preferred the heathen notions of transmigration to the Christian doctrine of future punishment; (p. 47.) and framed a Geeta of his own in favour of purgatory; (p. 48.) after all this, I say, and much more, he cannot, with any consistency, pretend to be a Christian.* If he believe in any thing pertaining to religion, beyond the dictates of his own reason, it is in the revelations of his "divine MENU." He is fond of calling these institutes by the name of scripture, and reasons from them against our endeavouring to convince and convert the Hindoos. (pp. 15, 16, 22, 23.) It is an unfortunate circumstance, that the Hindoo religion admits of no proselytes otherwise this writer must, ere now, have been invested with the honour of a poitou. The gentleman complains of his want of "eloquence." (p. 3.) There is, however, in his performance, much that tends to dazzle the mind of the reader. But, as he professes "to decline the factitious aid of false appearances," I shall attend only to facts, and to the reasoning which is founded upon them. I must also be allowed to confine my remarks to what immediately relates to the late Christian Missions to India. With an Ecclesiastical Establishment I have no concern. This much, however, I will say, The treatment of Dr. Buchanan, by this writer, is most indecent. Whatever were the motives of that gentleman, he cannot prove them to have been either mercenary or ambitious. Where then is the justice, or candour, of his insinuations? But why do I complain? Candid treatment is not to be expected from an anonymous accuser. This writer's pen appears to have been taken up on occasion of a manuscript falling in his hands, "professing to be a translation of an address to the inhabitants of India, from the Missionaries of Serampore, inviting them to become Christians." (p. 1.) From this address he has given several extracts; and the chief of his remarks, in the first part of his pamphlet, are founded upon it. *In the last two pages he has put marks of quotation to his own words, and represented them as the reasonings of the Hindoos! But before he or Major Scott Waring had thus publicly animadverted on a private translation, they should have known a few particulars concerning it. How could they tell whether it was drawn up by the Missionaries? Or, if it were, whether the translation were faithful? I can assure them and the public, that it was not written by a European, but by a native; and that the translation is very far from being a faithful one. In referring to the first of these circumstances, I do not mean either to disparage the tract or the writer, nor to exempt the Missionaries from having a concern in it. They doubtless approved of it, and printed it, and it was circulated as an address from them. All I mean to say on this point is, that some allowance should be made for the style or manner of address, as coming from a Hindoo. At the same time it may be presumed, that no Hindoo would call his own countrymen barbarians. With respect to the translation, it was done by a person who did not choose to put his name to it, and apparently with the design of inflaming the minds of the Directors and of Government against the Missionaries. Whether we are to ascribe his errors to this cause, or to ignorance, I shall not determine: but that the most offensive ideas contained in the translation are not in the original, is a fact. Nothing is said in the tract itself about "their books of philosophy;" nor are they said to be "fit for the amusement of children." The Hindoos are not called 66 barbarians," nor their shasters "the shasters of barbarians," nor are they desired to "abominate them." I have before me the translation from which this author appears to have taken his extracts, and another by Mr. John Fernandez, a gentleman who is now with Dr. Ryland at Bristol, and who will be answerable for its fidelity. I shall present the reader with the first 21 verses of both, in two opposite columns; and as the 14th, 15th, and 20th verses, are those which contain the supposed offensive passages, I shall give in them the original words in English characters, so that any person who understands the language, may judge of both the translations. I have also authority to say, that any person who can read Bengalee, may have one of the original tracts, by applying to Dr. Ryland. Translation from which the Vindicator appears to have taken his extracts. THE MESSENGER OF GLAD TIDINGS. 1. HEAR, all ye people of the land, hear with attention, how ye may obtain salvation from hell, hard to escape! 2. No one is able to describe it! the thought of money and riches is vain. 3. All such things are calculated only for this life; let all men observe that this world is not eternal. 