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lands, the English spreads quickly: youths and maidens, who go to serve in the bordering countries, also bring it home. But when a shipful of emigrants go together to settle in the remote wilds, they adhere so much to each other, and are so entirely detached from others, that they lose any little English they carried out, and speak nothing but Gaelic. “Emigrations have been going on these fifty years and upwards; and there are numbers of people born in America, who never spoke a word of English in their lives: not only so, but when they have grown wealthy, and been enabled to purchase slaves, they have taught them their own language. I myself have seen negroes, born in such families, who could not speak a word of English. Music, poetry, and, indeed, imagination, do not seem to bear transplanting. The language remains; but its delicacies and its spirit evaporate. “Enthusiasm and superstition seem to die together ; and Donald is afraid of nothing but wolves and rattlesnakes, when once he gets beyond the mighty waters of the west. His devout propensities, however, still continue, and require but little encouragement to shoot out and flourish with fresh vigour. How melancholy, even in a political view, to let those energies of mind which devotion nourishes, die away; and to see people, inclined to make so much of a little knowledge, relapse into profound ignorance : Four or five missionaries, who were masters of the Gaelic language, and qualified and disposed, not only to preach, but to teach to read the Scriptures in that congenial and expressive tongue, would do incalculable good in British America. These oor well-meaning exiles have, even in their expatriated state, a more than common claim on the maternal feelings of the parent country. “. How very immaterial would be the expense, and how unspeakable the advantage, of supplying their spiritual wants, of sowing the good Chaist. Olseny, No. 124.
seed in the soil softened by tender sorrow, while it is moist with the tears of parting anguish How sweet to those subdued and melted souls, to be enabled, in social worship, to lift up their voices in sacred chorus, with the words so dear to every pious Highlander: “Shi Dhia fheiri'm buachalich.” “The Lord himself is my Shepherds” And how melancholy to allow the fire that keeps the poor banished breast warm, even in exile, to languish into extinction for want of a favouring breath of instruction: that they may be thus forced to hang the harp of sacred melody on the willows, by those unknown streams, till they literally know not how to sing the Lord's song in a strange land.
“ If their original impressions, the pious fervour which serves as a resource in this hopeless alienation, be once allowed to languish into extinction, the wish for instruction will diminish, as the power of procuring it increases. But, at present, while the desire continues in full ardour and the power is entirely withheld, if the spiritual wants of this well-meaning people were attended to, the union, industry, and good morals, that are the invariable results of strong impressions of religion, would soon enable them to procure for themselves this hallowed and much desired luxury. New settlers, that can barely exist till they draw subsistence from the bosom of the earth, may in a very few years have abundance of food and clothing; but then, from the remoteness of their situation, they have nothing they can turn into money, to answer so desirable a purpose. How auspicious an omen would it be to the beginning of a new reign, if the golden sceptre of a compassionate Sovereign were extended to these remote, yet faithful subjects! how earnestly would they pray for him, whose munificence should enable them to worship together in their native tongue, and to learn through that medium to “fear God and honour the king.’
tic at Hampreston.” It requires very little knowledge of the style of the Court of Rome, to pronounce the paper in question to be a clumsy forgery. The author of it, having observed in some old Court Calendar, that Clement XIII. was elected Pope on the 6th of July, in the year 1758, has dated his instrument “the tenth day of August, in the year of our Lord Christ, one thousand seven hundred and fifty-eight, and in the first year of our pontificate.” He has allowed about two months for the transportation of his document from Rome to Dorsetshire, and has added the notification of three several proclamations of it by the priest, on the 8th, 15th, and 22d of October, in the same year. In this respect also, he has been correct; as the 8th, 15th, and 22d of October, in the year 1758, were Sundays. This information he might easily derive from the tables prefixed to the Book of Common Prayer. The author was aware that English bishops adopt, for their signature, their Christian names prefixed to the names of their sees. As the Pope is Bishop of Rome, he very naturally supposed that the signature of the Pope, as well as of the Archbishop of Canterbury, consisted of his own name prefixed to the name of his see. I make no doubt that the letters C. R., which conclude
this instrument, were intended for the abbreviation of Clement Rome. The instrument itself is exactly such an imitation of a papal bull as would be made by a person who had never seen one. The Pope's bulls are written in Latin, but this paper bears all the marks of an English original. In the third line, the author talks of “ the Holy Saints;” an expression which cannot be converted into Latin. Immediately afterwards, mention is made of “ the Devil of Hell.” “The Holy Saints” are brought in three times more before the conclusion of the piece. I shall not trouble you with a minute examination of the paper in question. Every person who is conversant even with our own ecclesiastical law, will at once perceive that it is not genuine. I am somewhat surprised at observing, that your correspondent, who appears by his letter to be a clergyman of the Church of England, applies the appellation, “original document,” to a paper which, if it were genuine in other respects, can only be a translation of an original document. The title of it, which appears to be copied from the