become estranged from him, was on the point of entering into marriage with one of the respectable women of the land. But Perpattie Se Batang surpassing the bridegroom in beauty and riches, knew how to manage not to allow the marriage to take place, and married her himself without their knowing that they stood in any relation to each other. Afterwards however Indradjatie discovered a scar on the head of her husband, much like one, which was occasioned by a blow of her mother's on the head of her brother Perpattie Se Batang. Tracing the cause of it, it was found that Perpattie Se Batang had married his own sister, which enraged his brother key Tamongon-Gan so much, that he declared war with Perpattie Se Batang, and carried on a disastrous war against him. The victory seemed to be on the side of the latter, when his mother, the ancient princes, and his sister and spouse Indradjatie appeared on the field of battle, and placed themselves between the armies. Not wishing to injure them, he fled through Lima kowan to Sintoe and halted there. However, still elevated by the desire for war and strife which raged on him, he lifted up a dagger exclaiming: "If my mother had not interfered, I would have pierced the hearts of my enemies, even as I do now this stone," and stuck it into the stone as far as the handle which is the opening now seen in the Batoe bateekan. As in other places the graves are honoured, so the Malay honor this stone, make offerings on it, and implore favors on occasions of sickness and the planting of Sawas.

East of Sintoe, past the market place of Lima kawan, there is a place named Koeboer Raja where is found a square of 25 yards in length and 100 yards in breadth, which stretches itself east and west along the road, and is surrounded by a wall of rockstones piled one on the other, one yard high. To the north of the river Lante Batoe there are several large stones of which three are of some interest. On the first there is some indistinct carved work; on the second a confused inscription, much like the Javanese characters, and on the third there is also some carved work. All are of trachiet.

On this plain the great people of Lama kawan assemble to consult on the affairs of the country. On the east there stands a Katappang tree, and on the west some groves, one of which is that of a king; wherefore this place bears the name of Roeboer Raja.

On the stone to the northwest are carved several lines, probably in the old Javanese character. From certain characters which are found on some stones at Pagar Roeyong, it appears that the Javanese may have had some power over the state of Manangkabow, and this is besides confirmed by their writings, which mention, that in the 13th century there was a prince named Perb Dejoijo Bodjo of the district Radirie, who came with a Rutoe Pegadangan to Manangkabow, and died at Padang. From all we have related regarding the fabulous history of the probable origin of the Malay population, it appears, that its obscurity will ever leave their origin in obscurity, and becomes the more difficult, as this story can only be taken as the basis of the same fable, which in every quarter, in every place, in every kampong, is dressed with variations according to the interest of the relaters; a knot which can only be solved by cutting it and supposing it true and certain, that the Malay population on the west coast of Sumatra has had two fathers, key Tamongdogan and key Perpattie Sebatang, who had established their residence at Priangan (Padang Pandjang), not far from the fort of Vonder Copellen, and were buried in the tiegalloo Kotta's, the first at Kotta Anau, and the second at Sallo.

The fathers of the Malay lawgivers divided the country into Locaks, divisions, kottas, districts, kampangs, villages or hamlets; and the population into Laries, tribes, Soekas, parts of tribes, and Boeaproets, families.

It has already been stated that the whole Malay population descend from these two fathers. At present they still distinguish themselves as two different tribes, by the name of lare kotta pliang and lare tjieneago, key Katananging-an being the father of the first, and Perpattie Sebatang of the second.

The number of Soekoes in every lare, and the number of Boeaproets in every Soekoe is undefined, and their name not fixed by any certain rules; but whatever may be the name of a Soekoe it always belongs to one of the above named tribes, Kotta pliang or Tjineago, whilst the Boeproets always follow the Soekoes, from which they descend. So there are at Padang eight Soekoes, namely:

The tribe or Soekoe-right is always vested in the descent of the women, so that the right of inheritance is fully recognised to belong to the sister or to her son, and this because the above named fathers, on occasion of a voyage by sea, received more obedience from the nephew than from the son. According to this right of inheritance the lawful son has no title to the estate of his father, but to that of his mother's brother. If the deceased has no sisters or sister's children, his estate devolves on his brother of the same Soekoe, and by default of him the property is for the advantage of the entire family of the deceased or of his Soekoe; an unnatural son may be the heir of his father, if he attaches himself to his father's Soekoe, whilst the mother has no Soekoe. Seldom however advantage is taken of this privilege, as the shame attached to their birth would then too clearly appear. In the highlands along the coast, where the adats (manners) are more adulterated, at present a few instances are found, that the son is appointed by will as universal heir, according to the Mahammadan rule; but such arrangements are accompanied with much opposition from the heirs, who afterwards may claim it by law.

