man, who was importunate for a tract; and while reading aloud the one which I had put into his hand, he stopped at a word, which he asked me to explain. It was the name Jesus. As soon as the Brahmin heard the sound, he returned the book I had given him. This gave me an opportunity of exposing the absurdity and weakness of his prejudice against a name; and while I was speaking, he stole silently away, without uttering a word to influence the minds of the people; nor did his example diminish, in the least, their attention to myself. While crossing the river, I again spoke to this Brahmin (who was in the ferry with me, and had been joined by another), upon the impropriety of his conduct. He seemed to pay no attention to what I said; but his companion accepted a small book; and a respectable native in the ferry begged for the one which the other Brahmin had rejected.

Easy were it to state many other facts in proof of the Brahmins not possessing that controul over the people which the Abbé Dubois attributes to them; but I shall abstain from crowding these pages with more anecdotes than may be required to support my counter-assertions. I maintain, that the

command which the Brahminy caste may be supposed, at one time, to have held over the rest, is now greatly diminished. I have heard respectable natives, who, in consequence of their affluent circumstances, had crowds of Brahmins living upon them and constantly about their houses, speak with the greatest freedom, and in opprobrious language, of their drunkenness, debaucheries, &c. &c. And, as far as I know of the present state of the public feeling towards them, I do assert, that their conversion is not a sine quâ non, in our calculations and exertions upon the other castes. At, and in the vicinity of, every European and Mission Station which I have visited, and which form a considerable portion of those in SouthIndia, I have found the natives beginning, and more than beginning, to think and act for themselves.

Besides, it is not to a Brahmin, but to the Gooroo, or headman of the caste, that the natives generally refer such questions as affect their religious prejudices and reputation. But could it be proved that the Brahmins have that command over the minds of their countrymen which the Abbé Dubois attributes to them, their conversion would not be in any degree essential to the actual conver

sion of the other castes. It is the Holy Spirit which must convert the soul to God. He is free in his operations; and influences the heart of one man, without any reference to the character or station of another.

The Abbé repeatedly asserts, that the "attachment of the people of India to their religion and customs is invincible," and their "religious prejudices insurmountable:" (Advert. p. vi. p. 66, &c.)

He himself knows-and, when endeavouring to divest the late Mr. Ward's statements of all credibility, acknowledges-that some of the most inveterate of those prejudices have long since given way, before the prudence, the humanity, and the perseverance of British Officers. He attributes to the late Governor Duncan the abolition of female infanticide

among the Rajahpoots. That gentleman, when Resident of Benares, adopted every measure in his power for its abolition: but when removed to the government of Bombay, it was left for Colonel Walker to effect that object. Colonel W. persevered, against every obstacle; resisted the remonstrances, entreaties, and (more than implied) threats of the heads of that tribe; until he entirely accomplished his purpose, and that without the least danger to our dominion in the East.

He confesses also, "that the Bengal Government (under the Presidency of the Marquis Wellesley) had no sooner been made acquainted with the existence of this horrid practice" (mothers throwing the children of their vows into the sea, at the mouth of the Ganges, to be devoured by sharks and alligators), "than Resolutions were passed, by which it was declared, that the persons who were guilty of those execrable excesses should, when discovered, be put upon their trials, as guilty of wilful murder, and judged according to the severity of the laws:" (p.205.)

Upon this extract, I merely remark, that these admirable Resolutions were not passed as soon as the Bengal Government became acquainted with the existence of this horrid practice. It was publickly known before, and had long distressed the mind of every man susceptible of compassion. But when the Marquis Wellesley manifested an inclination to abolish this practice altogether, as great an outcry was raised against this, as the Abbé Dubois now raises against every similar interference with the prejudices of the natives. The Noble Marquis, however, was not to be put down by such unfounded clamour. The "Resolutions" were passed in 1802, and entitled, "A Regulation for

preventing the sacrifice of children, at Saugur, and other places." The law was put in force without delay: and, notwithstanding the predictions of dangerous commotions, as the immediate consequence, it was obeyed, without the slightest resistance, or even expression of displeasure.

At the confluence of the Jumna and the Ganges at Allahabad, Hindoo devotees were for ages in the practice of drowning themselves. But, not long ago, it was put a stop to, by the Judge simply issuing an order, "that any person found assisting to drown another should be taken up for murder." This had the desired effect: the multitude, collected together on the occasion, dispersed without the least disturbance.

It will, I believe, be allowed, that, in the opinion of a confirmed Hindoo, it is the greatest of all crimes to put a Brahmin to death. No native Rajah or Magistrate ever dreamt of executing one of that caste, whatever were his offence. But the British Government have paid no deference to this prejudice; awarding appropriate punishments to criminals of every caste, with the strictest impartiality. I very well remember a case in point, related to me by the late R. H. Young, Esq. who was for ten years Judge,

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