through the various departments of morals, history, logic, rhetoric, poetry, criticism, metaphysics, (so far as to preserve him from materialism, with which, in the opinion of the author, atheism appears to be necessarily connected) the study of the Old and New Testaments, with the Jewish and Christian revelations, the history of the reformation, and Christian ethics. The authors mentioned under each of these heads are, no doubt, important and valuable; they would form, however, but a scanty library for an enlightened student of modern times, and many writers of equal, and in some of these branches of superior importance, are omitted. Under the first six of these classes no modern works are introduced. As the author has not confined himself to the recommendation of studies strictly theological, we cannot perceive why natural philosophy and history are excluded from his catalogue, since on these sciences are founded our best demonstrations of the fundamental doctrines of religion, the being and providence of God.

We hope that the period will not soon arrive when classical literature shall be

lightly prized; and Mr. Banister has discovered for it a claim upon our regard, which has not perhaps before occurred to many of its votaries. He believes, in short, that it constitutes one of the great bonds of order in society, and best preservatives against the miseries of anarchy. "By the neglect of classical learning in France," he says, 66 an opening was made for the frothy impiety of Voltaire, the daring atheism of Helvetius, and the hypocritical cant, perverse sophistry, and paradoxical scep, ticism of Rousseau."

"The principles of these writers," he continues," gave rise to the late revolu tion in that country, and guided their leaders through those scenes of rapine, bloodshed, perfidy, and impiety, which we have all beheld with horror, and the effects of which will probably be felt for many generations."

This little tract, consisting of 22 pages, would in other times have formed a four-penny pamphlet; by the help of hot-pressed paper, and other articles of decoration, it is now made a handsome book, at the price of two shillings.

THIS is a sensible, liberal, and wellcomposed discourse, on the importance of the ministerial office, and the duties and character incumbent on those by whom it is discharged. The text (from 2 Pet. i. 12.) appears to have been applied by Mr. Bidlake, not so much to the subject of his sermon, as to his own situation, with reference to the audience to which it was addressed. He first examines the moral situation of the Christian world, and attempts to investigate the causes to which the imperfect operation of Christian principles is to be traced, expressing at the same time a charitable, and, we believe, just opinion, that notwithstanding the acknowledged prevalence of vice, its whole amount may be less, and the sum of virtue greater in the character of mankind, than we are at first sight ready to suppose; and that the actual influence of Christianity, on the moral state of society, is real and important, if not all that we might expect of wish. He concludes, therefore, that neither the moralist nor the divine ought to be discou

raged; but may be assured, that their labours are productive of much good. He then proceeds to some reflections on the mode of rendering the office of public preaching more efficacious than it is; for which purpose, as the foundation of rational piety, removed from the extremes of superstition and enthusiasm, he directs the Christian minister to impress his mind as much as possible, with enlarged conceptions of the nature and character of the Deity, as the foundation of all subsequent opinion, and a preservative from many dangerous errors. Into controversial topics he advises the preacher rarely to enter, and when employed, to treat them with temper and caution. Condemning a zeal that is without knowledge, he still recommends a necessary degree of earnestness, and the practice of every innocent art of composition and delivery, which may tend to render public discourses attrac tive; above all, to enforce doctrine by sustaining such a character in life as may give power to instruction, and win by a conciliating conduct. He then vindi

ousness may be mingled with their actions, as well as professions of kindness; and are therefore taught the necessity of some degree of caution in our transactions with them. Probably, we are in no danger at present, from an open attack, as they stand in dread of our fire-arms; but what craft or stratagem they may use to injure us we cannot tell; and, therefore, we keep a guard of two brethren, through the whole of the night, to prevent any sudden alarm."

The Theogony of the Otaheiteans might form as wild a poem as was ever made of the fables of Grecian faith. The general name for Deity, in all its ramifications, is Eatooa. They hold three to be supreme-Tane, the Father; Oromattow, the Son; and Taroa, the Bird or Spirit. So say the missionaries; the prism through which they have looked has probably coloured this, but we fully believe that they have represented it as they have seen it. The other greater Gods, among whom are Orohho, Ochaw. how, Tamma, Toaheite and Vaveah, they call fwhanow po, the children of night. In the beginning Tane took Taroa, and begat Avye, the fresh water; Atye, the sea; Awa, the water-spout; Matai, the wind; Arye, the sky; and Po, the night. Next he begat Mahanna, the sun, who was born in the shape of a man, called Oeroa Tabooa, and then the Father ceased from the work of creation. Oeroa had by Townoo (whose origin does not appear) the thirteen months; then she returned to earth, and he embraced the Rock PoppoharraHarréha, which conceived and brought forth a son, after which the rock returned to its original state, and the Father of the Months himself died and went to dust. The son Tetooboo-amata-hatoo embraced the sand of the sea, and begat a son and a daughter Tee and Opeera, then he also returned to earth. The brother and sister married, and had issue a daughter, Oheera-Reene-Moonoa.Opeera afterwards fell sick, and requested her husband to heal her, promising in his illness to do the same for him, and thus they should both live for ever; but Tee let her die, and married his daughter: their children peopled the earth. The stars they believe to be the offspring of the sun and moon; and when the sun and moon are eclipsed, they suppose them in the act of generation.

