to the lowest degree of knowledge. It is a sin for him even to presume to calculate on what days fall the new and full moon. He is obliged to learn this and similar matters, and to be guided in the most common occurrences of life by his religious teachers. He is forbidden by his institutions to lay any claim whatever to either sacred or profane science, or to intermeddle in any way with the one or the other. His religious leaders have engrossed, as their absolute and exclusive inheritance, all that is included within the term science. "Among the arts, the Brahmins have left to the other castes only those whose exercise depends more upon bodily than on mental exertion; such as, music on windy instruments, painting, sculpture, and mechanics; and even these they have beset with so many sources of discouragement, that they have remained in their infancy, and none of them has even approached perfection, they all being at the present time the same as they were two or three thousand years ago. "There is no possibility to have access, either by word or writing, to the refined part of the nation; the line of separation between us and the Brahmins is (as I have just observed) drawn, and the barrier impassable; there is no opening to argument or persuasion: our opponents are strictly bound by their religious and civil statutes to shun, to scorn, and hate us. They are obliged to do so from a sense of duty. To listen to us would be in them a crime, and the greatest of all disgraces. "Being in a neighbouring village, three or four months ago, I received there the visit of some Christians living in the Bellary district, in a place cell ed Talaira, where between 30 and 40 Tilinga Christian families reside. Af ter the ordinary marks of respect, and the usual compliments, one of my visitors took a book out of a small bag, and without uttering a single word, laid it at my feet. On opening it, I found it was a translation into Tilinga of the Gospel of St. Matthew; and, before saying any thing about it, I wished to be acquainted with the opinion of my visitors on the work. Having interrogated them for the purpose, the person who had delivered it to me began the following curious account, saying that some months back two Christians of their village went to Bellary on some business, and, hearing that a European gooroo, or priest, (whom from their account I understood to be a Protestant missionary,) was living in that place, they went to pay him a visit ; that they had been very kindly received by him, and that after a good deal of conversation, chiefly on religious subjects, the gooroo, on dismissing them, had made them a present of the book, strongly recommending them to have a chapter of its contents read every Sunday in their chapel to the assembled congregation; that there being only five or six individuals among the congregation who could write and read, on their return they had called on them and delivered the book to them; that these persons had assembled together for the purpose of reading it, and becoming acquainted with its contents; but that they were unable to understand the meaning of a single chapter; that in their perplexity they had applied to some Pagans living in the same village, to assist them in expounding the book; but no one among them had been able to understand any thing about it; that they were then disposed to believe that the foreign gooroo, who was not their own, had given them such a work to make a jest of them, and that in this persuasion, some were of opinion, that it should be thrown into the fire; but the majority wishing to become acquainted at least with the outlines of the work, called for the purpose on a Brahmin poorohita, or astrologer, living in their neighbourhood, that the poorohita having perused one or two pages in their presence, told them that it appeared to him to be a curious book, but that it was written in so loose and incoherent a style, and in so obscure a manner, that it would require some days to become acquainted with the whole. "When the Christians returned, the poorohita gave them the following curious answer, assuring them, in a low tone of voice, that he had thoroughly perused the work with attention, and that it was nothing more nor less than a treatise upon magic; adding, that it was worked up in obscure and incoherent sentences, quite unintelligible to sudras; "as is always the case," said he," with works treating upon occult and pernicious sciences;" and strongly recommending them to destroy, or otherwise get rid of it, as it was a great sin to keep so pernicious a book in their possession." A defence of the Hindoos closes this volume, to which we can only refer the curious; and finish our notice with the author's opinion of the versions of Scripture now in circulation, but particularly the Canada version, (of which he gives a literal translation of the 1st chapter of Genesis) : "I have been so thoroughly disgusted in going through the translation of the first chapter, that I beg you will excuse me the trouble of translating the three others. - - --- If one of the many proofs of our holy books being of divine origin be derived from their intrinsical worth, from their noble, inimitable, and majestic simplicity, there is, alas! on the other hand, but too much reason to fear that the Hindoos will form a directly opposite judgment on the subject, when they behold the ludicrous, vulgar, and almost unintelligible