what he calls" the intemperate zeal" of the late Mr. Ward, "and that of many of his associates in the work of reform;" which, he says, roused "the zeal of the Hindoos" "to a determined spirit of opposition and resistance."

This insinuation is illiberal and unfounded! We learn, from the "Papers relating to Hindoo Widows and voluntary immolations,' published, in 1821, by order of the House of Commons, that the number of Suttees has, indeed, of late years increased. In the province of Bengal, there were

Of the different causes assigned for this increase, the following is the most probable. It having come to the knowledge of Government, that many widows were burnt at a very tender age, in a state of pregnancy, and under other circumstances contrary to the Hindoo Laws relating to the subject, an order was issued to prevent the burning of any widow, until the Magistrate had ascertained, that she was above the age of 15, and offered herself a willing sacrifice to the flames. Prior to this regulation, many families refrained from burning their widows, in consequence of the odium which Europeans were

known to attach to those who assisted at those ceremonies. But now, whenever they took place, they seemed in a measure to have the sanction of the Local Government: the natives were, therefore, no longer ashamed of the practice, and hence the increase of these sacrifices. But how unjust to charge the Missionaries with the guilt of occasioning this increase! Whatever were the cause of it, Missionaries were in no way concerned: and had the practice been peremptorily abolished, no such consequences would have followed. To M. Dubois, this " appears a measure too pregnant with danger to be attempted." And he argues, that, "in the moral order, as well as the physical, we are often reduced to the sad necessity of tolerating great evils, not to be exposed to greater ones." Had the Marquis Wellesley, Governor Duncan, and Colonel Walker, consulted with him upon the expediency of abolishing Infanticide, he would, doubtless, have reasoned in the same way against the propriety and safety of the attempt. The natives were as averse to relinquish that practice, as they can possibly be to refrain from burning their widows: and yet none but the happiest consequences resulted from its prohibition.

The fact of the diminution of Suttees in

consequence of the private disapproval of the Europeans, shews the powerful influence of the bare opinion of their rulers over the minds and conduct of the natives: and when all the Honourable Company's Servants shall exhibit to them a faithful specimen of the Christian character, and study to promote their mental and religious improvement, what beneficial effects may we not anticipate from their intercourse with the people whom they govern!

M. Dubois' comparison between the immolating of the Hindoo Widow, as by Law established, and the crimes of Duelling and Suicide, as committed in Europe-and which are acknowledged to be contrary to all Laws both Human and Divine, and discountenanced in every possible way by all who have any sense of religion—merits no other observation, than that which is elicited by the silent amazement which his remarks cannot fail to excite : (pp. 175, 197-199.)

I shall refrain from dwelling longer on this painful subject; and will merely subjoin the account of two cases of Hindoo Widows, south of Calcutta, who were prevented from burning, without occasioning the slightest disturbance to the public peace.

The former occurred in 1818, in the district

of Tinnevelly, when I was resident at that station. Upon the death of a respectable Brahmin, both his widows applied for permission to burn with his body. As this was an unusual circumstance in South India, no orders had been issued by the Madras Government upon the subject. The Magistrate replied to that effect; at the same time forbidding them to burn, until the necessary orders should arrive. As this, however, would occasion too great delay, (in consequence of the sacrifice being considered as divested of its peculiar virtue if offered long after the husband's decease, and the difficulty of preserving the corpse five or six days,) it was burnt alone, without any inconvenience to the public, or the surviving widows.

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The other instance occurred at Chicacole, about sixty miles from Vizagapatam. A Lady at that station, shocked at hearing of a woman who intended to burn, and knowing that the wood was prepared for the dreadful sacrifice, wrote to the late Rev. C. Church, at that time Chaplain at Vizagapatam, requesting him to intercede with the Magistrate, to preventit. That Gentleman replied to Mr. Church, that he could not interpose his authority, but that he would withhold his sanction until

every means had been tried to dissuade her from her purpose. For some time she disregarded every thing that was said to her, and all importunity to save her was resisted by her Friends to the last. She, however, at length overcome by the kind and persuasive entreaties of the Lady in question, retracted. The immediate consequence was, her expulsion from her caste, and loss of all her jewels. But her compassionate Protectress received her, and shewed her every attention she required; and a Subscription was raised for her support. After a time, her Friends, observing the notice taken of her by Europeans, received her back, and she was reinstated into all the privileges of her caste. She frequently visited her Benefactress, after her return to her Relations, and, with tears in her eyes, expressed her gratitude for her preservation.

So much for the impracticability of abolishing this horrid practice!-and so much for the danger the Abbé apprehends from the attempt! In short, I do maintain, that it betrays an ignorance of the native character, to suppose that the Hindoos are capable of being "roused to a determined spirit of opposition and resistance," by such means as have been hitherto employed to wean them from any of their "sacred customs and practices."