to their husbands, and their taking them off by mixing deadly plants with their food. "This wicked practice," says he, "increasing, and many falling victims to it, and the punishment of the guilty not serving to deter others from the commission of the crime, a law was passed, that wives should be burned with their deceased husbands; and that any individual who refused to comply with this law should be compelled to remain a widow, and be forever excluded from all rights and privileges, as guilty of impiety. This measure being adopted, it followed that the abominable disposition to which the wives were addicted was converted into an opposite feeling. For, in order to avoid that climax of disgrace, every wife being obliged to die, they not only took all possible care of their husband's safety, but emulated each other in promoting his glory and renown." Strabo is of the same opinion. Mandello, a German, who witnessed a Suttee at Cambay, in 1638, accounts for the rise of this singular custom in the same manner. It is possible that this practice may have originated in a mistaken idea of the import of the injunction of the shastra, addressed by the priest to the bride in marriage: "Be thou the companion of thy husband in life and in death;" or from the following passage in the Rivgad-" Let those women, no longer widows, excellent wives, anointed with collyrium and ghee, enter, without tears, without complaints, excellent jewels, let them ascend before the source of beings." It is supposed that these words are addressed to fire, as a god, and that they justify the burning of widows.

"The origin of the custom," says an intelligent magistrate in India, "will most probably be found in the voluntary sacrifice of a widow inconsolable for the loss of her husband, and who resolved to accompany him on the funeral pile; not with any idea that such an act could be acceptable to the gods, or any way beneficial to herself in a future existence; but solely because her affection for the deceased made her regard life as a burden no longer to be borne. The example of this heroine, if it remained the only incentive to Suttee, would have been rarely followed; but it of course excited admiration as a novelty; and in a short time the Brahmuns began to perceive that, if properly managed, Suttee might be made a very productive source of emolument; and the most esteemed authors of the age were induced to recommend it as a most meritorious act, productive of good effects to the soul of the widow and her husband, and to those of the surviving members of their families they also prescribed forms and ceremonies, in which the attendance of Brahmuns was of course indispensable. Menu, and the most ancient and respectable writers, do not notice Suttee; it was therefore, in their time, either unknown or not approved. If the former, how comes it to be recommended in the more modern shasters, if the custom was not of the nature supposed? No modern lawgiver would have ventured to praise an act not mentioned by his predecessors, if an example had not occurred, and been received with universal praise, though a novelty and an innovation. If known, but not mentioned because not approved by Menu, the

authority of the modern shaster is not sufficient to give any merit to the sacrifice. In the first case we do not find that the practice originated in the law, but that the law is the consequence of the practice; and that sacred authority is subsequently produced to enforce the merit of an act originating in the mortal feelings of affection, grief, despair, or some other passion of the mind, equally incapable of affording a hope that it would be acceptable in the eyes of the Deity."

Ram Mohun Roy, in a tract entitled, "Brief Remarks regarding modern encroachments on the ancient rights of Females, according to the Hindoo law of Inheritance," supposes the prevalence of Suttee in Bengal to arise from the existence of polygamy, and the dependent and unhappy circumstances in which widows are left.

"It is not from religious prejudices and early impressions only that Hindoo widows burn themselves on the piles of their deceased husbands; but also from their witnessing the distress in which widows of the same rank in life are involved, and the insults and slights to which they are daily subjected, that they become in a great measure regardless of existence after the death of their husbands; and this indifference, accompanied with hope of future reward held out to them, leads them to the horrible act of suicide."