The heirs remain responsible for the debts of the deceased, and provide for the burial.

At marriages, the man follows the woman, she being the stamholder may not leave her Soekoe; he keeps his residence fixed with his sister, who with her children, have a right to his assistance and the fruit of his labour; to his wife and her children he gives nothing, whilst he is treated at her residence as a stranger.

Men are asked to marry by the women with presents of money and other things, which custom is known by the name of Mandjapoet kalm.

(To be continued.)

V.-The Banaras Translators and the London Missionary

DEAR SIRS,

Society.

To the Editors of the Calcutta Christian Observer.

I have been requested, in the name of all my brethren, the London Missionary Society's Missionaries in Calcutta, to express our regret at the appearance in the pages of the Observer, of a letter signed "One of the Translators" of the controverted Banáras version of the Urdu New Testament, made by the London Missionary Society's Missionaries at Banáras.

In the communication referred to, your correspondent endeavours to shew that the version in question has been conducted on the Catholic principles, and according to the printed instructions of the London Missionary Society. It is now, however, well known that this version does not contain some passages, as they have been and are now received by the Universal Protestant Church, and that those omissions have been made on the alone responsibility of two Missionaries belonging to the London Society at Banáras, and without the sanction of the Bible Society, or any other equally accredited Catholic Society in the country. Without at all entering into the merits of the version as a translation generally, or these omissions in particular, we feel it but just to ourselves as Missionaries of the London Society, which Society we think has been unnecessarily brought into the discussion, to disown any connection with, or sanction of, this or any version of the Sacred Scriptures from which portions of the text, approved and received by the Universal Protestant Church, may be omitted, unless such omission shall have received the fullest, most deliberate and prayerful consideration and sanction of the whole Protestant Church, or its accredited agents in this or any other country. We think it but just also to the London Missionary Society, until they shall be put in full possession of the whole merits of the case, as it regards the principle on which the translation has been conducted, and the mode of its execution in the matter of omissions, to place before the Christian public the whole of the instructions of the Society on the subject of Translations, leaving the friends of the Bible to judge whether or no the London Society can, from either the letter or spirit of their instructions, be held responsible for the omissions in this version. We should not have felt called upon to perform what to us is a painful duty, which we think we owe to ourselves and the Society, had not your correspondent written in such a manner as to involve, if not by express declaration, at least by implication, the London Society and its Missionaries in a tacit or apparent approval of the version. This we have good reason to believe was the general impression produced by your correspondent's letter;

and it is our wish to remove that impression, and to declare most fully that the whole responsibility rests on the Translators themselves.

We also trust that our brethren of every denomination who hold the truth in love, will believe that, as heretofore, we shall be ever ready to co-operate with them in the generous, catholic spirit of the London Missionary Society, around whose standard, while differing in minor matters, we deem it our privilege to gather, as that which best accords with our views of the Catholic Church.

I need scarcely add that in these views of my brethren I fully concur, and remain, in the name of the Missionaries belonging to the London Missionary Society now in Calcutta, May 22, 1840. GEO. GOGERLY, Senior Missionary.

The following are the rules of the Society as to translations. XXIII. Perhaps you may be called to the important and responsible work of translating the Scriptures into the language of the country or district in which you are to sojourn. A higher office than this you cannot sustain, or one which will require more of dependence on God, and more diligent and enlightened application on yonr own part. It cannot be expected, that we should here lay down critical rules for your guidance in such an undertaking; but we suggest for your consideration the following counsels.

"Do not engage in the work till you are conscious of having adequately mastered the language, and acquired a competently critical knowledge of its structure and idiomatical peculiarities; nor till the need of it has been properly ascertained, and you have obtained the sanction of your colleagues, and of other judicious persons, at the station, or that of the Directors at home, to your undertaking it.

