whole clause, so long as the latest posterity.-Entirely different the ancient versions. They regard it as compounded of. i. q. and i. q. to him, and suppose it pointed or Hence the meaning, till he comes to whom it (the sceptre or the dominion) belongs. Comp. Ezek. 21: 32

till he comes to whom the right belongs, (Sept. xaket,) i. e. the Messiah. Perhaps Ezekiel had reference to this passage in Genesis, and gives its true interpretation. Aqu. Symm. and Sept. (according to the majority of MSS.) aτóкeiraι. Syr. Saad. is, cujus est. Onkelos: Messias, cujus est regnum. Targ. Jerus. Sept. (according to the usual reading) rà åπokeiμeva avrÿ, what is reserved for him.”—p. 600.

It is scarcely necessary to apprize our readers, that Gesenius is a punctist, and that his philological works proceed on the general principles of the vowel system of the Hebrews. Not that he is blindly devoted to it, or regards the points as co-eval with the letters. On the contrary, he considers the system as having been first partially introduced in the fifth, and only completed during the sixth or seventh century. But, considering the very consistent, deep, and fundamental view, which the points give of the structure of the Hebrew; the perfect accordance of the system with that of the Syriac and Arabic, the latter of which is a living language; and the circumstance, that it gives an accurate, and, for the most part, a clear account of the manner in which the Jews of the first four centuries of the Christian era understood the text of the Old Testament, he is decidedly of opinion, that all who are desirous of becoming thorough Hebrew scholars, and of applying their learning to the elucidation of the Scriptures, ought to make themselves masters of it: a task of little practical

difficulty, and requiring only a very temporary application.

Convinced, as we deeply are, of the immense importance of an accurate and consistent knowledge of the Hebrew, in all who engage in the sacred and responsible office of expounding the Sacred Scriptures to their fellow-men, we do most earnestly recommend them to purchase copies of this Lexicon, for which we are under the deepest obligations to Mr. Gibb. We rejoice to learn that several hundred copies have already been forwarded to the Universities, and feel confident, that in proportion as the book is known, will be the value put upon it, and the abandonment of those loose and fanciful theories of Hebrew interpretation, which have disgraced our theological literature, and brought the study of the language into no small degree of disrepute and neglect.

WORKS RELATING TO RELIGION IN INDIA.

Substance of the Speech of John Poynder, Esq. at the Courts of Proprietors of East India Stock. held on the 21st and 28th days of March, 1827.-London: Hatchard and Son. 8vo. 6s.

The Suttees' Cry to Britain; containing Extracts from Essays published in India, and Parliamentary Papers on the Burning of Hindoo Widows; showing that the Rite is not an Integral Part of the Religion of the Hindoos, but a horrid Custom, opposed to the Institutes of Menu, and a Violation of every Principle of Justice and Humanity: respectfully submitted to the Consideration of all who are interested in the Welfare of British India; and soliciting the Interference of the British Government, and of the Honourable the Court of Di

arises; may we not ask, with indignation, what has Britain done to compensate India for the wrongs which it has inflicted, and for the benefits which it has derived from it? We are not insensible to the advantages which the population of our eastern territories derive, from the comparatively mild and benevolent sway of British authority over lands, that for hundreds of ages were scourged by eastern despotism; and which providence appears to have placed in our power for the wisest and most benevolent purposes. But it is too

-evident we have been more disposed to promote our own advantage, than the good of that vast empire, and that many things remain to be done to wipe away the reproach which our neglect and misconduct have justly incurred.

The works now on our table present some melancholy, and some pleasing views of India. The former, we are sorry to say, greatly preponderate; but we encourage the hope that the dawn of a bright and glorious day has commenced, and that the work which has been so long delayed, will, nevertheless, go on on with vigour and constantly-accelerating progress. The field is a world in itself, the difficulties are many; but Christian principles and perseverance will overcome them all; and the return will, at last, more than compensate every labour and every sacrifice. God will assuredly in due time establish his kingdom in that vast world of souls.

For several years, in various ways, the subject of Suttees, and other cruel and abominable practices in India has been brought before the public of Great Britain. We are sorry to remark that it has not commanded that attention to which we think its importance is entitled; or that the feelings of the country have been sufficiently roused to it.

