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 ON THE 
 
 RESTORATION OF LEARNING 
 
 IN 
 
 THE EAST. 
 
 A POEM.
 
 POEM 
 
 ON THE 
 
 RESTORATION OF LEARNING 
 
 IN 
 
 THE EAST 
 
 WHICH OBTAINED 
 
 MR. BUCHANAN'S PRIZE. 
 
 BY 
 
 CHARLES GRANT, Esq. M.A. 
 
 i.^. V ' FELLOW OF MAGDALEN COLLEGE. 
 
 NEC REMORANTUR IBI; SIC RERUM SUMMA NOVATUR 
 
 SEMPER. 
 
 LUCRETIUS. 
 
 CAMBRIDGE: 
 
 PRINTED BY R. WATTS, AT THE UNIVERSITY PRESS ; 
 
 AND SOLD EY DEIGIITON, CAMBRIDGE; CADELL AND DAVIES, LONDON; 
 
 AND HANWELL AND PARKER, OXFORD. 
 
 180.5.
 
 n 
 
 ADVERTISEMENT. f tfi/f 
 
 r 
 
 THE Reverend Claudius Buchanan, Vice-Provost 
 of the College of Fort -William in Bengal, and formerly a 
 Member of Queen's College, Cambridge, where he proceeded 
 to the Degree of B. A. gave to the University, in 1 804, the 
 Sum of Two Hundred and Ten Pounds; desiring that 
 it might be divided into the undermentioned Prizes. 
 
 I. 
 
 ONE HUNDRED POUNDS for an ENGLISH PROSE DISSERTATION, 
 
 *' On the best Means of civilizing the Subjects of the British Einpire in India; and of 
 diffusing the Light of the Christian Religion throughout the Eastern World." 
 
 XL 
 
 SIXTY POUNDS for an ENGLISH POEM, 
 " On the Restoration of Learning in the East." 
 
 III. 
 
 TWENTY- FIVE POUNDS for a LATIN POEM on the following subject: 
 
 " Collegium Bengalense." 
 
 IV. 
 
 TWENTY-FIVE POUNDS for a GREEK ODE on the following subject: 
 **rENE2en ons."
 
 ARGUMENT. 
 
 I. The Jirst Part of the Poem describes the degraded state of Hindoo Literature during 
 the latter part of the last century. The shocks which Learning sustained from 
 the persecuting Bigotry of Aurungzebe, the Irruption of Nadir Shah, and the 
 intestine divisions to which that irruption gave rise, are particularly noticed. 
 
 IL A transition is then made to the ancient Splendor of Hindoo Literature during the 
 period when India was governed by her native Kings. The earliest age of 
 authentic Indian History is brought into review; some account is given of the 
 Poetry and Philosophy of Vyasa, which distinguished -succeeding times; and this 
 Part closes with a reference to the last brilliant sera of India, when the Poet 
 Calidasa flourished. 
 
 JII. Lastly, The Revival of Learning on the Banks of the Ganges, under the auspices of 
 the English, and particularly of the Asiatic Society, is celebrated. The Poem 
 concludes with anticipating the diffusion of the Arts, the Sciences, and the 
 Religion of Great Britain, throughout the East.
 
 ON THE 
 
 RESTORATION OF LEARNING 
 
 IN 
 
 THE EAST. 
 
 Nee remorantur ibi; sic rerwn summa novatur 
 Semper. 
 
 i^HALL these bright hours of rapture roil away, 
 " And mournful years their gloomy wings display ? 
 *' These beauteous realms shall tyrant War deface, 
 " And fierce Oppression crush my favor'd race?" 
 Thus Ganges' Genius spoke, while yet, sublime 
 With Arts and Muses, smil'd his native clime. 
 And rich with Science, round the plains he loved 
 The golden hours in blooming circle moved. 
 With grief he saw the future ages rise. 
 Dark with their sad and fearful destinies ; 
 Mark'd bleeding Science pinioh'd to the ground, 
 And all her blasted trophies withering round ! O 
 
 With grief he saw, through Time's unfolding shade, 
 The fated chiefs in India's spoils array'd,
 
 ( 2 ) 
 
 The might of Cassim, either Mahmud's sword. 
 
 And firm Cothbeddin, Delhi's earliest lord; 
 
 Stern Taimur, and th' imperial thrones that tower 
 
 O'er groaning Mathra and the walls of Gour. 
 
 Nor midst that brood of blood, a fiercer name 
 
 Than Aurungzebe th' indignant eye could claim. 
 
 More bold in act, in council more refin'd, 
 
 A form more hateful, or more dark a mind. 
 
 Skill' d to deceive, and patient to beguile 
 
 With sleepless efforts of unwearied toil. 
 
 His youth he shrouds in consecrated bowers. 
 
 Where prayer and penance lead the hermit hours; 
 
 Yet not to him those bowers their sweets impart. 
 
 The mind compos' d, smooth brow, and spotless heart ; 
 
 No Sun-bright visions with new hues adorn 
 
 Eve's purple cloud, or dewy beams of morn; 
 
 But Fancy wakes for him more grim delights. 
 
 War's imag'd pomp and Murder's savage rites. 
 
 And, like the Genius of some nightly spell. 
 
 Peoples with shapes accurs'd the wizard cell : 
 
 Keen Hate, Revenge, Suspicion's arrowy glare. 
 
 And all the blood-stain'd joys of Guilt are there : 
 
 "^Thus by fell visions roused, th' usurper springs 
 
 Fierce from his lair, to lap the blood of kings. 
 
 Go, count thy spoils, thy trophies grim rehearse, 
 Three brothers murder'd, and a father's curse : 
 Go, rear the musnud o'er the gasping mound 
 Of trampled hosts, while India weeps around ; O
 
 ( 3 )- 
 
 On Hindoo shrines thy bigot fury pour. 
 
 And quench the darts of sharp Remorse in gore. 
 
 'Tis done. Lo Persecution lights from far 
 Her streaming fires, and terrors w^orse than war ! 
 Where mystic hymnings awed the midnight air. 
 Strange sounds, that breathe or that inflict despair. 
 Are heard. The despot, throned in blood, presides 
 O'er havock's work, and all the ruin guides. 
 As from the realms that own stern Yama's^ sway. 
 Some fierce Asura rushes to the day ; 
 While swift his wheels divide the deeps on high. 
 The clouds, like wreaths of foam, around them flv : 
 Wide as he glares, his eyeballs scatter woe. 
 And terror lightens from his clanging bow. 
 
 Alas ! how dark the baleful ruins spread ! / 
 What filial tears the sons of Science shed ! 
 While in each bower the widow'd Arts repine, 
 And Learning clasps her violated shrine. 
 Sad on his staff, mid Casi's- blasted scenes. 
 Himself how fallen ! the aged Pandeet^ leans, 
 Exalts th' insulted Yedas^ high in air. 
 And prays, and pours his soul into the prayer : 
 
 (1) Yaina is the judge of Hell. The Asurus, or evil Genii, are under his don)iuioti. 
 
 (2) Casi is a name of Benares, the principal seat of Hindoo learning. 
 
 (3) Pandeet is a Hindoo doctor or professor of learning. 
 
 { t) The Vedas are the sacred books of the Hindoos, and are supposed to have been 
 promulgated by Brahma at the Creation. They are few in number, and were first reduced 
 to writing by Vyasa, a celebrated sage, (mentioned in a succeeding part of the poem) about 
 1 100 B. C. It seems to be now agreed that the fourth Veda is of a much later date than 
 the other three.
 
 ( ^ ) 
 
 " Say why, Narayen^ while thy votary weeps, 
 
 '' Thus wrapt in dumb repose thy thunder sleeps ? 
 
 " Oh, where that arm, with countless trophies crown'd, 
 
 " In heaven's dread lists o'er vanquish'd Gods renown'd ; 
 
 ** Whose vengeance dash'd proud Rahu's^ impious crest, 
 
 " And tore, with lion^ fangs, the tyrant breast ?" 
 
 In vain, O sage, thou weep'st thy country's fate : 
 
 E'en now new woes her wasted plains await. 
 
 'Tis ever thus, one ravage urges more ; 
 
 Warriors, like vultures, track the scent of gore. 
 
 Still fight to fight, to battle battle leads, 
 
 Still conqueror to. conqueror succeeds ; 
 
 While states unwounded long remain secure ; 
 
 A bleeding empire is resistless lure. 
 
 * Hark ! 'tis a voice on Meshed's^ holy walls. 
 His fierce Afshars ^ impetuous Nadir calls. 
 
 (1) Narayen, or Vishnu, is the second person of the Hindoo Triad, which is composed 
 of Brahma, Vishnu, and Sceva. Vishnu means ' The Preserver;' and he is said to have 
 frequently become incarnate, for the purpose of rescuing his worshippers from op- 
 pression. 
 
 (2) Rahu was one of the Asoors, who, in order to drink the umoreet or nectar, assumed 
 the shape of a good Genius, but was slain by Vishnu. 
 
 (3) The fourth descent of the Deity incarnate, in Hindoo mythology, was in a form 
 half lion, half man, for the destruction of a tyrant rajah. 
 
 (4) The following lines give a general sketch of the route of Nadir's conquests. 
 
 (5) Meshed means " the tomb of martyrs." It is the capital of Khorasan, and was the 
 city from which Nadir first went forth to conquest by his own authority, and which he 
 iliade the principal seat of government. 
 
 (6) Afshars, the tribe to which Nadir belonged.
 
 ( 5 ) 
 
 From Gebal's mountains, whose rude summits shade 
 
 Nohavend's^ dark and melancholy glade ; 
 
 From fragrant Persis, gemm'd with orient flowers ; 
 
 From Seistan's mines of gold and palmy bowers ; 
 
 From thirsty Kerman, and Balsara's strand, 
 
 Where Susa's lawns to western suns expand, 
 
 Swells the disastrous sound to IVIedia's vales. 
 
 Where health on Tabriz^ breathes with all her gales ; 
 
 To wild Araxes' yet untam'd career. 
 
 And Teflis, to the nymphs of Georgia dear. 
 
