of modes in which the Divine Being may be offended; and to propagate the belief that he is, to a sufficient degree, malignant, to maintain their fellow-creatures in a perpetual state of apprehension, and, from the idea of their powers of intercession, in a state of absolute dependence upon themselves.

Such, then, is the direction which the pursuit of power by that particular order of men is sure to take, when not under proper control: and such is the direction which the history of mankind shows it has very generally taken. As no fact, in the history of human nature, therefore, is of more importance, so none is established by a stronger and more indissoluble chain of evidence.

In the course which they pursue, to make a number of modes of offending the Deity sufficiently great to keep the minds of men in a continual state of apprehension, and consequent dependence upon themselves, is found the motive for multiplying excessively ceremonies and rites. If these are so numerous and so intricate, that a man is every moment of his life in danger of neglecting, or misperforming some of them, and thereby of incurring the dreadful displeasure of an Infinite Being, his need of the priest as an intercessor is incessant, and his dependence extreme.

In Asia, it appears, all this was easily accomplished-for there the human intellect has almost always been so feeble, that men were persuaded, without difficulty, that their Deitics would vindictively resent the omission of the most unmeaning ceremony. But, among our rude ancestors in Europe, and in the heart of the reign of darkness, the human mind was far stronger, than among the weak and irrational tribes of India; and, therefore, it was not so easy to establish a sufficient number of such offences to maintain the people in a state of perpetual apprehension, and thence of dependence upon the priests.

When it was found difficult, or impossible, to convert absolute frivolities, nonsensical and unmeaning acts, into modes of offending the Deity, another expedient remained. If the people could be made to believe, that the Divine Being was an enemy to human pleasure, the same end might still be attained: For men are so strongly impelled by the love of pleasure, that, if this could be converted into a mode of offending the Deity, it was certain that there would be no want of offences; consequently no want of apprehension, or of subjection to the priests.

Now, it appears from the history of all ages and nations, to be no difficult thing to persuade mankind that the Deity is so far malignant as to hate human pleasures; and that this opinion may be retained even in a pretty high state of civilization. But if it is necessary for the priests to represent the Deity as pleased

with any peculiar species of privation, it is necessary for them to submit to that privation, in order to keep up the opinion of their being his favourites, and therefore in a situation to act as intercessors with him for his constantly offending creatures. And, in this manner, we think, it pretty satisfactorily appears, how the pursuit of the same end which was aided by the sensuality of the priests in Asia, required the ostentation at least of abstinence and mortification in Europe. This is all we have now to say on the system which the priests of India uphold; and we should proceed to say something of the priests themselves.

The general account of the priestly caste in India, we take it for granted, is familiar to our readers; that they form a distinct race from the rest of the community; and that they have been able to secure to themselves a power over their countrymen, greater than ever was acquired by any other class of men over any other portion of the human species. With regard to the ends, therefore, pursued by this class of men, the means which they employed for the attainment of them, and their general place in society, we had nothing to learn from the present authors. What they had to tell us, were matters of detail, matters serviceable for particularizing our conceptions, for giving us a knowledge of things as they now exist among that priestly race, the practices which they actually observe, and the quali ties which they now display.

On all these particulars, both writers have given us important information, which none but men who follow the courses prescribed by their profession, could qualify themselves to bestow. The Abbé Dubois, however, has attached himself more peculiarly to this part of the subject, as Mr Ward has to the other. The Abbé, with opportunities peculiar to himself, has been a pretty diligent observer, and bears all the marks of a sincere and faithful reporter. In point of intellect, however, we must say that he is not strong; and, in matters of reasoning, we suspect would be described, in familiar English, as a poor creature.' Mr Ward is not a very profound philosopher; but he has more mind about him, a great deal, than the Abbé.

It is not easy to conceive a spectacle more shocking than that which is presented by the moral character of the priests in India, as it is exhibited in the pages of the authors before us. Human depravity was probably never carried to the same pitch among any other race of men. The degree in which they abandon themselves to the pleasures of sense, may be conceived from the statements which have already been adduced. One stroke more is necessary to complete the picture.

The Bramhuns,' says our Abbé, in general, add, to their other numerous vices, that of gluttony. When an opportunity oc

curs of satiating their appetite, they exceed all bounds of temper ance. Such occasions are frequent, on account of the perpetual recurrence of their rites and ceremonies; all of which are followed by a repast, at which they load their stomachs with an excess of nourishment. This necessarily brings on frequent ailments, in a climate where all the bodily organs are so relaxed, that excess of any kind, particularly intemperance, has the most serious effect. To obviate these consequences, and no doubt also to insinuate themselves into the esteem and good opinion of the public, they have adopted those methods of abstinence which attract the observation of the people, and afford their own stomach the necessary intervals for recovering its tone and natural energy.'

The following trait in the Bramhunical character is probably the most important, and most prolific of consequences.

The Bramhun,' says the Abbé, lives but for himself. Bred in the belief that the whole world is his debtor, and that he himself is called upon for no return, he conducts himself, in every circum. stance of his life, with the most absolute selfishness. The feelings of commiseration and pity, as far as respects the sufferings of others, never enter into his heart. He will see an unhappy being perish on the road, or even at his own gate, if belonging to another caste; and will not stir to help him to a drop of water, though it were to save his life.

