ties or for vain amusement, while the ministers of Christ neglect the immortal souls of their inhabitants?

Would the heralds of the cross manifest but half the zeal, for the evangelization of these benighted mountaineers, exhibited by men of science for the promotion of their favourite cause, soon would they be gathered into the fold of our Redeemer; soon would idolatry, and superstition, and ignorance disappear, like the mist which rolls up the mountain side before the rising sun, and all the region on which they rested, shine forth enlightened, and redeemed.

Sabathu, October 13th, 1840.

J. M. J.

NOTE. We trust the appeal of our intelligent correspondent will not be in vain in the Lord. We feel great pleasure in having awakened an interest in the hill tribes of northern India.-Our prayer is that it may increase until they shall all be brought to the knowledge of Christ.—ED.

II.-On Hindustání Translations of the "Word" and "Son of Man."

To the Editors of the Calcutta Christian Observer.

DEAR SIRS, As every thing which has a bearing on the illustration of the Bible is important, I feel inclined to offer a suggestion or two on the translation of a term in the current U'rdá Testaments. It is the term "Word," occurring in the 1st chapter of John and the 1st Epistle of John. Martyn translated it by the Arabick word "Kalma." Messrs. Bowley, Yates, and the authors of the Banaras translation have all taken the word Kalám. I think this change was not happily made. There is no doubt but they have all made this change with the view of simplifying Martyn's translation. There is no doubt that " Kalám” is a plainer word, and more likely to be understood by common people in common circumstances. But in these places the word is used in very peculiar circumstances-viz. as a title or name of Christ, the second person of the Trinity. And for this purpose I think "Kalma" is very much better suited. When the native reader takes up the Testament and reads "Shurú men Kalám Khudá ke sáth thá, aur Kalám Khudá thá," he is likely to pause to ascertain what this means. He knows that "kalám" means "word," 66 speech," ," "discourse;" he concludes that this must be its meaning-that when God created the heavens and the earth he used some form of speech or language. But he does not suspect that it is a name or epithet of Christ. Thus the word is plain, but it does not help him to get its meaning.

"Kalma" corresponds more accurately with the Hebrew or Chaldaic word" Memra" and the Greek word "Logos." It is the word also used in the Qurán, which gives us high vantage ground with the Musalmans. We can show to them that the Jewish commentators, before the time of Jesus were accustomed to refer the word "Memra" and also the more ancient Hebrew word "Dabar" in several cases to their expected Messiah, and thence to ascribe divine attributes to him. St. John seems

evidently to have had this in his mind when he commenced his history of Jesus. And falling in with this Jewish doctrine he merely stated definitely that this Memra-or Logos who was with God and was God, is this same Jesus of Nazareth respecting whom there were such contradictory opinions. Then the Qurán in the Surah "Imrán" twice uses the word "Kalma” as the name or epithet of Jesus, and once in the Surah “ ul Nisa." True Abdul Qadir in his translation renders the Arabic word "Kalma" by the word " Hukm," and once "Kalám," but he manifestly does it so on purpose to conceal or obliterate the force of the word Kalma. Thus by steadfastly keeping this on the high ground where Martyn placed it, we have the Tauret and Injil and Qurán uniting in a strong and unequivocal testimony to the pre-existence and dignity of the Messiah.

We can then establish from the Qurán itself that "Alláh ká Kalma” was the appropriate and peculiar name of Jesus before his incarnationthat after his incarnation he was called "Jesus the son of Mary." And this quite agrees with the Injil and the Prophets. According to them also before his incarnation" Logos" or " Memra" was his peculiar title; after his incarnation he was called "Jesus." And I think that all the ingenuity and sophistry of Muhammadans cannot evade the force of this argument. But if we change the ground by using Kalám or other words for the sake of making the subject plain, we only make the subject more confused, and surrender a vantage ground which it is of immense importance for us to keep. I think the position in which the Qurán has placed the "Kalma” and “ Rúh Pák” is one of the strongest and most available positions which we can at present use in discussions with Muhammedans. It thus gives unequivocally the elements of the doctrine of the Trinity, and we can use them in support of the Bible doctrine on that subject.

