at Cuttack (as at Pooree) from the magistrate to inter the dead. Where the Suttee has slain its thousands, pilgrimage bas slain its tens of thousands. Myriads die in journeying to reputed holy places, unknown, unpitied, and unnoticed:-penury, famine, exposure, and sickness, lay numerous subjects of superstition, at various stages of the destructive route, unnoticed and unburied, a prey to birds and beasts. The European who has visited Juggernaut at the great festival, may be forcibly reminded of the following appalling description:

He saw the lean dogs Gorging and growling o'er carcase and limb, They were too busy to bark at him. From a pilgrim's skull they had stript the flesli

As ye peel the fig when the fruit is fresh; And their white trunks crunsh'd o'er their

whiter skulls

where they fed;

So well had they broken a lingering fast With those who had fallen for that repast."

"I have seen an account of the Car Festival at Juggernaut, in July 1826, by Mr. Lacey he says, "The festival took place late this year, (the 9th of July,) and was not numerously attended. A respect able man threw himself off from the front of the car as it was moving forward, and the enormous wheels passed just over his loins, and nearly separated his upper from his lower parts. The blood and bowels were scattered and drawn about by the wheels passing over him. There was very little mortality among the pilgrims this year, for the number being so small, they were able to obtain food and shelter.' Friend of India, (Monthly Series,) July 1826.--If Juggernaut's temple was left to itself, the celebrity of its pilgrimage would gradually cease, and Christianity exert a direct and salutary influence among the people."-p. 35.

"The general character of the Pilgrim Tax System, (especially when a premium to the pilgrim hunters is appended, as at Jugernaut,) demands serious attention. This system is intimately connected with the popularity of those sacred places where it is in operation, being a principal cause of that popularity; and hence its pernicious character.

"It increases the celebrity of Juggernaut, his temple is beautified, and idolatry in Indiu established and promoted by its influence. The tax on pilgrims at Juggernaut, while it encourages the emissaries of idolatry to

wander to the distant parts of Hindostan, to collect its deluded votaries, (a stipulated sum being received by them for each individual,) by its sanction of idolatry, not only adds to the celebrity of the pilgrimage, but confounds Christianity with idolatry, in the sight of the Hindoos, manifesting such indifference to the worship of idols, or apparent approbation of it, as must be of the most pernicious tendency, among the millions of India. A Hindoo inquired of a missionary in Orissa, If Juggernaut be nothing, why does the Company take so much money from those who come to see him?' This tax,' says Mr Harington, in his Analysis, referring to the sentiments of your Hon. Court, is not to be considered a source of public revenue, but to be appropriated to the repairs and other expenses connected with the place of pilgrimage, and convenience of the pilgrims. Thus the Pilgrim Tax evidently promotes the merit of pilgrimage. While temples in general in India (witness the Black Pagoda, Bobuneswer, Kalee Ghaut near Calcutta, &c. &c.) bear evident marks of neglect and decay, the temple of Juggernaut has recently been repaired, (it is said at the expense of a Bengalee,) and its celebrity is very great. Of the different circumstances of the numerous adjacent temples of Bobuneswer, (about twenty miles from Cuttack,) Mr. Sterling, in his Account of Orissa,' before referred to, remarks, We have no particular account of the period and causes of the decline of the city of Bobuneswer and the worship of Maha Dab (Seeb.) Nearly all but the great temples have been long since completely deserted, and the establishment kept up there is on a very small and inadequate scale, under the patronage of the Khoorda Raja, whose ancestors granted all the lands and endowments by which the brahmuns now exist. What humane and Christian mind but must exclaim, relative to all the temples of India, O si sic omria !' '--Asiatic Res., vol. xv. p. 311. Ward's View, vol. ii. p. 137.

6

"Of the conduct of the pilgrim hunters in extolling Juggernaut and promoting his worship, The Friend of India,' before quoted, very forcibly observes, We have a body of Idol missionaries, far exceeding in number all the Christian missionaries perhaps throughout the world, going forth from year to year to propagate delusion, and proclaim for the sake of gain, what, perhaps, not one among them believes, the transcendent efficacy of beholding-a log of wood; and all these through a perversion of British humanity, regularity, and good faith, paid from year to year by the officers of a Christian and British Government. Could we view these as actuated by a misguided zcal, we might regard their occupation

with less abhorrence: but, when we know that they are actuated wholly by the desire of gain, that they are too familiar with the idol to believe that it can either eat or sleep, and that in going forth they are constrained to behold the unburied bones of those who have already fallen victims to their deception, the mind can scarcely realize a more detestable union of the love of gain with unfeeling cruelty, than is exbibited in these missionaries of delusion and death. That these should derive their grand support from the misapplication of British humanity and faithfulness, must be grievous to every upright miad.