 '^Thy sons, Shirvaun, have heard on Bacu's shore. 
 
 And Derbend's^ iron barrier frowns no more ; 
 
 While the proud Russ ^^, on Neva's banks aghast. 
 
 Starts at the echoes of the distant blast. 
 
 Back the dread echoes roll through climes of day ; 
 
 Kings shrink to dust, and armies fade away : 
 
 High Candahar, on eastern ramparts bold. 
 
 Imperial Gazni, seat of monarchs old. 
 
 Cower at the peal ; astonish' d Cabul yields, 
 
 Lahore recoils through all her floating ^^ fields. 
 
 Ah ! be the shadows deep on Karnal's^- meads. 
 
 There, there, the towering pride of Delhi bleeds. 
 
 (7) Nohavend, the scene of tlie last decisive battle, which lasted for three days, between 
 the Persians and Arabs, and terminated the empire of the former, in the seventh century. 
 
 (8) Tabriz or Tauris, remarkable for the purity of its air. Its name imports that it can 
 never be infected by any contagious disorder. 
 
 (9) The ancient Cattpia: Portte, called by the Turks, Tlie Gate of Iron. 
 
 (10) The Russians sent an embassy to Nadir. 
 
 (11) Lahore is watered by the five branches of the Indus, and is thence called Panjab. 
 
 (12) Karnal, ihirtv Icaii-ucs from Delhi. Here was fought the decisive battle between 
 Kadir and Maljomnied the Mo^^ul emperor. 
 
 C
 
 ( 6 ) 
 
 But e'en when, far from India's ravage! wastes, 
 To other deaths impatient Nadir hastes. 
 Still social war, in gloomy wrath array'd. 
 Succeeds the fury of the Persian blade : 
 As when the lightning rush'd along tlie wind, 
 Touch'd by its stroke, the mountain flames behind. 
 From realm to realm the howl of havock swells. 
 As lawless rage or rebel pride impels : 
 Beneath th' usurper's frantic sceptre bow'd. 
 How droop thy hallow 'd vales, romantic Oude ! 
 Bahar wears mournfully the servile chains ; 
 And tyranny o'erwhelms fair Hoogley's plains. 
 Ah, beauteous Cashmere \ love's enchanting vale ! 
 What new Abdallah^ shall thy woes bewail? 
 (J In vain thy snowy mountains, swelling round. 
 For Peace alone would guard the holy ground : 
 Oh, once for thee the rosy-finger' d Hours 
 Wove wreaths of joy in Pleasure's echoing bowers ; 
 Once round thy limpid stream and scented grove. 
 The haunts of Fancy, Freedom loved to rove ; 
 
 ( 1 ) The Vale of Cashmere is the favourite theme of profuse panegyric with, all Eastern 
 authors and travellers. It is called the Paradise of the East. Among other excellencies, it 
 was famous for the beauty of its inhabitants, for its plane-trees and roses. Before the 
 Mahommedan conquest of India, it was celebrated for the learning of its Bramins. In the 
 dismemberment of the Mogul Empire, it fell into the hands of the Afghans (175 1-). 
 Mr. Foster, who travelled there in 1782, describes it as in the most wretched state. The 
 wit, gaiety, and virtues of the inhabitants have declined with their conmierce and pro- 
 sperity. At the time Mr, Foster saw it, it was suflering the severest atrocities from the 
 Afghar governor, who seems to have been one of the most abominable savages that ever 
 oppressed any country. See Foster's Travels, Vol. 1. Also Bernier's Travels. 
 
 (2) A celebrated Persian poet, who died A.D. 1520.
 
 ( 7 ) 
 
 And, moulded by the hand of young Desire, 
 Thy daughters shone amid the virgin choir : 
 Not fair Circassia touch'd her blooming race 
 With tints so tender of impassion' d grace, Q 
 With all their glances wove such artless wiles. 
 Or breath' d such brightness round their angel smiles. 
 Ah ! at the tyrant's frow^n those beauties die ; 
 Fled is the smile, and sunk the speaking eye : 
 Nor harp nor carol warbles through the glade. 
 Nor pensive love-notes soothe the plane-tree shade ; 
 But the steel' d savage revels in thy woes. 
 And round his temples twines thy brightest rose. 
 Science and Learning deck thy scenes no more. 
 But heavily some safer spot explore : 
 Yet not to Varanasi's^ loved retreat 
 The exiles bend their melancholy feet : 
 There, too, the ruffian spear and step profane. 
 From shrines long cherish' d, scare the sister train. 
 Through every shade the horror rolls around. 
 And war-worn India bleeds at every wound : 
 Indignant Learning droops her blasted head. 
 Her noblest w^orthies mingled with the dead : 
 No more to awful thought the soul aspires,^ 
 But grief extinguishes the Muse's fires : 
 No more, while all her listening groves rejoice, 
 Enraptur'd Wisdom lifts th' instructing voice ; 
 Nor Knowledge gives her philosophic eye 
 To read the blazing wonders of the sky ; 
 
 (.3) An ancient name of Benares. 
 
 O
 
 ( 8 ) 
 
 Unmark'd the stars of morn or evening glow, 
 And suns unnotic'd arch the showery bow : 
 A dumb despair weighs downs the Arts sublime, 
 And Taste and Genius fly the sadden' d clime. 
 
 Ill fated India! yet thy plains have kno\^ n 
 The sage's voice, and harp's enraptur'd tone ; 
 Oft have thy proud pagodas heard the sound 
 Of hallo w'd minstrelsy, wide warbling round ; 
 And Learning's footsteps printed every vale, 
 Where Jumna's waves their long-lost joys bewail. 
 E'en when thy towers confess'd the tyrant's pride. 
 Thy native arts the Moslem spear defied ; 
 Oft, as it gleam'd around, from age to age 
 The smile of Learning sooth'd the battle's rage ; 
 Oft, while the sceptre graced some milder name, 
 Thy gladden'd Genius sprung to ancient fame. 
 Though fain the song thy vaiying fates would trace. 
 And tell the triumphs of thy subject race, 
 What arts reviving mark'd each glorious reign, 
 What poets waked the tributary strain ; 
 What thoughts divine, and Fancy's glancing ray, 
 Consol'd the rigours of a foreign sway: 
 More pleased, the Muse to earlier years ascends. 
 And o'er the steps of kings and sages bends, 
 Thy native kings and sages all thy own, 
 Wise in the grove, or mighty on the throne. 
 Where Time remote his shadowy troop displays. 
 She hears the voices of departed davs.
 
 ( 9 ) 
 
 Age blest with all that life or decks or cheers, 
 Refines, instructs, ennobles, soothes, endears. 
 Then rose the triple Ramas^, names ador'd. 
 To wield alike the sceptre and the sword. 
 Then thought Gautami % India's peerless boast, 
 Bright leader of the philosophic host : ' 
 
 Though ages interpos'd their dark'ning flight, ^ 
 
 His distant beams illum'd the Stagirite. 
 Then Science smiled on man, and for his use 
 iVrts intricate unveil'd, and lore abstruse ; 
 Learning with all her stores enrich'd his mind ; 
 Mild laws his will corrected, not confin'd ; 
 Astronomy her high career begun. 
 And bade him rise from earth, to watch the sun : 
 To purify with pity and with dread, 
 Sage Tragedy her moral lesson spread ; 
 And History ^ round her curious glances cast. 
 And to the future reason'd from the past ; 
 
 (1) Of the three Ramus, two were universally allowed to l)o Avatars, or incarnations of 
 the Deity; and the third was also supposed to be so. The most celebrated is Rama 
 Chaudva, (though they all probably represent but one hero) a great legislator and con- 
 queror. His age is fixed by Sir W. Jones 3800 years ago. Jt was the a^ra of universal 
 improvement. 
 
 (2) Probably the most ancient founder of a philosophical school. The following lines 
 refer to a tradition mentioned by Sir W. Jones, that " among other Indian curiosities, 
 " which Callisthenes transmitted to his uncle (Aristotle), was a technical system of 
 " logic, &c." supposed to be Gautami's, and perhaps the foundation of the Aristotelian 
 method. Sir W. Jones spells it Gbtama, with the accent on the first syllable. The 
 accent is here transferred, to render the word more agreeable to English ears. It is also 
 spelt Gautami. 
 
 (3) No histories are extant, written in any part of India, except Cashmere. 
 
 D
 
 ( 10 ) 
 
 While Valmic's ^ epic song, with heavenly art 
 Inspir'd, dilated all the gen'rous heart. 
 
 Nor less inspir'd and bold, in later time 
 Flow'd the full melody of Sanscreet rhyme. 
 Which tells what hosts on Rirket's ^ plains engag'd ; 
 What ruthless wars fraternal chieftains waged. 
 Here the fierce Rooroos all their thunders pour, 
 Bheem's dreadful shell, and Bheeshma's lion roar ; 
 There Pandoo's sons their favour'd ranks expand. 
 The fiery gandeev^ bends in Arjun's'^ hand. 
 Lo, gods and demigods, a countless throng. 
 Blaze in the verse, and swell the pomp of song. 
 High Casi's groves the rapt'rous measures hail. 
 And distant calpas^ kindle at the tale. 
 
 (1) One of the two great poets of India. He wrote an epic poem on the exploits of 
 Rama, and is said to have been the first composer of Sanscreet verse. 
 
 (2) The following passage will be best explained by a general note. The other 
 great epic poet of India, besides Valmic, was Vyasa. He wrote an epic poem, 
 called The Mahabbarat. Of this poem Mr. Wilkins has translated an episode, called. 
 The Bhagvat Geeta, or episode of Bhagvat or Crishna, another name for Vishnu. 
 The episode describes the preliminaries to a dreadful battle fought near Delhi, between 
 the Kooroos and Pandoos, two great collateral branches of the same family. The 
 Pandoos were successful. The Bhagvat Geeta is considered as too sacred for common 
 readers, and is said to contain all the mysteries of Hindooism. It certainly abounds with 
 sublime passages. 
 
 (3) Arjun, one of the Pandoos, was the favourite and pupil of Crishna, who acted as his 
 charioteer in this battle. 
 