manuscript, shews that the paper was written by a Protestant. This paper is also inserted in the Antijacobin Review for February, page 193, as a communication “just received from the Rector of Hampreston, in Dorsetshire.” The letter of the real or pretended rector, which appears in your publication, is copied verbatim, except that the words “in the Christian Observer, if you think it worth observing." are altered to, “in the Antijacobin Review, if you think proper.” A neater alteration would have been, “In the Antijacobin Review, if you think it worth reviewing.” Allow me to add a few words on another subject. The Bishop of Lincoln, in his Refutation of Calvinism, page 155, inserts the followin words in a note, as one of the canon of the Council of Trent:— “ Si quis dixerit justificati hominis opera bona nonvere mereri vitam aeternam, anathema sit.” I will venture to assert, without the smallest apprehension of being contradicted, that no such canon is to be found among the decrees of the Council of Trent. The Bishop has copied it, perhaps at twentieth hand, from some controversial writer whose zeal was superior to his integrity. Something to the same effect may be found in the thirtysecond canon, “ de Justificatione,” but in very different words, and with qualifying expressions, which the author of the Bishop of Lincoln's canon thought proper to suppress. What should we think of a Roman Catholic writer, who should invent a set of articles for our own church, for the purpose of refuting them I am, &c. PHILALETH E8.
HURNING of women IN BENGAL.
As this subject has of late much interested the public mind, we publish the following particulars, which have been communicated to us by a respectable authority. They will serve to obviate the doubts which the representations of some Anglo-Indians may have caused with respect to the existence and extent of this practice. The report of the women burned in the vicinity of Calcutta, in 1804, which was afterwards published in Dr. Buchanan’s Memoir, was made by the Rev. Dr. Carey, professor of the Shanscrit and Bengalee lan. guages in the college of Fort William. When the officers of the college were investigating, in the books of the Hindoos, the circumstances of the female sacrifice, in regard to its antiquity and its au. thority, it became necessary to ascertain the actual extent of the practice, in order to obtain an authentic record for the information of government and of the public, preparatory to urging its abolition. For
this purpose, Dr.Carey was employed by the officers of the college, he being the fittest person for such a service, from his accurate knowledge of the language and customs of the Hindoos, and from his having made a calculation on the subject, for his private satisfaction, the year before. He accordingly engaged ten persons, of the Hindoo cast, who were stationed, during a period of six months, at different places within thirty miles round Calcutta; that is, in a diameter of sixty miles in every direction. They sent in their returns, written in the Bengalee language, every month; and the Pro
fessor delivered them regularly to
the vice-provost of the college; and every person who wished it, was at liberty to see them. The subject, at the time, very much engaged the minds of thbse who were interested in the promotion of Christianity, and in the suppression of inhuman and idolatrous rites. But other persons paid little attention to what was passing in the college; they did not even know that the Scriptures were translating into the Oriental languages. The report of the burnings for six months, thus made by the Shanscrit Professor, was sent home to England for publication in Dr. Buchanan’s Memoir; and when that work arrived in Calcutta, which was in 1806, a year and a half before Dr. Buchanan left India, the printed report was compared with the original vouchers, and found to be literally accurate. Copies of the Memoir were in the hands of the members of government: the subject was discussed in almost every company, and no exception was taken, in any public manner, to the accuracy of the report. Indeed, it was not possible to disprove its truths, but by the government instituting a public and official investigation of the same kind. But the government declined to repeat the bloody tale. For if, instead of a hundred burnings in half a year, it should prove that
only twenty were authenticated, even these few, it was perhaps thought, were too many for a Christian government to contemplate in an official manner. The responsibility for the accuracy of the printed report lies, of course, with the Rev. Dr. Carey and the ten persons whom he employed. But he is still on the spot in the college of Fort William, and will be very happy to superintend another inquiry under the direction of the government. It was before observed, that Dr. Carey had made a calculation of the number of burnings for the whole of the previous year 1803. This calculation amounted to 275. On being asked how he accounted for a smaller number in 1804, he observed, that the year 1803 was remarkable for a mortality among the Hindoos, during the unhealthy season of the rains. It is evident, that, until a new report be made officially by the Bengal government, the present report must supersede all others of a private kind; and the burden of proof lies with those who deny its accuracy. If the Bengal government, knowing the circumstances under which the printed report was made, and having it in their power to disprove it if it were not true, have not done so for seven years past; the conclusion is, that they admit it to be accurate, or, at least, sufficiently accurate for the purposes for which it was taken. It will be worth while to notice another mode of suicide, mentioned by Dr. Buchanan, viz. self-immolation under the wheels of the Rutt, or Juggernaut's Tower. The practice of self-devotement under the rutt, is very rare in the province of Bengal. But when we consider that there are upwards of an hundred rutts in the province (for almost every considerable village has one), and recollect the Proneness of the people to meet death by what they think meritorious suicide, we need not wonder if
Burning of Women in Bengal.