It must be the fault of the people themselves, if that is not the case now, as the appeals which have been made are of such a nature as must leave us destitute of the plea of ignorance, and every other

excuse.

To Mr. Poynder, the East India Company, and the country at large, are deeply indebted for having brought the subject of human sacrifices in India before the Proprietors, in a speech full of information, replete with sound principles, and pregnant with appeals of the most powerful and touching nature to all the feelings of the heart, and to every consideration of liberal policy and enlighted legislation.

At a meeting of the Proprietors of the Honourable Company, held on the 21st and 28th days of March, 1827, he moved and carried the following resolution :—

"That this Court, taking into consideration the continuance of human sacrifices in India, is of opinion that, in the case of all rites, or ceremonies, involving the destruction of life, it is the duty of a Paternal Government to interpose for their prevention; and therefore recommends to the Honourable Court of Directors to transmit such instructions to India, as that Court may deem most expedient for accomplishing this object, consistently with all practicable attention to the feelings of the natives.”—p. iii.

In support of this humane and moderate resolution, the Honourable mover spoke, we believe, more than six hours, and was supported in an able and eloquent speech by Randle Jackson, Esq. Both of these speeches are now before the public, and we beg in the most earnest manner to solicit attention to them. It is impossible for us to do justice to the subject, if our readers will not peruse the published documents, and judge for themselves.

Mr. Poynder shows, from returns made to Parliament, that in the three Presidencies, in the space of

burnt on the funeral piles of their deceased husbands; leaving, at the Presidency of Bengal alone, five thousand one hundred and twentyeight children, motherless, as before they had been fatherless. What a horrible view of matters does this present to every Christian and benevolent heart. It is unnecessary to dwell on individual cases of cruel suffering. The minds of our readers are now familiar with them; but it is impossible fully to realize the awful distress which must continually go on where this cruel Moloch bears sway.

Mr. P. has successfully shown, that the Company possess all the power which is requisite to extinguish the fires of this frightful superstition; and he has shown no less satisfactorily that this power may be exercised with the most perfect safety to our own empire. The authorities which he quotes on this subject are numerous, and of the most decided character. The following quotations are worthy of attention.

"Extract of a Letter addressed by Mr. Bird, the Magistrate of Benares (the holy City) to Messrs. Brook, Smith, Russell, and Wynne, the four Judges of the Court of Circuit for that division, accompanying his returns of Suttees for the year 1815, dated 23rd July, 1816.

"After reporting a successful interposition of authority in forbidding an illegal sacrifice, he adds she was thereby saved from meditated self-destruction, without any exertion of authority beyond that of simply informing her, that her application to be permitted to become a Suttee could not be complied with.'

"He then mentions another positive refusal in a similar case, and adds, 'my orders for that purpose reached the officers as Ghoorna (the intended victim) was actually on the way in a Palanquin to ascend the pile; and she was brought back to her home, without any obstacle, by means of the very conveyance in which she had quitted it. This interference was not in the least objected to, or considered as an infringement on established usage, N. S. No. 37.

"This recommendation is from a Resident Magistrate of a City, which he says, is full of religious enthusiasm,' and who had yet himself prevented two Suttees from taking place there.

"In one case mentioned in the Parlimentary papers, a sacrifice is prevented from the trifling circumstance of the woman being first required to burn her finger-an initiatory part of the ceremony which deterred her from proceeding.

"Extract of a letter from Mr. Watson, Judge to the Court of Nizamut Adawlut. Dated Allypore, 16th April, 1816.

"The letter from the Magistrate of Chinsurat deserves the serious attention of the Nizamut Adawlut, and Government.' [It is no where given in the Parliamentary papers.] It appears that this abhorrent, and often utterly illegal practice was forbidden by the foreign Governments of those settlements, and that the prohibition was obeyed without a murmur. So little do the people appear to have interested themselves in the affair, that we find, from Mr. Forbes's letter, that the mere publication of an Order from himself, prohibiting the practice, effectually prevented it; and that no single instance of a woman burning herself has occurred since. We really think there is as little justification for a woman to burn herself, as for a Rajkoomar to destroy his daughters at their birth, burying alive for the leprosy, where the party is desirous to die; human sacrifices at Saugor, putting sorcerers to death, or killing a human creature by any other means, without justification or excuse; all of which are expressly made capital offences. By the regulations, the killing in all these instances, (especially that contained in Sect. 3. of Regulation of 1799, where the desire of the party slain will not justify the killer,) has quite as much in its favour on the score of erroneous prejudice and superstition, and perhaps of religion, as the practice of Suttee. But we do not find that the punishment of death, denounced against these crimes, has at all been considered by the people as an infringement of that complete toleration in matters of religion which it has been a fundamental principle of the British Government to allow. And there can be no doubt that the practice of

G

Sullee might be as easily checked and prevented, throughout the British territories, as any of the other murderous practices above referred to. We have the fact, that its suppression at the foreign Settlements was effected without the slightest difficulty.' pp. 139-142.

