visiting a number of large towns and villages. As the gospel had probably not been preached in some of these towns before, the readers of the Record will no doubt be glad to see some account of my journey. Nurpur, its appearance and situation-a Mohammedan devotee. The first place I went to was Nurpúr (Full of Light). Arrived there about ten o'clock at night. My camels had not come, and I could get nothing but a little grass to spread on the ground for a bed. The night was cold; but it is well for those who are better off to be taught occasionally, how much the poor constantly suffer. In the morning I found the town I was in, though consisting of a few mud huts, was a sweet place, situated near a beautiful clear stream, surrounded by mountains. Among the trees, which were numerous, but small, I noticed the fig, the sycamore, the cyprus, the mulberry, &c. On the banks of the stream are several little mills turned by the current. Well, in this pretty place, a "Shih" (or descendant of Mohammed) is buried, and there is an annual mela held here, when Musálmans from this part of the country, together with thousands of Patáns from the North, are collected here. Numbers of faqirs live in the forest around the shrine, and divide the offerings. These are professional faqirs, who find their business a profitable one; but near the shrine I saw one who seemed to be extremely poor. He was lying on the flat stones, with a stone for a pillow; nothing around him but an old well-worn blanket, and nothing over him but two little mats supported on a few twigs, one end of which was fastened between the stones. He seemed to have almost nothing besides what I have mentioned, and told me the other faqirs were very angry with him for lying there, but the chief of them, who was better than the rest, gave him a little cake of bread every day; this was all he got regularly, but sometimes he received more. I asked him what he would do with some rupees if I should give them to him. He replied that some one would murder him and take them away, and that they would kill him for his old blanket, if it were not for the English rule; that formerly murder was committed for a mere trifle. The people of the village were Hindus, and listened pretty well; but the faqirs in the forest seemed to consider me an enemy to their profession. There is not an idol in the village, but the Hindus and Sikhs, who are only a class of Hindus, worship the Grunt, and the Musálmans render almost divine honour to the saint who is buried there. Other Musalman Faqirs. The next village was also on the side of the same mountain, and almost equally pretty. This place is considered holy by the Hindus, on account of some springs of water which gush out from the mountain into tanks which have been made to receive it. On the side of one of these tanks sat a faqir, who read me a lecture on the vanity of sublanary things, but his love of the world and excessive vanity were most manifest. He affected to treat me with great indifference; but when he saw I really felt no more respect for him than for any one in the crowd around, he was not a little desirous of attracting my notice. He was living very much as the Musalman faqir whom I have mentioned, but was better fed. On the other side of the tank was living another faqir in a hole four feet high, two broad, and six long. The most extraordinary specimen of this class of men here, was a young man who had not spoken for several years. He walks about with his head uncovered, a blanket round his body, eats when anybody gives him bread, sleeps when he happens to become sleepy, and spends the greater part of the night in wandering, and seems to take almost no notice of anything which goes on around him. Nothing is more remarkable in the character of this people than their excessive vanity. While sitting in a Hindu synagogue, (a place where their books are kept and religious instruction given,) I was told there was a learned Musálman who wished to have a discussion with me, but required me to come to him, which I declined. After being much persuaded by the people, he at last came near the house where I was talking to the Hindus, and sent me word he would not come in till I came out and conducted him in, which, of course, I was willing to do. In the afternoon I had a long discussion with him, but as he was from the Usafzai country, we could not understand each other very well. However, with the assistance of a villager to interpret, we got on pretty well. I addressed several large groups of people during the day I spent here. Controversy with a Mohammedan. At the next town. I met with a Háfiz, (one who can repeat the whole Koran from memory,) who began a discussion with me on the plan of salvation. He contended that Mohammed was their Mediator; but when pressed with the difficulty that Mohammed was himself a sinner, and required a Mediator, he did not know what to reply. He then said all sin would be purged away in hell, at least from Musálmans. He denied that there would be any sin in hell, as there was no means of gratification. He had to admit that sin pertained to desire, and that the morality of an act depended partly upon the desire with which it was done, though he had said the Koran taught the contrary doctrine. When he became tired of being driven from one point to another, he at last found out that I did not believe in the Koran, and that it was wrong to talk to an infidel. I spent two days in this town, and before I left not a