 (4) The gandeev was Arjun's bow. 
 
 (5) A cnlpa is a day of Brahma.
 
 ' . ( 11 ) 
 
 Such was thy strain, Vyasa ^, saint and sage, 
 Th' immortal Berkeley of that elder age. 
 Like him, with flames of holiest rapture fir'd. 
 To thoughts sublime thy daring mind aspir'd. 
 And, nature opening to thy ardent glance. 
 Saw God alone through all the vast expanse. 
 Mysterious theme ! Beneath the peipal" shade, 
 His aged limbs the reverend Brahmin laid ; 
 Full on his brow the holy ointment glow'd % 
 The snow-white zennar ^ o'er his shoulder flow'd ; 
 The pointed cusa^ deck'd his green retreat. 
 And Ganges' billow kiss'd his sacred feet : 
 Serene he view'd the laughing scenes around. 
 Bright Magadh's vales with floating chawla ^^ crown' d. 
 The sunshine calm on Casi's turrets shed. 
 And clouds reposing on Heemala's head ; 
 
 (6) Vyasa was not only a poet. He founded the most celebrated philosophical school in 
 Indiaj called the Vedanti School ; of which the principal tenet is that so ably recom- 
 mended to his countrymen by the celebrated Bishop Berkeley; viz. " That matter exists 
 only as it is perceived." 
 
 JV. B. It should be mentioned, that the Hindoos represent Valmic and Vyasa as cotem- 
 poraries. Sir W. Jones is decidedly of a contrary opinion, and places Vyasa in the 
 eleventh century before the Christian aera. There is a very ingenious essay in the Asiatic 
 Researches, by Mr. Bentley, in which an able attempt is made to reconcile these opposite 
 opinions. 
 
 (7) The sacred fig-tree. 
 
 (S) The Brahmins paint a streak of yellow oker on their foreheads: some sects hori- 
 zontally, and others perpendicularly. 
 
 ( 9 ) The zennar is the sacred thread worn by Brahmins. 
 
 (10) The cusa is the most sacred species of grass. 
 
 (11) C/iaiula, the Indian name of rice.
 
 ( 12 ) 
 
 Then all entranc'd, recall'd his wand' ring eye, 
 And fix'd the gather' d beams on Deity : 
 From height to height his musing spirit soar'd, 
 And speechless thought^ th' unutter'd name ador'd : 
 Till words unconscious flowing from his tongue, 
 He swell'd the strain, and mystic measures sung. 
 
 " 'Tis all delusion : Heaven and earth and skies, 
 " But air- wove images of lifeless dyes. 
 " He only lives Sole Being None beside 
 *' The Self-existing, Self-beatified : 
 " All else but wakes at Maya's^ fairy call ; 
 " For All that is, is not ; or God is All. 
 " Stupendous Essence ! obvious, yet unknown ; 
 *' For ever multiplied, for ever One. 
 " I feel thee not, yet touch on every side ; 
 " See not, yet follow where thy footsteps guide ; 
 " Hear not thy voice, yet own its mystic power 
 " In breathing silence of the midnight hour. 
 *' Oh, what art thou ? since all this bursting scene, 
 " Unnumber'd isles, and countless waves between ; 
 " This fabric huge, on floating pillars rais'd, 
 " With suns and fiery elements emblaz'd ; 
 " And thy own pedma^, roseate flower of light, 
 " Emblem and cradle of Creative Might ; 
 
 (1) The Om, or name of the Deity, never to be uttered but' in silence. 
 
 (2) Mar/a, or Delusion ; supposed to be a Goddess sprung from Brahnui. 
 
 (3) Pedma, the sacred name of the lotos ; an object of supreme veneration in ail the 
 mythological systems of the East, especially in that of the Hindus. Brahma is said to
 
 ( 13 ) 
 
 " Live ever on thy sleepless eye reclin'd, 
 
 " Embosom 'd deep in the abyss of Mind. 
 
 ** Close but th' all-seeing Mind, no splendor burns ; 
 
 *' Unfold, and all the Universe returns. 
 
 " Oh, what art thou ? and what this darkling ray, 
 
 ** Whose sadden'd lustre mourns in shrines of clay ? 
 
 " Sprung from thyself, though quench' d in human frame, 
 
 " Faint emanation of th' Eternal Flame. 
 
 ** Oh, fade these scenes, where phantom beauty glows, 
 
 " And bid th' uncumber'd soul on Thee repose ; 
 
 *^' Expanse how dread, immeasureable height, 
 
 *' Depth fathomless, and prospect Infinite." 
 
 Yet whence this progress of the Sage's mind. 
 Beyond the bounds by Nature's hand assign'd ? 
 Whence, every form of vulgar sense o'erthrown. 
 Soars the rapt thought, and rests on God alone ? 
 
 * Perhaps, by smooth gradations, to this end 
 All systems of belief unconscious tend. 
 That teach the infinite of nature swarms 
 With Gods subordinate, through endless forms, 
 
 have been born in a lotos, when he created the world. It was regarded also as 
 an emblem of the creative power. " This plant (says Mr. Knight) being productive 
 of itself, and vegetating from its own matrice, without being fostered in the earth, 
 was naturally adopted as the symbol of the productive power of waters, upon which 
 the active spirit of the Creator operated, in giving life and vegetation to matter." 
 Mr. Knight cited by Mr. Maurice ; Indian Aniiquitics, Vol. III. 
 
 (1) The author has here ventured to propose a conjecture respecting the possible 
 origin of (what is commonly, though inaccurately, termed) the Immaterial Philosophy, 
 from the principles of Polytheism. 
 
 E
 
 ( 14 ) 
 
 And every object, useful, bright, malign, 
 
 Of some peculiar is the care or shrine. 
 
 Ask the poor Hindoo if material things 
 
 Exist : he answers. Their existence springs 
 
 From Mind within, that prompts, protects, provides. 
 
 And moulds their beauties, or their terrors guides. 
 
 Blooms the red flow' ret ? Durva ' blushes there. 
 
 Flash lightnings fierce ? dread Indra^ fills the air. 
 
 The morning wakes, or high the white wave swells. 
 
 That Surya^ brightens, Ganga"^ this impels. 
 
 Thus, in each part of this material scene. 
 
 He owns that matter leans on Mind unseen ; 
 
 And in each object views some God pourtray'd. 
 
 This all in all, and that but empty shade ; 
 
 The Mind extinct, its shadows too must flee. 
 
 And all the visible forget to be. 
 
 But when the Sage is taught these Gods to deem 
 
 The powers personified of One Supreme, 
 
 He not destroys their functions, but transfers ; 
 
 Their titles changes, not their characters ; 
 
 Content, for many, one Great Cause t' adore. 
 
 He now terms attributes what Gods before : 
 
 (1) Dana is the most beautiful species of grass, and supposed to be the residence of 
 a Nymph of the same name. Its flowers, says Sir William Jones, seen through a lens, 
 are like minute rubies. 
 
 (2) The God of the firmament. 
 
 (3) The Deity of the Sun. 
 
 (4) Ganga is the Goddess of the Ganges, who sprung, like Pallas, from the head of 
 the Indian Jove.
 
 ( 15 ) 
 
 Yet still untouch'd that principle retains. 
 
 Mind, ever present, in all matter reigns ; 
 
 His creed the same, whate'er that Mind he call, 
 
 In each imprison'd, or diffus'd through all. 
 
 Still of this whole each portion, every hour. 
 
 Asks instant energies of local power. 
 
 If in himself the Infinite comprise 
 
 The varying powers of countless Deities, 
 
 Say, should not he, with equal ease as they. 
 
 Through objects numberless those powers display r 
 
 But turn, my Muse, where softer themes invite. 
 And lyric measures court to gay delight : 
 There Jayadeva's ^ mystic transport flows, 
 And Crishen smiles, and Radha weeps her woes : 
 Bright o'er the bard, sublime on lory plumes, 
 Love's youthful God, celestial Cama^, blooms : 
 Sad from his winged throne he bends to hear. 
 And mingles with the strings a heavenly tear ; 
 While, sportive at his side, the virgin choir 
 Float in light measures round the thrilling lyre. 
 
 (5) The famous lyric poet of India. His age is uncertain, but he hved between 
 Vyasa and Calidasa. He is one of the mystic poets, or those who profess to couch 
 under the most glowing .sensual images the sublimest mysteries of religion. His 
 pastoral drama on the Loves of Crishen (Vishnu incarnate) and Radha, is translated by 
 Sir Wilhani Jones, and is a beautiful composition. 
 
 (0) The Hindoo Cupid. He rides on a lory or parrot. Among other appendages, 
 he has five arrows tipped with herbs of a healing quality, and is attended by twelve 
 damsels.
 
 ( 16 ) 
 
 Yet brighter lustres gild Avanti's^ towers, 
 O Where Vieramadyt^ sways his subject powers. 
 
 See, round his throne what Arts and Graces bow ! 
 
 What Virtues diadem his godlike brow ! 
 
 In sacred band, nine hallow'd bards prolong 
 ^ Unwearied ^varblings of accordant song : 
 
 So move the ninefold spheres^ their radiant rounds. 
 
 With sleepless melodies of angel sounds. 
 
 But Fancy chief for Calidasa's Muse 
 
 From groves of Indra^ steals celestial hues, 
 
 Hues^ ever-blooming, witlr whose blushes sweet 
 
 Th' immortal Apsars tinge their snowy feet. 
 
 Haste, in sad pomp the tragic scene extend ; 
 
 Rise, weeping dames, and mailed chiefs ascend ; 
 
 There let Dushmanta's volant car advance, 
 And throne dominion on his ample glance ; 
 
 (1) The modern Oujein, the capital of the dominions of Scindia, the well-known 
 Mahratta chief. It was the first meridian of the Hindoos. 
 
 (2) Vierumaditya, the most celebrated of Indian kings. He died B.C. 57. His 
 reign forms the aera from whith the Hindoos calculate. His court was distinguished 
 for nine celebrated poets, called The Nine Gems. Of these, the most eminent was 
 Calidasa, the tragic poet, whose "TatalRing" has been translated by Sir W. Jones. 
 The king Dushmanta, and his wife Sacontala, are the principal personages in that 
 composition. 
 
