by the silent progress of opinion, and a change and improvement in the intellectual state of that country, the prospect is too distant to be encouraging. No such revolution has yet taken place amongst so vast a portion of mankind, unless it was quickened from without by one or more of those remarkable impulses, which forestall the tardy growth of moral and religious sentiment, and do in a few years the work of ages. Such was the Reformation, prepared, indeed, by a considerable but slow change of religious thinking, for which Wickliff and Huss had pioneered the road, leaving to Luther and Melancthon more effectual means of consummating it. But this great change would not have been enough, if the fervour of theological controversy had not been fanned by the breath of political faction. The spirit of political resistance to the papal see and its abuses, placed Luther upon the vantage-ground he would not otherwise have commanded, in the siege he carried on against the old ecclesiastical system.

These causes cannot operate in India; conversion, therefore, must continue to proceed reluctantly and slowly there; and much will depend on the character and conduct of the missionaries themselves, putting our Churchestablishment out of the question, for reasons it is not necessary to state. Their doctrines, too, form an important element in the consideration. present, many of them are not only incapable of being brought into a consistent theological system, but are in direct opposition to each other. Absolute election, and the doctrine of Christian perfection, have so strong a tendency to mysticism and antinomianism, as to revolt the Hindoos, whose ethical is totally separate from, and exempt from the absurdities of, their mythological system. With the meekness and flexibility of the Hindoo character, Christianity has ties of natural affinity; but the Wesleyan doctrines, in many respects, have no sympathy whatever with the Hindoo feeling and character. The general fault, moreover, of the missionaries is a too indiscriminate use of "the terrors of our Lord," which came softened from the lips of Swartz, but which, we fear, his successors are apt to dwell upon, as wrathful denunciations which are not to be averted. They stimulate also the unconverted soul too much to a sense of its danger and misery, by a display of revolting and fearful imagery, which, if it affrights the sinner, does not attract the convert. A missionary, to succeed in that country, must be of a different school from that of Mr. Ellis, in the island of Tahiti.* He must not war with the festive recreations of the natives. There is as little reason why Christianity should wear the sour aspect of puritanism, as the mummery and masques of popery.

* Polynesian Researches in the South-sea Islands London, 1829.

CEREBRAL CHARACTER OF RAMMOHUN ROY.

The Phrenological Journal for June contains a curious examination of the cerebral development of the head of the late Rammohun Roy, from a cast taken immediately after his death.* The dimensions of the cast and the cerebral development are as follows::

The cast was taken when the body was still warm and so carefully, that the gentleman who forwarded the bust to the Phrenological society (Mr. J. B. Estlin), and who was present at the operation, states

Note.-In stating the dimensions of the head, allowance has been made for the hair-the greatest actual circumference of the cast being 243 inches; the distance from the Occipital Spine to Individuality over the top of the head, 15; Philoprogenitiveness to Individuality, 83; Concentrativeness to Comparison, 8; Ear to Philoprogenitiveness, 5; Ear to Firmness, 63; Destructiveness to Destructiveness, 6}; Secretiveness to Secretiveness, 69; and Cautiousness to Cautiousness, 5§.

After a succinct and well-digested account of the rajah's history, compiled from various sources (our journal included), the writer illustrates, with considerable felicity and effect, the mutual correspondence of his cerebral development and his actual character. In the rajah's intercourse with the English, in early life, his Benevolence and Love of Approbation were strongly marked; “and, indeed, it appears that, to the too great ascendancy of the latter, the loss of his health is in some measure to be attributed." The department of the brain most largely developed is the posterior superior region, occupied by Firmness, Conscientiousness, Self-esteem, and Love of Approstates that "the phrenologists may feel satisfied that they have in this cast a most accurate representation of the rajah's head." The cut in the Journal exhibits a singular depression on the crown of the head (over the organs of Veneration and Hope), which, it appears, was quite natural. "A friend told me," says Mr. Estlin, "the rajah had once placed his hand there, to feel the peculiar formation.”

