creation; and whofe comprehenfive benevolence felected man, the center of knowledge, to have dominion and authority over the reft; and, having beftowed upon this favourite object judgment and undertanding, gave him fupremacy over the corners of the world.' Nor are thefe to be regarded as refined fentiments of later times. The Brahmins being confidered by the Mahomedan conquerors of India as the guardians of the national religion, have been fo ftudiously depreffed by their fanatical zeal, that the modern members of that order are as far inferior to their ancestors in fcience as in power. It is from the writings of their ancient Pundits that they derive the moft liberal fentiments which they entertain at prefent, and the wildom for which they are now celebrated has been tranfmitted to them from ages very remote. lofophers which I have celebrated. Of thefe Ifhall now produce one which I formerly mentioned, and refer my readers for others to the work itfelf: O mighty being,' fays Arjoon, who art the prime Creator, 'eternal God of Gods, the World's 'manfion. Thou art the incorruptible Being, diftinct from all things tranfient. Thou art before allGods, the ancient Pooroof [i. e. vital foul,] and the Supreme Supporter of the universe. Thou knowest all things, and art worthy to be known; thou art the SupremeManfion, and by thee, O infinite Form, the universe was spread abroad.-'Reverence be unto thee before and 6 behind; reverence be unto thee on all fides; O thou who art all in all. Infinite is thy power and thy glory. -Thou art the father of all things, animate and inanimate. Thou art the wife inftructor of the whole, 'worthy to be adored. There is ' none like unto thee; where then, in the three worlds, is there one above thee? Wherefore I bow down; and, with my body proftrate upon the ground, crave thy mercy, Lord! Worthy to be adored; for thou fhouldest bear with me, even as a father with his fon, a friend with his friend, a lover with his beloved.' A defcription of the Supreme Being is given in one of the facred books of the Hindoos, from which it is evident what were the general fentiments of the learned Brahmins concerning the divine nature and perfections: As God is immaterial he is above all conception; as he is invifible, he can have no form; but from what we be That this affertion is well founded we are enabled to pronounce with certainty, as the most profound my!teries of Hindoo theology, concealed with the greatelt care from the body of the people, have been unveiled by the tranflations from the Sanfkreet language lately published. The principal defign of the Baghvat-Geeta, an epifode in the Mahabarat, a poem of the highest antiquity, and of the greatest authority in India, feems to have been to establish the doctrine of the unity of the Godhead, and from a juft view of the divine nature, to deduce an idea of what worship will be molt acceptable to a perfect Being. In it, amidst much obfcure metaphyfical difcuffion, fome ornaments of fancy unfuited to our taste, and fome thoughts elevated to a tract of fublimity into which our habits of judgment will find it difficult to pur-knowing all things, and prefent fue them, we find defcriptions of the Supreme Being entitled to equal praife with thofe of the Greek phi hold of his works we may conclude, that he is eternal, omnipotent, every where.' To men capable of forming fuch ideas of the Deity, the public fer Mr. Haftings's Letter, prefixed to the Baghvat Geeta, p. 7. vice vice in the Pagodas must have appeared to be an idolatrous worship of images, by a fuperftitious multiplication of frivolous or immoral rites; and they must have seen that it was only by fanctity of heart, and purity of manners, men could hope to gain the approbation of a Being perfect in goodness. This truth Veias labours to inculcate in the Mahabarat, but with the prudent referve, and artful precautions, natural to a Brahmin, ftudious neither to offend his countrymen, nor to diminish the influence of his own order. His ideas concerning the mode of worshipping the Deity, are explained in many striking paffages of the poem, but unwilling to multiply quotations, I fatisfy myfelf with referring to them.* When we recollect how flowly the mind of man opens to abftract ideas, and how difficult (according to an obfervation in the Mahabarat) an invisible path is to corporeal beings, it is evident that the Hindoos must have attained an high degree of improvement before their fentiments rofe fo far fuperior to the popular fuperftition of their country. The different ftates of Greece had fubfifted long, and had made confiderable progrefs in refinement, before the errors of falfe religion began to be detected. It was not until the age of Socrates, and in the fchools of philofophy established by his difciples, that principles adverfe to the tenets of the popular fuperftition were much propagated. A longer period of time elapfed before the Romans, a nation of warriors and statesmen, were enlightened by fcience, or ventured upon any free difquifition concerning the objects or the rites of worship authorized by their ancestors. But in India the happy effects of progrefs in fcience were much more early confpicuous. Without adopting the wild computations of Indian chronology,according to which, the Mahabarat was compofed above four thousand years ago, we must allow, that it is a work of very great antiquity, and the author of it difcovers an acquaintance with the principles of theology, of morals, and of metaphyfics, more just and rational than feems to have been attained at that period by any nation whofe hiftory is known. But fo unable are the limited powers of the human mind to form an adequate idea of the perfections and operations of the Supreme Being, that