 (3) Novem tibi orbibus, vel potius globis, connexa sunt omnia. Cic. in Som. Scip. 
 Milton says in his Arcades : 
 
 (f when drowsiness 
 
 Hath lock'd up mortal sense, then listen I 
 To the celestial Sirens' harmony. 
 That sit upon the nine enfolded spheres. 
 And sing to those that hold the vital shears. 
 
 (4) Indra resides in the lower heaven*, situated in the north pole. The Apsaras are 
 the damsels of his court. 
 
 (5) The hint of this image is borrowed from the " Sacontala, .or Fatal Ripg."
 
 ( 17 ) 
 
 And there, by Malini's sequester'd stream. 
 In Love's warm youth let softer virtue gleam, 
 Now flush'd with smiles, and bright in vernal glow, 
 Now victim pale of solitary woe. 
 Is there who knows how Love's soft thrillings burn. 
 When Hope, half dubious, whispers sweet return r 
 O'er the flush'd cheek what sudden blushes roll. 
 When meeting eyes confess the mingling soul ? 
 Is there whose anguish mourns a hopeless fire. 
 By sighs and tears consum'd of sad desire, 
 Tears of the heart, that flow in secret there. 
 And sighs just waked and smother'd by despair ? 
 For these ascends the sympathetic strain. 
 True to the joy and faithful to the pain ; 
 For these the song shall stream from age to age, 
 Their raptures kindle and their griefs assuage. 
 
 Hail, happy years ! when every lyre was strung. 
 And ever^' clime with mirth and music rung. 
 While Asia's voice her Calidasa blest. 
 Hark ! kindred spirits answer'd from the West. 
 There all his lofty tones Lucretius gave, 
 And epic transports burst on Mincio's wave. 
 While roved the Matin bee o'er sweetest flowers, 
 And all Hymettus bloom'd in Tibur's bowers. 
 Oh, could some God have rent the veil away^ 
 And join'd in one the masters of the lay ! 
 Illustrious names ! though breath'd the mutual tone 
 In distant climes, unknowing and unknown, 
 
 F
 
 ( 18 ) 
 
 Yet haply, by a viewless touch impell'd, 
 Your choral symphonies responsive swell' d, 
 And some spher'd seraph, with the song beguil'd, 
 Lean'd from his rolling orb to hear, and smil'd. 
 
 How swift, O India, fled those happy years ! 
 How soon thy palmy glories sunk in tears ! 
 What Muse, unwarm'd, their early bloom can eye. 
 Or sing their alter' d fates without a sigh ? 
 Such thy sad trophies. War ! by thee dismay'd. 
 The classic Graces fly their -cherish' d shade. 
 Peace still they love, the moonlight hour serene, 
 Th' un witness' d musings of some tranquil scene. 
 Where all is calm and joy, within, around, ') 
 No care to ruffle, and no grief to wound. 
 Oft their bright train, ere yet the war arise. 
 E'en from its distant rumour shrinks and flies : 
 So, ere it touch the steel, the solar ray 
 Plays ofl* from the keen edge, and glides away. 
 But not alone the trumpet's madding roar 
 Expell'd the weeping Arts from Ganges' shore ; 
 Lo ! nurs'd in Superstition's gloomy bower, 
 Vice^ wings with added speed the fatal hour ; 
 Thick and more thick her blighting breath she sheds. 
 And Learning sickens as the mildew spreads. 
 
 (l) The inevitable tendency of vice to degrade the faculties of the soul, is most 
 eloquently insisted on by Longinus, in the last section of his celebrated treatise.
 
 ( 19 ) 
 
 For still this sovereign principle we find, 
 
 True in the individual as the kind. 
 
 Strong links and mutual sympathies connect 
 
 The moral powers and powers of intellect ; 
 
 Still these on those depend by union fine. 
 
 Bloom as they bloom, and as they fade, decline. 
 
 Talents, 'tis true, gay, quick, and bright, has God ] 
 
 To virtue oft denied, on vice bestow' d ; ' 
 
 Just as fond Nature lovelier colours brings 
 
 To paint the insect's than the eagle's wings. 
 
 But of our souls the high-born loftier part, 
 
 Th' etherial energies that touch the heart. 
 
 Conceptions ardent, labouring thought intense. 
 
 Creative Fancy's wild magnificence. 
 
 And all the dread sublimities of song. 
 
 These, Virtue, these to thee alone belong ; 
 
 These are celestial all, nor kindred hold 
 
 With aught of sordid or debasing mould : 
 
 Chill'd by the breath of Vice, their radiance dies, 
 
 And brightest burns when lighted at the skies ; 
 
 Like vestal flames, to purest bosoms given,. 
 
 And kindled only by a ray from heaven^. 
 
 But, lo ! once more return the happy hours ; 
 Learning revisits her forsaken bowers. 
 To greet her loved approach, her chosen band 
 Injoyful ranks unites on Ganges' strand. 
 
 (2) The author has been prevented from proceeding to state other causes of the decay 
 of sciencCj from want of time.
 
 ( 20 ) 
 
 'Twas thus of old, when swell'd the rushing Nile 
 From Nubian hills or Meroe's sun-burnt isle. 
 At once, with all her priests, an awfiil train, 
 Transported Memphis issued on the plain ; 
 The white-robed pontiff watch'd the sinking vale, 
 And waved his wand, and bade Osiris hail. 
 Not with less rapture Learning's votaries burn, 
 And court her steps, and bless her glad return. 
 Full in their front, with eye that upward soars. 
 Apart the mighty Hierophant adores, 
 Accomplish'd Jones ! whose hand to every art 
 Could unknown charms and nameless grace impart. 
 His was the soul, by fear nor interest sway'd, 
 The purest passions and the wisest head ; 
 The heart so tender, and the wit so true. 
 Yet this no malice, that no weakness knew ; 
 The song, to Virtue as the Muses dear. 
 Though glowing chaste, and lovely though severe. 
 What gorgeous trophies crown his youthful bloom. 
 The spoils august of Athens and of Rome. 
 And, lo ! untouch' d by British brows before. 
 Yet nobler trophies wait on Asia's shore : 
 There, at his magic voice, what w^onders rise ! 
 Th' astonish' d East unfolds her mysteries : 
 Round her dark shrines a sudden blaze he showers. 
 And all unveil'd the proud Pantheon^ towers. 
 
 (1) This alludes to tlie various elucidations which Sir W. Jones has given of Hindoo 
 mythology, and particularly to his " Essay on the Gods of Cireece, Italy, and India,-" 
 (As. Reg. Wo\. I.) in which the indentity of the Deities worshipped in those distant 
 countries is proved with singular skill and precision.
 
 V. 
 
 ( 21 ) 
 
 Where, half unheard. Time's formless billows glide, 
 
 Alone he stems the dim discover' d tide ; 
 
 Wide o'er th' expanse as darts his radiant sight, 
 
 At once the vanish' d ages roll in light. 
 
 Old India's Genius, bursting from repose, 
 
 Bids all his tombs their mighty dead disclose ; 
 
 Immortal names ! though long immers'd in shade, 
 
 Long lost to song, though destin'd not to fade. 
 
 O'er all the master of the spell presides. 
 
 Their march arranges, and their order guides ; 
 
 Bids here or there their ranks or gleam or blaze 
 
 With hues of elder or of later days. 
 
 See, w here in British robes sage Menu ^ shines, 
 
 And willing Science opes her Sanscreet mines ! 
 
 His are the triumphs of her ancient lyres, 
 
 Her tragic sorrows, and her epic fires ; 
 
 Her earliest arts, and learning's sacred store. 
 
 And strains sublime of philosophic lore : 
 
 Bright in his view their gather' d pomp appears. 
 
 The treasur'd wisdom of a thousand years. 
 
 Oh, could my verse, in characters of day. 
 
 The living colours of thy mind pourtray. 
 
 And on the sceptic, midst his impious dreams. 
 
 Flash all the brightness of their mingled beams ! 
 
 Then should he know, how talents various, bright, 
 
 With pure Devotion's holy thoughts unite ; 
 
 (2) In reference to Sir W. Jones's celebrated translation of " The Institutes of JMcmt," 
 the great Indian legislator.
 
 ( 22 ) 
 
 And blush (if yet a blush survive) to see 
 
 What genius, honour, virtue, ought to be. 
 
 Philosopher, yet to no system tied ; 
 
 Patriot, yet friend to all the world beside ; 
 
 Ardent with temper, and with judgment bold ; 
 
 Firm, though not stern, and though correct, not cold ; 
 
 Profound to reason, or to charm us gay ; 
 
 Learn' d without pride, and not too wise to pray. 
 
 Such, too, was Chambers ^ ever honour' d name 1 
 What needs the Muse to give thy worth to Fame ? 
 To thee the nymphs of Eastern song displayed 
 The haunts of Hafiz in the Persian shade. 
 And early taught thy curious steps to rove 
 Through Hyaz' bowers or Yemen's odorous grove. 
 But holier fires illum'd thy favour'd breast. 
 With arts divine and saintly virtues blest. 
 Alas ! those saintly virtues languish' d here. 
 And, worn with exile, sought their native sphere. 
 Nor long a brother's^ woes bedew'd thy urn. 
 Too soon by kindred fate forbid to mourn. 
 Oh, crown'd with learning, and refin'd by art, 
 The generous mind, the uncorrupted heart ! 
 Still Isis, hallow' d stream ! his name reveres, 
 And British Themis sheds her awful tears. 
 
 There, Wilkins, to the sons of Brahma known. 
 With great Vyasa's triumphs blends his own : 
 
 (I) Mr. William Chajnbers. (2) Sir Robert Chambers.
 
 ( 23 ) 
 
 While the dark tales of elder ages lie 
 
 Unravell'd to sage Wilford's classic eye. 
 
 Who can forget how Davis loved to trace, 
 
 By ancient sages led, th' etherial space. 
 
 What laurels wave round either Colebrooke's brow. 
 
