niving at murder, as well as idolatry; and possessing, as we do, the highest influence and power, the charge stands forward against us of using neither, in any effort to clear the guilt from nearly 40 millions of human beings, whom we are by Christian conversion and education endeavouring to enfold with ourselves as members "of a better covenant." While we are taking every missionary step, and have established episcopacy at Calcutta for these purposes, it seems to be a dereliction of all consistency to leave our teachers without authority to eradicate so heinous and criminal a prejudice from the whole peninsula and to withdraw our power of doing this good, would operate as a silent approbation of the offence, while we have it in our power to prove to them the nobler duty of resignation to the higher dispensation of heaven, which rather bids the survivor of two persons united in the mutual bonds of wedlock to turn from grief and sorrow to the remaining duties of life, rather than yield them all to the devastation of despair and fanaticism, and untimely death! It may be also demanded, why we establish the Christian episcopacy at Calcutta, with schools for natives and settlers, in order to civilize, to reform, and to convert, under the sacred command of "teaching the Gospel to every creature," and leave undone so important a requisition for their instruction as is here recommended? Where fore is it, but to fix the peace of the cross upon the ruins of paganism, idolatry, and fanaticism?

The Hindoos are also accustomed to drown their nearest relations in the Ganges, a river which they vainly conceive is capable of washing out sin in the coldest temperature of the water, whereby they are ensured of entering into heaven. See Abdool's Essay on Hindoo Idol. p. 262, 22d ch. Miss. Rep. India indeed offers an almost bound less field for Christian exertion; its vast population is now placed under the protection of England, and therefore forcibly claims at her hands not only every practicable melioration of temporal condition, but more especially the communion of spiritual blessings, which it has been entrusted to her care to bestow, and this likewise offers a sphere of action in which all Christian societies may find ample room 10 labour harmoniously together. See

66 as

Report 23, p. 164. I will not anticipate that my generous country will ever be backward to participate largely the blessings which she has received, for it is her general character, freely she has received, so freely to give!" but rather let us see that she does not spare her influence in becom ing the gallant cause of preserving many widows who are now sacrificed to the pride of family, and the interests of idolatry that they may henceforth be preserved for the felicities of life.

Indeed, the worship of demons prevails throughout the Peninsula- they expect from the devil every blessing that Christians implore from Godexcept spiritual blessings, which they do not seek for. All they desire is exemption from sickness and other bodily evils; and they look for health and prosperity in the present life. On their festival days they offer animals, and a devotee goes himself to be possessed by the devil, when he is filled with the greatest frenzy, exhibiting the most shocking figures and gestures, which Mr. Rhenius has carefully described. (Rep. 33, 447). This worship of demons is principally performed by the low castes no intelligent person joins in it; and therefore it is with pleasure we observe that the burning of widows and drowning of infants is not prevalent in Tinnevelly, where Christianity more successfully triumphs. If we have succeeded here, why should not the same success attend us in other places? It is however noticed, that the images of worship are frequently of those widows who have thus sacrificed themselves. The affection of all eastern wives to their husbands has been generally the subject of no small estimation, especially when they do not always meet with proportional return; and when adversity has set hard against them, no privation, nor even despair itself, has been powerful enough. to make the wife separate herself from his lot! It is easy to conceive that an attachment so strong would lead her to his funeral pile, and that, if she shrunk back at approaching it, very little persuasion from priests or rela tives would be necessary to establish her fatal resolution upon it: but this does not argue the propriety of aiding her vivid impressions, or to sanction a desperate act which every enlarged mind will acknowledge to be erroneous,

We are assuredly not bound by any

22

delicacies in

[July,

we know that vices of the worst kinds are sanctioned in their general opinion, and, the accustomed ceremonies of sacrifice to idols having been performed, no guilt, according to their notions, attaches to their immoralities. (Rep. 26, 85.)

To respect such prejudices is to respect vice, and to yield to the low pretext that such a religious ceremony pleads for the toleration of it. But even here we have hope of overcoming it by a due exertion, for due credit is to be given to Mr. Morris of Benares, who says, "it is observable that, wherever omission has been established for any length of time, the prejudices of the natives in a considerable degree die away, and many of them become indifferent to the rites and customs of their forefathers. (Ibid. p. 83.)

A knowledge of the Christian religion is gradually spreading among the Hindoo-Mussulmans, which cannot fail of producing a gradual change among them. (p. 79.) But of ourselves we can do nothing; " God is pleased in mercy to send his disappointments and discouragements, that we may feel our impotency, and give Him the glory of all that is done." (Let. from Mr. Perowne, p. 80.)

I would not disguise the magnitude of this and all other undertakings of a similar kind; a faithful exhibition of their difficulties is the surest way to produce humility of mind, and an entire dependence upon God, who alone can effect the intended purpose by man's instrumentality.

