owing to whose victory you are all advanced to exaltation.' The God of Atmosphere, from her instruction, knew that it was the Supreme Being that had appeared to them. He at first communicated that information to the Gods of Fire and of Wind. As the Gods of Fire, Wind and Atmosphere, had approached to the adorable appearance, and had perceived it, and also as they had known, prior to the others, that it was indeed God that appeared to them, they seemed to be superior to the other Gods. As the God of the Atmosphere had approached to the adorable appearance, and perceived it, and also as he knew, prior to every one of them, that it was God that appeared to them, he seemed not only superior to every other God, but also for that reason exalted above the Gods of Fire and Wind. : "The foregoing is a divine figurative representation of the Supreme Being; meaning, that in one instance he shines at once over all the universe, like the illumination of lightning; and in another, that he disappears as quick as the twinkling of an eye. Again, it is represented of the Supreme Being, that pure mind conceives, that it approaches to him as nearly as possible through the same pure mind, the pious man thinks of him, and consequently application of the mind to him is repeatedly used. That God, who alone in reality has no resemblance, and to whom the mind cannot approach, is adorable by all living creatures; he is therefore called 'adorable.' He should, accordingly to the prescribed manner, be worshiped. All creatures revere the person who knows God, in the manner thus described. The pupil now 'Tell me, O Spiritual Father, The Upanishad, or the principal part of the Ved?' The Spiritual Father makes this answer, I have told you the principal part of the Ved, which relates to God alone, and, indeed, told you the Upanisbad, of which austere devotion, controul over the senses, performance of religious rites, and the remaining parts of the Ved, as well as those sciences that are derived from the Veds, are only the feet; and whose altar and support is truth.' He, who understands it as thus described, having relieved himself from sin, acquires eternal and unchangeable beatitude.”Pp. 3-6. says, is obviated the objection that the Puranas, &c. admitted expositions of the Hiudoo shasters or sacred books, inculcate "the worship of the several Gods and Goddesses." " They affirm frequently," says the Reformer, "that the directions to worship any figured beings are only applicable to those who are incapable of elevating their minds to the idea of an invisible Supreme Being, in order that such persons, by fixing their attention on those invented figures, may be able to restrain themselves from vicious temptations, and that those that are competent for the worship of the invisible God should disregard the worship of idols." The following description from the same part of this tract, might almost seem to be designed for certain Brahmins of Europe, and their disciples: "Many learned Brahmins are perfectly aware of the absurdity of idolatry, and are well informed of the nature of the purer mode of divine worship. But as in the rites, ceremonies, and festivals of idolatry, they find the source of their comforts and fortune, they not only never fail to protect idol worship from all attacks, but even advance and encourage it to the utmost of their power, by keeping the knowledge of their Scriptures concealed from the rest of the people. Their followers too, confiding in these leaders, feel gratification in the idea of the Divine nature residing in a being resembling themselves in birth, shape and propensities; and are naturally delighted with a mode of worship agrecable to the senses, though destructive of moral principles, and the fruitful parent of prejudice and superstition."-Pref. pp. ix. x, The zealous writer goes on to controvert the liberal opinion of some Europeans that the Hindoos regard their idols, as the Roman Catholics say they do their crucifixes and pictures, as mere helps to contemplation; an opinion, he says, which very naturally arises out of "the extreine absurdity of pure, unqualified idolatry," and under which, "flimsy and borrowed" as it is, he is glad to see the Hindoos willing to shelter their practices, inasmuch as such a disposition shews that they are beginning to be sensible of their folly. He declares, however, that "Hindoos of the present age, with a very few exceptions," are downright and gross idolaters. "For whatever Hindoo purchases an idol in the market, or constructs one with his own hands, or has one made up under his own superintendence, it is his invari able practice to perform certain ceremonies, called Pran Pratisht' ha, or the endowinent of animation; by which he believes that its nature is changed from that of the mere materials of which it is formed, and that it acquires not only life, but supernatural powers. Shorlty afterwards, if the idol be of the masculine gender, he marries it to a feminine one, with no less pomp and magnificence than he celebrates the nuptials of his own children. The mysterious process is now complete; and the god and goddess are esteemed the arbiters of his destiny, and continually receive his must ardent adoration. "At the same time the worshiper of images ascribes to them at once the opposite natures of human and of super-human beings. In attention to their supposed wants as living beings, he is seen feeding or pretending to feed them, every morning and evening; and as in the hot season he is careful to fan them, so in the cold he is equally regardful of their comfort, covering them day and night with warm clothing, and placing them at night in a snug bed." -Pref. pp. xiii, xiv. The doctrine of the