 O'er Cleveland's tomb what sacred sorrows flow. 
 
 Or Scott's historic wreath, or Rennel's praise. 
 
 Or, studious Hamilton, thy modest bays. 
 
 Or Shore, to grace and govern empire born. 
 
 With laws to strengthen, or with arts adorn. 
 
 Friend to the Muse, and by the Muse belov'd. 
 
 By Britain honour' d, and by Heaven approv'd ? 
 
 Nor these alone : But, lo ! as Wellesley leads. 
 Rise other names, and a new race succeeds, 
 l^ous'd by his call, the youthful bands aspire 
 To Jones's learning or to Jones's fire ; 
 In clust'ring ranks the meed of song they claim. 
 And toil and brighten up the steep of Fame. 
 Thou too, had Heaven but listen' d to our prayer, 
 Thou too, Mackenzie, shouldst have brighten'd there. 
 Oh, hopes dissolv'd ! oh, prospects all decay' d ! 
 Oh, dawn of glory, opening but to fade ! 
 Pleased we beheld thy early laurels bloom. 
 Nor knew they wove a trophy for thy tomb. 
 
 (3) Lewis Mackenzie, Esq. of the Bengal civil establishment. He died at Calcutta 
 in 1800, just after he had been honoured with a medal for his proficiency in the College 
 lately established there. He was the son of Mr. Mackenzie the celebrated author of 
 "The Man of Feeling."
 
 ( 24 ) 
 
 By Hoogley's banks, from kindred dust how far ! 
 
 On thy cold stone looks down the Eastern star. 
 
 But still Affection views thy ashes near, 
 
 The mould is precious, and that stone is dear : 
 
 Her nightly thought surmounts the roaring wave, 
 
 And weeps and watches round thy distant gTave. 
 
 Yet say, why on that dark eventful day. 
 
 That call'd thee from the shores of Thames away, 
 
 When friendship's w^armth mid parting sorrows burn'd; 
 
 Hand press' d in hand, and tear for tear return' d, 
 
 '^Though Hope was there all credulous and young, 
 
 Why on thy brow a cheerless shadow hung ? 
 
 E'en at that hour did dark forebodings shed 
 
 O'er shivering nature some unconscious dread ? 
 
 And felt thy heart new wounds of sadness flow. 
 
 Prophetic sadness and a weight of woe ? 
 
 How dark, though fleeting, are the days of man ! 
 What countless sorrows crowd his narrow span ! 
 For what is life ? A groan, a breath, a sigh, 
 A bitter tear, a drop of misery, 
 A lamp just dying in sepulchral gloom, 
 A voice of anguish from the lonely tomb. 
 Or wept or weeping all the change we know ; 
 'Tis all our mournful history below. 
 Pleasure is Grief but smiling to destroy. 
 And what is Sorrow but the ghost of Joy ? 
 Oh, haste that hour, whose rustling wings shall play 
 To warn the shades of guilt and grief away !
 
 ( 25 ) 
 
 Meantime, what dubious contest on those plains 
 With the faint dawn reluctant Night maintains! 
 Britain, thy voice can bid the dawn ascend. 
 On thee alone the eyes of Asia bend. 
 High Arbitress ! to thee her hopes are given. 
 Sole pledge of bliss and delegate of Heaven ; 
 In thy dread mantle all her fates repose, 
 Or bright with blessings, or o'ercast with woes ; 
 And future ages shall thy mandate keep. 
 Smile at thy touch, or at thy bidding weep. 
 Oh ! to thy godlike destiny arise 1 
 Awake and meet the purpose of the skies ! 
 Wide as thy sceptre waves, let India learn 
 What virtues round the shrine of empire bum ; 
 Some nobler flight let thy bold Genius tower. 
 Nor stoop to vulgar lures of fame or power ; 
 Such power as gluts the tyrant's purple pride. 
 Such fame as reeks around the homicide. 
 With peaceful trophies deck thy throne, nor bare 
 Thy conquering sword, till Justice ask the war : 
 Justice alone can consecrate renown, 
 Her's are the brightest rays in Glory's crown ; 
 All else nor eloquence nor song sublime 
 Can screen from curse, or sanctity from crime. 
 
 Let gentler arts awake at thy behest. 
 And science soothe the Hindoo's mournful breast. 
 In vain has Nature shed her gifts around. 
 For eye or ear, soft bloom or tuneful sound ; 
 
 H
 
 (: 26 ) 
 
 Fruits of all hues on every grove display' d, 
 
 And pour d profuse the tamarind's gorgeous shade. 
 
 What joy to him can song or shade afford^ 
 
 Outcast so abject, by himself abhor' d ? 
 
 While chain'd to dust, half struggling, half resigned. 
 
 Sinks to her fate the heaven- descended Mind, 
 
 Disrobed of all her lineaments sublime, 
 
 The daring hope vv^hose glance outmeasur'd time, 
 
 Warm passions to the voice of Rapture strung. 
 
 And conscious thought, that told her whence she sprung. 
 
 At Brahma's stern decree, as ages roll. 
 
 New shapes of clay await th' immortal soul ; 
 
 Darkling condemn' d in forms obscene^ to prowl. 
 
 And swell the midnight melancholy howl. 
 
 Be thine the task, his drooping eye to cheer. 
 
 And elevate his hopes beyond this sphere, 
 
 To brighter heavens than proud Sumeeru^ owns. 
 
 Though girt with Indra and his burning thrones. 
 
 Then shall he recognise the beams of day. 
 
 And fling at once the four- fold chain'' away; 
 
 Through every limb a sudden life shall start, 
 
 And sudden pulses spring around his heart ; 
 
 Then all the deaden' d energies shall rise^ 
 
 And vindicate their title to the skies. 
 
 (1) The Hindtis of the lowest rlass firmly believe themselves to be of the same species 
 as the jackals ; and are taught, that through eternal transmigrations they shall never rise 
 higher than those animals. 
 
 (2) Sumeeru is the mountain on which Indra's heaven is placed . 
 
 (3) In allusion to the four castes.
 
 ( 27 ) 
 
 Be these thy trophies. Queen of many Isles ! 
 On these high Heaven shall shed indulgent smiles. 
 First bj thy guardian voice to India led, **~*"*^**-^ 
 Shall Truth divine her tearless victories spread ; / ^ *" '*' 
 Wide and more vride the heaven-born light shall stream> 
 New realms from thee shall catch the blissful theme, 
 Unwonted warmth the soften' d savage feel. 
 Strange chiefs admire, and turban'd warriors kneel. 
 The prostrate East submit her Jewell' d pride. 
 And swarthy kings adore the Crucified. 
 Fam'd Ava's walls Messiah's name shall own. 
 Where haughty splendor guards the Birman throne. 
 Thy hills, Tibet, shall hear, and Ceylon's bowers. 
 And snow-white waves that circle Pekin's towers'^. 
 Where, sheath' d in sullen pomp, the Tartar lord 
 Forgetful slumbers o'er his idle sword : 
 O'er all the plains, where barbarous hordes afar 
 On panting steeds pursue the roving war. 
 Soft notes of joy th' eternal gloom shall cheer. 
 And smoothe the terrors of the arctic year : 
 Till from the blazing line to polar snows. 
 Through varying realms, one tide of blessing flows. 
 Then shall thy breath, celestial Peace, unbind 
 The frozen heart, and mingle mind with mind ; 
 With sudden youth shall slumb'ring Science start. 
 And call to life each long-forgotten art, 
 
 (4) The White River.
 
 ( 28 ) 
 
 Retrace her ancient paths, or new explore, 
 
 And breathe to wond'ring worlds her mystic lore. 
 
 Yes, it shall come ! E'en now my eyes behold, 
 In distant view, the wish'd-for age unfold. 
 Lo, o'er the shadowy days that roll between, 
 A wand'ring gleam foretells th' ascending scene ! 
 Oh, doom'd victorious from thy wounds to rise. 
 Dejected India, lift thy downcast eyes. 
 And mark the hour, whose faithful steps for thee 
 Through Time's press'd ranks bring on the jubilee ! 
 
 Roll back, ye crowded Years, your thick array. 
 Greet the glad hour, and give the triumph way. 
 Hail First and Greatest, inexpressive name, 
 Substantial Wisdom, God with God the same ! 
 Oh Light, which shades of fiercest glory veil. 
 Oh human Essence, mix'd with Godhead, hail ! 
 Powers, Princedoms, Virtues, wait thy sovereign call. 
 And but for Thee exists this breathing all. 
 Then shake thy heavens, thou Mightiest, and descend, 
 While Truth and Peace thy radiant march attend. 
 With wearied hopes thy thousand empires groan. 
 Our aching eyes demand thy promis'd throne. 
 Oh cheer the realms from life and sunshine far ! 
 Oh plant in Eastern skies thy sevenfold star !
 
 ( 29 ) 
 
 Then, while transported Asia kneels around. 
 With ancient arts and long-lost glories crown'd. 
 Some happier Bard, on Ganges' margin laid. 
 Where playful bamboos weave their fretted shade. 
 Shall to the strings a loftier tone impart. 
 And pour in rapturous verse his flowing heart. 
 Stamp'd in immortal light on future days. 
 Through all the strain his country's joys shall blaze ; 
 The Sanscreet song be warm'd with heavenly fires, 
 And themes divine awake from Indian lyres.
 
 ERRATA, 
 
 Page 13, line 1, for L\\e ever &ic. read Live only Sec. 
 22, 14, for Hyaz' read Hejaz'.
 
 RESTORATION OF LEARNING 
 
 IK 
 
 THE EAST. 
 
 A POEM.
 
 POEM 
 
 ON THE 
 
 RESTORATION OF LEARNING 
 
 IN 
 
 THE EAST. 
 
 BY 
 
 The rev. FRANCIS WRANGHAM, M.A. F.R.S. 
 
 OF TRINITY COLLEGE, CAMBRIDGE. 
 
 DIMOTAQUE VENIT SPECTANDA SCIENTIA NUBE. 
 
 MTLT. ad Patr. 
 