few of the people seemed to understand the truths and doctrines of our religion. Preaching to Hindus-Process of spinning goats' hair. One afternoon I sat for an hour in a Hindu Dharam Sala (synagogue), and addressed a large congregation almost without any interruption. One man and said he believed, having read upon the same seemed to be pleased with the doctrines I taught, subject from a book which he had got from me at Rawal Pindi. He showed me the book, and it appeared to have been well used. A number of the shop-keepers here employ their leisure in spinning goats' hair into twine for sack-cloth. The process is rather singular. They twine a large, loosely twined out into a thread, and it is twisted with a spindle rope of hair around the left arm, which they draw which they twirl with the right hand, and allow to descend towards the ground, twisting the thread by its descent. They earn in this way the trifling amount of one pice (three-fourths of a cent) a day. The goats in this part of the country are very long, hangs very gracefully. One old man was enpretty, and their hair, which is four or five inches gaged thus, who said he was a hundred years old, had had three sons; one died of illness, one was killed by a tiger, and the third was still alive. The town of Shah-ki-Deri―preaching Christ, the way of salvation-Mohammedan cruelty.` The next place where I stopped was Shah-ki-Deri, (the little tent of the Shah,) from the number of the Hazárá, as everywhere else, I had large crowds of hearers, who attended well to what I said, but none seemed to care about their souls. Oh! said one man, many roads lead to one place; so we shall all get to heaven, but in different ways. But, I said, if we turn our backs towards the place to which we wish to go, and move in a different direction, how long will it take to reach it? Another man made the same remark, but when I told him I did not think we could ever reach heaven by marching every day towards hell, he had nothing to say in reply. Idolatrous practices. descendants of Mohammed who live here. The people, who are Musálmans, are almost all cultivators, and I could only have an opportunity of addressing them in the afternoon, after they returned from their fields; but as they return in time for the afternoon prayer, (4 o'clock,) I had an hour or two to teach them. They were willing to listen. At one time a number of people got upon the house by which I was standing, not being able to get near enough to hear me. At another time I went into the Musjid (mosque), and a large crowd soon assembled there: but the qázi was a vulgar, impudent man, and I fear my labour here was not much more profitable As I passed through the street this morning, an than agreeable. When I spoke of the love mani- old Hindú was making his offering to the sun. He fested in the death of Christ, there was something sat on the bank of the stream, and dipping a curiSatanic in the scorn with which he replied. How-ously shaped little vessel into the water, put a single ever, I went away with the satisfaction of knowing seed into it, and then holding it up, poured the I had set forth the only way of life to a great num-water out towards the object of his worship. This ber of immortal beings whom I must meet in judg- he repeated a number of times. Further on, several ment. To get to this place, I came through a pass which had been paved by one of the Delhi kings, two or three hundred years ago, and where, a few years ago, no man could safely pass, without a guard. It is shocking to think of the little regard the people had for the lives of one another. I have been told that one day a Musálman cultivator saw a very poor Hindu going along, and he said to himself, Why should that miserable object live? and so, taking his sword, he cut off his head. This done he went to his work. Again he thought, it is a pity that the body should be thrown away; and so he took it to his field to enrich the ground. Hazara-its history and natural scenery-Crowds of attentive listeners to preaching of the gospel. On the 29th of March I arrived at Hazárá or Haripur, a place of greater note than any I had seen since leaving Rawal Pindi, though it is not so large as it once was. The mud wall has been broken down, and the town bears the appearance of having been larger. I mentioned this to a native, and he replied, that during the first war between the Sikhs and the British, when nearly the whole Sikh army were on the Sutlej, the people of the neighbourhood, to the humber of 18,000, arose and attacked the city, which was defended by two regiments of Sikhs. The insurgents were beaten off after the city had been besieged twenty-five days, and the people had been reduced to the last extremity. But the army, receiving no pay, became discontented, and their general took a large bribe from the insurgents, who again returned, and abandoned the town, which was plundered, and almost destroyed. From that time it has been a place of much less importance. But the walls, which could not protect the city under the Sikh rule, are not necessary to its safety under English rule. Such is the difference between the two governments. The locality of this place is very pretty. Mountains in the distance all around; two mountain streams, large enough to turn small mills, several of which are on each of them, run through two of the principal streets, and on their banks are many trees. Around the city are pretty little groves of fruit-trees, mulberries, &c. In