The same argument holds, though not to the same extent, in regard to the term "Son of Man" as applied to the Saviour. Martyn translates this "Ibn Adam"-Mr. Yates adheres to the same. Mr. Bowley and the Banaras translators (not the Banáras Committee) attempt to make it more plain by using, (the former) " Adam ká farzand” and "Admí ká farzand" and (the latter)" Admí ká Betá." Now what we want in this case is, not to simplify terms, but to use that term which most aptly designates Christ in his human nature. Of the four forms found in our current Testaments I think "Ibn Adam" is the most eligible. Neither of them has any plainness about it till the person learns that it means "Jesus Christ." I suppose the Saviour in the frequent application of the term "Son of Man" to himself, had especial reference to the place in Daniel where he "saw in the night visions that one like the Son of Man came, and there was given unto him dominion, and glory and a kingdom, that all people, nations and languages should serve him, and his dominion shall be an everlasting dominion, and his kingdom that which shall not be destroyed."-Daniel, in the visions of the night, saw among the Heavenly hosts one who bore the form of man. That one was brought prominently before him as one who was to possess a kingdom and dominion that should be universal and perpetual. There is no doubt that this was with the Jews a favorite prophecy-one on which they delighted to dwell, until the time that Jesus of Nazareth began to appropriate it to himself. And there is little doubt that the steadiness with which the Jews applied it to their Messiah was one reason why Jesus so frequently applies the term to himself. pared to see their Messiah in human form, and to he wore a human appearance he was in reality divine. of Nazareth, we recognize both their and our

They were prebelieve that though Just so in Jesus Messiah. His form

bespeaks him man. His words and actions bespeak him more than man -declare that "in him dwelleth the fullness of the Godhead." Now this same prophecy of Daniel is to us a precious prophecy, and one which I apprehend will have much to do in our discussions both with Muhammadans and Jews, in this country. It is therefore desirable in our translations to use and adhere to those terms which will throw our discussions back on the original ground where the prophets placed it. Thus these terms which at first seem difficult come to our hand full of meaning, and full of force. And I think that "Ibn Adam" is better adapted to express this term in Hindustání and to throw the discussion back upon its origin than either Admí ká Betá," ""Adam ká farzand,” or "Admi ka farzand," or any other term that is likely to be used. To my ear it also sounds more dignified and definite than either of the others.

I shall be exceedingly delighted to see the translators of the Scriptures uniform on such points. Every difference of this kind which finds its way into printed editions of the scriptures lays up unnumbered difficulties for our future use, and puts into the hands of Muhammadans the means of very much trouble and annoyance to us afterwards.

I may not however, have come to the most correct views after all on the subjects which I have thus briefly discussed. I have therefore no wish to dictate, but hold my mind in readiness to take different views whenever it shall be shown on sufficient grounds that my conclusions are hasty, or formed from insufficient data. I should be glad to see some one who is more familiar with the resources of eastern languages, and especially with the doctrines and discussions of the Jews between the time of Daniel and the coming of the Messiah, take up this subject and develope its real position and bearing.

If you think the thoughts thus hastily and rather crudely put together would be either acceptable, or useful to the readers of the Observer, kindly insert them-if not lay them aside.

Allahabad, October 20, 1840.

W.

III.—Sketch of the Lodiana American Mission.

To the Editors of the Calcutta Christian Observer.

GENTLEMEN,

I hasten to comply with your request, as I find it in the September No. of the Observer. A long tedious history would be both unprofitable and altogether out of place. I shall therefore give you but a rough sketch of facts.

The Rev. J. C. Lowrie, a Missionary of the Foreign Missionary Society of the Presbyterian Church in the United States, arrived at Lodiana in the latter part of the year 1834. His attention had been directed to this region by the fact of its entire destitution, and because a door was open for the dissemination of gospel truth in the Protected Sikh States. The door to the Panjáb was then, as it still is, closed against the Missionary; but we hope the day is not far distant when the Missionary of the cross will be permitted to travel its length and breadth, making known the glad news of salvation to those who are sitting in darkness and the shadow of death. Even now we are able to do something for the people of the Panjáb. Thousands of them

come to or pass through Lodiana every year, many of whom are anxious to obtain our books for themselves and their friends. Mr. Lowrie was not permitted to remain long at this station. Ill health obliged him to remove to Simla in March 1835. In November following he returned to the plains, and in December he had the pleasure of welcoming to their field of future labor the Rev. Messrs Newton and Wilson. Mr. Lowrie's health still continuing in an unfavorable state, early in 1836, he was obliged to leave the station and return to America. Early in 1837 Mr. Wilson left the station. Since that time however the number of Missionaries has been annually increased. We now number four: "The Rev. Messrs. J. Newton, J. Porter and W. S. Rogers, and Mr. R. Morris, together with our wives-and one native Catechist, Goloknath.

