the manner of slippers; but the poorer men have only a kind of sandal. The principal ladies wear stockings when full dressed; and ther, of course, shoes also; but these are not commonly worn by the Singhalese females. Their camboy, or body-cloth, reaches to the instep; and hence stockings are the less needed."pp. xxxix, xl.

The upper ranks are exceedingly jealous of any infringement on certain peculiarities of aristocratical costume, and if any of the inferior tribes presume to violate the privilege of his betters, he seldom escapes punishment, unless he happen to be surrounded by friends. Serious disturbances fre

quently arise out of this absurd claim ; the supporters of either party collect, and a set battle ensues. Mr. Harvard was once present when a Singhalese barber was leading his bride to the altar. Having, on so important an occasion, attired himself in the utmost finery of his wardrobe, the selfcomplacent tonsor was marching gaily along, when some sharpsighted by-stander observed, that the comb which fastened up his hair was of a quality inhibited to one of so low a caste. All was instantly in confusion; the hymeneal procession was routed in a moment, and the uproar was not appeased until the offending ornament was removed.

Of the Malabars it will be unnecessary to give any description, as they are descended from continental settlers, and retain their original manners: they hold the northern districts of the island, and are the principal inhabitants of Manaar, Jaffna, Trincomalee, and Batticalao.

The superstition of Boodh, or Budhu,may be considered," says Mr. Harvard, "as the established religion of the Singhalese, both of the coasts, and the interior of the Island."

This very

ancient system of idolatrous faith, seems to have prevailed, originally, over the whole Indian con

tinent, and to have been superseded by the Brahmin creed. In Ceylon it has found a more durable settlement, and still flourishes in those of its provinces where Paganism exists. Budhu himself made no pretensions to divinity, but went about as a public teacher and reformer, earnestly endeavouring to detach the multitude from the errors of dæmon-worship, but offering them in exchange a system not less erroneous, and scarcely less demoralizing. He visited Ceylon, say the writers of the native legends,

"For the purpose of rescuing the na

tives from the tyranny of the dæmons, who covered the whole island, and exercised the most cruel tyranny over the inhabitants. So numerous were these ma

lignant spirits, that on the arrival of Budhu, they covered the whole ground, and there was not sufficient space left for him to set his foot; and, had a pin fallen, it could not have found a passage to the ground. Budhu, confident of the efficacy of his doctrines, directed his discourse to a part of the vast mass before him; which immediately yielded to its force, and became panic-struck by the superior power which was opposed to them. Availing himself of the confusion into which the dæmons were thrown, and perceiving a vacant space, Budhu descended, and occupied the spot. As he continued to preach, directing his sermons to every part of the vast circle which was formed around him, the dæmons gradually retired farther from his presence; until they were all, at length, driven into the sea. Budhu then issued the following proclamation : "Behold, I have conquered the malignant spirits, who had so long, and with such irresistible sway, tyrannized over you. Fear dæmons no more!-worship them no more !' "—p. liv.

Budhuism is a system of " undisguised Atheism." Its founder taught the non-existence of a First Cause the eternity of matterfatalism-the metempsychosisand a gradual purification until the attainment of a state, called Nirri-wana, which, as Mr. Harvard states, conveys to a Singhalese no other idea than that of annihilation. It is a pithy illustration of the absurdity of this

scheme, that it has converted a teacher of atheism into a divine being, and erected temples to the glory of an individual who treated all religious worship with contempt. A recent traveller has given the following summary of the labours and miraculous powers of Budhu, and it is too curious and characteristic to be omitted here.

"His days he devoted to men, in preaching to them and converting them; and his nights to the gods who assembled to listen to him. He was so successful in convincing those whom he addressed of the truth of his doctrines, that he often daily converted many asankeyas, (a number too immense to be comprehended.) The powers which he exercised in reforming mankind were more than human. He could assume any form he chose. He could multiply himself many hundred times; or, produce the appearance of many hundreds of Budhus, in every respect like himself, with rays of light issuing from every pore of their skin, differently occupied-some standing, some sitting, and some preaching. He could go any distance in an instant, even as fast as thought-through the air, water, or under the earth. When he preached, his face appeared to all his audience, though surrounding him in a circle; people of all languages understood him and all, however distant, heard him distinctly; excepting those who were too deep in vice to be reformed, who were as the deaf, though close to him, and heard nothing. A learned man, who followed him every where during the space of six months, to ascertain if he were the true Budhu, never saw the impression of his foot, nor even a flower bent on which he trod, or a cushion pressed on which he sat. His good qualities equalled his extraordinary powers, and are said to have been boundless, and to baffle description."- DR. DAVY'S Travels in Ceylon, p. 215.

The priests of Budhu are regularly educated for their office, and at the proper period, installed with great solemnity. "The rank of a priest," says Dr. Davy, "next to that of Budhu, is considered the most exalted-even superior to that of the gods. Priests may in consequence, sit in a Wee-haree (temple.) They never worship the gods; but, when they

preach, invite the gods to be of their audience; and, like Budhu himself, they are entitled to worship." They have different orders among themselves, which, "in most respects," says Mr. Harvard, "correspond with those of deacon, priest, bishop, and archbishop, in our own establishment!" They are not allowed to marry, but, to remedy this inconvenience, they may at any time lay aside the yellow robe which is the badge of their office, take a wife, and when they grow tired of the conjugal condition, put her away and resume their sacerdotal livery and function.

