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chief men of the place, three Mohammedans and five Brahmins. They were received courteously and seated honourably in the centre of the tent, while an attentive crowd sat and stood around to listen to the discussion between their great men and the white padrés. After an exchange of compliments, the subject of religion—a subject always in order with the Hindus—was introduced. One of the Brahmins, a man swollen with pride and self-sufficiency, made himself chief speaker. The discussion was long, close, keen, and exciting to both parties, but, on the whole, the Brahmin stood it well. We cannot wonder that their anger is stirred at the exposure of the gods whom they teach the people to worship, and at being told that the idols by whose sanctity they live are but stones; that all their good works are vanity and folly; and that they themselves, who put themselves scarce below divinity, must come as miserable sinners to sue for mercy through the merits of a crucified Saviour. If we would argue, as they propose, that each way is good for its own believers, they would be perfectly satisfied; but for them to come to Christ for salvation, is more than they can endure to think of. “Do not