 CAMBRIDGE: 
 
 PRINTED BY R. WATTS, AT THE UNIVERSITY PRESS; 
 
 AND SOLD BY DEIGHTON, CAMBRIDGE; MAWMAN, IN THE POULTRY, LONDON; 
 
 AND HANWELL AND PARKER, OXFORD. 
 
 1805.
 
 ft /
 
 TO 
 
 LADY JONES 
 
 THIS POEM 
 
 ON 
 
 A SUBJECT INTIMATELY CONNECTED 
 
 WITH THE REVERED MEMORY OF SIR WILLIAM JONES 
 
 IS 
 
 RESPECTFULLY DEDICATED 
 
 BY 
 
 THE AUTHOR. 
 
 HUNMANBY, 
 
 March 30, 1805.
 
 AD FERTISEMENT. 
 
 THE Reverend Claudius Buchanan, Yice-Provost 
 of the College of Fort -William in Bengal, and formerly a 
 Member of Queen's College, Cambridge, where he proceeded 
 to the Degree of B. A. gave to the University, in 1 804, the 
 Sum of Two Hundred and Ten Pounds; desiring that 
 it might be divided into the undermentioned Prizes: 
 
 I. 
 
 ONE HUNDRED POUNDS for an ENGLISH PROSE DISSERTATION, 
 
 " On the best Means of civilizing the Subjects of the British E?npire in India; and of 
 diffusing the Light of the Christian Religion throughout the Eastern World." 
 
 II. 
 SIXTY POUNDS for an ENGLISH POEM, 
 
 " On the Restoration of Learning in the East." 
 
 III. 
 TWENTY- FIVE POUNDS for a LATIN POEM on the following subject: 
 
 " Collegium Bengalense." 
 
 IV. 
 TWENTY-FIVE POUNDS for a GREEK ODE on the following sabject: 
 
 "FENEsen *nz." 
 
 The Gentlemen appointed by the University of Cambridge 
 to award Mr. Buchanan's Prizes, after having adjudged the 
 Prize for the English Poem to Mr. Grant, Fellow of Magdalen 
 College, unanimously expressed their Wish for the Publication 
 of the following Poem : The Author, therefore, with a just 
 sense of the honour which it has experienced, now submits it 
 to general perusal.
 
 ARGUMENT. 
 
 Creation. Light. India. It's vegetable, literary, and religious superiorilj/ over the 
 Western World. Brahma introduces his superstition. India still eminent in 
 physics (particularly astronomy), metaphysics, ethics, and poetry lyric, epic, 
 and drafnatic. " The Fatal Ring." Mahometan irruptions under Mahmoud of 
 Ghizni {anciently, Bactria) A. D. 1002, &c. Tamerlane. India totally 
 degraded. Her European conquerors for a long time equally oppressive. Sir 
 William Jones. His attainments, and virtues; and premature death. The 
 Marquis Wellesley. The Neiu College at Calcutta. Cambridge. The Effects 
 of " The Restoration of Learning " on the peasantry and manufacturers of 
 Hindostan Improvements in Chemistry, Medicine, Sfc. In Morals : In Social 
 Feeling The Paria : Mr. Cleveland civilizes the district of Bhagulpour and 
 in Religion. The Missionaries. Apostrophe to England. Contrast of her arts 
 with those of France. Conclusion.
 
 THE 
 
 RESTORATION OF LEARNING 
 
 IN 
 
 THE EAST. 
 
 A--<ET there be light!" So spake th' Almighty Word 
 And streams of splendour gush'd around their Lord. 
 Forth at that bidding, emulous to run 
 His course of glory, sprang the giant Sun ; 
 And, as he chased the scattered rear of nighty 
 O'er the wide East diffused his earliest light. 
 There, while his infant beam on Ganges play'd, 
 Or hung entranced o'er Agra's spicy glade, 
 India, first cherish' d with his orient ray. 
 Shone like a bride in brightest colours gay. 
 Cradled on earth's soft lap, it's lowly bed, 
 In blushing pride luxuriant Butea spread : 
 Itself a grove, the banyan there was seen. 
 Arch within arch, and " echoing walks between^;" 
 
 (1) " Scattering the rear of darkness." [Sacontala, Act IV.) 
 
 (2) Milt. Par. Lost, IX. 1107. 
 
 B
 
 ( 2 ) 
 
 There Vegetation fix'd her choice abode. 
 And one sweet garden all the region glow'd. 
 
 When the world sunk into it's watry grave, 
 India rose brilliant from the penal wave ; 
 Shook off her stains, and rich in nature's charms, 
 Rush'd to the Sun's invigorating arms. 
 Rear'd in her fields, and foster' d bj her skies, 
 The growth of mind attain'd it's loftiest size : 
 There where the mango swell' d on every bough. 
 And double harvests teem'd without the plough. 
 Her happy race knew none save letter' d toil. 
 And Arts and Science bless'd the genial soil. 
 
 Ere Revelation flamed from Sinai's height, 
 India rejoiced in patriarchal light. 
 Tradition there preserved, from sire to son. 
 That first great truth, that God is All and One; 
 'Till fabling bards the mystic song began. 
 And learned darkness stole on wilder'd man. 
 His rigid code then selfish Brahma framed. 
 Then for his Caste it's proud distinction claim'd ; 
 Waved o'er the cheated realm his ebon wand. 
 And scatter' d demon- meteors through the land. 
 
 So born and fed 'mid Turan's mountain-snows. 
 Pure as his source, awhile young Ganges flows ; 
 Through flowery meads his loitering way pursues. 
 And quaffs with gentle lip the nectar' d dews ; 
 'Till, swoln by many a tributary tide. 
 His waters wash some tall pagoda's side:
 
 ( s ) 
 
 Then broad and rough, 'mid rocks unknown to day, 
 Through tangled woods where tigers howl for prey. 
 He foams along ; and, rushing to the main. 
 Drinks deep pollution from each tainted plain. 
 
 Yet still kind Science, prodigal of good. 
 Smiled on her dusky suitor as he woo'd. 
 To him, while Europe's hordes lay whelm'd in shade. 
 Her fullest charms the radiant power display' d : 
 Show'd him the wonders of her secret lore. 
 The plant's retiring virtues to explore ; 
 From midnight depths the sparkling gem to raise. 
 And bid it on the brow of beauty blaze : 
 Urged him afar to send his ranging eye 
 'Mid the bright orbs, that gild the peopled sky ; 
 To trace the self-poised planets, as they run 
 In endless circle round their central sun : 
 See whirling earth, with two-fold impulse driven, 
 Wheel through the vast obliquity of heaven ; 
 While day and night, and all the changeful year. 
 Turn as she turns and hang on her career : 
 Taught him, with useful fiction, to pour tray 
 The glittering monsters of th' ecliptic way : 
 Th' innumerous host of stars to group and name. 
 That pour on worlds unseen their solar flame ; 
 Orion's might which w^ields the southern seas, 
 Arcturus, and the cluster' d Pleiades^ : 
 
 (3) The knowledge of physics (particularly astronomy) by which the old Hindus 
 were distinguished, as well as their metaphysic, ethic, and poetic fame, are briefly
 
 ( 4 ) 
 
 Taught him with subtler skill, and better art,- 
 
 To pierce the close recesses of the heart ; 
 
 Hold moral beauty to man's raptured sight, ' 
 
 Guide him from passion's glare to reason's light ; 
 
 And prompt him, to himself severely true. 
 
 His high descent to prove, his glorious end pursue. 
 
 Nor only Science led her Indian youth 
 With patient labour to the throne of truth,. 
 Studious by just gradation to refine 
 From brute to human, human to divine ; 
 But Fancy rapt him on her wing of fire 
 To realms sublime, where bliss outruns desire ;: 
 Where streams of crystal feed ambrosial flowers,. 
 And love and glory speed the laughing hours : 
 There to his hand resign'd her powers of sway,. 
 Her lyre, and liquid voice, and numerous lay ;. 
 Gave him her holy hymn, her lofty ode. 
 To sing the chieftain or to sound the God : 
 Gave him her stately epic, to rehearse 
 His Arjun's"* fame with all the pomp of verse; 
 When Krishna, mounted on the hero's car. 
 Bore him secure amid the clanging wan 
 
 stated by Robertson, with his accustomed elegance, in the Appendix to his 
 " Historical Disquisition concerning Ancient India ;" and more at large by 
 Craufurd, in his " Sketches " of that ingenious people. 
 
 (4) The Bhdgvat Geeta, or " Dialogues of Krishna and Arjun," an extract 
 from the Muhabharut (the great epic poem of India, written, if we may trust 
 the chronology of the Brahmins, within a century after the deluge) was trans- 
 lated by Mr. Wilkins from the original Sanscrit in 1785. It contains all the 
 grand mysteries of the Brahminical faith.
 
 ( 3 ) 
 Gave him her drama's tearful vase, to pour 
 O'er virtue's sacred anguish pity's shower ; 
 When soft Sacontala^ in Canna's grove 
 Press' d the fond pledge of her Dushmanta's love^ 
 Or as her steps yet linger'd on the green 
 (Of all her infant sports the happy scene) 
 Wept o'er each flower, her garden's blameless pride, 
 Kiss'd the young fawn that sorrow' d by her side ; 
 And still, to ease her bosom's bursting swell. 
 To flower and fawn prolong' d the sad farewell. 
 
 And did oblivion quench this hallo w'd fire ? 
 May Genius like the brood of earth expire ? 
 With meteor front a few short moments soar, 
 Then sink forgotten, and be seen no more ? 
 Ah! no : by age undimm'd his cheek appears; 
 His laurell'd brow defies th' assault of years. 
 'Twas Mecca's star, whose orb malignant shed 
 It's baleful ray o'er India's distant head. 
 
 Fleet from the stormy west, on steed of flame, 
 To blast her bloom the Bactrian^ archer came : 
 Beside him rode, twin ministers of fate. 
 The Lust of Empire and Religious Hate; 
 
 (,5) See Sir William Jones's elegant version of Calidas* drama, " The Fataf 
 Ring." It's author, the Shakspeare of India, was the brightest of the Nine Gems, 
 who adorned the court of Vicramdditya in the century immediately preceding the 
 birth of Christ. 
 
