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them all; and completed his exploits by extinguishing the sacrificial fire, in a way which decency forbids me to mention.
Soorjo Deb (the Hindoo Apollo), among others, lost his teeth in this affray, and has remained toothless ever since ; on which account the Hindoos never present him uncooked rice in their offerings, as they do to the other gods, since the absence of the organs of mastication would prevent him from enjoying it; but with laudable consideration, they offer him rice boiled in milk, which being sufficiently soft, allows him to partake of it with ease.
After Beer Bhoddro had performed his commission, Sheeb himself made his appearance, and expressed himself satisfied with the conduct of his delegate ; but on observing the corpse of Doorga, was overwhelmed with the most poignant grief. He thrust his trident in the dead body, and lifting it in the air, commenced dancing in a most frantic manner. The three worlds were shaken to their foundations, so as to alarm the gods not a little ; upon which Vishnoo shrewdly guessing that if the object of his grief could be removed out of the sight of the bereaved husband, calmness would be restored to his breast, took a sword in hand, and as Sheeb was whirling round the body, he, from the skies, managed to cut off every
limb of it one after the other, without being perceived. These different parts, owing to the violent exercise in which Sheeb was engaged, were (together with the ornaments the goddess wore) Aung to a great distance in sundry districts of the earth. Sheet then relented, and ceased to place the universe in jeopardy.
The parts of Doorga’s body severed by Vishnoo, together with her ornaments, are fifty-one in number ; and the places where these happened to drop, are held peculiarly sacred by the Hindoos, and called Peet-sthan (sipasta). The merit of worshipping at these holy places is very great, on which account the Natives resort to them more than to any
others. There is at each, an image of Doorga, bearing one of her thousand names, and an image of Sheeb under the designation of Bhoirob (viz. the fear-inspiring). This image of Sheeb is considered as the guardian or protector of the place, and is always worshipped at the same time with that of Doorga; else the worship of the latter is not complete, and its performer not entitled to any benefit.
One of the most celebrated “ Peet-sthans” is at Kalee-Ghaut, in the vicinity of Calcutta, where the toes of the right foot of the goddess fell. I hope on a future occasion to furnish you with a detailed account of the great temple at that place, its priests, &c. &c.
There is, in the Tontro called Chondro Chouramonee, a whole chapter devoted to the description of the Peet-sthan, and which, on this account, is named Peet-mala (9167tml). The tabular statement below is an extract from it, which I have endeavoured to render into English as accurately as it was in my power.
Particular TREE Part of Doorga's
Particular name of Sheeb Bhaired, body. Place where it fell. of the goddess protector of the
worshipped there. shrine. Crown of the head. Hingoola.
Kottooree. Bheem Lochon
Moish Mordinee. Krohdesh.
Moha Maya. Trishookeshwer.
Tripoor Maninee. Bhishon.
Joy Doorga. Boddinath.
Möha Maya. Kopali.
Gondoki Chondee. Chokkrapani.
Oodjoyoni. Mongol Chondika. Mongol Kopileshwor Right arm. Chittagong Bhowanee,
Tripoor Shoondoree. Tripooresh.
Krohmodeshwor. Great toe of the right foot. Jogoddya.
Bishalokkee. Kalo Bhoirob.
Moha Roodro. Palm of the left hand. Kortoah.
Bamon. Palm of the right hand.
Sree Porbot. Shoondoree. Shoondor Anondo Ancles of the left foot. Bhibhashkoth. Kopalinee.
Prubhash Kettro. Joshoshinee. Bokkro Toondo. Upper lip. Bhoirob. Mobadebi.
Lombo Korno. Eye-brows. Chittro Koot. Bramoree.
Krohdhon. Bangles of the feet. Ceylon.
Rakkosheshwor. Left shoulder. Mitylah.
Joy Doorga. Krohdesh.
Bokkreshor. Moish Mordinee. Bokkronath.
You will perhaps blame me for not having used a more solema style in this communication ; but how could such a subject be treated with solemnity, I ask you ? It is very gratifying, however,
to notice that many intelligent Hindoos are beginning to perceive the absurdity and monstrosity of the theological creed of which the above forms a part. I most cordially pray that their number may increase, and hope that they will not remain half-way in their inquiry after truth ; but be led to seek wisdom and salvation from Him who has said: “I am the way, the truth and the life : no man cometh unto the Father, but by me.”
V.-On Prayer. “Prayer is an offering up of our desires to God for things agreeable to his
will, in the name of Christ, with confession of our sins and thankful acknowledgment of his mercies.”—As. Sh. Pat.
To the Editor of the Christian Observer. SIR,
The advantages and necessity of the great duty of prayer, in order to open and form in man the life of heaven, that is the life of heavenly love and wisdom, and to render it operative, are generally confessed and acknowledged by all denominations of Christians. It is also generally allowed, that of all the forms of prayer, which were ever composed, that which is commonly called the Lord's Prayer is by far the most excellent, and best adapted to answer the above happy purposes. Indeed, when it is considered that this form of prayer came from the lips of infinite love and wisdom, and consequently must contain in it the infinite things of such love and wisdom, intended to be communicated to man, according to the state of his application and reception, we cannot wonder that it as far surpasses every human form as the word and wisdom of God is superior to that of man.