in all the theories concerning them, of the most eminent philofophers in the most enlightened nations, we find a lamentable mixture of ignorance and error. From thefe the Brahmins were not more exempt than the fages of other countries. As they held that the fyftem of nature was not only originally arranged by the power and wifdom of God, but that every event which happened was brought about by his immediate interpofition, and as they could not comprehend how a being could act in any place unless where it was prefent, they fuppofed the Deity to be a vivifying principle diffused through the whole creation, an univerfal foul that animated each part of it. Every intelligent nature, particularly the fouls of men, they conceived to be portions feparated from this great fpirit, to which, after fulfilling their deftiny on earth, and attaining a proper degree of purity, they would be again re-united, In order to efface the ftains with which a foul, during its refidence on earth, has been defiled, by the indulgence of fenfual and corrupt appetites, they taught that it must país, in a long fucceflion of tranfmigrations, through the bodies of different animals, until, by what it fuffers and what it learns in *Baghwat Geeta, p. 55, 67, 75, 97, 119. the bitants not only in a flate of fociety and improvement far inferior to their own, but different in their complexion, and in all their habits of life. Men in every stage of their carcer are fo fatisfied with the progrefs made by the community of which they are members, that it becomes to them a ftandard of perfection, and they are apt to regard people, whole condition is not fimilar, with contempt and even averfion. In Africa and America, the diffimilitude is fo conipicuous, that, in the pride of their fuperiority, Europeans thought themfelves entitled to reduce the natives of the former to flavery, and to exterminate thofe of the latter. Even in India, though far advanced beyond the two other quarters of the globe in improvement, the colour of the inhabitants, their effeminate appearance, their unwarlike fpirit, the wild extravagance of their religious tenets and ceremonies, and many other circumftances, confirmed Europeans in fuch an opinion of their own pre-eminence, that they have alway viewed and treated them as an inferior race of men. Happy would it be if any of the four European nations, who have, fucceffively, acquired extenfive territories and power in India, could altogether vindicate itfelf from having acted in this manner. Nothing, however, can have a more direct and powerful tendency to infpire Europeans, proud of their own fuperior attain. ments in policy, fcience, and arts, with proper fentiments concerning I the people of India, and to teach them a due regard for their natural rights as men, than their being accuftomed, not only to confider the Hindoos of the prefent times as a knowing and ingenious race of men, but to view them as defcended from ancestors who had attained to a very high degree of improvement, many ages before the leaft ftep towards civilization had been taken in any part in Europe. It was by an impartial and candid inquiry into their manners, that the Emperor Akber was led to confider the Hindoos as no less entitled to protection and favour than his other fubjects, and to govern them with fuch equity and mildness, as to merit from a grateful people the honourable appellation of The Guardian of Mankind.' It was from a thorough knowledge of their character and acquirements, that his Vizier, Abul Fazel, with a liberality of mind unexampled among Mahomedans, pronounces an high encomium on the virtues of the Hindoos, both as individuals and as members of fociety, and celebrates their attainments in arts and sciences of every kind. If I might prefume to hope that the defcription which I have given of the manners and inftitutions of the people of India could contribute in the smallest degree, and with the most remote influence, to render their character more respectable, and their condition more happy, I fhall clofe my literary labours with the fatisfaction of thinking that I have not lived or written in vain. For the NEW-YORK MAGAZINE. A FRAGMENT. Fa tafte for the beauties of nature, and a capacity for their enjoy ment, are indications of fenfibility of heart and virtuous difpofition of foul, Lifander poffeffed them in an eminent degree. Nothing afforded him a more exalted refinement of pleasure than viewing a variegated landscape, the fetting fun, or listening to the foft found of falling waters and the melody of birds. The neighbouring peafants looked up to him as a being of of a superior order, aftonifhed at his wifdom, and wondering at what they called his fingularities. Enthufiaftically fond of nature in her native fimplicity, he was frequently induced to retire from active life and contemplate the beauties of creation. In one of his excurfions in purfuit of natural curiofities, he afcended a lofty craggy mountain, which to all appearance human foot had never trod before: impelled by his natural enthusiasm, and the infatiable principle of curiofity, he continued his exertions till he reached the fummit.