"Compared," justly and eloquently writes Mr. Harvard, "with the prevailing religion of the Hindoos, Budhuism wears an aspect amiable and humane. Unlike the worship of Juggernaut, (to instance one Hindoo deity only) whose rubric prescribes impurity and blood, as acceptable and even essential acts of worship, the worship of Budhu is simple and inoffensive. The sacred books of this system forbid cruelty, dishonesty, unchastity, and falsehood; and inculcate kindness, sympathy, and subordination in civil society. The system tends to correct the inveterate prejudices of caste; and has even produced institutions of benevolence and mercy in different parts of the island. On such a system the infidel looks with complacency; and the latitudinarian, in the exercise of a spurious candour, pronounces it to be safe. But the believer in Divine Revelation, while he admits its comparative excellence, when weighed in the balances with the impure and sanguinary systems of India, and other Pagan lands, beholds written on its portals in the indelible characters of inspired truth'WITHOUT GOD IN THE WORLD!"p. lxi.

with it, and exercises, over the lower classes especially, a strong and baneful influence. It has for its principle, that all the sufferings and calamities to which man is liable, are the effects of dæmoniacal agency. Each of the various forms of human misery is represented as under the unlimited control of some power of darkness, and in the season of affliction, or in the anticipation of danger, propitiatory sacrifices are offered to these tremendous deities. They are imaged in the most horrific shapes, and in the act of inflicting the fiercest tortures. Their temples, Dewallahs, are of " very humble construction;" the priests are called Kappooas, and are represented as "by no means respectable either for rank or learning." They wear no distinguishing dress, and seem a deteriorated mixture of the charlatan and the fortuneteller. They calculate nativities; and they are consulted and fee'd on every occasion of hazard or exigency, as the hallowed intercessors between men and devils. No Singhalese who holds this miserable faith will pass their temples, without an offering and a genuflexion, and many of the Dewallahs are the objects of peculiar veneration and of laborious pilgrimages. The Kappooas are great venders of charms, and their votary, like the African with his Saphies and Fetiches, when fenced with their spells and amulets, will face, with reckless intrepidity, the most appalling dangers. When Mr. Harvard had been wounded by one of the "armed fins" of a young shark, which he was incautiously handling, one of the natives entreated permission to "fetch a Kappooa, that he might charm away the injury." On another occasion Mr. H. was preaching, at Pantura, from John iii. 8, when, taking the opportunity of exposing the destructive delusion of Kappooism, he asked-"Which of you

Mental Discipline; or, Hints on the Cultivation of Mental and Moral Habits; addressed to Students in Theology and Young Ministers. By Henry Forster Burder, M, A. Part III. 8vo. 4s. London: Westley. 1823. In our Supplement for 1821, we recommended the first and second parts of this highly useful and interesting manual to the attention of our readers; and we have now before us a continuation not less deserving of eulogy. It had been suggested to Mr. Burder that his plan was incomplete, since, however urgent may be the demand for mental cultivation, must be admitted that moral discipline cannot be less necessary, especially for those who have in prospect the engagements of the christian ministry." Of this deficiency Mr. B. was perfectly aware, but he had been withheld from extending his inquiries and

"it

an

suggestions, by a laudable, though in his case very groundless, apprehension of appearing to assume a "character" and undertake " office not authorised by his years." And even now he does not appear to have entirely shaken off these feelings, if we are to form our judgment from the manner in which he has constructed his vo

lume. He has, almost invariably, supported and enforced his own opinions by venerable authorities, and has enriched his book by a series of singularly well-chosen extracts from writers whose names carry with them their own sanction. Cecil, Booth, Baxter, Chalmers, Mason, Paley, Doddridge, Campbell, are cited in a very judicious and impressive way. Their opinions are not strung together, like the sweepings of a commonplace book, but have been so selected as to comprise the pith of their argument, and so combined with Mr. Burder's own comments as to become effective auxiliaries, without impairing the claims of his work to be considered as an original composition. In style Mr. B. is clear and polished; his taste is pure; and he has formed his habits of thinking and expression on classical models. As the most satisfactory method of exemplifying Mr. Burder's manner, we shall give an entire section, taken indiscriminately. "Cherish earnest Desires, and encouraging Expectations, of Success.

"A man who engages with all his heart, and all his energies, in any pursuit, cannot but solicitously desire the prosperity of his undertaking; and certain it is, that the persevering efforts of his mind will bear some proportion to the expectations which he forms. The man of business, the man of letters, the lawyer and the physician, are impelled to habitual diligence in their respective careers, by the prospect of realizing their hopes. Nor is the stimulus of hope needed, in any instance more, than in the discharge of the arduous and onerous functions of the christian ministry. Many circumstances may wear an unpromising

aspect, and exert a depressing influence; to be desired; and this is chiefly to be a counteracting influence is then greatly felt in the anticipations of growing usefulness and augmented prosperity.

