annual sacrifice of the white dog. The dog on being strangled, was highly painted and adorned with ribbons, and suspended to a post previously prepared. The officiating priest, at the proper time, would advance, take down the dog, lay it on the pile of wood already in flames, and throw upon the consuming victim, a handful or two of Indian tobacco. After this, the priest would begin to pray as follows:

"Here, our son, is a present for you, from your parents: we present you with this dog, of the skin of which you can make garments for yourself: we also present you with a little tobacco-a very little: we pray that you will accept it, as coming from your faithful and loving par ents. Have mercy on us, and send us all those things that are necessary for our comfort and happiness," &c. This is the only time, the Indians say, in which they ever pretended to pray: but the priest, they say, actually prayed in this manner, and the people all listened with the most profound attention.

After this ceremony was concluded, the people, old and young, would begin to dance; while some person would sing. Of these dances, they have a great variety. Usually, when the dancing commenced, the most unbounded revelry commenced. And as they were conducted chiefly in the night, very great licentiousness was practised; although every thing of the kind was strictly forbidden by the officiating priest. It was generally expected that, at these seasons, husbands and wives would be parted from each other, and deeds of darkness, and crimes of high order be committed with supposed impunity.

These Indians never had any idea of being called to any future account, whatever their conduct might be, if they properly attended upon these solemnities, which they believed their god had prescribed. They believed, indeed, that persons notoriously wicked and base in their dispositions and habits, could not expect to go directly to the heavenly paradise; but would be compelled to take a road which must lead to the residence of Nis-ha-o-no, the evil spirit, who would take great pleasure in scourging them severely, and then permit them to pass on. They thought that their god really made all things to grow, and governed the world. But the individuals of whom I made inquiries, believe that the Indians generally consulted, in a more devout and humble manner, their household gods, than they did their great deity himself.* These household

It probably cannot be well ascertained that the worship paid to these images did not commence subsequently to the first intercourse of the Indians with the Roman Catholics, and did not have its origin in the ceremonies of that church.-Ed.

gods were generally images made of wood, and sometimes the representations of things which had been given to them officially, in answer to their dreams. One of these images was erected a number of years ago at the Allegany reservation. It was made from a large pine log, and was 14 feet in height. The native dances were generally performed around this image while it lasted.

There was a set of men among this people, who were styled prophets. They professed to hold intercourse with spiritual beings, and with their god himself. Among these, was the great Allegany prophet, who several years ago lived at the Allegany reservation. This man had obtained, by his proficiency in the arts of enchantment, a great ascendency over the religious prejudices of the people. The last year of his life he prophesied that he should die at such a time; and he did actually die about the time predicted, a natural death, as the Indians suppose. This fact appears very unaccountable to the Indians even now. They say, they hope he was a good man, though ignorant, and that perhaps he has gone to heaven.

In order to understand the first of the following extracts, must be kept in mind, that about one half of the Senecas, on their several reservations, have renounced their former superstitions and heathenish rites, and embraced Christianity; and are in favor of the introduction of knowledge and the arts of civilized life. The remainder are attached still to the former religion of the tribe, and opposed to all the changes which have taken place. They have heretofore manifested much hostility to the efforts made to extend a knowledge of the Gospel.

When I wrote last, exertions were making to unite the pagan with the Christian party. At different councils held recently, some of the leading pagans said they had long enough wandered in the ways of darkness and error, and exhorted the people to embrace the religion of the Gospel. I visited them from house to house, and found them generally disposed to listen to religious conversation. Some pagans said, that if I would appoint a day, they would assemble to hear me talk upon the subject of the Gospel. A day was appointed, and all the chiefs and principal men, of both parties, attended and listened to a talk of more than three hours. Not far from this time, at a funeral, almost the whole population assembled, which afforded another opportunity to publish to the

pagans the truths of the Gospel. Some few attended with us at our Sabbath meetings, and there were some appearances of seriousness; so that we began to hope we were about to receive the blessing of the Holy Spirit. But suddenly a dark cloud arose, and spread over the whole people. A Case of Discipline in the Church. Mr. Thayer proceeds to state the outlines of a difficulty which arose between two native members of the church, which immediately produced a great excitement among the people, and made it necessary for the church to examine the case, and endeavor to reconcile the

parties.

