Mr. URBAN,

THE

Summerlands, near Exeter, May 2. HE revolting and horrid practice of burning annually in India above a thousand weak and deluded Hindoo widows, has justly excited, in this country, strong feelings of disgust, unalleviated by any-well founded hope of terminating so cruel and atrocious a custom. Restrictive means have been deemed ineligible, as this dreadful act of self-immolation is pretended to be committed under the sanction of reli gion; though it is well known, that in general, the obtaining of a share of the property of the infatuated victim is the actuating motive of insidious Brahmins, and interested relatives. A tax on cremation would, as the price of blood, be equally disgraceful and nugatory. Rewards and bribes would involve a loss of character, and cut off a source of greater profit. During my surveys on Sumatra, I saw a man of the Battaanthropophagi, confined in a cage, where he was well fed, in order to be publicly devoured; and on two poles contiguous, were the sculls of persons recently feasted on. The servants of the Company had frequently bought off such unfortunate creatures, till this very humanity was converted by these savages into a bounty on cannibalism. Avarice, fanaticism, and delusion, are opposed to every inadequate remedy hitherto proposed, to remove an evil of the most distressing description.

The law of the case is little known; and as this shocking wickedness is frequently brought to the notice of the Legislature, it may be well to state it, as it may appear that a remedy may arise out of the transgression of the Law itself; and paradoxical as it may seem, by the enforcement of the law of burning, in its very letter! The resident servant of the Company is called on to authorize the cruel sacrifice; and all he can do is to try dissuasives, to see that the wretched female has not been stupefied by intoxicating drugs; and to hear from herself a feeble assent of her destruction, often the effect of terror, or a disturbed and phrensied mind. Let us then see whether death, in so tremendous a form, is sanctioned by, or inflicted according to Hindoo law.

The most celebrated Pundits and Hindoo scholars have proved in a clear and conclusive manner that these barGENT. MAG. May, 1827.

barous murders are contrary to Hindoo law. Ramahun Ruya, an eminent scholar, proves, that the Hindoo Shastras are opposed to the custom. Ungeera, Harecta, Purasura, and Vayasa, are public writers who only recommend the practice; promising the widow a connubial happiness of thirty-five millions of years in heaven, forgiveness for the most licentious life, and the purification of all her family. A celebrated writer, Vishnoo Resee, directs a widow to dedicate herself to Brumhachuya, that is, to lead a life of selfdenial and austerity of so severe a nature, that few can conform to it, in which case, it is recommended to the widow to ASCEND, of her own accord, the funeral pile IN FLAMES, with some article which belonged to her husband. He exempts the widows of Brahmins, afterwards included. Munoo, the greatest of their legislators, does not recommend burning, but prescribes a life of mortification and austerity. He says, that widows ought to pass their lives in Brumachuya, or strict austerity. The Hindoos believe," that any moral precepts contrary to the doctrine of MUNOO, are unworthy of praise.' The artful Brahmins attempt to do away the clear and decided, positive precept of Munoo, the acknowledged Chief of Hindoo literature, by urging, that the recommendations of more than one ought to outweigh the injunction of Munoo, which amounts to begging the question. The words of the VEDA confirm Munoo's rational doctrine, "as by means of living, still the duties usual and occasional, can be performed to purify the mind; and as by hearing of, and fixing our minds, and devoting our souls to Brumah, or the supreme spirit, we can attain it [final beatitude or absorption in Brumah]; no woman should therefore spend her life [that is, suffer death] in hopes of attaining Surga, or bliss in heaven." The Hindoo religion supposes rewards and punishments proportioned in duration to sublunary conduct, after which, according to their Metempsychosis, the soul is to undergo multiplied and various transmigrations, till it becomes so pure as to attain "absorption into Brumah," or as the Romans had it, "Est Deus in nobis, agitante calescimus illo." The woman who burns herself, is not exempt from these transmigrations; and therefore, the best

Hindoo writers recommend to her a life of abstinence and correctness, in preference to burning.