St. Paul's example would scarcely have been left upon record, but for us to follow; and we are, as originally gentiles, ourselves among the first fruits of that example; this then becomes our duty, as reclaimed from our ancient gentilism, and as desirous of spreading forth the power we have so amply received.

In the schools now established in India, the instruction of youth may be used to great effect in these respects, and save many from future immolation; if they were deeply impressed with the precepts of

united with their own, they would

of

themselves see the distinction between the holy law by which they are bound, and the traditions of men which they are at liberty to reject,-they would

stand such corruptions, to despise the loss of caste on such accounts, and to teach their own relatives that it is far more respectful to their deceased husbands, and to their God, to save their lives for a nobler effort of rendering themselves active and zealous in the maternal care and instruction of their children, and sending them forth as upright members of their community. Missionaries should be directed to press this view of the subject upon the minds of all whom they address, as connected with the benevolent dispensation of the Gospel, and to make it a part of their examination for admission to the Christian Church: thus the fear of caste would be broken down, and the human sacrifice be unknown in the next generation.

I also place this measure in the hands of the Missionaries, as leading towards a gradual legislative enactment, because laws may be evaded, if a people are unwilling; and because none of the difficulties in other respects which are stated by Mr. Reichardt of Calcutta (ibid. 78), will likewise operate here. "In this idolatrous land, where a boy beholds nothing but superstitious ceremonies, splendid shows in honour of some idol, and a people prostrate before dead matter, and even before its priests and teachers, every object, every being, every movement around him, serve but to increase his ignorance, and confirm him in his errors. His parents, relations, and friends, are all enveloped in the same common darkness, and corrupt good manners.'

""

But it would be in vain to offer further observations on this subject.—I should hope that the foregoing notes are sufficient to show at least the propriety of giving legislative aid to the efforts of Missionaries, and the more permanent consequences of education in India,-and to lay the axe to the root of an ancient incumbrance which disgraces the soil of Hindostan, and puts to shame the supineness of English jurisprudence and civil power. Yours, &c.

Mr. URBAN,

A. H.

July 11.

HE letter of my friend Mr. Duke,

Ton the Celtic antiquities. Wit

shire, is entitled to every respectful consideration from me; but at present I have only time to say, that the evidence against his hypothesis appears

to me so strong, that I must still adhere, with the majority, to the opinions expressed on this subject by Cæsar, Tacitus, Lucan, &c.; nor do I think the contrary hypothesis, that these singular remains of other years were Gothic and not Druidical, can be maintained without at once setting your foot upon all historical authority. I must, therefore, be content with resting on the generally received belief, without presuming to condemn those of any candid enquirer after truth, and particularly when a gentleman is coucerned for whom I entertain the greatest respect.

But, Sir, there is one observation too remarkable to be passed over. Mr. Duke observes, that the misletoe is " very rarely" found upon the oak! This is a most curious fact, certainly; in the great forests of Hampshire and Wiltshire, it has been endeavoured in vain to find any misletoe growing on any oak: it is only found, I believe, growing on the apple-tree, the maple-tree, and the thorn.

Borlase, quoting Pliny, says, "it is very rarely found on the oak." It does not follow that it never is so found; nor does it follow that, because it has not been found so growing, from later and extensive search, it never was, so found.

But whether it be rarely found, or may have been never found, my deduction as to the Druidical superstition is this, that, as the "catching the serpent's egg in the air" by the Druids, is a mere matter of superstitious belief, the fact of which they (the Druids) wished to impress on the multitude, so they did with regard to the oak-engrafted misletoe, which, be it observed, was never cut except when the moon was "six days old!"

As to the woods in which the Druids performed their secret rites, I never heard of any Celtic monument which was not in the neighbourhood of Druidical forests. There were oaks enough in Clarendon Forest, and this and Grovely Wood, to say nothing of Cranborne, were within two hours walk of Stonehenge. Avebury was not more than six miles from the forest of Pewsham, &c. extending over as great a tract; and Bowood was anciently called Bone-wode," from the memory of its sacred Druidical connection: such, at least, is my decided conviction. To the east of Avebury,

at the same distance, was Severnake Forest, the last syllable of which, "ake," signifies in Celtic the "snake." Stanton Drew is near the place still called Chel-woon. The Rollriche stones are near WHICH-WOOD; in my opinion, Witch-wood, from the idea of incantations.

Deferring any further observations on this subject until my History of Bremhill is published, I am,

Yours, &c. W. L. BowLES.

Mr. URBAN,

Lake House, Wilts, July 5.

