the Gulfs of Cambay and Cutch; and Candeish, east of Gujerat. Between Gujerat and the Punjab, in the northwest, there are large sandy deserts. Be In tracing the progress of the awful mutiny, it may be expedient for a while to lose sight of the Bombay and Madras presidencies; for in these, up to the present, disaffection has been but slight, and the landing of English troops in India will (as we trust) prevent fresh outbursts. Let us proceed, then, to Bengal. tween 250 and 300 is the bloody battle now raging, and from east to west, within a space of some four hundred miles. Before referring to the detail of the outbreak, let us secure the advantage of easy reference afterward, by putting our finger upon the chief towns of this presidency. There, first of all, and within the tropics, situated a hundred miles from the sea, on the Hooghly, a branch of the Ganges, is Calcutta, the capital of India; which, from the grandeur of its temples, its fort, and mosques, might claim the proud appellation of "the City of Palaces." In the provinces of Allahabad, Agra, and Delhi, the battles are being fought. Allahabad, ("Abode of Allah,") capital of the province of that name, is situated on the junction of the Jumna and Ganges, and is one of the most sacred places in all India. Sometimes as many as two hundred thousand pilgrims have gone thither in one year, to bathe in the sacred stream. But Benares, on the Ganges, midway between Agra and Calcutta, is the most sacred of all sacred places. In this Unersity city are taught law and religion; and to die in Benares is deemed of itself a qualification for heaven. Agra was the ancient seat of the Mogul government; but since 1647 Delhi has been the capital, and the former city has considerably declined. An emperor, Shah Jehan, built at Agra a mausoleum for his favorite wife. This "crown of edifices" is composed of white marble, reared on an elevated terrace of white and yellow marble. In its central hall slumbers the dust of the kingly dead. The mausoleum was built at the cost of seven hundred and fifty thousand pounds; it is inlaid with precious stones, and is, confessedly, by far the most costly, superb, and beautiful mausoleum in the world. Finally, there is Delhi, the capital of the Mogul, an English pensioner: Delhi-a name burned into the English memory! 66 66 A paragraph may be just here given to the subject of caste. The word is traced to the Portuguese casta, race." The doctrine of which it is the symbol, is based upon a silly notion of the creation of different orders of men; which completely denies the infallible declaration of the one blood" that flows through the veins of "all nations." Castes in India have existed from periods of remote antiquity, and are divided into four classes: 1. Brahmins. 2. Kshatriyas. 3. Vaisyas. 4. Sudras. A loss of caste is felt to be the most awful of calamities. This, and kindred subjects, are portrayed in a graphic and even fascinating style, in Mr. Arthur's volume on the Mysore; a work which will now be read with zest by many who till recently would have voted the subject of India a bore. The Brahmins are the priests, all of them eligible for the priesthood; but many become soldiers, and others clerks and merchants. This class is an exclusive and overbearing aristocracy, fenced around from all other classes as with a wall of fire. The Kshatriyas constitute the military class; and, just as Brahmins are presumed to be literary and religious, so the Kshatriyas are to be aspirants for martial fame and prowess. The Vaisyas are husbandmen and merchants. The lowest of the four, the Sudras, are laborers; the highest virtues to which they may aspire being patience and perseverance. The distinction of the two middle classes is not nearly so patent as that of the first and fourth it has become quite common, indeed, to speak of Brahmins and Sudras, with their numerous subdivisions. There are also those who have lost caste—the Pariahs, or outcasts-who are denied all civil privileges, and whose touch renders anything unclean. Every one will see that caste, like the irreversible fiat of some evil genius, fixes an everlasting barrier to social improvement. Should a man happen to be a barber, his sons must be barbers; and so his grandsons, and their sons, on and on, to the remotest future. Persons of dif ferent castes cannot eat or drink together; cannot assume each other's profession, or marry into each other's families. Suppose that among the "coming men" a Galileo should arise among the Pariahs, and discover some glorious truth which has been hidden from the earliest