two miles of Calcutta.

7. About the same time a woman burnt herself at Kalee Ghat, with the body of a man, who was not her husband. The man's name was Toteram Doss. The woman was a Joginee of Seebpore.

8. In the province of Orissa, now subject to the British government, it is a custom that when the wife of a man of rank burns, all his concubines must burn with her. In the event of their refusal, they are dragged forcibly to the place and pushed with bamboos into the flaming pit. It is usual there to dig a pit, instead of raising a pile. The truth of this fact (noticed by some writers) is attested by the Pundits now in the college of Fort William, natives of that province.

E

Religious Mendicants.

The Hindoo Shasters commend a man if he retire from the world, and, devoting himself to solitude, or to pilgrimage, live on the spontaneous productions of the earth, or by mendicity. This principle,

They often marry at the age of nine.

operating on an ignorant and superstitious people, has, in the revolution of ages, produced the consequence which might be expected. The whole of Hindostan swarms with lay beggars. In some districts there are armies of beggars. They consist, in general, of thieves and insolvent debtors; and are excessively ignorant, and notoriously debauched.

This begging system is felt as a public evil by the industrious part of the community, who, for fear of the despotic power and awful curse of this fraternity, dare not withhold their contributions.

These beggars, often coming into large towns naked, outrage decency, and seem to set Christian police at defiance.

The Pundits consider these mendicants as the public and licensed corrupters of the morals of the people; and they affirm that the suppression of the order would greatly contribute to the civil improvement of the natives of Hindostan.

F.

Different Hindoo Sects in Bengal.

The discrepancy of religious belief in the province of Bengal alone (which province has been accounted the strong hold of the Brahminical superstition,) will illustrate the general state of the other provinces of Hindostan.

In Bengal there are five classes of natives who are adverse to the Brahminical system; and who may be termed dissenters from the Hindoo practices and religion.

1. The followers of Chytunya of Nuddeea. This philosopher taught that there is no distinction of cast; a tenet which alone undermines the whole system of Hinduism.

2. The followers of Ram Doolal, who is now living at Ghosepara, near Sookhsagur. These are computed to be twenty thousand in number, and are composed of every denomination of Hindoos and Mus

sulmans. They profess a kind of deism. Of this sect some have already embraced the Christian faith. 3. A third great body were lately followers of Shiveram Doss, Jugutanundu Katee. This man, who is yet alive, was believed to be a partial incarnation of the Deity. They have addressed several letters to the protestant missionaries, and are ready to abjure idol-worship and other errors.

4. Another class of Hindoo sceptics is to be found at Lokephool in Jessore. Their representative at this time is Neelo, surnamed the Sophist. Some of these have repeatedly visited the missionaries, and invited them to go amongst them. They have received the Bible and other religious books in the Bengalee language, which they now teach in a school established for the instruction of children.

5. The fifth class, which is very numerous, profess respect for the opinions of a leader named Amoonee Sa, residing in Muhummud Shawi. They have lately sent two deputations to the Christian missionaries, requesting a conference with them on the doctrines of the gospel.

Now, "what forbids that these men should be baptized?" We do not offer them a religion, but the people themselves, awake to their own concerns, come to us and ask for it. What policy, what philosophy is that, which forbids our granting their request? It must certainly have been an ignorance of facts which has so long kept alive amongst us the sentiment, that religion is not to be mentioned to the natives.

That which prevents the sects abovementioned from renouncing (even without our aid) all connection with Hindoos or Mussulmen, is the want of precedent in the north of India of a community of native Christians, enjoying political consequence, as in the south. The ignorance of the people is so great, that they doubt whether their civil liberties are equally secure to them under the denomination of Christian,