Vedant that "God is every where and every thing is in God," which is, it seems, pleaded in behalf of Hindoo idolatry, amounts to no more, according to Rammohun Roy, than "that nothing is absent from God, and nothing bears real existence except by the volition of God, whose existence is the sole support of the conceived existence of the universe, which is acted upon by him in the same manner as a human body is by a soul." Reformers are opposed every where by the same prejudices. Idolatry is defended in Hindoostan by the argugument of custom. "Let the authors of the Veds, Poorans, and Tuntras,' it is said, assert what they may in favour of devotion to the Supreme Being, but idol worship has been practised for so many centuries, that custom renders it proper to continue that worship.' It is, however, evident to every one possessed of common sense, that custom or fashion is quite different from divine faith; the latter proceeding from spiritual authorities and correct reasoning, and the former being merely the fruit of vulgar caprice. What can justify a man, who believes in the inspiration of his religious books, in neglecting the direct authorities of the same works, and subjecting himself entirely to custom and fashion, which are liable to perpetual changes, and depend upon pos pular whim? "I may conclude this subject with an appeal to the good sense of my countrymen, by asking them, whose advice appears the most disinterested and most rational that of those who, concealing your Scriptures from you, continually teach you thus: believe whatever we may saydon't examine or even touch your Scriptures neglect entirely your reasoning faculties-do not only consider us, whatever may be our principles, as gods on earth, but humbly adore and propitiate us by sacrificing to us the greater part (if not the whole) of your property:" or that of the man who lays your Scriptures and their comments, as well as their translations, before yon, and solicits you to examine their purport, without neglecting the proper and moderate use of reason; and to attend strictly to their directions, by the rational performance of your duty to your sole Creator, and to your fellow-creatures, and also to pay true respect to those who think and act righteously? I hope no one ean be so prejudiced as to be unable to discern which advice is most calculated to lead him to the best road to both temporal and eternal happiness." Pref. pp. xxi.— xxiii. After the Preface is an introduction, which we lay before the reader as a whole, on account of the pure moral feeling which it expresses: “The physical powers of man are limited; and when viewed comparatively, sink into insignificance; while in the same ratio, his moral faculties rise in our estimation, as embracing a wide sphere of action, and possessing a capability of almost boundless improvement. If the short duration of human life be contrasted with the great age of the universe, and the limited extent of bodily strength with the of applying it, we must necessarily be dis many objects to which there is a necessity posed to entertain but a very humble opinion of our own nature; and nothing, perhaps, is so well calculated to restore our self-complacency as the contemplation of our more extensive moral powers, toge ther with the highly beneficial objects which the appropriate exercise of them may produce. On the other hand, sorres and remorse can scarcely fail, sooner or later, to be the portion of him who is conscious of baving neglected opportunities of rendering benefit to his fellow-creatures. From considerations like these, it has been that I, (although born a Brahmin, and instructed in my youth in all the principles of that sect,) being thoroughly convinced of the lamentable errors of my countrymen, have been stimulated to employ every means in my power to improve their minds, and lead them to the knowledge of a purer system of morality. Living constantly amongst Hindoos of different sects and professions, I have had ample opportunity of observing the superstitious puerilities into which they have been thrown by their self-interested guides; who, in defiance of the law as well as of common sense, have succeeded but too well in conducting them to the temple of idolatry; and while they hid from their view the true substance of morality, have infused into their simple hearts a weak attachment for its mere shadow. For, the chief part of the theory and practice of Hindooism, I am sorry to say, is made to consist in the adoption of a peculiar mode of diet, the least aberration from which, (even though the conduct of the offender may, in other respects, be pure and blameless,) is not only visited with the severest censure, but actually punished by exclusion from the society of his family and friends. In a word, he is doomed to undergo what is commonly called loss of caste. On the contrary, the rigid observance of this grand article of Hindoo faith, is considered in so high a light, as to compensate for every moral defect. Even the most atrocious crimes weigh little or nothing in the balance against the supposed guilt of its violation. Murder, theft, or perjury, though brought home to the party by a judicial sentence, so far from inducing loss of caste, is visited in their society with no peculiar mark of infamy or disgrace. A trifling present to the Brahmin commonly called Prayaschit, with the perform ance of a few idle ceremonies, are held as a sufficient atonement for all those crimes; and the delinquent is at once freed from all temporal inconvenience, as well as all dread of future retribution. My reflections upou these solemn truths have been most painful for many years. I have never ceased to contemplate with the