The advocates for burning say, that

women are so constituted as to be un

able to go through the prescribed rigid course of required austerity for attaining beatitude in heaven; and that by burning they at once secure thirtyfive millions of years of happiness. The writers on the other side argue, that women would act thus from improper motives of cupidity and selfishness, whereas they ought to place their glory in leading a life of purity, self-denial, and penance, according to the VEDA, and the sacred tenets of the great lawgiver Munoo. Harieta lays it down, that" unless a widow burns in the fire, she cannot get rid of her feminine body," in order that after her long term of married happiness in heaven, she might go through numberless transmigrations, and be ultimately assimilated to Brumah, or the great Deity. The sacred lawgiver Munoo says, that a life of abstinence and virtue is alone sufficient to lead the widow to this final happiness: and that to prevent a life of misconduct and impurity, burning cannot be indispensably necessary. There cannot be a more striking proof of a low state of civilization, than that women, the mothers of families, should be reckoned so totally devoid of every sense of honour and shame, that a dreadful and cruel death can alone confer a posthumous character; and that they are enticed to this, by a promise of a long course of sensuality, after which they are liable to be burnt over again, by an unavoidable return to an earthly condition. The Brahmins who made these absurd laws, are extremely immoral and licentious; and if we are to judge from among ourselves, the law, as a punishment of vice, might be more applicable to the widower, than to his unfortunate and murdered relict.

This distressing subject is frequently brought before the British Legislature; and it must be evident, that there is no law which prescribes suicide in the shape of burning on a funeral pile. If the widow, unintoxicated, declares to the English magistrate her determined resolution to be burnt with the body of her deceased husband, or with some article which (this was an artful contrivance to secure posthumous sacrifices) belonged to him, the civil

power in India can no more prevent the crime than they can human sacrifices in Temples, and the multiplied gross and immoral acts of the deeprooted and degrading systematic superstition, which in a course of centuries will yield to civilization, followed by Christianity.

Let us now consider whether, in a violation of the legal mode of burning, a remedy against a cruel death can be found. The advocates on both sides of the question, admit that the Shastras direct that the woman shall mount the BURNING PILE." Human nature was found to shrink from so dreadful a resolution, and the Brahmins to secure their victim, though unauthorized by the Hindoo law, always have the living tied to the dead body, and order that the pile shall not be lighted till this precaution renders escape from agony and suffering utterly impossible. Previously to the introduction of this diabolical contrivance, when the poor female, amidst flames and torture, attempted escape, she was held down in the fire by the inhuman monsters around her, by means of bamboos and long poles. This is any thing but “a voluntary ascent to a burning pile." It having been found that feelings of horror arose in the minds of the more humane spectators, on seeing the halfburnt sufferer escape from the flames, by the consumption of the ligatures; and that she was driven back into the fire, a cunning expedient, preventing the possibility of escape, was had recourse to. A frame surcharged with weights, was suspended over the pile. When the miserable victim began to writhe in agonies, four ruffians cut the ropes holding the frame in suspension, and it descended, so contrived as to secure the continuation of the burning sacrifice on an unhallowed altar, while the yells of surrounding savages, and the noise of drums and discordant instruments, drowned the shrieks of the dying victim. All this process is utterly unsanctioned by law; and it repeatedly prescribes, that the widow shall, of her own free will and accord, mount A BURNING PILE." She is required by law, to pronounce the Sunkulpa in these words, "I WILL MOUNT THE BURNING PILE." To be within the scope of the words, the Brahmins direct the pile to be a little lighted at one corner, just before the widow is laid on it. The Visknoo Moonshee

has it," let the wife embrace either a life of abstinence and chastity, or MOUNT THE BURNING PILE." The Noryuya Sindhoo positively directs, that no bandages, bamboos, or wood, shall be used in any shape to prevent escape. To prove that the pile must be in flames round the dead body, before the devoted widow mounts it, the Soodheekoumoode says, "Let the mother enter the fire, after the son has kindled it around his father's corpse; but to the father's corpse, and to the mother, let him not set fire. If the son set fire to the LIVING mother, he has on him the guilt of murdering both a woman, and a mother."

In the page of history, we see what human nature, under very different circumstances, and from exalted motives, is capable of enduring. Though an excellent Bishop, from a sense of remorse, and the heroic Mutius, from excited feelings, voluntarily burnt off a hand, we are not to conclude that a weak female, actuated only by cupidity and ambition, will ASCEND A FUNERAL PILE IN FLAMES, as positively required by law. The original lawgivers founded their hopes on the effects of fanaticism and religious enthusiasm. Their successors, finding human na ture unequal to encounter, voluntarily, a fiery trial, and death amidst fierce flames, perverted the law, so as to render it subservient to their atrocious purposes. We thus see, that the prevention of a dreadful crime, lies in the very enforcement of the rigour of the law; for by acting thus, where we cannot do better, we shall experience what the Brahmins did, which is, that not one woman out of a hundred destroyed illegally at present, will be found to sacrifice herself, as must be required, according to the express let ler of the original law. This procedure will save thousands; and is the only efficient remedy, till civilization and Christianity shall totally abolish a barbarous usage. It is supposed that the unnatural practice of burning arose from the frequent poisoning of Brahmins by their neglected and ill-treated wives. The law was founded on a principle of revenge; and even the recommendation of a life of unnecessary austerity, deprived the widow, in this world, of all chance of happiness. Twenty further authorities might be adduced, to shew that the motives for burning are unworthy, and that a life