there be a few instances every year. But all transactions of this nature, which take place remote from the banks of the Ganges, are seldom, if ever, heard of o When a Hindoo sheds his blood before the idol, there is nobody to mention it to a Christian. Even the burnings of women are chiefly discovered by the necessary circumstances of publicity; the flame and smoke, and din of drums; not by the voluntary report of the people. Dr. Buchanan gives an account only of one of the rutts or towers in Bengal, namely, that which belongs to Juggernaut's temple at Ishera, near Calcutta; and he states, that this tower has been often stained with human blood. On the other rutts in the province, he makes no remark. That the rutt at Ishera is not bloodless, he is warranted in asserting, from the well-known fact, that a considerable number of persons were crushed to death under the wheels of this tower some years ago, an account of which was recorded in the Calcutta papers at the time; only it became a question, whether so many deaths had taken place by religious phrensy or accident. In order, however, to prevent, if possible, the recurrence of such scenes, it was determined that persons, from the Calcutta police, should attend at the annual procession cf Juggernaut's tower at Ishera; and when Dr. Buchanan visited the place in 1807, he saw the officers on the spot. It appears that an instance of self-immolation took place at the same festival; but Dr. Buchanan states, that he did not himself witness it. The fact was, he did not hear of it until after he had left the place, and had arrived in Calcutta. But that he might not notice, in the account which he intended to publish, a fact which might be thought doubtful, he requested the Rev. David Brown, senior chaplain of Calcutta, whose country-house is near to the spot where Juggernaut's temple stands, to endeavour to as
certain the truth of the occurrence; and the consequence was, that the fact was established as fully and certainly as any fact can be, which rests on Hindoo evidence. The eract truth, in regard to the prevalence of this kind of self-devotement, cannot be ascertained, unless the Bengal government were to require every village, having a rutt, in Bengal and the adjoining provinces, to make a report of the number of suicides for the last twenty years. But this particular atrocity is not that which needs to be chiefly insisted on. ... The chief enormity, for the immediate attention of a Christian administration, is the Murder of children by their own parents; and the next in importance and in crime is the burning of women.
Yet didst thou not disdain awhile An infant form to wear;
To bless thy mother with a smile, And lisp thy falter'd prayer:
But, in thy Father's own abode,
In converse high with Israel's God,
So may our youth adore thy name!
ANOTHER, ON THE SAME occasiox.
BY cool Siloam's shady fountain,
How sweet the breath on yonder mountain
Lo! such the Child whose young devotiou
Whose secret soul's instinctive motion
By cool Siloam's shady fountain
The rose that blooms on yonder mountaia
A little while—the bitter morrow
Will shake the soul with cank'ring sorrow,
Oh Thou! ..whose every year, untainted, In changeless virtue shone,
Preserve the flowers thy grace has planted, And keep them still thine own
REVIEW OF NEW PUBLICATIONS.
Two Sermons preached at the Visitation of the Reverend the Archdeacon, at Leicester, in the years 1805 and 1811 : to which is added, a Sermon on the Salvation which is in Christ only. By the Rev. Edward Thomas WAughan, M.A. Vicar of St. Martin's and AllSaints in Leicester, Domestic Chaplain to the Right Hon. Lord St. j. and late Fellow of Tri
nity College, Cambridge. London: Hatchard. 1811.
Visit Ation sermons have of late years been so generally occupied with controversial or other unprofitable discussions, that it is no small relief and gratification to us, occasionally to light upon some of a different order; which, like those now before us, have an evident tendency