The pagans looked on with amazement, wondering if these were the fruits of the Gospel. Things were in this state, and growing worse, when, on finding, after repeated trials, that the church could not settle its own difficulties, it was proposed to send for Mr. Harris and the church at Seneca. All agreed to submit to them. Accordingly Mr. H. and most of the Seneca church arrived at this place on Saturday last. After the usual exercises on the Sabbath, three prayer meetings were appointed at different places for the evening. On Monday morning, the council, consisting of about 40 persons, convened in the school-room, and was opened by prayer. A particular and impartial investigation commenced, which continued all that day, most of the night, and the whole of the next day. On Tuesday evening, the case was submitted to the members from Seneca, and such of the Cattaraugus church as were not implicated. They retired by themselves, and after considering the whole cause, made up their judgment: 1st, That both the individuals, with whom the difficulty originated, had been guilty of very wicked conduct, and should be suspended from the church, until they should repent, and evince their repentance by a course of Christian conduct: 2d, That the other of fending members should be duly admonished and exhorted to repentance, and if, on receiving this, they manifested a proper state of feeling, they should be forgiven.

One of the offending members was absent from home, when the council convened, and during the whole session, which we much regret. On Wednesday morning, the whole council being assembled, and prayer offered, the judgment was communicated; after which a most tender and affecting scene took place, of mutual confessions and asking forgiveness among the members of this church. appeared deeply affected, except the two suspended members, who seemed har

All

dened. After several hours spent in this manner, the whole was closed with prayer. Thus our fears have been disappointed, and our hearts filled with thanksgiving and praise to our covenant God, for this apparently happy result.

It is now our most earnest prayer, that the great Head of the church, would follow this token of mercy with a great outpouring of his Spirit, and that his cause may triumph most gloriously. Pray for us, who are placed as leaders of this people, that we may have wisdom and grace given us from on high, to make us faithful in every duty, and more devoted in the sacred cause in which we are engaged.

The candid, intelligent, and truly Christian course adopted by the church, for the settlement of this difficulty, indicates that they, in a good measure, understand and exercise the spirit of the Gospel: they know how to forgive and love one another.

State of the Schools.

The boarding school, which was formerly kept up at Cattaraugus, was discontinued three or four years ago; and in the place of it a school opened on the plan of having the scholars board with their parents. This was found by the Indians to be inconvenient, and they petitioned for the re-establishment of the boarding school. This was declined by the Committee on account of the expense. The Indians then proposed to set up a boarding school at their own expense, provided a teacher and some person to take the care of the children and prepare their food could be furnished. This was agreed to. They then erected a good building, containing a school-room, kitchen, dining-room, and lodging-rooms for the boys and girls. Provisions were also brought by the parents, and a school of from 20 to 30 scholars, commenced in the fall of 1827, which continued about six

months, when the Indians found they had no more provisions to spare. The school, of course, stopped. In the spring of 1828, special exertions were made by the people of the settlement, to raise such a quantity of provisions as would enable them to keep the school in operation during the whole year. The sum of 100 dollars was allowed them from the treasury of the Board, to aid in the support of children whose parents are poor, or are pagans. A society has been formed among the Christian females of the tribe, and another among the males, for supporting the same class of children. Each of

these societies contribute more than 20 dollars annually. It should be remembered, that the Indians on this reservation, had previously built a good meeting house for themselves. Mr.

told me once, when I was in Calcutta, "You speak very fair; but let me see your Bible, whether it contains such good doctrines."

The supposition that the books which the children read are hid from their parents is unfounded: for, how could the adults, as several have done to me, point out passages in the chapter in which they are written? Thus far the schools are the means of spreading Christian knowledge, without being impeded by prejudice; yet I cannot venture to say that the knowledge which the people have obtained is attended with conviction: they know it to be good; but that we cannot call conviction, or serious impression, which would be attended with conversion. Neither have I the satisfaction of saying that there is, in general, a sincere desire of inquiring further into the truth: we must go after them, and intreat them to be reconciled unto God.

am, however, in no wise discouraged; for no sensible man will wonder that the natives should endeavor to impose upon us in this way. It is too well known, and every native acknowledges (although not as to himself) that there is no truth among them: it is, then, not to be wondered at, that they should make religious pretensions the cloak of their deceit. On the other hand, as it is often the case in nature, that, before the fire begins to burn, a great smoke first issues, so, I hope, the wicked one will be caught in his own net. The natives have now lost all fear in hearing the Gospel, and think themselves clever enough to play with us with their deceptions, without being affected by the preaching; but the truth will find its way: it is not a thing to be played with, as they suppose. From the very place in Culna where they agreed together to call on the name of their gods, during my address to them, the Sircar sent me word last week, through another native (which inclines me to believe it, else he would have mentioned it secretly) that he will be baptized, though he should lose his life in consequence.