strongest feelings of regret, the obstinate adherence of my countrymen to their fatal system of idolatry, inducing, for the sake of propitiating their supposed deities, the violation of every humane and social feeling. And this in various instances; but more especially in the dreadful acts of self-destruction, and the immolation of the nearest relations, under the delusion of conforming to sacred religious rites. I have never ceased, I repeat, to contemplate these practices with the strongest feelings of regret, and to view in them the moral debasement of a race who, I cannot help thinking, are capable of better things; whose susceptibility, patience and mildness of character, render them worthy of a better destiny. Under these impressions, therefore, I have been compelled to lay before them genuine translations of parts of their Scripture, which inculcates not only the enlightened worship of one God, but the purest principles of morality, accompanied with such notices as I deemed requisite to oppose the arguments employed by the Brahmins, in defence of their beloved system. Most earnestly do I pray, that the whole may, sooner or later, prove efficient in producing on the minds of Hindoos in general, a conviction of the rationality of believing in, and adoring the Supreme Being only; together with a complete perception and practice of that grand and comprehensive moral principle, Do unto others as ye would be done by."-Introd. pp. i.—v. The " Upanishad of the Véda" has some fine verses. For example"The Supreme Spirit is one aud unchangeable: He proceeds more rapidly than the comprehending power of the mind: Him no external sense can apprehend, for a knowledge of him outruns even the internal sense." "He, the Supreme Being, seems to reality has no motion-He pervades move every where, although he in the internal and external parts of this whole universe." "He who perceives the whole universe in the Supreme Being, and who also perceives the Supreme Being in the whole universe, does not feel contempt towards any creature whatsoever." The concluding verses are curious and interesting, especially with the the text and his note at the end: translator's comment mingled with "15. Thou hast, O sun, (says to the sun, a person agitated on the approach of death, who during his life attended to the performance of religious rites, neglecting the attainment of a knowledge of God,) thou hast, O sun, concealed by thy illuminating body the way to the true Being, who rules in thee. Take off that veil for the guidance of me, thy true devotee. "16. O thou (continues he) who nourishest the world, movest singly, and who dost regulate the whole mundane sys, tem-O sun, Son of Cushyup, disperse thy rays for my passage, and withdraw thy violent light, so that I may by thy grace, behold thy most prosperous aspect. Why should 1, (says he again retracting him self on reflecting upon the true divine nature,) why should I intreat the sun, as I am what he is, that is, the Being who rules in the sun rules also in me? "17. Let my breath (resumes he) be absorbed after death into the wide atmosphere; and let this my body be burnt to ashes. O my intellect, think now on what may be beneficial to me. O fire! remember what religious rites I have hitherto per formed, "18. O illuminating fire, (continues ke, observing all our religious practices, carry us by the right path to the enjoy ment of the consequence of our deeds; and put an end to our sins; we being now unable to perform thy various rites, offer to thee our last salutation."-Pp. 6—8. Such a mau as Rammohun Roy must every where attract the admiration of the wise and the censure of bigots. The apologist for the present system of Hindoo worship resembles those in all countries and churches, who without regard to right or wrong stand up for things as they are. He boasts of his orthodoxy, (using this very convenient term,) and cries out upon Rammohun Roy's rashness, selfconceit, arrogance and impiety; vices laid to the door of all reformers. He warns men, as if he were delivering a visitation charge, against "marketplace theology." He magnifies legitimate and hereditary faith." And he proves himself qualified to be a defender of the established religion of Hindcostan by his aptitude for mystification: when he cannot explain a subject or answer an argument he puzzles it. 66 We know not whether the Hindoo Reformer have thought it worth while to answer this thorough-going Apologist;" but the pamphlet which precedes his in our catalogue contains a reply to all the material points of his defence. The "Advocate for Idolatry, at Madras," is " B. Senkara Sastri, head English master in the College of Fort St. George," who published a letter against Rammohun Roy in the Madras Courier. This Letter, with the answer, constitutes the "Defence of Hindoo Theism." Rammohun Roy suspects that the Letter is the production of an English gentleman. It is, however, worthy of an orthodox idolater. The Letter-writer flourishes on the subject of the "due punishment" formerly inflicted on "Heretics" by the maintainers of the religion "established throughout India," and lashes "This example from the Veds, of the unhappy agitation and wavering of an idolater on the approach of death, ought to make men reflect seriously on the miserable consequence of fixing their mind on any other object of adoration but the one Supreme Being." pretended" reformers and discoverers." Bishop Burgess could not have managed the attack better. lu reply, Rammohun Roy says, " In none of my writings, nor in any verbal discussion, have I ever pretended to reform or to discover the doctrines of the unity of God, nor have I ever assumed the title of reformer or discoverer: so far from such an assumption, I have urged in every work that I have hitherto published, that the doctrines of the unity of God are real Hindooism, as that religion was practised by our ancestors, and as it is well-known even at the present age to many learned Brahmins." (Defence, p. S.) The Letter-writer, in the true orthodox way, censures "the translations of the Scripture into the vulgar language." This his opponent shews is only a plea for ignorance, and is besides inconsistent with the doctrine of the Hindoo sacred books. The Letter-writer contends for the spiritual efficacy of ceremonies, which the answerer, on the authority of the Vedas, &c. denies. The Letter-writer pleads that the doctrine of the Divine Nature is a mystery: Rammohun Roy allows that the attainment of perfect knowledge of the nature of the Godhead is certainly difficult or rather impossible; but, he retorts, "To read the existence of the Almighty Being, in his works of nature, is not, I will dare to say, so difficult to the mind of a man possessed of common sense and unfettered by prejudice, as to conceive artificial images to be possessed, at once, of the opposite natures of human and divine beings, which idolaters constantly ascribe to their idols,-strangely believing that things so constructed can be converted by ceremonies into constructors of the universe." (ld. pp. 13, 14.) The Letter-writer objects to the Hindoo Unitarians, their introducing songs in their meetings; their leader acknowledges their use of "monotheistical songs in the divine worship," writer as an authority for "scriptural and after referring to a Hindoo sacred music in divine contemplation," says, with a just knowledge of human nature, "that any interesting idea is calculated to make more impression upon the mind, when conveyed in musical verses, than when delivered in the form of common conversation." * (ld. pp. 14, 15.) 66 The Letter-writer accuses Rammohun Roy of a willingness to "abandon the scripture of his religion;" this means, the answerer shews, only that he endeavours to make the scripture consistent with itself and intelligible. The Letter-writer urges that men are not possessed of sufficient understanding" to serve God without visible representations; his opponent refers him to the example of every Mussulman in Turkey and Arabia, from the highest to the lowest, of every Protestant Christian, at least of Europe, and of many followers of Cabeer and Nanuck, who "do worship God without the assistance of consecrated objects." The Letter-writer naturally appeals on behalf of idolatry to the Christian Trinity, but he himself is not aware of the strength of the case, and therefore speaks of Christ as being accounted" a persouification of the mercy and kindness of God." Rammohun Roy says, observing great caution on this subject, "From the little knowledge I had acquired of the tenets of Christians and those of Antichristians, I thought there were only three prevailing opinions respecting the nature of Christ: viz. That he was considered by some as the expounder of the laws of God, and the mediator between God and man; by many to be one of the three mysterious persons of the Godhead; whilst others, such as the Jews, say that he was a mere man But to consider Christ as a personification of the mercy of God is, if I mistake not, a new doctrine in Christianity, the discussion of which has, however, no connexion with the present subject. I however must observe that this opinion, which the learned gentleman has formed of Christ being a personification of the mercy of God, is similar to that entertained by Mussulmans, for a period of upwards of a thousand years, respecting Mohummud, whom they call Mercy of God upon all his creatures."-Pp. 27, 28. Rammohun Roy is said to be en gaged in the study of the Christian Scriptures, with a view especially to ascertain whether they teach the doctrine of the Trinity. We anxiously expect the result. Should he become an Unitarian Christian, his influence on the religious state of India may be incalculable. His English Editor, we see, announces his determination of coming to England, and another writer quoted in our last Volume [XIII. 800] explains the object of the meditated voyage to be "the acquisition of learning in one or both of our universities." There are, we suspect, barriers at Oxford and Cambridge which this honest inquirer and pious Theist could not pass. But a visit to Great Britain might, nevertheless, increase his qualifications as the Reformer of one of the most populous of the Heathen nations. ART. II.-The Epistles of St. Paul to the Colossians, to the Thessalonians, to Timothy and to Titus, and the General Epistle of St. James: a new Version from the Greek, and chiefly from the text of Griesbach. By Philalethes. London. Printed for Hunter. 12mo. pp. 70. 1819. THI HIS unassuming volume will than we bestow on many works of receive from us more attention larger bulk. It claims the distinction not only by the superior importance and usefulness of the design, but by the general merits of the execution: and in the present Number our remarks will be confined to the author's title-page and preface. Every attempt towards "a new books of the New Covenant we hail version from the Greek" of any of the with gratitude. This is an undertaking which "demands our first and most earnest regard, the studies and assistance, the favour and encouragement, of all." In this field it is not probable that the labourers will be inconveniently numerous: we may rather apprehend that they will be extremely few in proportion to the See Mr. Belsham's introduction to W. Roberts's Letter to the Unitarian Society, + Lowth's Sermon at Durham, (2d edition,) p. 24. |