4. The enjoyment of all these goods is but for a short time: for at his death no one can take his riches with him. 5. He must resign all his garments, ornaments, and health, to his kindred; for after that he will have no corporeal form. 6. Know all ye people, that after life comes death; and after death, the going to heaven or hell. 7. Unless you are cleansed from evil, you will not go to heaven; ye will be cast headlong into the awful regions of hell. Translation by Mr. John Fer nandez. THE GOSPEL MESSEN- 1. HEAR, O people of the world, hear with one mind; from hell tremendous, how will you find salvation? 2. None of you are inquiring about these things; incessantly mindful of rupees and cowries. 3. All these things are for this world, this is a transitory world; see, every one. 4. These things are needful only for a short time: after death, riches will never go with you. 5. You will leave these riches, jewels, apparel, behind you: a stop being put to these things, they will be utterly useless. 6. Having once been born, you know you must die: after death you must go either to heaven or hell. 7. Without the pardon of sin you will never go to heaven; but headlong you will fall into the thick gloom of hell. Vindicator. 8. What sort of place hell is, or what are its torments, no one knows; no one is able to imagine. 9. Hell is full of inevitable sufferings, in the midst of fire never to be extinguished; its extinction will never come to pass. 10. Having fallen into it, brethren, there is then no salvation; its beginning, and its duration are of infinite time. 11. With constant meditation, fear lest hereafter ye fall into this dreadful pit of hell; into that fire which cannot be quenched. 12. Form a remedy, O people, form a remedy; for without a remedy ye shall not obtain salvation. 13. In other sastras there is not any account of salvation ; and how many discourses there are upon the rites and ceremonies peculiar to people of different countries. 14. Both Hindoos and Musulmans have many sastras; most of which we have examined. J. Fernandez. 8. What hell is, what torments there are in it, you know not; therefore you are not concerned. 9. The dreadful hell is full of unquenchable fire; its extinction will never be! 10. Falling therein, brother, there is no deliverance: eternity's bound will only be its beginning! 11. Fear, lest you fall into this dreadful hell. Beware, O beware of this unquenchable furnace! 12. Take refuge in CHRIST, take refuge; without a refuge none will receive salvation. 13. In other shasters there is no news of redemption; they contain so many expressions of national rites and customs. Hindoo mosolmaner bohoo ache shastor taharboddonto mora ko reenoo bistor. 14. Hindoos and musulmans have many shasters; we have investigated them thoroughly. Brokritto ooddhar totto naheeka tahay ballyanondo shastro seye oopokott' har neyay. Vindicator. 15. In none of them are to be found the principles of the true salvation; those your sastras are fit only for the amusement of children, and your books of philosophy are mere fables. 16. Formerly we ourselves had only such sastras; but, having obtained the great sastra, we flung those away. 17. The great sastra of religion contains glad tidings; for in it alone is to be found the way to salvation. 18. The great sastra of religion had not appeared here: sometime since we obtained it, and have now brought it here. 19. Hear, hear, ye people, hear with due attention! Let him who is willing come, and we will cause it to be read. 20. Hereafter do ye and your brethren abominate the discourses of barbarians: the sastras of barbarians contain not the means of salvation. 21. If you and your brethren wish for the means of salvation, be attentive, and hear somewhat of an example, &c. J. Fernandez. 15. True search for deliverance (from the wrath to come) there is not in them; childrenenticing shasters they are, like fabulous tales. 16. Ours were formerly such kind of shasters; but, finding THE GREAT SHASTER, we threw away the other. 17. This holy book is the good news of salvation; the way of deliverance is in that alone. 18 The holy book was not made known here; sometime ago we received it, now we have brought it hither. 19. Hear ye, hear ye 0 people, hear with attention! Whosesoever wish it is, come-we will cause you to hear. Mleech'ho bolee ghrinná pache korroho shobbáy mleech'ho shastro nòhhë ey tránner oopáy. 20. Lest you should hereafter call it the barbarian's (shaster) and should hate it, (this is not the barbarian's shaster but a remedy for your salvation.) 21. A little of its contents we must declare ; hear with your mind, if you wish for a remedy. The writer of the tract then proceeds to give a sketch of scripture doctrine, &c. |