style of the versions at present circulated among them; and that even the most reasonable and best disposed, in beholding our Holy Scriptures under such a contemptible shape, so far from looking upon them as the Word of God, will, on the contrary, be strongly impelled to consider them as forgeries of some obscure, ignorant, and illiterate individual, and of course a downright imposture. It is, however, to execute such performances, (for the Tamoul, and Telinga versions, parts of which I have also perused, have not appeared to me superior to this,) that public credulity in Europe is imposed upon, and immense sums of money are subscribed. "You may rest persuaded, that all those soi-disant translations will soon find their way to the bazar streets, to be sold there, as waste paper, to the country grocers, for the purpose of wrapping their drugs in them; and, indeed, in my humble opinion, they are fit for nothing else. "I express to you my sentiments on the subject with candour, and without hypocrisy, as you have requested me so to do, and I am ready fearlessly to express the same, in the presence of the Bible Society itself, and of all the universities in Europe; for my opinion, (let them give it the appellation of prejudice, of ignorance, or obstinacy, it is the same to me,) being grounded on an inward conviction, the result of a long and attentive experience,is unalterable." With this strong opinion we leave the case to the public judgment. (New Mon.) WHY DO WE LOVE? I often think each tottering form, And think its scenes of love evince At midnight penn'd in classic shades; Of whispers in a willing ear, Of kisses on a blushing check; (-Each kiss-each whisper far too dear For modern lips to give, or speak.) Of prospects too, untimely cross'd, And buds that blossom'd but to fade. And is it so?-Is human love So very light and frail a thing? And must youth's brightest visions mové, For ever on Time's restless wing? Must all the eyes that still are bright, Hereafter-only come to this? Then what are Love's best visions worth, Ere long must fade away from us? If that one being whom we take THE THREE MIGHTY." WATCH-fires are blazing on hill and plain The Philistine hath fix'd his encampment here Afar stretch his lines of banner and spear And his chariots of brass are ranged side by side, And his war-steeds neigh loud in their trappings of pride. His tents are placed where the waters flow, The sun hath dried up the springs below, And Israel hath neither well nor pool, Though a crowned king, in that painful hour But no cooling cup from river or spring To relieve his want can his servants bring, And he cries, "Are there none in my train or state, Uprose in their strength, and their bucklers rung, On their steeds they sprung, and with spurs of speed And dash'd on the foe like a torrent-flood, Till he floated away in a tide of blood. To the rignt-to the left-where their blue swords shine And sweeping along with the vengeance of fate, 'Tis a draught of death-'tis a cup blood-stain'd— Should he taste of a cup which his "mighty three" Had obtain'd by their peril and jeopardy? Should he drink of their life?-'Twas the thought of a king! Sept. 1, 1823. THE THE KING'S JUVENILE BALLS. (La Belle Assemblee.) HE King's Juvenile Balls, given at every returning Midsummer and Christmas, to the younger branches of the families of the nobility and gentry, though, under one view, no more than examples of an elegant and amiable hospitality, are yet of a positive value to the country, such as entitles them to take rank in our estimation with some of its best institutions. The Emperor of China is obliged by law to render an homage to the art of agriculture, by means of a fixed ceremonial of holding the plough; and if a law-giver had proposed to himself an institution in Great Britain, by means of which a habit of attachment to the throne, and to the reigning family, should be nursed in the bosoms of the higher classes, and planted there in infancy, nothing more felicitous than the scheme of these Juvenile Balls-these simple and unaffected entertainments for children of condition-in the house and in the presence-or, as it should rather be said, in the company of the Sovereign, could have been devised. The kind and urbane manners of his present Majesty are, indeed, peculiarly such as to fix the affections of all who approach his person; and the country, perhaps, on this head, has nothing to regret, but that those of lower rank, out of the walls of his Majesty's palace (for all within partake of his suavity) do not in more frequent instances enjoy the advantage of seeing and hearing the King. After supper, at these little enter tainments, his Majesty sits down surrounded by his youthful guests, to whom he exhibits every mark of cheerful and encouraging hospitality; but previously to the hour of this substantial part of the night's enjoyment, the King devotes himself to conversing alternately with every child present, inquiring of each its name, and making such observations as circumstances elicit. Throughout the scene, nothing is more remarkable than the great diversity of character displayed by the child. Some are bold, some uncon • querably timid. Some, to the shyness so often evinced by children in all companies, add every thing that can be imagined of awe, at finding themselves in the presence of the King; while, upon the audacity of some dispositions, this peculiarity of situation seems to have no effect whatever. The company is received in the lower suite of rooms at Carlton-house; and as his Majesty's desire always is, that the whole should be without the glare of dress and state, the attendants as well as the visitors are plainly attired. On the evening, however, now referred to, one little girl, yielding to the common passion of her sex, had prevailed upon mamma to let her apparel be somewhat costly and superb. "Bless my heart!" said his Majesty, as he accosted this gorgeous stranger, "what a fine lady you are! How beautifully you are dressed! Pray what may be your name ?"" Rachel, sir," was the answer." And what besides Rachel ?" resumed the King. "Lady Rachel Russell," replied the infant belle.