The subject of this cruel custom, however, can rarely be considered voluntary. This is very forcibly stated by W. Ewer, Esq. Sup. of Police, Lower Provinces Bengal Presidency:-"It is generally supposed that a Suttee takes place with the free will and consent of the widow, and that she frequently persists in her intention to burn, in spite of the arguments and entreaties of her relations. But there are many reasons for thinking that such an event as a voluntary Suttee very rarely occurs: few widows would think of sacrificing themselves unless overpowered by force or persuasion; very little of either being sufficient to overcome the physical or mental powers of the majority of Hindoo females. A widow, who would turn with natural instinctive horror from the first hint of sharing her husband's pile, will be at length gradually brought to pronounce a reluctant consent; because distracted with grief at the event, without one friend to advise or protect her, she is little prepared to oppose the surrounding crowd of hungry Brahmuns and interested relations, either by argument or force. Accustomed to look on the former with the highest veneration, and to attach implicit belief to all their assertions, she dares not, if she were able to make herself heard, deny the certainty of the various advantages which are supposed to attend the sacrifice:-that by becoming a Suttee she will remain so many years in heaven, rescue her husband from hell, and purify the family of her father, mother, and husband; while, on the other hand, that disgrace in this life, and continual transmigration into the body of a female animal, will be the certain consequence of refusal. In this state of confusion, a few hours quickly pass, and the widow is burnt before she has had time even to think on the subject. Should utter indifference for her husband, and superior sense, ena

ble her to preserve her judgment, and to resist the arguments of those about her, it will avail her little,-the people will not be disappointed of their show; and the entire population of a village will turn out to assist in dragging her to the bank of the river, and in keeping her down on the pile. Under these circumstances nine

out of ten widows are burnt to death."

It must be peculiarly grateful to Christian philanthropists to reflect that the abolition of this cruel and wicked rite may be traced to missionary efforts.

AIDS TO DEVOTION.

Aids to Devotion, in Three Parts; including Watts' Guide to Prayer. 1 vol. 18mo. Boston: Lincoln & Edmands. 1831.

IT is of the highest importance that the subject of prayer be correctly understood and properly appreciated, as it is the Christian's most powerful weapon against the powers of darkness. The present volume will therefore be welcomed by the religious public, and especially by the great body of young persons who have been introduced to the churches during the recent revivals in the United States. The work consists of three parts. Part 1, comprises_copious selections from Mr. Bickersteth's Treatise on Prayer. Part 2, consists of Dr. Watts' Guide to Prayer. And Part 3, of Devotional Exercises. We extract the following remarks from the preface, conceiving them to be calculated to exert a beneficial influence at the present time.

"1. All aids to devotion are to be considered as hints for improvement, and not as specific and uniform rules and examples. A general benefit may be derived from reading on the subject, by learning to avoid what is repulsive in manner, voice, or expression; and by adopting what is appropriate and excellent, without copying particular forms, or being limited to specific regulations. Let each Christian endeavor to attain that fervent spirit of prayer, which will enable him in a strain of holy devotion, with strong faith, and cheerful hope, to bring the varying circumstances of himself, his family, the church, and the world, before the throne of grace, in a method which each particular occasion suggests, and in a manner calculated to console his own heart, and enkindle the flame of piety in others.

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"2. Christians should, in meetings for prayer, have particular reference to the specific object of the meeting. Solomon's prayer at the dedication of the temple, copiously dwells on that subject; and the apostles, when met to fill the place of Judas, were absorbed in that single object. The interest in prayer meetings, for revivals of religion, or other purposes, is often diminished, by so blending the specific subject, with prayers of a general and diffusive character, as to prevent a concentration of desire in the petitions offered.

"3. Care should be taken not to diminish the interest of a social prayer meeting, by improper length in each prayer. Perhaps there is no greater obstruction to the benefits of a prayer meeting, than in

attention to this particular. When exhortations and suggestions are offered on this subject, few individuals suppose themselves to be addressed, because each person while engaged in speaking, is less conscious than others, of the time occupied. Let each reader consider this suggestion in application to himself. In public prayers, and on occasions when only one exercise is anticipated, a greater copiousness is desirable; the various parts of prayer may be regarded, and the various objects relating to individuals, the church, and the world,to objects of benevolence, and the extension of the gospel, may be profitably combined. But where a number of Christians are expected to follow each other, conciseness, and a greater concentration of object, in each individual, would awaken a deeper interest, and produce happier results. Instead of combining in every prayer all that might appropriately occupy the meeting, let one dwell principally on confession, another on petition, and another on thanksgiving. The same remark is applicable to the different objects to be presented. The state of the impenitent, of the inquiring mind, of the young, the aged, the church, the pastor, the heathen, might, as separate subjects, be copiously dwelt upon, in succession, by different individuals, and cause an awakened interest to pervade the exercise. Whenever weariness takes possession of the individuals engaged, their real prayer is, that the service may close, instead of joining in the petitions which are presented.

