Cathecist who converted so many Hindus, called D. Antonio, son of the king of Busna.” Of Dom Antonio we know but little. He was taken captive to Arakan in 1663 and was subsequently ransomed by a Portuguese priest, Manoel do Rozario, who converted the Bengalee prince. When exactly this dialogue was written we do not precisely know but it can be safely surmised that this manuscript supplies specimens of the later seventeenth century Bengali prose. The language is naturally more chaste than that of Fr. Manoel da Assumpção and the best portion bears comparison with the less sanskritised portion of Mrityunjaya Tarkalankar’s Prabodh Chandrika. It also illustrates the persistency of some Eastern Bengal proverbs, phrases and expressions which still run current. The title page and the prologue are in the handwriting of Fr. George da Apresentação and the Protuguese version was made by the indefatigable head of the mission of St. Nicholas Tolentino. The translation is not literal but it gives the general sense fairly correctly. Probably when Frei Manoel da Assumpção sent his grammar and dialogue for publication at home he also forwarded the earlier work of Dom Antonio with the same intention, for we cannot otherwise explain his prologue. Dom Antonio does indeed make several references to Crepar Xaxtro but it does not follow that he alludes to the work of Frei Manoel, for mention of such a work is found in earlier Jesuit letters. Crepar Xastro or the Chirstian doctrine was probably known in an earlier Bengali version. As is apparent from the title, Dom Antonio’s avowed object was to demonstrate the falsehood of Hinduism and to establish the superiority as well as the infallibility of his own faith. His book, therefore, is written in the form of a dialogue between a Roman Catholic and a Brahman, and as it can be easily guessed the Roman Catholic had the best of the debate. The dialogue opens with an examination of the Hindu theory of predestination and then the ten incarnations of the Hindu
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