THE Wansdyke and Silbury Hill now claim my attention in the continued discussion of those subjects, which have arisen from the perusal of the "Illustrations of Avebury and Silbury," lately published by Mr. Bowles. Although I express my dissent as to the correctness of his hypothesis relative to the Wansdyke and Silbury Hill, yet, in the just spirit of candour, I will not only impart the grounds of that dissent, but will readily state my own peculiar views as to these venerable objects. The great purport of his publication is to prove, that Abury was a British Temple of Teutates, or Mercury, and that the neighbouring hill, or barrow, of Silbury is also peculiarly connected with the history and attributes of that deity; and that Wansdyke was a rampart thrown up with reference to the Celtic Tribes worshipping at Abury, and inhabiting its environs. He is of opinion, that the Belge in the invasion of Britain drove the Celts northward, until they nearly reached Abury, and the strong entrenchment of Oldbury, when, finding that the concentrated forces of the Celts were become too formidable for them to attempt to push their conquests further, they threw up this line of defence, and thus shielded themselves from the sudden attacks of their adversaries, and also cut off their communication with their sacred temples and hills to the south.

To this hypothesis (setting aside the doubtful question, as I think, of the Belgic Invasion,) a strong objection arises in limine, which is this: how could the forces of the Belgæ, unable as they were to pursue their conquests from the now superior strength of the enemy, throw up in their presence a long line of defence? Would this

24

have been permitted? Surely not. It must be recollected also, that for some miles Wansdyke is proved to have been deepened greatly at a time probably far subsequent to the original forma tion, and that this increased depth has been by most Antiquaries, as well as by the author of these illustrations of Avebury and Silbury, attributed to the Saxons, so that it could not bear reference to Abury as a Celtic temple; nor is it advanced that the Saxons converted that temple to the rites of their god Woden. If, then, Wansdyke was thus in the time of the Belgae so shallow in its fosse, so low in its vallum, as we may reasonably presume it in its original formation to have been, it was thus a barrier not very difficult to be forced at any point.

How, again, I ask, could this then slender entrenchment be permanently guarded and defended? A limited space in a state of circumvallation, a camp entrenched without, and guarded within by a ready army, presents to the assailants an appalling obstacle; but what? was the vallum of the Wansdyke surmounted by a Chinese wall? or were its lengthened banks daily and nightly covered with military corps? Surely not. Whoever believes this, to him I say, "Credat Judæus Apella, non ego; and if it were not so, of what service, I ask, could be the rampart without its garrison? Supposing (however extravagant the supposition) that the banks of the Wansdyke for the space of four to six miles on its line to the south of Abury, were thus unusually protected, what would a skilful General of the Celts have done? He would by day make a feint of forcing the lines; and by night, deploying another army from his concentrated forces a few miles to the right or left, and thus eluding the centinels, would turn the flank, and successfully attack his adversaries in their rear, whilst napping on their rampart. I must also remark, that this supposed protecting barrier is often carried on the very edge of the hills, so that when forced in front, the victorious Celts might with ease have pushed the Belge headlong down the scarp of the hill into the deep valley beneath. Surely a General so practically deficient in mili tary tactics would well deserve to be cashiered. Thus disadvantageous in its situation and length, thus most entirely unfit for the purposes of war

[July,

in its most barbarous state, Wansdyke could never have been a rampart of defence, and thus does "observation" and "reflection" often unite in the subversion of an hypothesis, plausible indeed, when advanced without argument, but whose very shadows are driven away, I will not say by the sallies of wit, but by the powerful batteries of reason.

Another hypothesis has been aðvanced by Camden, as to the origin of the Wansdyke, that it was the boundary between the kingdom of Mercia and that of the West Saxons; but, as the other kingdoms of the Heptarchy were not so bounded, and as we have no record of so important and definite a division agreed on and made by the people of both countries in the Saxon Chronicle, which we may have expected to have there found, and as the limits of these two kingdoms are differently assigned, it is unnecessary to enlarge further on this subject.

Having thus, I trust, clearly demonstrated what the Wansdyke never was, it is now become my part to endeavour to replace the hypothesis set aside by the substitution of one more probable, and in this I assure you that I shall advance nothing which is not the result of "observation" and " reflection." Before I enter on my arguments in favour of my own hypothesis, as to what were really the origin and use of the Wansdyke, let us consider its etymology, and that also of Silbury, with which in its name, I think, it is collaterally connected. The immense and singular tumulus so well known by the name of Silbury Hill, was, I conceive, raised by the Aboriginal Britons for a purpose which I shall endeavour to develope in a future Letter. The Romans in a succeeding age, when they carried by its side their road (which is denominated by modern Antiquaries the Via Badonica) from Aqua Solis or Bath to Londinium or London, very possibly dedicated this mount to Mercury or Hermes (since it was not unusual with them to raise mounds for this purpose by the side of the highways, he being their tutelary deity), and placed on its apex the statue of this god under the latter appellation. The Mercury of the Romans was the Woden of the Saxons, and from thence the name of Wodenesdic, or Wansdyke, may have arisen, the Dyke, or Foss which passes by thể