ages of the world, and speak with a voice that would stir European nations like a martial trumpet, or hold a pen that would rivet myriads of glowing eyes, and make a million of hearts beat at once; he would excite no admiration, or even attention. Such is the horrid nightmare under whose fell pressure India has been gasping and panting thousands of years. Society is kept moving in perpetual grooves, awaiting the magic voice of Christianity, which will "proclaim liberty to the captive." To embrace the Christian religion is to lose caste, accord- | ing to some writers; but these men confound things that differ. This does not, per se, involve the loss of caste. We learn, from competent authority, that "in the early stages of missionary operations caste ran as high among the Christians as among the heathen." Caste is mostly lost by eating or touching what is unclean, or by omitting certain rites, minutely yet rigidly prescribed. The Hindoos have also a tenacious belief in the delusive doctrine of transmigration, are remarkably exact in the matter of their food; and, barring the lowest of the four castes, they are forbidden to eat anything (except fish) that has had life. The souls of their ancestors, it is presumed, may enter the bodies of any creatures that have breath upon the earth, though not of those that move in the water. But another exception is, that the flesh of animals offered in sacrifice may be eaten. Amid the numerous animals that are deified by the Hindoos, the cow is specially sacred. This creature walks along the streets, eliciting profound admiration and reverence from the people. The monkey, also, a "chartered thief," is greatly venerated. Hospitals are built for the relief of deified animals which are sick; including a number of insects, etc., which we of the west think very far indeed from divine. On the other hand, the horse, the companion of man in most other nations, is treated with great cruelty; while man himself-aged, decrepit, afflicted-is left to perish! The sacred writings of the Hindoos are the Vedas and Shasters. The Vedas are with them what the Koran is with the Mohammedan, and what our Scriptures are to us. The Shasters include commentaries upon the Vedas. Self-torture enters largely into their notions of religion. By numerous agonies they presume that merit may be acquired, which will atone for grave sins: hence the notorious immorality of many of the devotees. Mendicancy is one of their religious rites; one so prevalent, that in the populous province of Bengal every eighth man is a beggar, demanding alms, and ready to flatter or curse, according to his success or the want of it. The temples of the Hindoos are not kept in such repair as heretofore; and it is ominous enough that for some time no new ones have been erected. On special occasions devotees worship in a large open space in front of the temple. Juggernaut is a large car, drawn on festival occasions under its ponderous wheels victims throw themselves, amid songs and shouts, to be crushed to death; this being deemed specially meritorious. Some of the figures on the idol-cars are such as loudly demand the interference of British law for the suppression of obscenity. In Hindoo mythology Brahma is deemed the Creator; Vishnu, the Preserver; Siva, the Destroyer. The fabulous history of these false gods would require a serious waste of both space and patience. The followers of Vishnu and Siva are composed of many sects, which have risen during a series of years. The Sikhs have endeavored to unite the Mohammedan and Hindoo creeds; but there are many difficulties in the way. It is notable that the Hindoo does not care to proselyte, whereas this is the very life-blood of Mohammedanism, whose subjects, according to Dr. Duff, would still punish with death persons of all creeds at their own. In the recent mutiny the ease-loving Brahmin and the glory-loving Mohammedan found a common ground of complaint. Colonel Birch, the Military Secretary for India, is said to have allowed the cartridge of a new rifle to be prepared with fat of bullocks and swine. Now for the Brahmin to touch the former is to lose caste; while the latter is almost equally dreaded by the Mussulman. What a golden opportunity for the parties to unite! The Brahmin is sick of ennui, and longing for something to break monotony; while the enthusiastic Mohammedan is burning with ambition to regain that terrestrial paradise, Delhi. The true cause of the mutiny was a long-planned and well-laid Mohammedan conspiracy for restoration to power: this was a chronic disease; the cartridge excitement