my march to this place, crossed the Hara, a branch of the Indus, a clear, beautiful little river, and still further on, passed a village almost surrounded by fruit-trees, and vines running over mulberry trees. From this place I returned, having been told that the mountains I saw on one side, ten miles distant, were beyond the Indus, and belonged to an independent chief, and those on another belonged to the king of Cashmere. In Sikh priests were sitting under a pipal tree, reading their holy book. Had a long conversation with them. While I sat there, several women came with their offerings to the Book. They prostrated themselves, kissed the ground, and opening one corner of the cloth they wear over the upper part of the body, they took out a little wheat flour or pulu, and put it down before the book. A few copper coins I saw had also been offered. Journey along the valley of the Hano-Controversy with a Musalman. The second day after leaving Hazara on my return, taking a different road, I passed through a the mountains during the rains, as to be almost large valley, so cut up by water rushing down from entirely unfit for cultivation. In some places, the entire surface of the ground had been swept away, and fields of wheat were growing from twelve to twenty feet below the original surface of the country, which was still marked by masses of earth to that height. I was compelled to dismount, and perform almost the whole march on foot, crossing a great many ravines, whose banks were almost perpendicular, and some of them thirty or forty feet high. Before I reached my tent, the sun was excessively hot. My tent was pitched on a bill overlooking the Hano, which is at this point a mountain torrent. In the afternoon I collected a few Musulmans, and began to preach to them, but they wished me to meet their Maulwi, who they said was a very learned man. They seemed to think he was so great and so learned a man, that there could be no danger in following him. When he came, I told him the people had said he was very learned, and asked him if he could explain the cause of an eclipse. He could not. Did he know anything about geography? No; he knew nothing but religion. I then asked him some questions on this subject, partly to show the people that he did not know everything, and partly to bring him and them to see the defects of the Musalman faith, and to open the way to set forth the superiority of the gospel. But he could not answer these questions either; became very restless, and proposed that we should go to the mosque. We went; but instead of entering, he went on, saying he had some business to attend to before evening prayers. I waited till he returned to prayers. He paused near the entrance, and called all the people away from me. I went towards him; he looked at me angrily, and said, "Do you wish to turn me from my religion? I wo'nt bear it." He did not wait for a reply, but entered the mosque, and began to conduct prayers. I remained on the out side, talking with some persons who had not gone in to say their prayers; but between the parts of the prayers, (five in number,) some one from within cried out, "Let all good Musalmans go home, and infidels remain to listen to him." The people seemed alarmed, but still hesitated. When those who had been engaged in worship (I am sorry to abuse such a word) came out, it was manifest that they were greatly excited. One man with a sword came up to me, as though he would do me some personal violence. I tried to convince them that I had done nothing from enmity, and nothing to excite their enmity. Before the Qázi came out, he sent me word that he would argue with me if I remained till another day. I replied, my arrangements were made for going, but afterwards consented. It was manifest though, that his only object was to get rid of me. Directly he passed me, mortified and angry. I begged him to pause, but he would not even notice me. The shout was again raised, "Let all good Musalmans go home, and infidels remain." I told them their Qazi was using the strongest possible arguments against their religion; for soldiers only leave a citadel when it begins to fall. Continues his journey over the mountains-Bigotry of Mohammedans in this region. The next day, having dismissed the bullocks which had been carrying my baggage for several days, and engaged mules to carry it over the mountains, set off before day-break. The mountain was very steep, and the road only a path winding around its sides. Had to walk much of the way; my horse being scarcely able to climb the mountain alone; but the nimble little mules, though heavily loaded, had but little difficulty either in the ascent or descent. Pitched my tent at a village of farmers and weavers. In the afternoon, a large crowd collected where I was talking with one of their religious guides. They were much incensed by my declaring that Mohammed was a sinner, which I proved from his death, and his own assertions-not mentioning his acts, lest I should give greater offence. They were exceedingly unreasonable and rude. A young man started to go to my tent with me, intending to go on to Rawal Pindi, to get medicine, but the people shouted to him to come back. What! they said, will you be a Christian? Return to Rawal Pindi-Interesting case of a Sunday School scholar-Theft committed. On the 2d of April, I came into Rawal Pindi again. The next day, when I was preaching in the Bazar, several soldiers of an Irish regiment passed by. After returning to