Tee, with some reference to this common father, is become the name of the guardian Spirit or Household God.

Each family has, its Tee, supposed to be one of their departed relatives, who for his superior excellencies, has been exalted to an Eatooa or Divinity. This resembles the Cami-worship, the old religion of Japan, and is a part perhaps of all superstitions, from Hero-worship to Saint-worship.

Αυταρ επει κεν τετο γενος κατα γκια καλυψε Τα μεν δαίμονες, εισι. Διος μεγάλες δια βάλας, Εσθλα, επιχθόνιοι, φυλακες θνητων ανδρώπων

ρα φυλάσσεσι τε δίκας και σχετλια εργα
Ηερα εσσάμενοι, παντη φοιτώντες επ' αιαν
Πλειοδόται Και τετο γέρας βασιλήίον έσχον.
HESIOD.

When in the grave this race of men was laid,
Soon was a world of holy demons made:
Aerial spirits, by great Jove design'd,
To be on earth the guardians of mankind;
Invisible to mortal eyes they go,
And mark our actions, good or bad, below.
The immortal spies with watchful care pre-
side,

And thrice ten thousand round their charges
glide;

They can reward, with glory or with gold,
A power they by divine permission hold.

COOKE'S WORKS AND DAYS.

This tutelar God, the Otaheiteans believe, can inflict sickness or remove it, and can preserve them from a malignant Deity, called Tee also, who has no power but upon earth, and is always employed in mischief. These spirits

are very powerful. The remarkable peaked mountain in Taloo harbour, is said to be but a part of what it originally was. Some spirits, from Ulietea, had broken off the other half, and were transporting it down the bay to carry it away; but they were obliged to drop it near the mouth of the harbour, where it now stands conspicuous as a rock; for the break of day had overtaken them, and they walk and work by night.These household deities are, as may be supposed, more prone to anger than to kindness; for it is the characteristic of superstition to fear the unseen powers, not to love them. Some of the natives told these missionaries that they were afraid to say much to them in censure of Temaree, for fear of the gods which he had in his house, who would come at night when they were asleep and kill them; and when it was attempted to show them that these fears were groundless, they appealed to two Swedes upon the island, if what they said was not true. Pomere, the father of the reigning king, dreamt in the night that his Te

"The king's title is Otoo-noo-ey-te-Atóoa; the meaning of which we do not clearly understand, but as the word Atóoa is used to express the object of worship, it is doubtless as full of arrogancy and pride as is possible. His house is called Yow-rye, (clouds of hea ven;) his double canoe, Anboanooa, (the rainbow;) his manner of riding on the shoulders of an attendant, Mähówta, (flying;) his torch, Dowéera, (lightning); and a drum that is frequently beating for his amusement, Patéere, (thunder.)”

The mythology of Tongataboo, is not so well understood: they believe in Tongaloer the god of the sky, and Fenoulonga the god of the rain. Besides these, they have many others of both sexes, over earth, sea, and sky, acting in their own spheres; and sometimes counteracting one another, as interest or inclination prompts them. They also acknowledge the existence of a great number of strange gods, calling them by the general name of Fyga; among whom they rank ours as the greatest: and when they think it will answer their purpose, they readily acknowledge him to be far wiser, and in every respect better than their own; having taught us to make so much better ships, tools, cloth, &c. than they have ever been able to do. They likewise imagine that every individual is under the power and controul of a spirit peculiar to himself, which they call Odooa, who interests himself in all their concerns; but is little regarded till angry, when they think he inflicts upon them all the deadly disorders to which they are subject, and then to appease him, the relations and other connections of the afflicted person, especially if he be a chief, beat their faces, taboo themselves from certain kinds of food, or cut off their little finger, as an atonement for the sufferer. These sacri. fices of atonement, are extended even to life, as in Egypt; and, from the story of Alcestis, probably once in Greece. A shocking example occurred while the Duff was at Tongataboo. Moomooe being dangerously ill, sent for his son

Colelallo, who lived at some distance, under pretext that he should cut off his little finger to appease the Odooa, that so his father might recover. But the old man not deeming this atonement sufficient, had resolved that he should be strangled. Colelallo, on his arrival, was cordially saluted by his elder brother, and then went in to see his father. He was immediately seized by the attendants. Comprehending at once their intention, he told them that if they would use gentler means, he would submit to his father's will; but they continuing their violence, he, by a desperate exertion, beat them off. More men were then called in, and, being assisted by his own sister, they accomplished his death.

The soul, they say, is immediately after death conveyed in a very large fast-sailing canoe to a distant country called Doobludha, which is a paradise of sensual pleasures. Higgolayo, the god of this happy region, is the greatest and most powerful of all the gods, the others being only his servants. The frequent earthquakes which are felt there they explain by supposing that the island rests upon the shoulders of a mighty deity called Mowee, who has supported it for such a length of time as exceeds their conceptions. This heavy burthen often exhausts his patience, and then he endeavours, but in vain, to shake it off. The fear, however, excites a dreadful outcry over the whole country, which lasts some times after the shock is over. They even endeavour to quell his discon tent, and reduce him to good behaviour, by beating the ground with large sticks. This fiction is quite classical.

་