"But that which most fills the mind with distress is, the use which these ministers of deception make of the British name throughout the country. Of course, no laws of truth can be expected to bind those whose grand business it is to propagate for gain a known falsehood. But unhappily, while they indulge in the grossest falsehoods respecting the British, they combine therewith so much that wears the appearance of truth, that when their deluded victims reach the temple, things seem to confirm enough of what they have said to gain full credit for the rest. In proclaiming the greatness and glory of Juggernaut, they of course affirm that he has now so fully convinced his conquerors of his divinity, that they have taken his temple under their own superintendence; and that to provide him with an attendance worthy of his dignity, they expend thereon nearly 60,000 rupees from year to year, inspecting with care every department, and severely punishing any negligence in the service of the god. That although the British so far surpass the Hindoos in knowledge, they are so fully convinced of Juggernaut's deity, that they command a portion of food to be set before him every day. That they in reality worship him; and although, from their being mleechas or unclean, the god cannot permit their near approach within his temple, yet, that at his festivals they testify their veneration by sending the finest English woollens from their own stores in Calcutta to adorn his car. That they appoint officers to see that due order and decency are observed in his worship; and that some great man, the representa tive of the Governor General and of the British nation, frequently attends to grace the solemnity with his presence. That as they need money, convinced of the transcendent benefits to be obtained from beholding him, they levy a small tax on those who thus behold Juggernaut, which, however, on the richest, does not exceed

ten rupees, while they permit the poorest to behold him gratis. That they themselves

are paid and sent forth by them to persuade all who wish for the full remissio of sins, to come and behold the god in all his majesty.

"Now although the whole of this is in reality a tissue of falsehoods, yet when these victims to delusion come to Juggernaut's temple and see his car adorned with the finest English woollens, the officers of government present to keep order, and perhaps some English gentleman present whom they in a moment transform into the representative of the Governor General of India, they give them credit for all the rest. Those who live to return home propagate this among their neighbours; and thus the tax on the idol with its consequences, instead of realizing the humane views of its projectors, adds strength to the delusion, and increases from year to year those scenes of death at which human nature shudders. That the British should thus be represented throughout the country as in reality worshippers of this log, and as employing their su perior knowledge and virtue in securing order and decency in the service of its temple, and in adding dignity and splendour to its public festivals, is sufficiently degrading: but that they should be also represented as employing and supporting a band of deceivers to beguile the ignorant and unwary--in so many instances to death; and persuade them to undertake this pilgrimage that they may in reality enrich themselves by the tax they levy before they permit the Hindoo to behold his idol; is sinking the British name to the lowest pitch of degradation. The whole is, no doubt, a tissue of misrepresentation and falsehood; but it is not the less believed on this account. is not more false than that Juggernaut eats, sleeps, and enjoys the refreshing chamra, and that he bestows indescribable benefits on those who behold him, all of which is most firmly believed; and when the victim of delusion on his arrival finds the tax levied on him, the car adorned with the finest English woollens, and the officers of Government present to preserve order, no truth in sacred writ appears more certain in the minds of the populace in England, than those things appear to him, which these messengers of delusion have published respecting the British nation.'"-pp. 36-38.

It

But we find the subject grows too much upon us to do justice, to it this month. We expected to have gone through the whole, and to have noticed particularly the volume by Laidler and Massie, who were formerly in connexion with the London Missionary So

ciety; but that being impossible, we shall close this article by quoting the conclusion of Mr. Poynder's speech, entreating our readers, as well as the East India Company, to lay it to heart.

"It is impossible for me to know, with certainty, in what manner the Court of Directors intend to meet this motion, and I am therefore bound, in charity, to suppose they will offer no opposition to it, either by an amendment, or any other means. If, however, I should be mistaken in this supposition, 1 must then ask them, in the face of the proprietors, and of the country, with what colour of justice or decency, they can resist a motion couched in the temperate and cautious terms in which this presents ittelf--a motion which abstains from all attempts at dictation, and seeks to carry nothing by precipitance

-which asks the Directors themselves to effect an object acknowledged on all hands to be desirable, in their own time, and in their own way; under the distinct recognition, however, that it is the positive duty of the Parent Government to interpose, and to prevent the continuance of human sacrifices in India--a duty which I contend has never to this hour been formally acknowledged either by the government at home or abroad--not assuredly by the Court of Directors in their letter of the 17th June, 1823-still less by the Governor General of India in his answer of the 3rd December, 1824--and never, in any shape, by the Proprietors of East India Stock.

"If it be contended that the public recognition of this duty is no more than the assertion of a truism, I answer that the value of its recognition is, that it cannot be so acknowledged in the face of the world without involving us all, in the responsibility of acting upon the admission, sooner or later, and in one way or another; and it is therefore I feel anxious that it should be put upon record, and that we may resolve to place ourselves under such obligations as we have never yet contracted to our Indian subjects, or to each other.