 (6) Mahmoud of Ghizni; who, after desolating India by twelve successive 
 irruptions (the first A. D. 1002), under the pretence of converting it's inhabitants 
 to the true faith, founded a dynasty which lasted about 150 years.
 
 ( 6 ) 
 
 And still, where'er their sanguine banners flew, 
 Spring's rosy splendours vanish'd from the view. 
 
 Her last faint throb of struggling life to crush. 
 See from the north remorseless Timur rush ! 
 His drear morasses, and his boisterous sky. 
 The fire-eyed^ Tartar quits without a sigh: 
 Calls his grim squadrons from their realms of snow, 
 And leads where zenith suns strange lustre throw : 
 By Bember's foot, who dreary, black and bold. 
 Stands the stern guard of Cashmere's vale of gold; 
 Through bowery Matra, where the Gopia nine 
 In love's disport with youthful Krishen join : 
 There while the mango from it's stem they tear. 
 Or light with saffron wreaths their raven hair. 
 O'er India's plains the myriad swarms expand. 
 And Science, Genius, Fancy fly the land. 
 
 So, 'mid th' efliilgence of her ardent skies. 
 In the broad noon a spot is seen to rise. 
 Dread Typhon's cradle ! O'er th' horizon's space 
 The monster spreads, till heaven scarce yields him place ; 
 Then pours his fiiry, and with vengeful sweep 
 Bears houses, herds, and harvests to the deep : 
 Before the fiend the groves of Eden bloom. 
 Behind him scowls a desert and a tomb : 
 
 (7 ) This was the peculiar feature of Tamerlane. " His eyes (say the historians) 
 appeared/w// of fire." Krishen and the nine Gopia, mentioned below, are the 
 obvious prototypes of the Grecian Apollo and his Muses. 
 
 (8) The saffron flowers of the MicheHa are used by the Indian ladies, to relieve 
 the jetty blackness of their hair. (Pennant's " Outlines of Hindostan.")
 
 ( 7 ) 
 
 Thus India, bright in fortune's favouring hour. 
 
 Bewailed the ravage of invading power. 
 
 Witness imperial Delhi's^ fatal day. 
 
 When bleeding Rajahs choked proud Jumna's way : 
 
 Witness, Benares, thy neglected towers. 
 
 Where wisdom mused in academic bowers ; 
 
 Their quadrant ^ curves where learned walls display' d, 
 
 And gnomon pillars threw their length of shade : 
 
 Witness the voice suppress' d, the silent shell. 
 
 Which erst in lovely strife were wont to swell : 
 
 Witness (ah ! heaviest curse) the night of mind. 
 
 To Superstition's ghastly brood resign'd. 
 
 Now all her veins the lethargy invades ; 
 Mute are her schools, and hush'd her warbling shades. 
 No more the Muse exulting Fancy fires, 
 Prompts the high thought, the lofty strain inspires : 
 Memory no more to the degenerate line 
 Points, where their country's ancient glories shine ; 
 On youth's pure cheek bids generous passion glow. 
 Or lifts his arm to lay th' oppressor low. 
 
 Ah, wretched land ! to every ill a prey ; 
 Thy sons enslaved, thy cities in decay ! 
 But light the chains, the abject frame that bind. 
 To those which bow to earth th' aspiring mind. 
 
 (9) When Tamerlane caused it to be destroyed, A.D.I 397, upon the pretext of 
 an insult offered to his troops, after the horrid ceremony of the Joar. 
 
 (10) For a particular account of this celebrated observatory, see a Letter from 
 Sir Robert Barker to the President of the Royal Society of London, read on the 
 29th of May, 1777.
 
 ( 8 ) 
 
 Where once th' Hindu his simple prayer preferr'd, 
 
 Where sweet his carol' d hymn of praise was heard ; 
 
 His turf-built altar unembrued with blood, 
 
 His gentle heart's religion to do good ; 
 
 There in her gory shrine, with outstretch'd hands. 
 
 Her human food stern Calica^'^ demands : 
 
 There his huge car the monster-god ^"^ impels 
 
 O'er prostrate crowds, who court the crushing wheels : 
 
 There, from her babes by savage Brahmins borne, 
 
 The widow' d mother clasps her consort's urn ; 
 
 With ill-feign' d triumph mounts his blazing pyre. 
 
 And sinks, proud trembler ! in the sacred fire^^. 
 
 These, Superstition's execrable train. 
 
 Throng the vex'd soul where darkness holds her reign. 
 
 Thus, Elephanta^^, through thy cavern'd halls 
 Portentous sculptures frown along the walls : 
 With snaky w^reaths, in strong projection bold. 
 Clasp the wide arch, the massive shaft enfold ; 
 
 (11) The thirst for blood of this black goddess (the wife of Shiva, and the 
 counterpart of the Tauric Diana or Hecate) is allayed in proportion to the dignity 
 of her victim. After an offering of fish or tortoise, it soon recurs: by the sarabha 
 it is quenched for twenty-five, and by the tiger for an hundred years: but man 
 is her favourite sacrifice, and his blood is effectual for a complete chiliad. This 
 latter oblation however, as Sir William Jones informs us, is now forbidden. 
 
 (12) Jagrenaut. The car of this deity is four stories high, and moves upon 
 sixteen wheels; beneath which, numbers of his deluded votaries annually throw 
 themselves to be crushed to death, as a sure passport to immortal happiness. 
 
 (13) This custom still prevails in the IVIahratta empire, and in the dominions of 
 the ancient Rajahs, particularly amongst families of distinction. By the English it 
 has been uniformly opposed. 
 
 (14) For a description of this stupendous subterranean temple consult Thevenot, 
 Anquetil, Robertson, Pennant, &c. but especially JSiebuhr.
 
 ( ) 
 
 And, as amid the gloom their forms dilate, 
 In the chill'd breast mysterious awe create. 
 When India saw Medina's crescent fail, 
 And the mild flame of Zion's star prevail. 
 Well might she hope the beam, which once had glow'd 
 To guide her sages ^^ to the God's abode. 
 Would now, bright harbinger of peace ! dispense 
 On her faint head its healing influence. 
 But ah ! it rose in clouds : with sanguine glare 
 Ambition's comet fired the sickening air ; 
 And, black exhaling from the putrid ground. 
 The mists of avarice heaven's blest radiance drown'd; 
 Breathed thick infection o'er the dawning day. 
 And quench' d the lustre of th' eternal ray. 
 
 'Tis past. Too long oppression's tyrant race 
 Have ground her children with their iron mace ! 
 Too long has silence heard her whisper' d fears. 
 And glens impervious drank her flowing tears ! 
 'Tis past. Her bosom stung with conscious shame. 
 Awaken' d Albion re-asserts her fame; 
 Inclines in pity to a groaning land. 
 Wrests the foul sceptre from the spoiler's hand ; 
 And, greatly lavish in the glorious cause. 
 Grants with her Jones ^ her science and her laws 
 
 (15) Matt. ii. 2. 
 
 (16) Of this extraordinary man extraordinary in respect of talents, attainments, 
 and virtues, singly perhaps unequalled, but assuredly never before so united, 
 Mr. Gibbon (in cases of simple literature no mean commender) pronounced, that 
 " he was equally familiar with the Year-books of Westminster, the Commentaries 
 
 C
 
 ( 10 ) 
 
 Her Jones, high-gifted to fulfil her plan ; 
 
 The friend of learning, freedom, truth, and man. 
 
 His were the stores of letter' d time, comprest 
 
 The mind of ages in a single breast ; 
 
 The glance to catch, the patience to inquire. 
 
 The sage's temper and the poet's fire. 
 
 In him the wealth of Greece and Latium shone. 
 
 Their Themis, Clio, Erato, his own ; 
 
 And his, reveal'd in all their dazzling hues, 
 
 The luscious charms of Asia's florid Muse : 
 
 With her o'er Schiraz' roseate plain he roved,. 
 
 Where Hafiz revell'd and where Sadi loved ; 
 
 On Rocnabad's green marge delighted stray' d. 
 
 Heard her soft lute^^ in Mosellay's sweet shade : 
 
 Then pierced the mazy depths of Sanscrit lore. 
 
 While Brahmins own'd a light unseen before ; 
 
 Bow'd to their master-pupil, and confest 
 
 With humbled brow the genius of the West^\ 
 
 But nobler cares are his : for human kind 
 He plies his restless energies of mind. 
 
 " of Ulpian, the Attic Pleadings of Isajus, and the Sentences of Arabian and 
 " Persian Cadhis." From such a quarter we do not look for any panegyric upon 
 his conscientious investigation and acceptance of Christianity. 
 
 (17) " The Lutanist Mirza Mahomed, from his sweetness called Bulbid (the 
 " nightingale), in Sir William Jones's hearing excited the emulation of his name- 
 sake birds, in a grove near Schiraz," (Pennant, ib.) 
 
 (18) " At a public durbar, a few days after his death, the Pundits could neither 
 " restrain their tears for his loss, nor find terms to express their admiration at 
 " the wonderful progress he had made in the sciences which they professed." 
 [Lord Teignmouth's " Life of Sir William Jones.")
 
 ( u ) 
 
 Strung by that orb, beneath whose flaming ray 
 Inferiour natures crumble to decay, 
 With growing speed he presses to the goal, 
 And his fleet axles kindle as they roll. 
 
 'Twas his to bid admiring India see. 
 In law^^, pure reason's ripen' d progeny : 
 Law, w^hich in heaven and earth holds sovereign sway ; 
 Whose rule the bad endure, the good obey ; 
 Whose giant grasp o'er whirling spheres extends, 
 Whose tender hand the insect- speck befriends ; 
 Her voice of quiring worlds th' harmonious mode, 
 And her high throne the bosom of her God. 
 