my tent, one of them came in, and began to address me in a very humble but earnest manner. At first I did not understand him. He then said, "My heart goes out to you, sir. I know what you and the like of you have to suffer. I used to read accounts of these things when I was a Sunday-school scholar." I afterwards learned from him that his father was intemperate, and his mother a Roman Catholic. But he had been a Sunday-school scholar, and perhaps to this fact is to be attributed his interest in missions and in religion. This simple incident may be as cheering to some Sunday-school teacher as it was to me. Continued reading till almost midnight. Had just fallen asleep, when I was aroused by the sliding of my trunk on the ground. I sprang up; it was gone. I ran out crying thief! but it was too late; the night was dark, and neither trunk nor thief could be seen. Search was continued till morning, when the trunk, rifled of its principal contents, was found, broken in from top and bottom. My watch, which I brought from America, a gold pen sent to me by a friend, and a coat presented by another friend, were among the things missing. Since my return to Rawal Pindi, I have preached almost every day to the people, but none seem disposed to give serious, earnest attention to what they hear. Sometimes even the Musalmans admit the truth and importance of what they are taught. May God be pleased to accept what has been done, and to grant those influences without which all will be in vain. INDIA: ALLAHABAD MISSION. REPORT OF THE SUB-STATION AT FUTTEHPORE. The Rev. Gopeenath Nundy sends us the following account of his labours at Futtehpore, under date of May 2, 1854. Our readers will desire to see this statement of our native Christian brother just as he wrote it himself. It is now more than a year since I am come here, and have taken charge of this branch mission; but I am extremely sorry that I have not hitherto written you a line, for which I cannot bring forward any excuse, except that since my arrival I had been excessively busy with different portions of my labour; but I trust in future I will be able to write oftener. I have no doubt you receive information with regard to our labours at Futtehpore, in our mission letters; still, a statement from me, I trust, will not be uninteresting or unacceptable. English Boys' School Department. English Head Teacher, Second Teacher, Thomas Cone Spencer. English Monitor, Rogunauth (Brahumun). Hindi Teacher, Pundit Bunshidhur. Persian Linguist, Jomayal Auby. Persian Monitors, Ishory, Pershudz. The school is daily opened and closed with prayers, when all the teachers, students, and servants, are made to attend. The hours for instruction are from 10 A. M. to 4 P. M. The number of scholars in the roll is 187, but on account of constant marriages and festivals, the average attendance of boys is 90, and of Putwaris 50; total 140. Four different languages are taught, viz., English, Persian, Urdoo, and Hindi. Since the head teacher has left this, on account of ill health, have to remain the whole day in the school, and perform his duty, in addition to the superintending of the whole school. English Department.-1st class, boys 11. Their studies are, Bible-Old and New Testaments, Shorter Catechism, Goldsmith's Geography, use of the Globes, McPherson's Geography of Hindustan, History of India, Murray's Large Grammar, Playfair's Geometry, First Book, Composition-writing on paper, and translation from English into Hindustani, and Hindustani into English, and Vulgar Fra tions. 2d class, boys 24. Their studies are, New Testament, English Reader No. 3, Clift's Geography, Woolloston's Grammar and Catechism, Writing and Cyphering. 3d class, boys 26. Their studies are English Reader No. 1, Catechism, and writing on slates. Urdoo and Persian Department.-Boys 30. Their studies are, St. Luke's Gospel, Catechism, History of the Jews, and several Persian books, Writing and Cyphering. Hindi Department.-Boys 32. Their studies are St. Luke's Gospel, Catechism and Substance of the Bible, Writing and Cyphering. 344 Putwari Department.-Putwaris 64. Their studies are New Testament in Hindi, Substance of the Bible, and Government Putwari Books, Writing and Cyphering. An account of the Putwaris. These Putwaris, or last mentioned class, are village record keepers. They are appointed by Government, and their business is, not only to keep records of their respective villages, but to collect revenues, and are held responsible to government for everything which is done in their respective villages. They are also called to bear witness when there may be disputes amongst Zamindars (land holders) and cultivators. These are grown up men; some of them are as old as fifty years. They are paid out of revenues, and each of them has under his charge about three villages. There are 13 Purganohs or grand divisions of Futteh pore, and 1613 villages; so there are about 538 Putwaris. These men have a great deal of authority over their respective villages, and I may say, without their knowledge scarcely anything is done in villages. According to one of the late orders of Government, that all these men should learn to read, write, and conduct all their business in Hindi language, of Nagri character, to which they were altogether unaccustomed, and consequently in each of the six Tuseldaries, (places where the revenues are kept under the care of a native officer,) schools were established. Here I'must say that our good government, when