of chastity and abstinence are preferable. The Sankya states this alone to be lawful, while the Meermanosha allows the choice of either. The laws declare that "no blame whatever is attached to those who prevent a woman's burning;" and also, that "all who dissuade her from burning act laudably." If the widow recoils at the sight of the raging pile, the fine is only a kahuna of couries, or about half a crown. The law prescribes in this case, that "the widow should be treated by her neighbours precisely as before."

Vishnoo Moonoo forbids burning, and the learned Pundits say, that his precept "be thou a companion of thy husband in life and in death," means a regular life, which may ensure future happiness with her husband. Mrityoonjuya says, that all writers against the practice incur no blame, because preventing the destruction of life is the strongest of the Hindoo tenets. Out of a population of a hundred millions, forty millions, at least, must be Hindoo women; and the comparatively few who immolate themselves, must be a proof that the law is understood as it ought, and that the victims who suffer, are induced to sacrifice them. selves, by artful Brahmins, and ava ricious relations. The English, on their part, will assuredly prevent nearly all of these self-murders, by seeing that the deceived and infatuated object, in her sober senses, and without interference, MOUNTS THE RAGING FUNERAL PILE; and that as this is the strict law, such conduct cannot be ob jected to. This requisite procedure will save thousands; and increases not the sufferings of the victim.

The first Bishop of Calcutta sensibly proposed, " to afford to native children instruction in useful knowledge, and especially in the English language, without any immediate view of their becoming Christians. If this were generally understood through the country, it would, I doubt not, entirely alter the condition of the people. It would give them access to our literature and habits of thinking; and the familiar use of it would tend very much to dissipate the prejudices and the indifference which now stand in the way of conversion." This sound reasoning is, cæteris paribus, applicable to the state of Ireland, where the teaching of the English language generally, is the one thing needful; and

in such a manner as to prevent the interference of the Priest under religious pretences. The stability of Roman conquests arose from imparting to conquered provinces a knowledge of their language, arts, and literature. We hold India, the brightest jewel in the crown, by, as it were, a standing miracle. While the Politician is alarmed at the fearful progress of conquest, the Theologian contemplates vast moral consequences. Our Government of India is "darkly wise, and rudely great." The hand of PROVIDENCE is visible. We see the "Sons of Japheth dwelling in the tents of Shem.”

G

JOHN MACDONALD.

MR. URBAN, Summerlands, May 3. 10 where you will, we are sure to find the Gentleman's Magazine, recommended by near one hundred years of age, and repute deservedly increasing. Impartial it certainly is; for instance, in it some of my papers (imperfect no doubt) have been attacked. Now, I like literary opposition; as it tends to elicit truth. One of my opponents threw little light on the subject; and the other, who seems to write" de omnibus rebus, et quibusdem aliis," shewed an inclination to depress, without elucidation, or shew. ing cause for mere objurgatory remarks. The very desirable plan of moderate and temperate Parliamentary Reform, stated in some of your former Numbers, appears in the public prints to be generally approved of; and the passing scene sufficiently evinces, that the unconstitutional influence of boroughholders, embarrasses even the throne itself, much to the detriment and serious injury of the general interests and public good. A great Boroughman sends his many members into the House, to support his party or views. If he be unambitious, he receives a price for each seat. The few or more holders of boroughs, make a money or other bargain with the member returned. Thus, in both instances, the corruption is apparent, while the representation of the people is quite out of the question. The right of sending members was originally granted for services rendered, or on account of money advanced to needy Princes, or to Governments requiring pecuniary aid. The members were paid for their attendance. When it became necessary to manage a House of Commons,

the situation of a member became an object of value and calculation; it resting with him, according to his principles, how he would act, in order to reimburse himself for the sum paid down for his seat. Hence arose the actual sale of what are very properly termed the ROTTEN BOROUGHS.

Whether a sum be illegally paid down, or whether the member be sent in, fettered illegally, the corrupt principle of the case is precisely the same. It has been declared by high authority in the House of Commons, that the corruption is as manifest as the sun in the firmament. Formerly, money was given openly and avowedly. At present the same effect is produced by more cautious management. The Minister of the day must carry on the Government of the country, by unavoidably taking human nature as he finds it; and says, "video meliora, proboque; deteriora sequor."

