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xxii. 2-46. xxiii. xxiv. 42-51..
MARK ii. 15-28. iii. 31–35. iv. 2-32. vii. 5–23. viii. 34-38, ix. 33–50. X. 13-31, 35-45. xi. 24-26. xii. 13–34. 41–44. LUKE iv. 16–27 v. 30-39. vi. 1-9, 20-49. vii. 36–50. viii. 4-21. ix. 46-62. X. 1-16, 21-42. xi. 1-13, 27, 28, 33-52. xii. xii. 1-9, 14-35. xiv. xv. xvi. xvii. 1-10. xviii. 1–30. xix. 12—27. xx. 19_39. xxi. 1-4. John iii. 1-21. iv. 23, 24. vi. 27. viii. 3-11. ix. 39-41.
xv. 1-17. If the reader will inspect the Gospels with the above enumeration, he will derive, from the omissions as well as from the actual selections, much information as to the views of the Compiler respecting the course to be pursued, in the first instance at least, in communicating the Gospel to his countrymen. As respects our own country, it appears
useless to reprint the compilation. More information is to be derived from the proposed examination, than from merely considering the selections themselves : and for employment among Christians, (in education or in private reading,) the omissions, as well as the repetitions, would render it far less advantageous than a more digested and comprehensive compilation, or than the employment of a select series of passages in the common copies of the New Testament.
The following extracts from the Periodical Accounts relative to the Baptist Missionary Society, vol. vi. pp. 106—109, are of the date of 1816. They are interesting materials for the history of the Indian Philosopher. I am indebted for them to Mr. Fuller.
“ Rama-mohuna-raya, a very rich Rarhee Brahmun of Calcutta, is a respectable Sungskrita scholar, and so well versed
in Persian, that he is called Mouluvee-Rama-mohuna-raya : he also writes English with correctness, and reads with ease English mathematical and metaphysical works. He has published in Bengalee, one or two philosophical works, from the Sungskrita, wbich he hopes may be useful in leading his countrymen to renounce idolatry. Europeans breakfast at his house, at a separate table, in the English fashion ; he has paid us a visit at Serampore, and at a late interview, after relating an anecdote of Krishna, relative to a petty theft by this god, he added, “The sweeper of my house would not do such an act, and can I worship a god sunk lower than the man who washes my water-closet?' He is at, present a simple theist, admires Jesus Christ, but knows not his need of the atonement. He has not renounced his cast, and this enables him to visit the richest families of Hindoos. He is said to be very moral; but is pronounced to be a most wicked man by the strict Hindoos."
Subjoined to thls pássage is a copy of Rammohun Roy's Preface to his Translation of the Abridgment of the Vedanta. The note closes as follows.
“Of this man Mr. Yates writes thus, in a letter, dated Aug. 1816: 'I was introduced to him about a year ago : before this, he was not acquainted with any one who cared for his soul. Some time after, I introduced Eustace Carey to him, and we have had repeated conversations with him. When I first knew him, he would talk only on metaphysical subjects, such as the eternity of matter, the nature and qualities of evidence, &c. but he has iately become much more humble, and disposed to converse about the gospel. He has many relations, Brahmuns, and has established religious worship among them. He maintains the unity of God, and hates all the heathen idolatries. He visited Eustace lately, and stayed to family-prayer, with which he was quite delighted Eustace gave him Dr. Watts's Hymns: he said he would treasure them up in his heart. He has been at Serampore once, and has engaged to come and see me in the course of a few weeks. He has offered Eustace a piece of ground for a school.””