-" Lady Rachel Russell!" exclaimed his Majesty; "may you be as great an ornament, my dear, to your sex, as was your illustrious namesake!" But the next beauty of the Lilliputian Court, who happened to fix his Majesty's eye, was a little girl of opposite attractions. She was one of those little English girls whom M. de Chateaubriand describes as blushing when they are spoken to, and whom he contrasts so forcibly with the young females of France-little French school girls, with their hair dressed with huileantique, holding up the trains of their dresses, looking boldly at every stranger, practising love songs, and learning lessons of declamation. Our little English girl at Carlton house was dressed with the utmost simplicity, and extremely bashful in her deportment. The King kindly took her hand; and, after some of the usual inquiries, "My * M. de Chateaubriand wrote some twenty-five years ago. love," said he, in a half whisper, "between you and I, you are the rose of the company." A third trait shall be set down. A fine, fearless boy, who had waited for his turn of being spoken to by his Majesty, till he thought every chance gone by, suddenly presented himself to the King, saying, "Sir, your Majesty has spoken to every one but me, but to me you have not said a word !"—" Is it possible," cried the King, with the utmost good-humour, and delighted with the manly confidence of the school-boy; "is it possible that I have neglected you? Well! and who are you?" It is now obvious in how great a degree the King's juvenile balls are adapted to make lasting impressions on the minds of the youthful visitors; and a single word needs not to be added, as to the interest which the whole country possesses in the loyal attachments of the upper classes. TH (La Belle Assem.) PROTESTANT NUNNERY. HE idea of a Protestant establishment for ladies, upon a conventual plan, exclusive of vows, bas been a favourite one with many tender-hearted persons, who have thought that such a species of asylum would be serviceable to females of fallen expectations and circumscribed fortunes. It seems that a single lady of great property, named Harcourt, the heiress of a gentleman of large fortune in Yorkshire, once partly realized this scheme. Her father, a man of learning and science, had given her very superior education, and even permitted her to accompany him in a scientific tour, of some years' duration, on the Continent. There she formed an intimate acquaintance with several foreign ladies of rank, who, upon the death of her father, returned with her for the purpose of forming an institution of their own. A beautiful cloister was constructed, according to the direction of Miss Harcourt, on her estate at Richmond, in Yorkshire, formed upon a design of her own; another was erected at a villa she possessed in one of the western isles of Scotland: and in these two seats of friendly intercourse, the amiable founder alternately spent her time. A system of perfect equali ty prevailed in the institution, over which each lady presided in her turn, and no vow confined them to remain members of the community. Every lady upon her entrance into the society, paid the sum of a hundred pounds; and another hundred was to be paid in removal from it, for the purpose of establishing fund for its sup case of port. A certain portion of the day was devoted to religious exercises, but these were not of the austere kind; and the rest was spent in elegant and rational amusements, as music, painting, the belles lettres, and experiments in natural philosophy. The poor of the surrounding neighbourhood were not only considered as objects of their attention, but as beings whom Providence had peculiarly placed under their care. This amiable enthusiast died in 1745, near the age of forty.-Quere, Is there any knowledge at Richmond of the plan of her establishment, or any traditionary information of the esteem in which it was held ? The celebrated Richardson strenuously recommended the establishment of Protestant nunneries as a national good; and particularly as seminaries for good wives, and as a stand for every virtue, in an age given up to luxury, extravagance, and amusements little less than riotous. In 1671, an academy or college was proposed, according to the pattern of some Protestant colleges in Germany. A similar establishment was instituted in 1816, under the sanction of her late Majesty; nor has there ever been any institution more worthy of the attention and the liberal patronage of the public. "In the spring of 1815, the Dowager Duchess of Buccleugh, Lady Carysfort, Lady Anson, Lady Willoughby, and Lady Clonbrook, having taken into consideration the plan of an institution |