it took the country, pledged that they were not to interfere directly with the religion of the country; yet this order will have a great tendency to facilitate the cause of our blessed religion; for hitherto there were no less than half a dozen of different characters for this Hindi language, and our Scriptures and tracts, which were principally published of Nagri characters, were not read without much difficulty; but now, as this will be the court language, our books will have free course. Praise be to God! ment, to carry it home, with a promise that they Teacher, Kharaty (native Christian). There were neither preaching nor teaching done in the jail before I came to Futtehpore and on my arrival here I mentioned to Mr. E, our magis trate, the privilege I had at Futtehgurh jail in teaching and preaching to the prisoners; and this was known to the late Lieutenant-Governor, who very wisely though indirectly sanctioned it, and said as long as they were performed by me, being a native, and that judiciously, without raising any disturbance, I might be allowed to go on. Mr. E, hearing this, at once agreed that I should do the same, and with his sanction, I commenced my la bour in the jail. There are about 400 prisoners. Their secular reading is superintended by the magistrate, but the religious instructions are given by me. Their studies are, New Testament, both in Hin dustani and in Hindi, Leinkuh ki tuhkih (search after true religion), Catechism, and different kinds of tracts, besides government books. There are three classes of prisoners; 1st, Those for debts. 2d, those for less crimes, exempt from labour, and 3d, those for greater crimes, with chains and labour. The time allotted for their reading is for the first two classes in the morning, and for the third, after 4 P. M., when they return from their labour. Those who are advanced in reading act as monitors under Kharaty. Their teacher and myself go three times in every week. The Futtehpore Tusildary stands in front of our school-house, and prior to the establishment of the school at Tusildary, four Putwaris, who lived near Girls' School Department. the school-house premises, came to our school to be Mrs. Nundy. School Mistress, Mrs. Lucy Trissler. Patroness, Mrs. Edmonstone. Superintendent, instructed in the language government required, and which was taught in our school. These men last. The prejudice of the people against sending This school has been established since November were ordered back by the Tusildar when the school their girls to the school has been, and still is, very under his care was established, but they expressed a strong. For the first two months there were not desire to return to ours. When I mentioned this to our magistrate and collector, Mr. E―, who is a more than four girls, but I am glad to say that at devoted Christian, he not only issued orders to allow present there are 36 names on the roll; daily average them to come back, but as many of the others as St. John's Gospel in Hindi, and Catechism; second attendance, 28 girls. Their studies are, first class, chose to come to our school. The consequence was, class, Hindi spelling book, and easy lessons; and that the government school was broken up, and our third class, Primers. All of them learn common one was filled up with the whole number of Put-needle work. The school is opened and closed with waris, about 50. The agreement I made with them was, that three hours of every day they were to read tion are from 10 A. M. to 4 P. M. Here I would prayers, same as the boys', and the hours of instruc government books, and the other three our Scrip- say a word or two with regard to the establishment ture, attend prayer and Sabbath meetings. The of this school. Both Mrs. Nundy and myself, ever breaking up of the government school was a great since we have come here, contemplated to establish annoyance to the head native officer under whose a school same as she had at Futtehgarh, but for immediate superintendance the school was, and he want of means we were unable to do it. One day being a bigoted Mohammedan, and a great opposer we mentioned this to our kind friend Mrs. E to Christianity, tried his utmost to break up our who kindly consented to lend her aid, and I am glad schools; but thanks be to God, all his attempts were to say she takes a deep interest, and contributes brought to nothing. This very man was appointed for its support. May God give her long life, and as an examiner, and when he came the other day, he was highly pleased to find the Putwaris passed ex-may he raise many ladies like her for the good of amination to his entire satisfaction. He gave 16 of the benighted females of this country. them, who were fit to conduct business in Nagri character, certificates of proficiency in the language, and I gave each a copy of the entire Hindi Testa- Trissler. Preaching department. Catechist, Kasim Ali. Scripture Reader, W. H. Preaching is done more or less every day, either at Futtehpore bazar, or at Abernugur, or at some nearest villages. Two evenings in every week are spent in visiting, and preaching to respectable natives in their houses. Pundits and Maulwis, as well as wealthy people, are like the old Pharisees; they think it a degradation to their high rank, to stand along with common people in a bazar, or in a street, to hear the gospel, but they make little or no objection, if such were done in their houses; and I think every preacher of the gospel should devote a portion of his