bation the size of these four organs is very extraordinary. Firmness and fortitude were prominently displayed throughout his whole life. His very large Conscientiousness led to the "simplicity, candour, explicitness, and openness of mind," admired by his intimate friends and the readers of his works. His large Self-esteem fitted him to embark in the work of reform, and accounts for that "powerful sentiment of individual dignity," evinced in his conversation, actions, and deportment, and so inconsistent with the "feebleness of mind,” characteristic of the "small-headed generality of Hindus." The rajah's large head is much insisted upon; it was of extraordinary size; very few, even in Europe, being found of superior volume. "Had the brain of Rammohun Roy been of diminutive size," observes the writer, "the circumstance would havė done more to extinguish Phrenology than the whole amount of misrepresentation and abuse it has been doomed to endure." The rajah's complaisance and want of courage to say "no," indicated the strength of Love of Approbation in combination with Cautiousness. The writer accounts satisfactorily for the change in the rajah's mental character, towards the close of his life (referred to in our biographical sketch), by the diseased state of his brain. The organs of the propensities are generally large. "Without a tolerable endowment of Combativeness, as well as of Self-esteem and Firmness, he could not have acted with the boldness and decision for which he was so remarkable." His propensities, however, were duly controlled by other organs; "by means of his large Secretiveness and Firmness, he was able to suppress improper manifestations." His large Amativeness receives no illustration from recorded traits in his character, except his politeness and deferential respect towards the sex. His Philoprogenitiveness is equally without recorded illustration. His large Adhesiveness accords with his affectionate disposition. His Secretiveness seems to have been one of the sources (with Love of Approbation and Cautiousness) of the "air of uncertainty, if not ambiguity," by which his conduct was occasionally characterized. The meagreness of the sketch he gave of his life is regarded as another illustration of this feeling. Acquisitiveness is much inferior to Benevolence and Conscientiousness; the rajah was liberal, disinterested, and careless of pecuniary sacrifices. The development of the rajah's Veneration and Wonder affords the key to his religious character. "His head and history concur in shewing, that intellect, justice, and independence had with him complete control over the sentiment of Veneration. He seems never to have venerated except in accordance with Intellect and Conscientiousness. The whole tendency of his mind was opposite to superstition. Wonder had but little sway. The mysterious and unintelligible had no charms for him; he submitted every thing to the test of consistency and reason. Of the intellectual organs, the largest are Individuality, Language, Comparison, and Causality. These are all well illustrated by his recorded character. His love of knowledge and his literary acquirements show the strength of Individuality and Language. The relevancy and acuteness of his reasonings resulted from Causality and Comparison, combined with Language and Individuality. Form, Size, and Locality, the organs which give geometrical talent, are well developed. As Number and Tune are moderate, the writer assumes that he had little arithmetical ability or musical talent.

Upon the whole, we think the science of Phrenology acquires no slight accession of strength from the illustrations deduced, in the article referred to, from the cerebral traits of this remarkable Asiatic.

MORAL SYSTEM OF THE CHINESE.

THE CHUNG-YUNG.

(Concluded from p. 118.)

Chap. XIX.-" How universal was the filial piety of Woo-wang and Chowkung! These pious princes seized the intentions of their ancestors and accomplished what they had undertaken. In spring and autumn, they prepared the hills of their ancestors, arranged the venerable vases destined to the ceremonies, disposed their vestments and robes, and offered them the meats of the season. And as these rites were those of the hall of ancestors, the distinction of those who should be placed on the right hand or the left was carefully observed; in disposing ranks, regard was had to persons in high station and obscure men; in disposing of offices, regard was had to people of merit. In drinking together, the inferiors served their superiors; the ceremony thus extended to obscure men. In distributing, during the repast, places according to colour of hair, regard was had to age. Succeeding to the dignity of their ancestors, practising their rites, executing their music, respecting what they had honoured, cherishing what they had loved, Woo-wang and Chow-kung obeyed them when dead as if they had been still living; obeyed them when they were no more, as if they possessed them still. O sublime degree of filial piety! The rites of the keaou (grand sacrifice to heaven), and the she (grand sacrifice to earth), are those by which they rendered homage to the Supreme Lord (Shang-te).* The rites of the hall of ancestors are those according to which they sacrificed to their predecessors. The man who comprehends clearly the sense of the keaou and the she, and that of the te and the shang, will govern empires as easily as he would look on the palm of his hand."