The mention of Dr. Watts's Hymns leads me to narrate the following characteristic fact. It was a common practice with the Rajah, as he went to public worship, to read some of Dr. Watts's Hymns for Children; and he frequently dwelt with great and earnest interest on the verse,
“ Lord ! how delightful 'tis to see
A whole assembly worship thee :
The Conferences between an advocate for, and an Opponent of, the practice of Burning Widows Alive, of which a Translation is subjoined to the Veds, give us an opportunity of observing, not only the tenaciousness with which the superstitious Brahmins clung to this horrid sacrifice, and the grounds on which it was defended, but also the acuteness of the Reformer's mind, and the logical adroitness with which he reasoned from common admissions : still more, they display his views of the character and circumstances of the female sex, the diffusion of which in Hindostan must tend to elevate them to their due rank in society.
“The faults which you have imputed to women (says the Opponent) are not planted in their constitution by nature ; it would be, therefore, grossly criminal to condemn that sex to death merely from precaution. By ascribing to them all sorts of improper conduct, you have indeed successfully persuaded the Hindoo community to look down upon them as contemptible and mischievous creatures, whence they have been subjected to constant miseries. I have, therefore, to offer a few remarks on this head.
“ Women are in general inferior to men in bodily strength and energy; consequently the male part of the community, taking advantage of their corporeal weakness, bave denied to them those excellent merits that they are entitled to by nature, and afterwards they are apt to say that women are naturally incapable of acquiring those merits. But if we give the subject consideration, we may easily ascertain whether or not your accusation against them is consistent with justice. As
their inferiority in point of understanding, when did you ever afford them a fair opportunity of exhibiting their natural capacity ? How then can you accuse them of want of understanding? If, after instruction in knowledge and wisdom, a person cannot comprehend or retain what has been taught him, we may consider him as deficient; but as you keep women generally void of education and acquirements, you cannot, therefore, in justice pronounce on their inferiority On the contrary, Leelavutee, Bhanoomutee (the wife of the prince of Kurnat), and that of Kalidas, are celebrated for their thorough knowledge of all the Shastrus : moreover in the Vrihudarunyuk Opunishud of the Ujoor Ved it is clearly stated, that Yagnuvulkyu imparted divine knowledge of the most difficult nature to his wife Muitreyee, who was able to follow and completely attain it!
“ Secondly. You charge them with want of resolution, at which I feel exceedingly surprised : for we constantly perceive, in a country where the name of death makes the male shudder, that the female, from her firmness of mind, offers to burn with the corpse of her deceased husband; and yet you accuse those women of deficiency in point of resolution”. Transl. pp. 251, 252.
The Hindoo Sage then proceeds to defend the female sex (3dly) in reference to trustworthiness, and (4thly) to the subjection of the passions, in comparison with men ; and in the close of the discussion he gives a picture of the degradation to which the women of Hindoostan are exposed, from which I must extract the following parts.
Fifthly. The accusation of their want of virtuous knowledge is an injustice. Observe what pain, what slighting, what contempt, and what afflictions their virtue enables them to support! How many Kooleen Brahmins are there who marry ten or fifteen wives for the sake of
that never see the greater number of them after the day of marriage, and visit others only three or four times in the course of their life. Still amongst those women, most, even without seeing or receiving any support from their husbands, living dependent on their fathers or brothers, and suffering much distress, continue to preserve their virtue ; and when Brahmans, or those of other tribes, bring their wives to live with them, what misery do the women not suffer ? · At marriage the wife is recognized as half of her husband, but in after-conduct they are treated worse than inferior animals”. He then details the various menial and, still more, degrading services required by their husbands, and continues as follows:
6. In case of any fault or omission in the performance of those labours, they receive injurious treatment. Should the husband acquire wealth, he indulges in criminal amours to her perfect knowledge, and almost under her eyes, and does not see her perhaps once a month. As long as the husband is poor, she suffers every kind of trouble, and when he becomes rich she is altogether heart-broken. All this pain and affliction their virtue alone enables them to support. Where a husband takes two or three wives to live with him, they are subjected to mental miseries and constant quarrels. Even this distressed situation they virtuously endure. Sometimes it happens that the husband, from a preference for one of his wives, behaves cruelly to another, Amongst the lower classes, and those even of the