Mr. James is about to proceed to the Diocese of Nassau. The destination of Mr. Padfield, who also finished his college course, is not settled. The two Africans already mentioned, Stephen Mnyakama and Nathaniel Cyril Mhata, will return home before the winter.

Looking to the map, we see the students of St. Augustine's all but girting the globe. They are in North America, the Bahamas, South and East Africa, Madagascar, Zanzibar, Mauritius, North India, Borneo, New Holland. We cannot better conclude our notice than in words addressed to the admirable Warden from a student labouring in Upper Assam: “It is well that all . . . should count the cost carefully; they should be strong in faith and strong in patience. . . . In this country one has to carry on the Lord's controversy with souls that will not be redeemed... The missionary should be prepared to have his conduct misrepresented content if through evil report and good report he may be the means of rescuing from the destroyer even one soul for whom Christ died."

Thorin :

Les Auteurs Hindoustanis et leurs Ouvrages, d'après les Biographies originales. Par M. GARCIN DE TASSY. Second Edition. Paris. Pp. 112.

WE Congratulate our excellent and indefatigable friend M. de Tassy on this second edition of his pamphlet. "Les Auteurs Hindoustanis " is a supplement to his well-known work, "Histoire de la Littérature Hindoustani." It is chiefly taken up with bibliographical notices, derived from the native anthologies. These anthologies are a curious literary device, adopted by Indian Mussulmans from Persia, where it has long prevailed. A writer, who aspires after eminence, compiles a Tazkir, or memoir of contemporary poets (Persian literature is almost entirely poetry). His Tazkir is a "Temple of Fame," with numerous niches in its walls and pillars, in which are placed some extracts from the works of contemporaneous writers, preceded by an éloge of each. The author of the Tazkir takes care to reserve one special niche for himself. There is nothing of assumption in this-it is the established custom. Sometimes the aspirant uses his privilege with extreme modesty. Thus Mir Muhammad, after gathering a rich garland from a thousand different poets, inserts a few of his own poems, with the apology that "roses are accompanied by thorns."

The number of authors mentioned in the anthologies to which M. de Tassy has had access does not fall short of 3,000. Of these, about 700 had been mentioned in his " Histoire." Some of our readers will probably be surprised at being told that one of these anthologies-the "Râg-Kalpa-druma," or "Cyclopædia of Song"-a collection of popular songs, is a large quarto volume of 1,800 pages thick, and contains 1,225,000 verses. Among the Tazkir-writers are some native Christians. We give M. de Tassy's words:

"Nous trouvons aussi parmi les écrivains Hindoustanis quelques Hindous convertis au Christianisme, et même, chose beaucoup plus rare et presque inouïe, quelques Musulmans devenus Chrétiens. Voici com

ment s'énonce le biographe Schefta en parlant d'un poëte Urdu surnommé Schaukat, qui de Musulman qu'il était, se fit Chrétien :—

"On dit que Schaukat se lia de grande amité avec un Européan, à Bénares, et qu'à son instigation il quitta l'Islamisme pour se faire Chrétien. Que Dieu nous garde d'un pareil malheur. Il changea conséquemment son nom de Munif 'Ali (exalté part Ali), en celui de Munif Masih (exalté par le Christ).'"

Another contemporary Hindustani poet, bearing the name Járij Bans Schor, is an actual Englishman, Mr. George Burns Shore. M. de Tassy also quotes from Dr. Sprenger the name of a negro slave, Sidi Hamid Bismil, of Patna, who wrote Urdu poetry at the beginning of the present century (p. 65), and gives the names of five poetesses (pp. 67-69).

And now, in giving our good wishes and salaams to the accomplished author, may we beg him to allow us to make two remarks ?—

The first we make with much misgiving. M. de Tassy, in speaking of books translated from English into Hindustani, mentions "Les Voyages de Bunyan" (p. 107). Is this really correct French for "Bunyan's Pilgrim's Progress," or can it be that a writer who has read (and can quote) Cowper, and Gay, and Thomson, has not met with that world-famed "Pilgrimage"?