-How beautiful, how pleafing, fays he, is the tranfition! Surely this is a foretafte of thofe joys which happy fouls experience in their tranflation from the barren defert of life to an ever-blooming fpring; a happiness rendered more exquifitely delightful by a ftriking contraft. For the impenetrable gloom which furrounded me in my afcent, a thorny path entangling my feet, and pendent rocks threatening me with deftruction, I am in poffeffion of an extenfive and moft charining profpect. How gloriously does yond refulgent luminary fhine, whofe genial rays were lately hidden from my fight by the thick foilage that furrounded me! The wefters horizon is rendered magnificently grand by his refracted rays; while yond glittering lake appears like a fea of fluid gold by their reflection-The fertile meadows are doubly beautiful: even the hills, which in the bright blaze of day feemed barren, appear as the verdant lawn-The winding vallies and towering hills reprefent a beautiful appearance of light and fhade-The little lambs fport upon the hills-The melodious ftrains of the feathered choir echo from the groves-The afcending smoke only marks where ftand the lonely cottages -The induftrious hufbandmen are returning from their toil; while a train of ruftic youth join the dance To add to the foft enchantment of the fcene, his ears were delighted by the mellifluous founds of a lute more melodious than the strains of Philomel. He infenfibly directed his steps to the place from whence the founds appeared to flow. As he approached it ceafed, and the voice of thankf giving and praise fucceeded. O Almighty Parent of the univerfe! permit a reptile of the duft to join the grand choir of universal nature in fpeaking thy praile. Man is filent, who ought to be the mouth of this lower creation; while things animate and inanimate manifeft thy glory. Thy benevolence and goodnefs fhine forth refulgent in the creation of the great chain of Being, from the grovelling infect to the exalted feraphim; but more particularly in thofe links which Thou haft endowed with the power of contemplating and adoring Thee-Thy infinite Power and Wifdom burft upon our eyes when we behold thofe myriads of fhining worlds that encircle us, forming a most beautiful, harmonious, and flupendous fyftem-Thy beauty is conpicuous in the lovelinefs of fpring, thy bounty in autumnal plenty; nor is winter filent in thy praife. But thefe fcenes are loft in the brighter glory of thy mercy manifefted in the wonderous plan of Redemption and of Grace. Irradiate my foul by thy heavenly wifdom: Enable me to adore and love Thee fupremely; to imitate Thee in all thy imitable perfections; and grant me a diffufive benevolence to all thy creatures.' His impatience to fee the author of of thefe pious fentiments induced him to prels forward through the intervening thicket:-The holy Anchorite started at the ruftling of the leaves, and appeared to be ftruck with aftonishment at the fight of Lifander. After he had recovered from the first impreffions of fo unexpected a fcene, he rofe from his knees and advanced to meet him. To what bleft power fhall I attribute the conducting of thy fteps to this lonely place? Forty years have now elapfed fince I left the abodes of men, and took up my dwelling in this (as I then thought) inacceffible retreat; during which period I have not held converfe with man. My fon, the evening advances, the darkness of night will not conduct thee through the endlefs mazes which lead from this place. Tomorrow's early fun fhall guide thee on thy way remain with me to night, I will refresh thee with the beft my cell affords, and relate the feries of events which induced me to forlake human fociety. unpitied and unnoticed. My na ral difpofition was, if poffible, rendered worfe by adverfity. I felt the power of every principle that could actuate the heart of the most unfeeling mifanthropift. I confidered mankind as my most inveterate enemies; and at this early period of my life I proclaimed an irrevocable war against my fpecies. I now applied myself wholly to the pursuit of gain, and in a few years obtained what others would have called a competency. At this time I contracted an acquaintance with a lady, the daughter of a wealthy merchant, whom I married in oppofition to the moft pofitive injunctions of her father: the confequence was, he difowned her as his child.-Although the poffeffed every qualification that could beautify the mind of a female, and form the most affectionate partner, yet I felt an unconquerable chagrin in not accomplishing the intention for which I married her-the poffeflion of her fortune. After I had risen to opulence I found easy access to power; this power I made an instrument of accumulating greater wealth; which was at length as boundless as my defires. The morality or immorality of actions had no influence with me: When I take a retrofpective view of my past life I am ftruck with horror and astonishment; I turn from the icene in hafte and reflect upon the prefent: I then confider myself as a living monument of the forbearance and mercy of God. Time how--Religion, benevolence, friendship, ever has enabled. me to look back with lefs acute fenfations: and though it should fting my foul with remorfe I fhould be culpable to omit the relation of my cafe to one whom it might effentially benefit and inftruct. I was born and educated amidst affluence and grandeur; naturally of a proud afpiting difpofition which my mode of education was not calculated to eradicate. In confequence of a change of affairs in the ftate, my father was depofed from the honourable and lucrative office which he held; and by a series of unforeseen evils reduced to the lowest ebb of poverty; in which fituation he died fenfibility, humanity, I confidered as empty founds, words without meaning. Often have I exacted the last mite from the difconfolate widow; wrenched the bread from the mouth of the helpless orphan; deprived the aged of the fupport of his declining years, and heaped afflictions on the head of the diftreffed. What grieved me most was, a consciousness of a want of power to acquire the degree of malignity I could have wifhed. Had an empire fallen to my lot, I fhould have rendered my name eternally execrable among men: a Dyonifius, a Nero, or Caligula, would have been, when compared to me, as a Titus or Marcus |