The simple plan sketched in your useful work, will at least put an end to the gross and corrupt tenure of rotten boroughs; and will, at the same time, admit members to support the moneyed and manufacturing interests, without submitting to the degrading conditions now required, and so distressing to just and honourable feelings. The principle of doing away a dan gerous and disgraceful state of things, is fully admitted, in the occasional disfranchisement of some guilty borough, while the only difference between such and the others is, that the delinquent has been found out, and detected in the guilt of bribery and corruption. It might be a fit subject of inquiry, by what means those boroughs became the property of a few Peers, rich Commoners, or of a few individuals; but as such investigation might prove a little too much, it may be refrained from; having them considered as properly. When they were bought off in Ireland and Scotland, as a necessary measure previously to the formation of an Union, it was found expedient to treat them as property, to be valued at so many years purchase. I agree with your Correspondent, that fifty-eight of the obviously worst description, should be bought, and abolished, leaving the House to consist of the round and sufficient number of six hundred members; and for good hearing, no room should contain more.

It appears to be a general opinion

now, that at least two hundred of the most close, or most corrupt boroughs ought, at a fair valuation, to be purchased with the public money, and sold, as often as they became vacant, to qualified persons possessing an income of fifteen hundred pounds a year, or one thousand pounds a year if in the army. The purchase would be publicly made, and the amount would always go into the public Treasury. This would let into the House what is much wanting, viz. Members to represent the moneyed and manufacturing interest.

The granting of additional Members to Counties, appears to be generally disapproved of, as the landed interest is reckoned sufficiently strong, as lately apparent. It seems to be generally thought, that very populous towns might have Members, on repaying to Government the original price-purchase of a borough. Under these requisite and_highly approved-of arrangements, the Minister would have his majority on the same principle which now insures it, while a great mass of positive corruption would be removed. To prevent corrupt practices in the reinaining boroughs, more strict laws, attended with high penalties, such as fine and expatriation, might be established. It is hoped that there is sufficient patriotism and morality in the Country, to carry into effect a plan of reform, against which no valid objection can be urged; and short of which, the CONSTITUTION must remain not only defective, but dangerously situated. It has been well said by eminent men, that, unless this reform takes place from within, it must from without, attended with certain calamities too fearful to contemplate. The greatest men and politicians, however otherwise opposed, have uniformly recommended this efficient description of indispensable Parliamentary Reform. If they did not carry it into effect, when in power, the weakness of human nature, and the fear of the loss of place, opposed their better feelings and principles. A Minister who possessed courage to carry through so noble a measure, would justly be thought the greatest that ever England saw. Bacon justly said, that "a stubborn retention of customs, is a turbulent thing."

Just as I was finishing this letter, Mr. Urban, the Clergyman and Church wardens called on me with briefs for building Churches, I said, "Gentle

men, I have frequently given my mite in such cases, till I ascertained that owing to IMPROPER FEES, deducted for persons in stations not requiring them, little or nothing remained for the intended sacred purpose." Were the public not too sensible of such abuse, contributions would be ample, which never can be the case, till we also have a reform in this line, being a crying evil. Were every parish in England and Wales to give only one shilling, five hundred pounds would be raised; but the fees and drawbacks absorb nearly all that is collected from old ladies who mean well, and have not heard of the fees.

Mr. URBAN,

JOHN MACDONALD.

May 5.

IT is perfectly amusing to see the zeal which has been displayed about affixing the Decalogue to an Altar-screen. Until, however, it be admitted, that the exception is the rule, the almost universal compliance with the Canon in that respect, refutes the idea of its having become obsolete. But the necessity which caused its enactment having ceased, affords, in my view, a much safer and more decorous ground of arguing against its enforcement, when inconvenient, than any attack upon the good and Holy Fathers of our Church, who enacted it. The time of its enactment shows that it was as much directed against Puritanism as against Popery. The keeping constantly before the people the Ten Commandments, was then, and still is, an admirable way of guard. ing against all enthusiasm, by teaching that Faith without works is dead."

E. I. C. calls Bishop Hooper fanatical. His fanaticism probably only consisted in the use of this argument, which is founded in common sense; that an altar implies a sacrifice; and that where there was no sacrifice, there needed no altar. E. I. C. seems highly gratified, that lately stone altars have been erected, and the covering dispensed with, and that too under the sanction of authority. I really feel very inquisitive for the knowledge of the parties who have been such consistent Protestants; and I think they would be rather puzzled, if asked, "what possible use they could make of these altars?" The three ideas, altar, sacrifice, transubstantiation, are so closely allied, that the