Our second remark involves no misgiving. M. de Tassy, after mentioning that the Anglican Prayer-book has been translated into Hindustani, observes that this was done, not merely to show the Hindoos what the nature of our liturgical service is, but for actual use "in chapels built at Calcutta, and doubtless in other towns of India, pour les Indiens convertis ou à convertir." We can assure M. de Tassy that this last suggestion, "ou à convertir," is superfluous. In every part of India (God be praised!) the "pure offering" of Eucharistic prayer and praise-Scriptural, Catholic, un-Tridentinized-is now presented before the "Lord of Hosts" (Mal. i. 11) in the vernaculars-in Urdu and Hindi, in Mahrathi and Bengali, in Telegu and Tamil, and Cingalese, in Canarese, and Malayalim-not only amidst native converts, but, in many places, by native presbyters and deacons.

Anglican Responsibility (Florence: Barbèra) is the name the Rev. C. W. LANGDON has given to a Sermon preached by him in one of the British chapels at Florence, embodying "suggestions for English and American Churchmen on the European Continent." After speaking of the corruption of Rome and the decadence of Continental Protestantism, he observes :

"But it is not in England or in America that is found either the strength of Romanism, or the centre of that infidelity which is undermining Protestant faith. The strongholds of both are on the European Continent; and it is on the Continent that the Anglican Communion must fulfil-if she does so at all-the responsibility of her sacred trust.

"Over the European Continent, in the very midst of the battle-ground

alike of the present and the past, English and American Churchmen are sojourning and travelling by thousands and by tens of thousands. As in the age of the first preaching of Christianity, God provided Himself in the Jewish dispersion instruments in every land for the propagation of the glad tidings of a Redeemer; so now, in the age when that faith is to be rescued, and the unity of the Church of Christ and the purity of Christianity is to be restored, He has provided Himself with a like instrument in the Anglican dispersion: and on that Church, on her children, on each in their individual degree and sphere, He has laid that dread responsibility. Her churches and her chapels erected and opened, perhaps, with a thought only to provide habitual worship for her children, are or at least ought to be-centres of a religious and spiritual power and influence which bear witness against the destroying heresics which assault the faith on either side.

"The sound and godly learning, the well-trained intellect, the calm, deep thoughtfulness, the patient steadfastness, the sober practical piety of the English-the fervent zeal, the unwearied activity, the indomitable energy, and the seeming unfailing resources of the American religious character, are God's high trust to the Anglican Communion on the European Continent: and, united as they are and should be in their witness and their influence, they are a trust powerful for good, and rich with the capability of grand results, for which He will assuredly require her to give a good account."

The small support given to the S.P.G. Continental Chaplaincies' Fund indicates too much remaining indifference to these duties on the part of English Churchmen. Among Americans, the subject is attracting increased attention. There are already American chapels at Paris, Florence, and Rome. One also is contemplated at Dresden, the number of American residents there being rated at above 500, and the American visitors last winter at 2,000. At Florence there are now three Anglican chapels-two English and one American. Before the opening of the latter, most of the Americans used to attend an American "Union" meeting-house, simply because it was American. A correspondent of the Church Journal complains: "I cannot understand that species of modern religion where the term 'fellow-countryman' is a stronger bond of love than 'fellow Christian,' yet it is the melancholy fact that the greater part of American Church people abroad do habitually act on this principle, when the choice has to be made between an English church and an American Congregational chapel."

Colonial, Foreign, and Home News.

SUMMARY.

THE decease of Bishop FULFORD of MONTREAL, on Sept. 9, is a severe loss both to his diocese and to the whole Province of Canada, of which he was first Metropolitan. We defer a sketch of his life and labours until next month.

The new Bishop of GRAFTON and ARMIDALE is to be the Rev. J. F. Turner, Vicar of North Tidworth, Wilts. He is son of the late Lord Justice Turner, and graduated at University College, Durham, in 1851.

Dean DOUGLAS of Capetown, who has arrived in England, has accepted the see of BOMBAY.

Among the replies of the English Bishops to the Anglo-Scandinavian Address of last year, that which has lately been received by the Rev. J. Bandinel from the Archbishop of YORK claims especial record, not only from his Grace's eminent station, but also from the circumstance that, in explaining his delay in transmitting it, he makes known that this unqualified adherence to the movement is the fruit of previous special inquiry:— 'Bishopthorpe, York, August 14, 1868. "MY DEAR SIR,-I have already explained to you privately my reason for wishing to make further inquiry before I replied to the memorial, so numerously and respectably signed, which you sent me some months ago on the subject of communion with the Church of Sweden.