Chap. XX.-Ay-kung† consulted Kung-tsze on the subject of government. Kung-tsze said: "The government of Wan-wang and of Woo-wang is recorded on tables of bamboo (fang-tsze, books or tablets of bamboo). If these princes still lived, their administration would soon revive; but they are no more, and their administration has expired with them. Good government is like the fertility of the earth, which gives strength to vegetables, reeds, and rushes. Government, in fact, depends upon the men employed; a prince should choose his ministers after himself, regulate himself according to reason (taou), and found his reason upon the love of humanity (jin, universal charity or benevolence). The love of humanity is man in the aggregate; the love of parents is the chief part of it. Justice is equity to all; the honour rendered to the wise is the chief part of it. The distinction we owe to our relations, that we owe to the wise, is what ceremonies (or rites) produce. If subordinates have not the confidence of their superiors, the people cannot be well governed. Thus, the prince should not fail to regulate himself. With this view, he should not fail to render to his relatives what is their due; and for that purpose, it is indispensable that he should know mankind; and to know mankind it is absolutely necessary he should know heaven (tëen). Universal reason comprehends five things, and three are required to practise them. The five things, which constitute universal reason, are the duties of the prince and minister, of the father and the son, of the husband and the wife, of the elders and the juniors, and the reciprocal duties of friends. The three things, which constitute universal virtue, are wisdom, benevolence, and strength: to practise

Much difference of opinion exists (as is noticed in another place) respecting the true sense to be attached to the ceremonies keaou and she, and to the epithet shang-te.

↑ King of Loo, from 494 to 511 B.C.

Asiat. Journ.N.S.VOL.14.No.55.

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them there is but one method. Whether a man is born wise, or becomes so by study, let him have experienced toil in becoming so; when he is so, it is the same thing. Though we should practise the virtues naturally, for the sake of the advantages* we derive therefrom, or by force of effort; provided we practise them, it is the same thing. He who loves study has made a great step towards wisdom. He who uses all his efforts to practise virtue, has made a great advance towards benevolence. He who can blush, has made a great progress towards force of mind. He who knows these three things, knows the art of regulating himself; knowing how to regulate himself, he knows the art of governing men; knowing how to govern men, he knows how to rule empires and kingdoms. All who govern empires and kingdoms have nine eternal and invariable rules to follow: to regulate themselves, to honour the sages, to cherish relations, to respect the great dignitaries, to treat subordinate men in office with indulgence, to love the people like a son, to invite artisans near them, to receive foreigners (or persons from a distance), and to treat the great vassals well. If the prince regulates himself, the laws will be in vigour; if he honours the wise, his eyes will never be fascinated; if he cherishes his relatives, there will be no hatred between his uncles and his brothers; if he respects the grand dignitaries, nothing obscure will embarrass him; if he treats subordinates in office with indulgence, the gratitude of the magistrates will be manifested in their zeal to perform the ceremonies; if he loves the people as a son, the people will thereby be animated with zeal; if he invite artisans near his person, their wealth will be at his disposal; if he receive strangers well, the inhabitants of the four parts (sze-fang, 'four sides,' i. e. the world) will submit themselves to him; if he treats the great vassals well, he will be respected throughout the whole empire. To purify oneself and exhibit a decent appearance,‡ to wear clean apparel, to restrain oneself from every motion contrary to usage,-this is the method of regulating oneself. To repel flatterers, to shun pleasure (lit. colour; met. sensuality), to despise riches, to esteem virtue,-this is to incite the wise. To honour the dignity of our own family, to augment their incomes, to love and to hate the same things as they, this is how we animate one's relations to mutual affection. To create a great number of inferior officers who can be made to execute orders, this is the way to animate the great dignitaries. To augment the revenues of those who are upright and faithful,-this is the way to animate placemen. To exact no service from the people but at a convenient time, to moderate taxes, that is the way to exhilarate the people. To examine daily and inquire monthly if their pay and subsistence keep pace with their labour,— that is the way to excite the artisans. To reconduct strangers when they return, and to advance to meet them when they arrive, to praise their good qualities and to compassionate their defects,—these are the means to conciliate strangers. To prolong the line (thread) of races which are near extinction, to raise up fallen dynasties, to calm seditions, to aid them in danger, to receive their ambassadors at fixed times, to treat those magnificently who go away, to moderate the tribute of those who come,-these are the means of well-treating the great vassals. All those who govern empires and kingdoms have nine invariable rules to observe; and there is but one mode of observing them. Every thing, on which we have thought beforehand, may have stability; if we do not think beforehand, we are soon thrown back. If we, at the out* Commentators differ as to the sense of the term here used, whether it means the pure pleasure derived from the practice of virtue or the lucre of gain.

+ Εαν της φιλομαθης εση πολυμαθής.

That is, in religious observances: it refers to Chap. XVI.