The dubious conduct of the natives just mentioned might lead to an apprehension, that professed conversions among them were altogether fallacious. Much doubt is entertained on the point by Europeans; and perhaps, in many cases, the doubt is not unfounded: but the natives, still judging from the disposition of their own minds, are still more incredulous on the subject. I asked a respectable brahmin for what remuneration he would lay his string aside: he replied, "Not for lacks!"-adding, "If a respectable brahmin, of learning and high caste, lays his string aside, and is baptized, then I believe that it is done from a spiritual desire, and that it is a work of God, and a wonder as great as performed by the apostles: but," said he, "such an one I engage to carry on my shoulders”—meaning that it will never take place: "for a brahmin could obtain nothing, in our estimation, equal to such a sacrifice." This assertion is, in many respects, true: many would sooner sacrifice their lives than their caste. Thus, we see, that what we thought a hindrance (for there is none so great as the caste) may have its attendant good; for were it not for caste, the church would soon be filled with hypocrites: if we would admit caste, numbers would wish to be baptized without delay. We may therefore hope, that those, who make the required sacrifices in embracing Christianity, do it from conviction: the self-denial which they have to endure is far greater, in many instances, than we

suppose.

It often occasions painful reflections to me, when I think of the state of these people; for their spiritual welfare seems to them as light as the wind, and their Scriptures offer no means of bettering their condition. If I would sum up their most prevalent ideas, their creed would be as follows-There is but one God, and none besides him; but whatever exists, is he himself, under a disguised form: that form does not really exist, although we are sensible of it. Whatever is done, is done by God: he makes us sin, in order to punish sins done in a former birth. Where does sin come from? God created it-who else could have done it? Maya (Illusion) makes men sin: that Maya is God, cannot be said: that it is not God, can neither be said: but, according to the Vedas, this evil is God himself. Their moral code, if they had one, would chiefly include, the worship of images-to pronounce the names of the idols-not to touch this or that, or a lower person, or what they have touched-not to injure cows-to give gifts to the brahmins; and to benefit them, if it is done even by cheating others. Sin is forgiven by pronouncing the names of the idols, how many soever they may be; by bathing, &c. Such ideas are heard daily from the mouth of every one. But what motives for improving can such sentiments produce? Even the salvation which they expect, when consummate, is absorption in the Deity; or, in other words, annihilation of personal existence: and if not consummate, it is animal enjoyment in one of their supposed heavens, situated on the top of the Himalaya mountains; and, after that, return to this life again.

The little knowledge which I am able to spread among them by preaching to them, what is that among so many! To many places I cannot go at all; and in going here and there, I come but seldom: and, even after an audience is collected, a good deal of time passes before I can get a way to their hearts: for, if I do not listen to their objections, they will not listen to me; and only those who pay attention, perhaps 10 out of 40 or 50, are able to see the force of the argument. Our dear friends at home will see, therefore, how necessary it is to increase our exertions, and assist us with means to carry on the work more extensively.

PROCEEDINGS OF THE REV. W. BOWLEY IN CHUNAR.

Account of Mohun Dass and his Sons.

INSTANCES of persecution like that here noticed, are not unfrequent among the converts to Christianity. The reader will be reminded, especially, of instances which have occurred in Syria.

Mohun Dass is about 65 years of age, and is a pensioner of government. He met with me more than ten years ago. His advances have been extremely slow: he has been tremblingly scrupulous: though convinced hundreds of times, yet has he fed himself with the hopes that his system might notwithstanding be right, though he was unable to make it appear so. He, therefore, for years past, took me to one Gooroo and then to another-in fact, to all the noted persons who came to the station; but, finding that their systems have invariably fallen before the truths of Christianity, he resigned himself, about two years ago, to serve none but Christ. He