"If you would prosper in your work,' said Mr. Baxter, be sure to keep up earnest desires and expectations of success. If your hearts be not set on the end of your labours, and you long not to see the conversion and edification of your hearers, and do not

study and preach in hope, you are not likely to see much fruit of it.-Let all that preach for Christ and men's salvation, be unsatisfied, till they have the thing they preach for. When a man only studies what to say, and how with commendation to spend the hour, and looks no more after it, unless it be to know what people think of his own abilities, and thus holds on from year to year, I must needs think that this man how excellently soever he may seem to preaches for himself, and not for Christ, do it. I know that our acceptance is not according to the fruit, but according to the degree of our labour; but he cannot be a faithful labourer, who does not long for the success of his labours, and is not

grieved at their apparent failure.'

"The actual amount of success re

sulting from the ministry of any individual, in any given period, it is indeed impossible correctly to estimate. should be on our guard, lest, according

We

to the characteristic tendencies of our

own minds, we should either appreciate that success at too low, or at too high a rate. Some men are constitutionally inclined to the former, and some to the

latter extreme. Those of the one class

should be reminded, that much good may have been effected, which has not yet been developed; and much which may never be fully apparent, till the day of final disclosure: those of the other class may need to be apprized-that all is not gold which glitters.' Many evangelical and popular preachers,' says the pious author of the Reign of Grace,

am,

have greatly over-rated the usefulness of their own labours. For the longer I live, the more apprehensive I that the number of real converts, among those who profess the genuine gospel, is comparatively small.'"-pp. 46-48.

We had intended to stop here, but our eye has been arrested by the heading of the 29th section, and the subject is at once so important and so little heeded, that we cannot persuade ourselves to pass it by.

"Observe Punctuality in all your Engage

ments.

"If a man were to spend his days in perfect seclusion, he would still be a gainer by the habit of regularity, in the distribution of his time and his pursuits; but its importance obviously increases with the extent of his connexions, and the number of his engagements. If reregularity be that which a man owes to himself, punctuality is that which he owes to others. "Appointments,' observes Mr. Cecil, become debts; I owe you punctuality, if I have made an appointment with you; and have no right to throw away your time, if I do my own. Punctuality is important, because it subserves the peace and good temper of a family: the want of it not only infringes on necessary duty, but sometimes excludes the duty. Punctuality is important, as it gains time: it is like pack ing things in a box; a good packer will get in half as much more as a bad one. The calmness of mind which it produces is another advantage of punctuality: a disorderly man is always in a hurry; he has no time to speak with you, because he is going elsewhere; and when he gets there, he is too late for his business, or he must hurry away to another before he can finish it. It was a wise maxim of the Duke of Newcastle- I do one thing at a time.'-Punctuality gives weight to character. Such a man has made an appointment; then I know he will keep it.' And this generates punctuality in you; for like other virtues, it propagates itself.'

"If these pointed and judicious remarks are applicable to men of every profession and occupation; if they are important to the man of business, and to the man of letters, they are of still greater importance to the christian minister. If he would consult his own tranquillity; if he would be an economist of invaluable time; if he would do justice to his sacred engagements; if he

would advance in the esteem and con

fidence of his numerous connexions; let him, although without excessive and over-anxious preciseness, pay due regard to the claims of punctuality.”– pp. 97-99.

Mr. Burder announces his intention of comprizing the whole, with some expedient alterations,

in "

one small volume," and when thus combined, it will form a judicious, attractive, and comprehensive manual, excellently adapted

to facilitate the tal discipline.

processes

of men

The Works of the Rev. John Gambold, A. M. With an Introductory Essay, by Thomas Erskine, Esq. Advocate. 12mo. 3s. 6d. London: Whittaker. 1822.

THIS volume is, we believe, the first, in order of publication, of a series intended to comprise the most valuable and characteristic compositions of such among our evangelical divines as have been distinguished for talent and piety; and, with the view of awakening a more general and specific interest in the works of those venerable men, it is proposed to preface these selections with introductory essays, drawn up by individuals who have secured a hold on public opinion in our own day. We cordially approve of the plan, and, as far as it has proceeded, its execution: we have been much gratified by the opportunity of renewing our intimacy with the worthies of

bygone times," and it has not lessened our pleasure, to find their writings accompanied by the remarks of men who are their consistent followers;-kindred spirits, having the same ends in view, the same cause at heart, and whose names will be pronounced in after periods with the same affectionate and respectful regard that now embalms the memory of Howe, Alleine, Gambold, and Witherspoon.

Though those excellent

men may be adequately known and esteemed by a large portion of the religious world, and in that quarter, at least, can require no sanction, yet it is not to be forgotten that there are many who are halting between two opinions, some who are well disposed, but ill informed, others who are placed in situations where it is a bold venture to avow a leaning towards evangelical opinions, and who may be fortified in resolution by the arguments and exhortations of living individuals, high in estima