"4. All persons who would derive benefit from a prayer meeting, should repair to it with a prayerful spirit, and not wait for the arrival of the season to awaken their devotional feelings. Individual and retired prayer happily abstracts the mind from worldly cares, prepares the heart to mingle in social exercises, and imparts those celestial benefits which are to be anticipated from intercourse with Heaven."

SELECTIONS.

FUTURE HAPPINESS.

It is apprehended a prevalent mistake exists in attributing future blessedness, in too extensive a degree, to arbitrary bestowment, without a sufficient reference of its enjoyment to the natural consequence of, and as existing in proportion to, the state of individual character or capacity. This mistake seems to arise in part from not sufficiently attending to the nature of present experience, and to the way in which happiness is now enjoyed by intelligent beings formed with capacities like our own. We know from present experience, or at least, every one that reflects for a moment may be convinced, that happiness is enjoyed through the medium of consciousness, or the power which we have of perceiving and being made sensible of the emotions and affections of our own minds. From this perception arises the internal peace and satisfaction of every one who is truly virtuous, and from the same perception arises the uneasiness and misery of every wicked and unrenewed mind: the wicked are like a troubled sea when it cannot rest for the waves thereof; AUGUST, 1881.

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"there is no peace, saith my God, to the wicked." It is evidently agreeable to reason and Scripture, and, it is apprehended, accords equally with the experience of every individual, that this inward peace and satisfaction, constituting the essential happiness of the soul, is enjoyed and actually realised, in exact proportion to the degree of sanctification or purity which any individual has attained.-Lon. Bap. Mag.

EXTRACTS FROM DR. WAUGH'S MEMOIR.

CONSOLATORY REMARKS TO MOURNERS.

THERE is better company for mourners, than the dearest earthly friends. Read Hebrews xii. ; 2 Cor. v. and John xiv., and suppose the apostles of Christ sitting on the chair or couch which departed friends last occupied, and addressing to you these words in season; nay, behold Jesus Christ himself standing by your side, and saying to you as he did to mourners on earth, "Weep not."

Were our friends as valuable as our fancy paints them, let us bless God that we had such a treasure to surrender; and let us try to make the surrender, without the reluctance of excessive affection. It is giving up a jewel which Christ claims, and which he will fix in his mediatorial crown, to sparkle, in the perfection of holiness, to all eternity.

Melancholy will grow into a disease, unless we check its progress. It enfeebles the mind to bear, while it adds to the burden.

Exercise in the open air, cheerful but holy conversation with Christian friends, a habit of dwelling on the luminous spots in our life, by which our gratitude to God is enlivened, and our own joy augmented, intercourse with God in reading his blessed word, and in the devotion of the closet, all conduce to the support and strength of the mind under suffering.

The tender connections of life, when cemented by piety, may by death be suspended, but cannot be destroyed.

INFLUENCE OF PIOUS MOTHERS.

A warm hearted and prudent mother will exert an almost unlimited influence over her children during the first six or eight years of their life, a period of all others when the heart is most susceptible of deep and lasting impressions. The divine Author of our frame hath thus, in his infinite goodness, furnished a pious mother with efficient means for moulding the tempers of her children, and implanting in their tender minds those principles of piety and virtue, which will excite them to everything great and excellent in conduct, and prepare them as immortal beings, for the high desti nies of a never ending existence. She will lead her tender and interesting charge to the feet of the good Shepherd, and fill their glowing bosoms with high admiration of his condescension and