"Let your translation be made from the best editions of the Hebrew and Greek originals, with such helps from versions, ancient and modern, as can be obtained.

"Let your version, as far as possible, be in conformity to the style and manner of our authorised English translation; we refer particularly to its simplicity, its dignity, and its general faithfulness.

"Translate the inspired and canonical books only, and that (in the first instance at least) without note or comment.

"Endeavour to execute the work well, rather than rapidly; let it be as perfect as possible before it is put to the press. Begin with the books of the New Testament, which are not only the easiest, but the most important, gradually advancing to other parts of the Scriptures, in proportion as they stand connected with the great discoveries of redemption, and personal edification.

"In India, it will be proper to submit these translations to the local Committees of the Bible Society; in which case, if fully approved, they will commend themselves to the wonted liberal patronage of the Parent Society at home."

By attending to these general recommendations, should you be called to engage in this work, we trust you will be enabled to convey the water of life, from the original fountain, in a stream approaching, at least, to its native purity, its clearness and its heavenly nature; and that thus you may be ranked among the best benefactors of your species, in the coming ages of light and of truth, to which your labours will have contributed to prepare the way.

DEAR SIRS,

VI.-Revivals in Scotland.

To the Editors of the Calcutta Christian Observer.

I have lately received letters from home, which contain accounts of a very remarkable revival of religion in St. Andrew's and in some other places in Scotland, of which no notice has hitherto appeared in any of the Calcutta periodicals. Intelligence such as is contained in the accompanying extracts, cannot fail to be interesting to the majority of your readers; and many, I have no doubt, will share the delight which I felt on perusing this "good news from a far country."

Why have we not similar awakenings in this land, among professing Christians? Is the Lord's arm shortened that it cannot save, or his ear heavy that it cannot hear?

21st May, 1840.

Yours, &c.

J. P.

"I have been unusually busy for some weeks past, (writes the Rev. Wm. Lothian of St. Andrew's) in consequence of a revival of religion which has taken place among us. This happy change was brought about chiefly through the labours of Messrs. Wight of Edinburgh, Cornwall of Leven, and Napier of Dalkeith. Meetings were held twice a day for more than two weeks, and about 150 persons were awakened. Of these 24 have already applied for fellowship with the church, among whom you will be happy to hear are the four sisters of your old friend T. M.; and I hear of others who are contemplating the same step. The former members of the church are also much revived. The town is filled with prayer-meetings in every direction, some of females alone, others of young boys. Indeed the effects produced are truly wonderful, and I can only look on and say, What hath the Lord wrought!' Your dear sister I. has also been united to Mr. Fraser's church, and has returned here for some time. Pray for me, my dear brother, that I may be fitted for the arduous work I have to perform. Remember also the case of the newly awakened. Similar meetings are being held in various parts of the country, with similar results; but I hear of no place where the effect has been so general and obvious as in this. Our church had been much engaged in prayer for the Holy Spirit's influences for some months previously: I trust a greater degree of Missionary zeal will be produced by this revival."

Another correspondent from the same place writes: "It has been hitherto out of my power even to spare half an hour to inform you of the great and glorious work carrying on here. Our hands are completely filled with religious and prayer-meetings, examining persons applying for church-fellowship, &c. It would take me a day to give you an account of our late meetings, so greatly blessed have they been for the glory of God and the good of souls. (Then follows an enumeration of persons newly converted; of others, backsliders, reclaimed, &c.) Miss R.'s case was somewhat remarkable. When the revival meetings were first mentioned she felt interested about them, but it pleased God to deprive her of the privilege of attending them. She was seized with a violent fever about the time they began; but she was visited on her sick bed by Messrs. W. and C. and by the blessing of God on their faithful application of the truth to her conscience, she was in the hour of her affliction converted to himself. There are also, among others, three sisters, the daughters of the late Col. B. of H. Our meeting for prayer of a Sabbath morning is well attended, though at so early an hour. Let the sons of sloth among God's people consider this. I am sure they are great losers. We have another prayer-meeting after the evening sermon, and a good attend