only an inflammatory while letters from this "precious thirtyfourth" have actually reached the Punjab. Matters have now come to a pretty pass. The ringleaders of mutiny are simply dismissed, while the Sepoys have heard (were there not agents noiselessly at work?) that the kings of Oude and Delhi will pay them more than the English. Kings of Oude and Delhi! par nobile fratrum, receiving as pensions, unitedly, far more than many a European sovereign. The former is already made prisoner, and the latter (as already stated) is caged in Delhi. The reader must now go to Mee one. The Vedas and the Koran, it is pretended, alike indicate that this year, the hundredth of Albion's rule of India, is to be the last. Thus an arch, built of flimsy materials, by no enviable architect, spans the great gulf between Mohammedanism and Brahminism; and the devotees of both systems are enabled to embrace each other. The signal is given for a rise and massacre; for cruelties, deaths, and indignities yet more terrible, such as an English pen refuses to write. As the reader is, doubtless, acquainted with the origin and progress of the mutiny, we shall very rapidly pass over this rut-henceforth a word of portentous imtragical ground. Early in January a low-port. At this same Meerut, eighty-five caste Hindoo requests a Brahmin Sepoy to give him to drink; and the Brahmin's surprise is greater than that of the woman at Jacob's Well. Upon an indignant refusal, the Lascar, exclaiming, tells him the miserable story of the cartridges. The Brahmin is horror-stricken, and the rumor spreads like fire among his exasperated comrades. At once it is concluded that Britain thus intends to destroy caste and make them Christians! On the 24th of January the telegraphic office of Barrackpoor, near Calcutta, is destroyed. By the middle of February, General Hearsey is haranguing his men at Barrack poor; a portion of his troops are gone to Berhampoor, one hundred and twenty miles from Calcutta, and dreadfully excite the nineteenth there, who are promptly disarmed by Colonel Mitchell. By the 4th of March news of the Berhampoor mutiny reaches Calcutta, and disaffection manwhile has spread as far as Meerut and Lucknow. By this time the thirty-fourth is openly stirred to mutiny acts of violence follow, and only one Sepoy is faithful, who is at once promoted by General Hearsey. The nineteenth are on their way to Barrackpoor to be disbanded, when some of the openly rebellious thirty-fourth, meeting them, propose that the nineteenth murder their officers, and then, joined by others, go and sack Calcutta! The nineteenth reject this dire proposal, and address to the governor-general a penitential letter. They are properly disbanded; but the thirty-fourth, whose guard had struck the English officers, and all of whom stood listlessly by, are left at large. By this time news has been received of disaffection at Lucknow, ostensibly because a doctor has tasted his patient's medicine; of the third cavalry refuse to take proper cartridges: they are imprisoned, and guarded by natives. At last comes Sunday, the 10th of May, when, at five in the evening, the awful words may be uttered, "The Bengal army has revolted!" Poor Colonel Finnis is shot, and falls doing his duty. The eleventh, allowing their officers to escape, join the twentieth, and Meerut is soon in a blaze. On the 3d of May Sir Henry Lawrence disarms mutineers at Lucknow, takes into custody the chief rebels, and stamps out the sparks of mutiny with the courage of a British lion. General Hewitt, at Meerut, has “a regiment of English rifles, one of English horse, and a troop of English artillery :" yet the enemy all get away! The disastrous news is forwarded to Delhi, and the English are requested to repair to Flagstaff Tower for safety. See! the Meerut mutineers are within sight of Delhi. Nearer, nearer they come; and, after innocently expecting that Brigadier Graves will meet them with English troops, how does the heart sicken to learn that "he has three regiments of infantry, and a battery of artillery—but all natives." The soldiers are ordered out, forlorn hope! Graves harangues his men, and the response is a hollow, hypocritical cheer. He then leads them on; the foe advances, cavalry ahead of the rest, those behind them almost running toward Delhi: no hesitancy, of course! Unknown to the English officers, there is an understanding between the Meerut and Delhi soldiers; and, but for the premature mutiny at Meerut, it is likely that, within a fortnight, most of the Europeans in northern India would have been simultaneously