time in visiting the respectable class of people, as they have a very great influence over the common people. I have done so as much as time permitted, and am glad to say, that I always found a ready audience, with apparent respect t the religion I preached. We have also visited several Melahs, and itinerated in different villages in last cold season. The prisoners in our jail have had the privilege of hearing the gospel preached to them on every Sabbath morning. May God look down from above with mercy and kindness upon this degraded set of people, and bless the instructions imparted to them for the conversion of their souls, to the glory of his blessed name. country, and I am glad to inform you that I have not yet found lack of funds. May our heavenly Father always raise friends to assist us in his blessed cause. In last cold season, when we had public examination of our schools, the present Lieutenant-Governor, Honorable J. R. Colvin, when passing through the station, halted a day, and favoured us with his company, to see the examination; and though little was to be seen then, as the school was in its infancy, yet he seemed much pleased, especially with the progress which the Putwaris had made, and as a mark of approbation, he promised to give us the use of the school-house, which is a government property, and which he has since done; he also promised a set of maps for the school. The following is a copy of the letter which he wrote to me after he returned from the examination. "Camp, Futtehpore, Dec. 13, 1853. My dear Gopeenath-Pray order up a set of maps of Scriptural Geography from Calcutta, and let them be regarded as a gift from me to your school, which I heartily hope may take good root, and prosper here. Maps of Palestine and the adjacent countries are, I think, to be had of G. C. Hay & Co. Cossietola. You can, after you have inquired about them, let Major Grant know the cost of buying them and bringing them up here. He will send the means to you. Very faithfully yours, J. R. COLVIN. The Rev. Gopeenath Nundy." He is a very excellent man, and takes a great inblessing to the country. terest in native education. May God make him a We have a small chapel built on our premises, and divine service is performed every Sabbath, both morning and afternoon, and on Wednesday night in Hindustani. Our congregation consists of, adult members, 12; of these, 11 are communicants. Infant members, 15. Enquirers, 3. Total, 30. The Putwaris, after attending the Bible class, which has been exclusively made for them, when a chapter from the Scripture is read and explained, go to one of the services of the Sabbath. Our Christian people have a separate Bible class. They also read a portion from the Scripture, with explanation, and learn the General Assembly's Catechism, and commit to memory hymns. Five infants have been admitted by holy baptism into the church of Christ, and the sacrament of the Lord's Supper is administered every second month. May the blessed Spirit the Committee, to send up their prayers to the throne And now may I beg you, and the members of make us all lively, faithful, and zealous Christians, and teach us to trust upon Him who is the only of grace in behalf of this newly established branch preserver of this little flock, and to his name be all mission, that He may send down his Holy Spirit the honour, glory, and praise, both now and for ever-upon each of the labourers, and make us all faith more. We have also established a Relief Society, for the benefit of indigent people, as well as for destitute travellers. There is a hospital in connection with this Society, where such people are sheltered, and supported by the Society's fund, but they receive medical aid and medicines from Government. About three hundred poor people are gathered every Saturday morning on our premises, and after preaching them the word of life, they are dismissed with about a seer of Ata (flour) each. The following is a list of the names of contributors, with their monthly subscriptions: Mrs. Edmonstone, R. J. Tucker, Esq. G. Edmonstone, Esq. Now I must conclude; but before I do so, a word or two I must say as to the kindness shown us since our arrival here by the Allahabad brethren. They were never backward in giving us their good advice, at times of trouble and difficulty, and always ready. to pray and sympathize with us in times of sickness and affliction. ful in the discharge of our respective duties, and may he make us, feeble instruments as we are, to bring sinners to Jesus Christ. We have many trials and difficulties to overcome, but His grace is all-sufficient, and to his holy and blessed name be all honour and glory. My Christian and respectful regards to you, and all the members of the Committee. DONATIONS TO THE BOARD OF FOREIGN MISSIONS Boys' School. Girls' School. Relief Soc. SYNOD OF ALBANY.-Pby of Londonderry-Newbury- 20" 50 Rs. 20" F. Wigram, Esq. T. W. Seyers, Esq. G. N. Nundy, Besides these monthly subscriptions, I occasionally receive donations, both from them, as well as from friends at out-stations. I try my utmost not only to impress into their minds the importance of the thing that they should take interest in our schools, but to support them as Christians and rulers of the port 1st ch, to con MOSES PETTINGELL, Mrs MARY H PETTINGELL, Miss SARAH CALDWELL, WILLIAM PRITCHARD, Mrs ELIZABETH CUSHING, Miss PHEBE HARROD, JOSEPH MORSS, and SAMUEL TODD I m's 250. Pby of Troy-Malta ch 8. Pby of ColumbiaJewett ch 8 266 00 |