LETTER XIV.

GUNGOOTRA, THE 27TH POUS

Krishen Churn Gooroo to Ram Chunder.

you

The progressive knowledge which your letters display, and the taste you already evince for the investigation of truth, and those correct notions of right and wrong, which have their foundation only in the Christian Religion, convince me, that you will at length fully adopt the which tenets of that faith, and abandon those erroneous principles, admit even now that you adhere to more from the reverence, which their antiquity inspires, than from the conviction of their intrinsic truth and authenticity. That such an improved knowledge of things begins to force itself on your understanding, I have the more reason to be glad, as I am inclined to think, that the pains I have taken to inculcate in your mind an early love of truth, and an acquaintance with the fundamental principles of reason, have been chiefly instrumental in forming

it.

In last letter, however, I observe you very erroneously set your forth the pre-eminence of the Shasters, in providing such various rules for all the daily occupations of life, which are not to be found in the Christian code. On further reflexion you will find this very circumstance affords an important proof of their imperfection. For all these maxims it may be observed, which pretend to guide the conduct of individuals, enjoin only a superficial observance of ceremonies, without reference to the principle, from which our actions proceed, differing in this respect from the precepts of Christianity, that the former are like the artificial wires and springs, by which the limbs and other mechanical powers of the body may be made to perform certain actions, the latter like the vital warmth, which penetrates the whole system, and reaches to the heart, gives life and energy and volition to every part of the frame.

It is the character of that enlightened religion, by which Christians guide their conduct, not to lay down laws for the minute observances of life, but to form the disposition, and give a right direction to the heart. It considers man as nature confesses him to be, a free moral agent, and in that character rather aims to direct the motives, which give impulse to his actions, than to cramp or impede by a detailed and partial law, what all nature has declared to be free. and at our own disposal.

It is its purpose to frame and modify the heart, but to leave the is sue to our own will. It acts therefore, by general, and not by circum stantial, laws. It considers the diversity of the human race, scattered over the earth, with the variety of climate, of dispositions, of cast, of manners, and Government; the various aspect hence displayed in the peculiar character of each nation, and the distinct classes of men in each individual society. Led by such an extensive view of man, the divine author of nature foresaw, what no mortal legislator could ever do. He foresaw that no code of laws could possibly be framed, applicable to so many and such various wants; that one only possession, or principle was common to all mankind, derived from the same essence, and partaking

of the same attributes.

This therefore it was his design to mould, and for the Government of this and this alone, laws where to be prescribed. The Christian

therefore was the first, the sole religion, which directed its laws to the thoughts of the heart.

This then is the characteristic excellence of the morality of the Gospel. This is the peculiar feature, which so remarkably points out its divine origin, and confesses it to be the work of uncreated wisdom, and not the work of man. Other systems of religion may be well adapted to any particular country, but this alone is applicable to all mankind alike. In every other system you may trace the local circumstances, under which it arose, and its partial application to the coun try which gave it birth. When the votary of Mahomet declared it to be the will of his God, that no man should taste food from the rising of the sun to its setting, How," exclaimed an inhabitant of Kamschatka, who stood by, "how is this precept to be obeyed in my country "where for three months in the year the sun never sets at all?"* The same principle, in a more extended view, has been traced by a learned philosopher of Europet who points out in almost every part of the globe, where Christianity has not yet reached, the local circumstances under which each system of laws and religion is peculiarly fitted to the countries, where they are found to exist.

For this purpose he shews, that the privileges of polygamy under the Mussulman law, are naturally calculated to the countries where it prevails-that the laws against drinking wine are equally appropriate in a climate, where its excess is so dangerous. In China also we find a religious custom of the Head of the Empire, superintending in person the annual opening of the ground, a custom, which affords a powerful encouragement to agriculture in a nation, which principally depends on it for their livelihood. And in this country where pasture is so much dried up by the sun, and a supply of cattle is so indispensably necessary for the cultivation of the soil, we find one of the oldest and most powerful obligations of religion is, that which prevents the slaughter of them.

These and many other instances, where the religious observances of the people so peculiarly accommodate themselves to the nature of the soil or climate, though the learned author himself has not deduced the conclusion, appear to me to afford an unanswerable argument of the falsity of every such system, where the object in view so plainly be speaks the origin, from which it sprung:

It is the glory of the Christian religion, that it accords itself with every complexion, and every variety of the human race-it is equally applicable to every condition of Society, to the domestic duties of the humblest peasant, and to the laws and government of a mighty empire. It is restricted to no one soil or climate, and depends not on human sanction for its support. It speaks to the conscience of mankind, and resigns to that universal monitor the freedom of thought, which can alone constitute the reality of good and bad in human actions.

It is by thus comparing the spirit of Christianity with the actual state of human nature in its widest aspect, that you will obtain a full persuasion of its truth, aud certainty. Because the further you carry the study, the more instances you will see of their remarkable uniformity; and such a concurrence of a system of faith with the natural go. vernment of the world is, as you rightly observe, our only certain criterion for the correctness of our belief.

* Volney's Ruins of Empires.
+ Montesquieu.

LITERARY AND SCIENTIFIC INTELLIGENCE.

PHYSICAL COMMITTEE

OF THE

ASIATIC SOCIETY.
April, 27th, 1825.
H. H. WILSON Esq. in the Chair.

At this meeting which was numenously attended, the following communications were read and contributions received. A letter from Colonel Blacker transmitting copies of the meteorological Journal registered in the Surveyor General's Office for November, December and January 1824, 25.

The diary for preceding months not having been kept with equal regularity were not transmitted, but it was stated by Colonel B. that it is always accessible to reference whenever required for the proposes of the Committee. Col. Blacker, also remarks that the portion of the Journal embracing the observations now submitted is defective "partly from the want of proper instruments, and partly from an incomplete system of observation" In reference to this subject and in illustration of the table which will be formed at the end of our Literary and Scientific Intelligence Col. Blacker further states,

"The Barometer is in general ob served with more accuracy than other instruments, and commonly at such times as embrace periods of its maximum and minimum elevation: not so, however, the Thermometer which is affected by various localities, and is seldom attended to at all the moments necessary to furnish a fair estimate of its mean indication for the twenty four hours.

"The occasional heights of the Barometer and Thermometer after sunset have no correspondence with any particular period. They were taken with reference to simultaneous Astronomical Observations, and therefore belong to the_Register. In like manner the Barometrical heights at sunrise and sunset are unconnected with any period, since the times of those phenomena change daily; but as those variable times are materially connected with the question of temperature, the Thermometer was observed accordingly, and the Barometrical height is attached to it as a natural accompaniment.

"The Ombrometer is likewise affected considerably by local circumstances. Near the ground it is difficult to find a situation among numerous houses and high enclosures, where there is not some partial impediment to the free descent of

as to be sensibly connected with METEOROLOGICAL QUERIES AND other phenomena. The moisture or opposite dryness of the atmosphere is one of the most interesting circumstances of Meteorology; yet few of the instruments which have been invented for its indication have given satisfaction. Much depends on the practice of the observer, which unless it be particularly, described, imposses a character of individuality on the results.

2.-The temperature of the Sea and other deep reservoirs? It's changes as connected with the altitude of the Sun? The times of its maximum and minimum? Observations of these points contemporaneous with those of the Hygrometer would be very interesting as connected with the subject of evaporation and the grand supply of Atmospheric vapour.

3.-The amount of temperature denoted by a Register Thermome ter, having its bulb covered with black wool, and placed with a full exposure to the Sun's rays? A comparison of the force of radiation from the Sun on mountains