murdered! There, the Meerut mutineers are almost on the bayonets of the fifty-fourth. The order is given, "Fire!" They do fire, but it is in the air! And now our brave countrymen are cut down wherever they are found. A flock of vultures has alighted, and is greedily sucking English blood. Europeans are running in every direction, and, alas! some run to the palace of the King of Delhi. "What shall we do with them?" say the soldiers to the king. The answer of this blood-thirsty savage is, "What you like: I give them to you." Then, as an able writer says, in heart-felt words, "with our brothers, with our sisters, with our little girls, with our merry boys, those tigers and satyrs did what they liked." Lieutenant Willoughby having heroically fired the "small arms' magazine,” and blown up between two and three thousand whose cup of sin seemed brimful, let the patient reader look southeast of Delhi, and he will see the recently annexed territory of Oude, and, a little to the west, blood-stained Cawnpoor, as well as anxious Lucknow. At Oude Sir Henry Lawrence, with five hundred men, bravely stands his ground against all comers, till a shot bids his glorious career end; while in the west, his brother Sir John, as with a stamp of his foot, makes the hearts of cowards quake and be still. Escapes from Delhi, when recorded, will make many a heart beat quickly. And now, for the first time, appears on the stage that red dragon, Nena Sahib, the adopted son of a priest-king, who lives in state, keeps troops, and, being denied a pension, is ready for anything that may offer. Sir Hugh Wheeler, with less than three hundred European soldiers, long maintains his ground at Cawnpoor; but at last he falls. These brave men, protecting a number of helpless women and children, live upon flour alone, and with a few nine-pounders withstand a siege of twentytwo days, and would hold out longer, if the provision lasted. Trusting to the treacherous promise of Nena Sahib, they leave in boats for Allahabad. Most of the men are killed, and the women are taken prisoners. And now there is seen upon the battle-field the magnanimous Havelock, "whose heart is as the heart of a lion" a name gratefully cherished by the English people at large, and to be honored, we humbly trust, with more than an ovation. But Havelock cannot rescue those for whom our deepest sympathy is stirred. Nena Sahib orders the magazines to be blown up, and who can describe the sequel? Blood in the yard is several inches deep: a well is choked up with the swollen and mutilated dead: there are strewn bonnets, work-boxes, long tresses of hair, Bible-leaves; and among these is found a piece of writing-paper containing a memento folded in a ribbon-" Ned's hair, with love." Reader, perhaps thon hast a younger brother, or a prattling child; a little " Ned," or a darling Eva: think of thy lisping, beautiful child, exposed to cruelties that may not be described, and thou hast a faint idea of the atrocities committed by these murderers. If ever blood cried from the ground since the days of Abel, it is at Cawnpoor. In our "chambers of imagery" are portrayed, with indelible letters, the distress and agony of those beautiful, defenseless women, and their little innocents. To proceed Cawnpoor being recaptured, it is remembered that there are at Lucknow nearly a thousand Europeans, including women and children; and Havelock begins to thread his victorious way for their relief. He scatters ten thousand mutineers, and takes their guns; wins another victory, and another, and yet another; when, hard it seems, the enemy being numerous, and Havelock's decimated army suffering from cholera, he is obliged to fall back upon Cawnpoor. Now, while we write, the fate of the garrison at Lucknow excites a heart-felt curiosity, profound as anything we remember. On the 14th of August was said, "All well;" and intelligence has reached us up to September, that, while Havelock engaged the enemy, our brave countrymen at Lucknow made a sortie, and got provisions to last a month. So, thanks to God, the probability now is strong, that they will be able to hold out till Generals Outram and Havelock go to shake hands with their countrymen and countrywomen in the fort of Lucknow. At this stage the pen of some future historian will have to portray a whole nation, at the call of our beloved queen, prostrate at the footstool of Almighty God, and with fasting, humiliation, and prayer, imploring Heaven to pardon our national sins, and restore peace to India. To that call the nation responded; and, irrespectively of minor differences, all Protestant churches contributed to the Relief Fund. : Let us inquire, What are our welldoings, our short-comings, and our wrongdoings? 