These are but a very small part of the mass of evidence which Mr. Poynder has adduced, and by which he successfully proves the perfect ease and safety with which Suttees may be abolished. His speech, however, is not limited to this species of cruelty; it extends also to the system which is pursued at Juggernaut, and various other cruel practices of that bloody superstition. Of these he gives the following description.

"[.] Immolation of children drowned in fulfilment of a vow prevails in different parts of India, as well as at Saugor, but particularly at an annual festival on the banks of the Brumhu-pootru, a river on the eastern borders of Bengal. In these cases, the mother induces her child to venture beyond its depth, when she abandons it to perish. (Ward, Vol. 2, p. 122.) As these vows make a part of the popular superstition, there can be no doubt they are frequent in other parts of the country. [2.] Immolations of victims under the Car of Juggernaut, in Orissa, which will be noticed more fully hereafter.

[3.] Immolations of the diseased and dying on the banks of the Ganges and other rivers deemed sacred. Brought from home, in the scorching heat of the day, or the dews of the night, they are besmeared with the mud of the river, and

the water of it is poured down their throats. The relations always assist, and Mr. Ward mentions a painful case; while Mr. Carey says, he witnessed at Catua, (70 miles north of Calcutta,) the burning of a Leper, as follows:-A pit, about ten cubits deep was dug, and a fire kindled at the bottom. The man, on feeling the fire, begged to be taken out, and struggled hard for that purpose. His mother and sister, however, thrust him in again, and he was cruelly burnt alive.'

[4.] Immolation of persons in health by drowining.-A captain in the military service, who resided at Allahabad for some time, says, he saw one morning, from his own window, (which commanded a view of the junction of the Jumna, and the Ganges,) 16 females drown themselves as a religious rite, assisted by multitudes, as at the Suttees.

"Dr. Robinson, of Calcutta, when residing at the same place, was informed of 11 persons who had just been drowned there, in a way of peculiar horror, which he describes -In each case the victim was attended by Brahmins and others -12 were intended for destruction, but one escaped other side of the river, and was saved. for protection to the police station on the The Brahmins followed him with sticks in a boat, resolved, if possible, not to lose their prey.

"Well may another resident, since at the same station, write as he does. Is there none to pity, no arm to rescue these victims, daily casting themselves into the Jumna?'

tion of two rivers, is esteemed doubly sacred, the same abominations go on at every other sacred river, and are practised throughout the country.

"Although this place, from the junc

[5.] The practice of burying the dead by the Jogees, or Tribe of Weavers, has been already noticed--the mode of which is, that a large grave is dug-the widow sits in the centre, with the dead body on her knees, and encircled in her arms. The earth is thrown in by her own children and other relations, who press it down, as it rises, with their feet. She sees it ascend higher and higher, till she is suffocated by the accumulation, and perishes."--pp. 224-226.

Part of this extract refers to Juggernaut, into all the circumstances counected with whose wor

ship,

and its establishment by law, and its support by regular taxation, and its propagation by pilgrim hunters, Mr. P. does not enter so fully as Mr. Peggs does in one of his pamphlets. What will our readers think of the details contained in the following passage:

"As I resided at Cuttack for nearly three years and a half, and have been at the great festival in 1824 and 1825, I may be excused in adding a few lines to the above evidence of the misery of pilgrimage.--I have seen three persons measuring their way to the temple by constant prostration. At Cuttack and Pooree I have seen numbers of the dying and dead pilgrims; and one morning, at Pooree, I counted between twenty and thirty skulls in one place. A few hundred yards from my residence at Cuttack, near the ford to Pooree, at the time of the great festival, effluvia from the dead bodies has been very noisome, nor is there any allowance