Presses. We have now in operation two presses-one of them an iron press. A new iron press, of a large size has been received, but has not been brought into use yet. We have large founts of Persian, Nágrí and Gurmukhi type, and some small fonts of Roman type: we have also two Lithographic presses at work. A bookbinder is connected with the office. Last year we printed in Urdu and Panjábí 46,000 copies of books and tracts, making a total of 1,236,000 pages in those two languages. In this number of books are included 3000 copies of John's Gospel, and 3000 Acts of the Apostles, both in Urdu. During the present year we have printed the Gospel according to Matthew, translated into Gurmukhí by the Missionaries at this station, and the Pilgrim's Progress in Urdu (Persian Character). During the present and past years we have also printed a number of tracts in Persian, Urdu, Hindi, Panjábí, and Kashmírí.

In addition to the Scriptures and tracts printed here, we receive supplies from the several Societies in Calcutta.

Schools. The English High School. This school was established by Col. Sir C. M. Wade, and supported by him for some years. On the arrival of Mr. Lowrie he was requested to take the superintendence of it, which he did with the understanding that Christian instruction was to be communicated in a prudent manner. It has since then been made over entirely to the Missionaries who now have its sole management. Col. Wade since making it over to the Mission has continued to manifest a warm interest in its welfare. Last year there were seven classes. The first had studied Evidences of Christianity, Intellectual Philosophy, Chemistry and Arithmetic. The second Physical Geography, Astronomy, part of Natural Philosophy, embracing Hydrostatics, Hydraulics, Pneumatics, Acoustics, and Optics. The third and fourth classes, Geography, Grammar, Arithmetic and New Testament. The other classes were studying the Elements of English language and translating. During the present year a change has been made in its arrangement -the lower classes have been formed into what is called a Primary School. The Primary School numbers about 40 pupils, and the High School, about 25. The exercises are commenced (daily) by reading the Scriptures and prayer.

Boarding Schools for boys and girls. The number in each school is seven. One of the girls (since married) and two of the boys, have

been admitted to the communion of the Church during the present year.

Sabbath School. We have a Sabbath School, composed chiefly of pupils from the High School, and a Bible class of young men, chiefly from the printing office and High School.

Church. We have erected a large and comfortable Chapel in one of the principal streets of the city, in which a sermon is preached every Sabbath. The language used is Hindustání. The Church numbers, exclusive of the Missionaries and families, 6 members,making our whole number fourteen.

Languages and Population. The whole population of Lodiana has been estimated at 30,000 persons. Of these 7000 or more are Kashmírís, who in their intercourse with each other, use the Kashmírí language: indeed many of them know no other. Of the remaining 23,000 perhaps half speak Hindustání, and the remainder Panjábí.

I have endeavored to give you a short sketch of our operations as they are now conducted, and hope you will find it of some use in preparing the History of Indian Missions you have in contemplation. Yours very faithfully,

Lodiana, Sept. 22, 1840.

R. MORRIS, American Missionary.

NOTE. We shall print all the documents received on this subject as they may afford instruction to some, while it is a sure way of preserving the facts connected with the history of Missions in India. We entreat our friends to communicate similar statements concerning their stations. -ED.

IV. Some causes for the slow progress Christianity is making in India; in a letter to a Friend in America.

MY DEAR Brother,

I have often felt a wish to say a few things to the good people at home through the medium of the Chronicle, in explanation of some of the latent causes from which the progress of Christianity appears so slow in India. As the dear people of God at home who contribute, and pray, and long for the bringing in of the Gentiles, have to share with us in the delayed hopes and disappointments and trials which belong to this subject; it is right they should be made as fully acquainted as possible with the outward and visible causes which operate in this case. The more they see of the silent influences at work the less are they likely to be stumbled when they find that the outward and manifest results do not seem to come up to the full measure of the means and efforts used. And their faith and prayers and expectations will bear on the subject more exactly as it is.

I mentioned in a former letter, which I hope you have received, the extent to which the native mind is filled-utterly filled-with legendary tales, all of which are decked in the strongest colors of romance. Hence