1. In well-doings, as a nation, we have forbidden infanticide and suttee in India; we have exempted young widows from perpetual celibacy; and we have at length declared that henceforth no Hindoo, or other resident, shall lose his inheritance for professing the same religion as his rulers. So much the nation has done. The Churches of Christ have sent some four hundred missionaries, with their appliances but "what are these among so many?" among one hundred and eighty million descendants of Noah's firstborn, in whose tents "Japheth" is so abundantly "enlarged." Yet the result, thus far, is encouraging. Of those who have renounced heathenism there are one hundred and twelve thousand, and seven hundred catechists. The Scriptures are translated into fourteen languages of India. There are twenty-five printing establishments, and seventy-eight thousand eight hundred and seventy-eight scholars. 2. Amid our short-comings it may be recorded, that, during all periods of our past Christian labors in India, missionaries have been "few and far between." And who does not know, as an instance of what the Bishop of London has felicitously called the "timidity" of government, that Dr. Carey, a name that the Church will never permit to die, being forbidden to exercise his vocation as an evangelist in British India, was obliged to repair to the Dutch settlement of Serampore? the Dutch having more faith in missionary enterprise than the professedly Christian East India Company. Again: as a nation, we were notoriously tardy is abolishing the cruel customs of Hindooism; and we have not merely tolerated the idolatries of the heathen, but we have respected and encouraged their false systems and enormous wickedness. Taking the very lowest ground, both common sense and common decency demand that the Christian religion should be placed upon a footing, in point of toleration and guardianship, with the most privileged of false religions; yet -we blush to have to write it-this has not been the case. It is affirmed by competent authorities, that up to this very year missionaries have had no access to the Brahmins of the Bengal army. But the catalogue of our wrong-doings is the blackest of all. Years ago-reader, note it well-an officer was dismissed from the Bengal army for the crime of seeking Christian baptism, while in every other respect he was declared to be an excellent and praiseworthy man! At what city does the reader suppose this native officer was dismissed? It was at Meerut; the very place where the flame of mutiny broke out with a red and fierce glare that lighted the world with consternation. They who cannot read the lesson of Divine retribution here, are dull indeed. "Verily he is a God that judgeth the earth." Amid our wrong-doings we must state, that, as a Christian writer in the "Times" has stated, we still continue to fire salute from our ramparts in honor of idolatrous festivals. Nor is this all: (“ Tell it not in Gath! publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph :") there are, to this day, legislative enactments unrepealed for offerings to idols, and grants to propitiate Hindoo deities for rain! nay, also, government supervision and support of Hindoo temples! Further: Hindoo and Mohammedan boys are prohibited from reading the Scriptures in government schools while government servants are instructed not to encourage missionaries. After this, can any one be surprised that Jehovah has a controversy with the Company that unblushingly supports and respects idolatry, and with a nation that permits that Company to do so? How striking the fact, that the mutiny has raged by far the most where Churches have no missionaries! Where these men of God abound, with one or two insignificant exceptions, all is quietness and assurance. O the blindness of man! When will he learn that, in the long run, right only is might? that to build his house on idolatry is to rear it on a quicksand? As well try to propitiate two fiery red dragons, as idolatry and Mohammedanism. England is now awake, and must continue vigilant till her representatives demand for them the removal of all disabilities on account of the Christian faith. While we protest against all conquests to religion by the sword, ("for he that" thus "useth the sword shall perish by the sword,") yet, the Church leading the people, and the people demanding that their representatives do represent them, the time has fully come for a Christian government to |