He has been taught, from his infancy, to regard all other classes of men with the utmost contempt, as beings created for the purpose of serving him, and supplying all his wants; without any reciprocal duty on his part, to show his gratitude, or make any return. After such a description, shall we be at all surprised at their haughtiness, their pride, and self-love, or at their contempt of all other men; of whom they never speak amongst themselves, without the addition of some ignominious epithet, or expression of scorn?

The whole race, we are next told, is totally without that veneration for their parents, or for age in general, which is the basis of so many virtues.

One of the principal ties,' says the Abbé, that bind human creatures together-the reverence we feel for those from whom we derive our existence-is almost wholly wanting among them. They fear their father, while young, out of dread of being beaten; but, from their tenderest years, they use bad language to their mother, and even strike her, without any apprehension. When the children are grown up, the father himself is no longer respected, and is generally reduced to an absolute submission to the will of his son, who becomes master of him and his house. It is very uncommon, in any caste whatever, to see fathers preserving their authority to the close of their lives, when the children are mature. The young man always assumes the authority, and commands those who are the authors of his being."

6

To complete the picture of the domestic affections, the first school of virtue, and the source of almost all happiness, we should advert again perhaps to the state of the conjugal relations. But, after what has been already said, this, we believe, is unnecessary. The Abbé gives this striking testimony on the subject.

During the long period of my observation of them and their habits, I am not sure that I have ever seen two Hindu marriages that closely united the hearts, by a true and inviolable attachment.'

In their utter disregard of truth and sincerity, these holy Bramhuns are said to surpass all other mortals.

"What is a Bramhun?" I was one day asked,' says the Abbé in a jocular way, by one of that caste with whom I was intimately acquainted: "He is an ant's nest of lies and impostures!" It is not possible to describe them better in so few words. All Hindus are expert in disguising the truth; but there is nothing in which the caste of Bramhuns so much surpasses them all, as in the art of lying. It has taken so deep a root among them, that, so far from blushing when detected in it, many of then make it their boast.

Flattery is another of their prime resources. They are, by nature, of an insinuating turn; and, whatever may be their vanity and pride on other occasions, they make no scruple to cringe in the most fawning way before persons from whom they expect any favour. They likewise attach themselves very eagerly to great merchants, or other wealthy persons; and all Hindus being extremely vain, the Bramhuns, who thoroughly know them, skilfully take advantage of this disposition in persons who can afford to make it worth their while, and lavish upon them the utmost profusion of praise. They well know how to adapt their flattery to the particular taste of the individual-sometimes by composing verses in his praise, sometimes by publicly relating anecdotes or incidents in his life, true or false, if they are to his advantage: Sometimes they overwhelm him with blessings, tell him his fortune, and give him assurance of the enjoyment of temporal delights for many years. Such flatteries and encomiuins, ridiculous as they are, give infinite pleasure to those who receive them, as the blazon of their merits; and the flatterer, whose invention has been roused by want, or some other cause, receives an ample reward.

The manners and character of the people are not, of course, quite so bad as those of their ghostly instructors; but they have suffered not a little from the connexion; and the vices of the clergy, and the expedients which they employ to increase and to secure their own power, have had a lamentable influence in putting and keeping both the intellects and the morals of the people in a state of great degradation.

What must be the moral state of that country,' says Mr Ward, where the sacred festivals, and the very forms of religion, lead

men to every species of vice! These festivals and public exhibitions excite universal attention; and absorb, for weeks together, almost the whole of the public conversation: And such is the enthusiasm with which they are hailed, that the whole country seems to be thrown into a ferment ;-health, property, time, business, every thing is sacrificed to them. In this manner are the people prepared to receive impressions from their national institutions. If these institutions were favourable to virtue, the effects would be most happy; but as, in addition to their fascination, they are exceedingly calculated to corrupt the mind, the most dreadful consequences follow; and vice, like a mighty torrent, flows through the plains of Bengal with the force of the flood-tide of the Ganges, carrying along with it young and old, the learned and the ignorant, rich and poor, all castes and descriptions of people.

It is unnecessary, we presume, to give an account of those oppressive and unnatural distinctions by which one of the castes or descriptions of the people in India is put under another; and the priest is set over all. Whoever has read any thing about the Hindus, is acquainted with the institution of castes, and with a part at least of the hateful consequences which it brings.

It is curious enough, that both with priests and people, though religious hopes and religious fears appear to have such influence in Hindustan, the deities are held in little respect. The Abbé says

What I am going to state may appear paradoxical; but it is by no means uncommon with the Bramhuns to speak in the most contemptuous style of the objects of their worship. They appear in the temples without the least symptom of attention or respect for the divinities who reside there. Indeed it is not a rare thing to see them choose these places in preference for their quarrels and fights; and, in general, the prostrations they make to their gods of brass and stone, do not appear to proceed from any pious impulse.

Their faith and their devotions are sometimes excited by human interests and motives. They exhibit a great reliance on those gods through whom they get their bread: but where they have nothing to gain, or where they are not observed by the profane, they seem to care little about them.

Mr Ward informs us

Reverence for the gods, especially among the poor, as might be expected, does not exceed their merits; yet it is a shocking fact, that language like the following should be used respecting what the Hindus suppose to be the Providence which governs the world.— When it thunders awfully, respectable Hindus say, "Oh! the gods are giving us a bad day."-The lower orders say, "The rascally gods are dying." During a heavy rain, a woman of respectable caste frequently says, "Let the gods perish! my clothes are all wet: A man of low caste says, "These rascally gods are sending more rain.”