66

"I concur entirely with the opinion of the memorialists, and should hereafter wish to act upon it in any opportunities that may occur, that our Church ought to be in full communion with the Swedish Church.

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"I am, my dear Sir, yours very truly,

"Rev. J. Bandinel."

W. EBOR.

UNITED STATES.-At the last Convention of Western New York, it was resolved to request the General Convention to respond to the recent appointment of a Commission by the Methodist General Conference looking to measures for re-union with the Protestant Episcopal Church.” The Church University of the South, at Seewanee, is now again at actual work, so far as regards the "Junior Department." Notwithstanding the sums sent from England and Ireland towards the restoration of the buildings, the poverty of the land prevents the whole designs from being at once carried into effect.

Another and further step has been taken in Swedish Intercommunion. On July 17, Bishop Vail held an ordination for his diocese of Kansas, at Lawrence, when the Rev. Mr. Karlén, a Swedish priest of the Diocese of Gothenburgh, united with the Bishop and clergy in the laying on of hands. This is a further step; Mr. Bredberg, of St. Ansgar's, Chicago, has probably taken a like part in ordinations by the Bishop of Illinois, but he is incorporated into the American Church, whereas Mr. Karlén is not. is stated in the Church Journal that Mr. Karlén has been sent to the United States "by the King of Sweden, to make inquiry in regard to the spiritual wants of emigrants from that kingdom, and to induce them, if possible, to unite with the Episcopal Church."

It

CANADA. The Synod of FREDERICTON met in the beginning of July at St. John's, New Brunswick. The Bishop in his Charge argued " from the present agitation for the abolition of Church-rates in England, the disestablishment of the Church in Scotland and the West Indies, and other signs of the times, that the Church must learn to lean less on temporal accidents of her position, and more on the support which she may reasonably hope for from the spiritual powers entrusted to her by her great

Head." With regard to his own diocese, he said, "To talk of an Established Church in the Colony at this time is one of the idlest dreams that could enter the mind of man. The words found indeed in the Statute Book apply to the time when all officials and most of the colonists were actually Churchmen. Emigration and other causes have reduced this statute to a dead letter, and the Legislature, by the admission of all, deals with us exactly on the same footing as with other religious bodies under the protection of the State. I would not wish it otherwise, for what can be a more invidious and dangerous position than to be the Church of the small minority, caressed and pampered, and perhaps corrupted, by State patronage, whilst all our fellow Christians, equally worthy of assistance with ourselves, are willingly giving their hard-earned money to the building of their churches and schools, and to the support of their clergy, and are denied other assistance or favour? On this ground it may be said that we have paid dearly even for the glebes granted to us by the Crown, which yielded more odium than profit, and have contributed to foster the injurious suspicion that the clergy of our Church are paid by Government, and have some secret support of which nobody can give any account. And, valuable as been the aid of the S.P.G., it is clear to me that, whenever a Church is rooted in the affections of its people, it ought to sustain its own clergy, to build its own churches, and to establish its own schools, and to consider itself as much bound to provide for its spiritual wants as the father of every family is bound to labour for his children's daily bread, and to educate and send them out into the world to make homes for themselves. settlers are poor and unable to provide the whole salary of a clergyman, their richer brethren should assist in bearing the burden; but it is a shame and a scandal that this burden, after sixty years of assistance, should be laid on charitable people in England, and especially on servants and poor agricultural labourers. It would have been greatly to our credit had we volunteered to take some of this burden on ourselves : this, however, is not to be expected from human nature, and we naturally cling, as others have done before us, to the dole of good money, and shrink from the trials and privations to which its withdrawal may expose us. But, even if the withdrawal should lead to the temporary abandonment of some missions, I think it would be better to be a real honest Church of somewhat smaller dimensions, doing our own work, and paying our own way, than to have the mere shadow of an establishment, and to be clinging to a real pauperism, with the affectation of a respectability that does not belong to us."

Where the

Among other transactions of the Synod, a resolution was unanimously passed: "That this Synod fully concurs in the sentence of excommunication passed on Dr. Colenso, and solemnly declares that the Church in this diocese is not in communion with him."

The Presbyterian body in Nova Scotia and New Brunswick, in addition to keeping up their extensive missions in Polynesia, have sent lately two missionaries to the coolies in Trinidad.

SOUTH AFRICA.-The Conference of the Clergy and Laity of the Archdeaconry of George, held at Georgetown, June 28th, was rendered more