"While, however, there is nothing in

this motion to prevent the most temperate and cautious movements on the part of

our Oriental Government, both at home and abroad, I do not wish to disguise from the Court, that the eventual object and intent of the motion is unconditional and uncompromising abolition; because I feel assured that nothing short of this, will either relieve the people of India or satisfy the people of England.

I conjure the Court in this particular, to

"Lay no flattering unction to their souls, Which will but skin and film the ul

cerous part,

While rank corruption mining all within, Infects unseen.'

"Of such a nature has been the hope of advantage, conceived at first, and cherished only too long, from the Prohibitory Regulations, which, I trust, have been abundantly proved to have been weighed in the balance, and found wanting.'

"Again I would say-Beware lest a ruder hand than mine, drive you to extremities. I venture to call myself the friend of the Company, because I can, happily, appeal to a connexion with it of about thirty years' standing, and can challenge its Conductors to point out a single instance, during that time, in which I have ever appeared in any other character. It is, then, in that relation, that I would say to the Court of Directors-reject not honest and disinterested counsel. Believe that interests of the first importance are depending upon the course which you may choose to adopt. You stand at present upon the brink of a precipice, but have yet time to recede. All England awaits the decision of this day, with intense interest-an interest which is only exceeded by the breathless anxiety with which India, bleeding at every pore, invokes your aid-I beseech you to suffer no sordid hope of preserving even Empire itself, at THE PRICE OF BLOOD, to deter you from an act of the most substantial equity.

"BB JUST, and FEAR NOT, Let all the ends thou aims't at be thy Country's,

Thy God's, and Truth's.'"--pp.251-253.

A CHARGE, delivered to the Clergy of the Diocese of Llandaff, in September, 1827; at the Primary Visitation, by Charles Richard, Bishop of Llandaff.-We do not recollect any

ecclesiastical promotion, which has given so much satisfaction to all parties, as the translation of Dr. Sumner to the

See of Winchester. The enlightened piety of this prelate, the diligence, assi

duity, and zeal, by which he is distinguished from the greater part of his brethren; and his moderation in political life, so unlike the busy, restless spirit of many in the high places in the church, induce us to congratulate our brethren of the establishment, that the princely revenues of Winchester have been intrusted to so good a man, and are likely, at least, pro hac vice, to be well employed.

The readers of this Charge must admire its uniform tone of piety, seriousness, and kind feeling. The good bishop notices the relaxation of discipline in the church, refers to the almost forgotten design of visitations, and adverts to the state of his diocese, especially to pluralities, non-residence, and neglect of duty, with much fidelity and plainness. Then follow some practical details on the spiritual wants of the diocese, and affectionate exhortations on preaching, private instruction, visiting the sick, catechizing, week day services, administration of the Sacrament, and congregational singing. The bishop closes, in a fine strain of Christian feeling, by urging upon his clergy, the obligations of their office, the weight of their responsibility, the demand upon their labours, and the necessity of a devotional spirit. We are not insensible of the literary merits of this charge; when, on account of far higher excellence, we beg our brethren in the Dissenting Ministry to suffer this word of exhortation as though it had been originally addressed to them.

We cannot omit noticing the moderation with which the bishop adverts, in page 23, to "the ascendancy of our own Ecclesiastical Establishment, with reference either to our fellow-subjects of the Romish church, or to our Protestant Dissenting Brethren." We quote the advice of Archbishop Secker here adduced, not as the best which might be given, but certainly as the best which is likely to fall from episcopal lips.

"With respect to the privileges that we derive from human authority, as on the one hand receding from any of them without cause is only inviting fresh encroachments, and giving needless advantages to such as will be sure to lose none; so, on the other, straining them too far, is the likeliest way to destroy them all at once; and both our usefulness and our security depend very much on our appearing plainly to desire nothing inconsistent with the com

We select the following passage as a pleasing specimen of the author's manner, earnestly praying that more such pastors may be raised up, both in the Church and among Dissenters.

"Many too are the parochial clergy, known only to God and the narrow circle of their own parish, who are labouring, not for man's reward, but for the love of him who seeth in secret and will reward them openly. Punctual and zealous in the fulfilment of all those legal duties, to the discharge of which they are bound by their office and order, they are yet so far from resting satisfied in the bare performance of the public appointments that it is their daily care to build up the people on their most holy faith, by acquainting them, from house to house, with the prin

ciples of the gospel, and by engaging in all those pastoral functions which are at once the stated occupation and the solace, priest. Is there one sick? they visit him. the duty and the delight of the parish Is there one in distress? they succour him. Is there one oppressed? they are at hand to protect him. Is there one rich in this world's goods, and willing to distribute? they are his almoners to direct his bounty into the proper channels. Is there a house of mourning, or a house of joy and gladness? they weep with them that weep, and rejoice with them that do rejoice.