But although the advantages and necessity of prayer, together with the particular and distinguished excellence of the Lord's Prayer, be thus generally allowed, it is to be feared that but few comparatively enter into and are partakers of the real benefits and blessings intended to be conveyed by this divine form. One principal reason of this may be the mistaken apprehension, which alas too commonly prevails concerning the true nature and design of prayer, viz. that it is intended to move and incline the Deity to exercise mercy, without effecting a change in the suppliant by which he may be rendered meet to receive mercy. Surely it must be plain to every considerate person, both from the testimony of Scripture, and from the suggestions of enlightened reason, that by prayer rightly performed, a very important effect is to be wrought, and a change takes place in the suppliant, by which he is rendered receptive of the heavenly graces and virtues, and opened in a certain measure to the influences of heaven. Our Lord says, and it shall be given you ; seek, and ye shall find ; knock, and it
shall be opened unto you: for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened ;" from which it manifestly appears, that all sincere prayer is productive of, and attended with, a real finding, reception of, and opening to the heavenly and holy things prayed for.
J Calcutta, March 26th, 1833.
[We confess, we have given place to the above communication, not so much on account of its own merits, as for the opportunity thereby afforded of append. ing a passage from a discourse delivered at Edinburgh, on occasion of the late national fast, by one of the most original and eloquent of living men, Dr. Chalmers. The passage is quoted under every possible disadvantage, being extracted from a very meagre and imperfect newspaper report. It refers to a well known infidel objection against the doctrine of a special Providence, and prayer. Though brief, it will best explain itself, since its brevity is amply compensated for by its significancy. It is as follows:-Ed.]
“ After some preliminary remarks, Dr. Chalmers observed, that there is an infidelity abroad that would expunge the doctrine of a special Provi. dence and the efficacy of prayer. As far as our observation extends, nature has always proceeded in an invariable course, nor have we ever witnessed, as the effect of man's prayer, nature diverge from her usual course; but we affirm the doctrine of a superintending Providence as wide as the necessities of man. Grant the uniformity of visible nature, and how little does it amount to! We can discover the first step upward in the chain of causation, and call it the proximate; or the next, and call it the remote cause: but there are higher events in the train we try in vain to reach, which will ever lie in deepest concealment from our view; and the Deity may by a responsive touch at the higher end of the chain of events give efficacy to the prayer of man without the answer being visible to man,
which if the inter. vention were at the lower end of the chain, would render it a miracle to the eye of a man. In this way the reaction to prayer is at a place higher than the observation of philosophy can reach. All that man can see is but the closing footsteps in the series. The domain of philosophy terminates at that which we can reach by human ken. Beyond this may be termed the region of faith. At this place of supernal command, the Deity can direct matters as he will, without altering any of the visible laws of the universe."
VI.-Queries respecting the Proper Discharge of Ministerial
As the chief object of your interesting periodical is the promotion of truth, no discussion at all affecting that glorious cause can, I presume, be consi, dered irrelevant. I would therefore beg to propose a few questions for consideration, on a subject which has often painfully oppressed my mind; and it has lately occurred to me, that if they can obtain a place in your pages, they may lead to such remarks as will, through the blessing of God, remove a difficulty under which perhaps others also of your readers labour. The insertion of them, and a scriptural answer from any of your correspondents, will particularly oblige,
Your obedient servant,
1. Are not the doctrines of the Gospel too much kept back by the generality of ministers in the present day?
2. May not the reason for their being withheld be, a fear of offending the taste of the carnal mind?
3. Can a minister say with truth, “ I have kept back nothing that was profitable ;” and “ I am pure from the blood of all ; for I have not shunned to declare unto you all the counsel of God;" while the doctrines of election, effectual calling, perseverance, &c. which are written as with a sun-beam, are entirely omitted in his public ministrations ?
4. May not the withholding these doctrines be one great cause of the lukewarmness of Christians, as well as of the slow advances made by Christianity among the heathen ?
5. May it not be expected that God would bless the preaching of them to the revival of a declining Church ?
VII.-The Record and Church Patronage. In the Record Newspaper has appeared an exposure of the abuses of Church Patronage, by “ A Clergyman of the Established Church.” It is not our object in this place to advocate or condemn the principle of “ Patronage” in the abstract. But whether right or wrong in the abstract, it cannot for a moment be doubted that gross practical abuses ought to be corrected :—and corrected they shall be, ere long. The tide of universal reform, or, at least, of universal change, has set in with such impetuosity, that onwards it must roll irresistibly. And whatever marked objects may not have been previously withdrawn from its destined course, must be engulphed in its whirling eddies. On this account the advice of “ the clergyman” is a sound one, when he recommends all patrons to relinquish their patronage, and vest the appointment of ministers in the majority of the communicants, and to do this without a moment's delay; for now, such a measure “ would be received as an act of grace.
“But,” continues the writer, “the time is not far distant when it will be extorted by necessity; if the people are true to themselves, it will be abolished in the first session of a reformed Parliament. For this purpose a union should be formed in England and Scotland for the immediate abolition of patronage: petitions should now be prepared for Parliament in every parish in the kingdom ; from Scotland I trust 1,000 petitions will be sent in the first week of the first session of the reformed Parliament. I trust that this spirited, enterprising, and intrepid people will shatter the whole system to pieces at the first onset, and that the journals of that country will pour such a flood of light on the public mind as will not leave the advocates of corruption a single lurking place. O Scotia, thou land of thought, thou assertor of liberty, arise from the dust—let England hear the stamp of thy foot-remember the glorious days of the Reformation; I know that when thou art once roused to any great and noble deeds, thou wilt not rest till thou hast gained a complete victory."