Is there one among their flock more erring, more low, more miserable, more ignorant and thoughtless than another? it is even this very lost sheep which they consider themselves most especially bound to seek, and through divine grace to save. Is there one wanted to give his talents, or occasionally his personal assistance, in the management of religious or benevolent institutions? their education fits them for the office, and their duty bids them not decline it. These are they in whom the strength of the English Church consists; men in whose humble and laborious lives we may see the spirit of primitive teachers of the gospel, ready to spend and be spent in the service of their Master; and, in the true sense of their ordination vows, not grudging to seek for Christ's sheep that are dispersed abroad, and for his children who are in the midst of this naughty world, that they may be saved through Christ for ever.'"

EXPOSITION OF THE BOOK OF PSALMS. By the Rev. John Morison. Part I. 8vo. 1827. Price 4s. Palmer.-AR

a

exposition of the book of Psalms is an arduous undertaking in the present state of biblical literature. It will require, though it may not be a critical book, considerable knowledge of criticism, of the established principles of hermeneutical theology; besides an extensive acquaintance with the doctrines and dispensations of the Bible As far as we have yet examined this work by Mr. Morison, we think it very creditable to his diligence and acquisitions as Christian Minister. It will be acceptable to the devotional reader, and not altogether disappoint the more critical inquirer, though to satisfy such persons is not properly the object of the work. We hope the author will attend particularly to his Greek and Hebrew quota. tions, and trust he will not depend implicitly on Parkhurst as a guide We very cordially recommend the work to our readers, and if spared to the conclusion of the undertaking, will enter more fully into its merits.

VIEW OF THE CHARACTER, PostTION, AND PROSPECTS OF THE EDINBURGH BIBLE SOCIETY. In Seven Letters, by Anglicanus. Edinburgh, 8vo. 1827. Duncan, Hatchard, Holdsworth.

APOLOGY FOR THE MODERN THEOLOGY OF PROTESTANT GERMANY; or, a Review of the Work, entitled "The State of the Protestant Religion of Germany," by the Rev. Hagh James Rose, MA. By Dr. Karl Gottlieb Bretschneider. Translated from the German, by the Rev. W. A. Evanson, M. A. 1827. 8vo. Palmer.-The public are indebted to Mr. Evanson for bringing this German defence of German theology before them in an English dress. It is a very curious, but very melancholy exposé, in the shape of a defence of the neology of the Continent, which appears to be a many-headed monster; but all the heads and forms of which are sadly opposed to the truth as it is in Jesus The lowest class of this body, we mean the most spiritual part of it, according to its defender, would not generally be regarded as Christian in this country. Mr. Rose, we understand, is about to publish a reply to Bretschneider. If we have opportunity we should like to notice both together; but in the mean time, let our readers examine this learned apologist for them

selves, and they will groan with anguish, that the pulpits of Luther, and the chairs of Melancthon, should be occupied by such unbelievers and hypocrites as are now generally to be found in the colleges and churches of Germany.

A PRACTICAL VIEW OF THE PREVAILING RELIGIOUS SYSTEM OF PROFESSED CHRISTIANS, in the higher and middle Classes in this Country, contrasted with real Christianity By W Wilberforce, Esq. With an Introductory Essay, by the Rev. Daniel Wilson. A.M. Glusgow. 1826. 12mo. Price 5s.

THE CHRISTIAN'S DAILY WALK in

Holy Security and Peace. By the Rev. Henry Scudder. With an Introductory Essay, by Thomas Chalmers, D. D. Glasgow. 1826. 12mo. Price 4s 6d. -An increasing demand for reprints of our standard religious writers, is not among the least gratifying signs of the times. These two volumes belong to a series of "select Christian Authors, with introductory Essays," now in course of publication by a spirited bookseller at Glasgow. The works of Wilberforce and Scudder have been too well appreciated by the religious public to need our recommendation. The introductory Essays are worthy the reputation of their writers; and will, no doubt, induce an extensive circulation among those who would otherwise shrink from times of old-fashioned divinity. Mr. Wilson gives a very interesting view of the revival of religion, in this country, during the last thirty years, as connected with the publication of Mr. Wilberforce's book; and offers some suggestions as to the manner in which the revival may be farther advanced. Dr. Chalmers, in introducing “ the Christian's Daily Walk," sketches the similarity between the toleration which Christianity met with, from the pagan world, so long as it interfered not with their own superstitions; and the "complacent toleration for a mitigated and misconceived Christianity," so prevalent in our day; he then proceeds to contrast the dif ferent spirit of two men, "one of whom works, and that most incessantly, from the love that he bears to the wages, and the other of whom works, and that just as incessantly, from the unconquerable taste and affection which