 Ah ! short the blessing : of aetherial fire 
 One vivid burst, to Hghten and expire ! 
 In vain the Christian crown' d the learned name. 
 And boundless knowledge form'd his meaner fame : 
 He falls : bewail' d from where Hydaspes laves 
 His sands of gold, to Thames's distant waves ; 
 Isis and Ganges weep their sage's doom. 
 And mingle sorrows o'er his early tomb. 
 O stay your griefs, sad streams ! On length of years 
 Rests not the age, which ruthless time reveres. 
 Ripe to his grave unspotted youth descends. 
 Though to his cheek the rose it's radiance lends ; 
 
 (19) In 1794, Sir William Jones published his translation of " The Ordinances 
 of Menu/' comprizing the Indian system of religious and civil duties. In the 
 following lines the reader will recognize a feeble imitation of the sublime period 
 of Hooker, which closes the first book of his " Ecclesiastical Polity."
 
 ( '2 ) 
 
 And hoary folly ranks in childhood's train, 
 Taught to be wise by rolling suns in vain^^. 
 
 Nor all extinct he dies : from earth's low climes. 
 By frailties sullied or obscured by crimes, 
 To his own heaven resumed, o'er Asia's night 
 Still shall he shed his tutelary light ; 
 Still kindred worth with rival zeal inspire. 
 And pour from Wellesley's urn transmitted fire : 
 Wellesley his Eton's boast, his Oxford's pride. 
 Loved by each Muse, to every Grace allied ; 
 Though still unsheathed his blazing faulchion waves. 
 And still fresh millions he subdues and saves ; 
 His eye's soft beam still throws on learning's groves. 
 And fosters while he guards the arts he loves. 
 
 E'en now mid Hugh's groves the pile he rears. 
 Forms with his mind and with his presence cheers ; 
 In gorgeous state the glittering turrets rise. 
 And brighter dawn illumes the Eastern skies. 
 There Brown, Buchanan ^^ (name to learning dear) 
 Train the fair promise of the opening year : 
 From Granta's mart convey th' exhaustless store. 
 Her schools' ingenuous strife, her classic lore ; 
 All that her Newton, all her Bentley taught. 
 Her Barrow's eloquence, her Bacon's thought ; 
 
 (20) Wisd. iv. 8, 9. 
 
 (21) Provost and Vice-provost of the new College at Calcutta, both educated at 
 Cambridge.
 
 ( 13 ) 
 
 The precious cargo bear to India's strand. 
 And a new Granta decks the happy land. 
 
 Granta ! the name wakes memory's softest tear : 
 O to my heart beyond all rival dear ! 
 Dream of my night, and vision of my day. 
 Accept the homage of this grateful lay. 
 That I have friends, my throbbing bosom's pride. 
 That love for me his fillet threw aside ; 
 That round my hearth his tenderest pledges shine. 
 That home and peace and competence are mine : 
 To thee, next heaven, I owe : and should the strain. 
 Which now^ I raise, thy favouring plaudit gain ; 
 Thou gavest the lyre from which the music springs. 
 Thou gavest the art to sweep it's sounding strings. 
 
 Return, my Muse : for lo ! where o'er the main 
 Returning Science eastward leads her train 
 Law, nurse and guardian of each useful art ; 
 Honour, pure sovereign of the noble heart ; 
 Blithe Industry, who whistles at his plough ; 
 And Freedom, choisest gift her hands bestow. 
 Loud o'er the champaign bursts the ryut's song, 
 And rustic echoes the glad note prolong ; 
 As o'er his rice-field's floating verdure thrown. 
 His gay parterres and woodland's podded down^\ 
 
 (22) Rice, opium, and cotton, supply the chief employment and support to the 
 peasantry of Hindostan. Hodges represents the manufacturer as setting up his hght 
 loom every morning in the cool shade, and taking it home with him in the 
 evening.
 
 ( 14 ) 
 
 His eye ascends to heaven with glistening gleam, 
 Joy tunes his tongue, and Albion is his theme : 
 Albion, who now each selfish care resign'd. 
 And all her glories flashing on her mind. 
 Now that the foe high lifts his blood-stained brand. 
 And law and freedom hang upon her hand. 
 Rides proudly buoyant o'er her own blue wave, 
 And what she bled to win would die to save. 
 
 Beneath th' o'er-arching banyan's hallow' d gloom, 
 The swarthy artist plies his dexterous loom ; 
 Light through it's filmy maze the shuttle springs. 
 Nor deigns to touch the gossamery strings : 
 The slender form vests more than Coan^^ grace. 
 And half seduce the eye from beauty's face. 
 
 The glance of Science, lo ! fresh cares demand. 
 And wants and woes entreat her soothing hand. 
 With patient toil on each new scene she pores. 
 Each lonely dell, each tangled brake explores ; 
 Dauntless the death-snake's^* dreary haunt invades. 
 Led by her own effulgence through the shades : 
 Then, where with hues unprofitably gay 
 Superba reddens in the blaze of day. 
 Her subtlest spell bids Chemia there apply. 
 From the deep fibre wring it's hoarded dye ; 
 
 (23) " Cois tibi pene videre est, 
 
 Ut nudum." (Hor. Sat. I. ii. 101.) 
 
 (24) This most fatal reptile (the Cobra de morte) is said, perhaps fancifully, to 
 have upon it's head the marks of a scull and two cross-bones, (Pennant, ib.)
 
 ( 15 ) 
 
 O'er the fine web the bhishing tincture shed. 
 
 And gird with richer wreaths her India's head. 
 
 Where long it lurk'd, withdrawn from day's fierce glare, 
 
 Bids Medicine thence the wholesome simple bear ; 
 
 From the coy root extort it's liquid health. 
 
 And bribe stern death with vegetable wealth. 
 
 On Delhi's plain, or where by Agra's towers 
 His foaming urn coerulean Jumna pours, 
 (As erst on Sunium's point) some Plato stands. 
 With virtue's magic charms th' ingenuous bands ; 
 Points to the fair, and good, and brave, and free. 
 And bids them view, and emulate, and be : 
 Through each young vein the tingling ardour glows. 
 And all Ilissus into Ganges flaws. 
 
 Her too the social charities attend ; 
 The foe she softens, and endears the friend. 
 What wretch art thou, those desert wilds among. 
 Whose fearful footsteps shun the human throng ? 
 Who fly*^st to forests, exiled from thy kind. 
 And all thy youth's best transports left behind? 
 Ah! by those streaming tears I know thee now. 
 And the despair that sits upon thy brow, 
 Devoted Paria"! outcast of thy race. 
 Thrown shivering from thy fellows' fond embrace; 
 
 (25) Of the dreadful exclusion of these unhappy l)eings from society, a striking 
 exemplification is given by St. Pierre, in his " Cliawmere Indiennc." Their very 
 shadow, in the estimation of the purer Hindu, literally pollutes what it passes over ; 
 and, if they happen to touch one of the Nayrs, or old nobles of Malabar (of the 
 Khatre caste) they are not unfrequently cut down by his sword.
 
 ( 16 ) 
 
 Like a blue plague-spot, hapless thing ! abhorr'd ; 
 Thy touch pollution, and thy doom the sword ! 
 
 Yet thee, even thee, shall heavenly Science greet. 
 Pierce w^ith her sun-bright beams thy dark retreat ; 
 Restore the blameless joys that once were thine, 
 And close without a cloud thy late decline. 
 Yes thou again the bosom's glow shalt prove, 
 The hand of friendship and the lip of love ; 
 Thee shall the village-cot protect from harms. 
 And Brahmins clasp thee with fraternal arms. 
 
 Nor these th' illusions of poetic land. 
 Whose airy splendours mock the grasping hand. 
 Where Bhagulpour uplifts her front sublime, 
 See to her topmost summits Cleveland^*^ climb ; 
 Call from their craggy dens her savage swarm. 
 With learning polish, with affection warm ; 
 Bid through their souls the flame cctherial thrill. 
 And mould their melting natures to his will. 
 Her tints contentment to the scene applies. 
 And the waste desert blooms a paradise. 
 But chief Religion, venerable maid. 
 Raptured repairs where lirst her footsteps stray' d, 
 When down to earth she came, an angel guest; 
 And man, yet pure, her genial presence blest. 
 
 (26) " Is germs indocile ac dispersuin montibus altis 
 Composuit, legesque dedit." 
 
 This Gentleman, who died in 1783, civilized the savages of his district chiefly 
 by trusting himself amongst them unarmed, stating his benevolent purpose, and 
 making occasional presents to their wives and children. (Hodges, and Penn. ib.)
 
 t ir ) 
 
 On guilt's dark brow her glittering cross appears, 
 His sullied cheek is wash'd with pious tears ; 
 And Ganges, hallow'd still for holier ends. 
 Death-stream no more^^, his wave baptismal lends. 
 E'en now from yonder strand I see them mpve. 
 The mild evangelists of peace and love. 
 Unstain'd with Afric's blood, they bend their prows 
 Where in his fiery belt Dahomey glows ; 
 Hoist round the stormy Cape their straining sail, 
 From Yemen's mountains woo the fragrant gale. 
 And bear (strange merchandize!) to Asia's shore 
 The Gospel's bright imperishable ore : 
 Unsold to deal it's unbought wealth^*, their plan; 
 Their traffic, to redeem the soul of man. 
 To check their eager march, Tibetian snows 
 And Caggar's sands their trackless wilds oppose : 
 Onward they press at duty's sacred call. 
 O'er Decan's ghauts and China's northern wall ; 
 Stretch uncontroll'd their Saviour's gentle reign. 
 And art and nature bar their way in vain. 
 On mosques where late the lurid crescent shone. 
 On pagods rear'd to shrine an idol-stone 
 Seringham's walls, spread many an acre o'er. 
 And the proud domes of gorgeous Gazipour 
 
 .29. 
 
 (27) It is one of the objects of Hindu superstition, to be carried (if possible), 
 when expiring, to the banks of the Ganges. 
 
 (28) Matt. X. 8. " Freely ye have received, freely give." 
 
 (29) For a description of this immense pagoda, see Craufcrd's " Sketches," 
 Vol. I. p. 108, note. The mosque of Gazipour is the pride of ^Mahometan religious 
 architecture. 
 
 D
 
 ( 18 ) 
 
 Her banner'd cross victorious ALBioi^r waves. 
 
 Beneath that symbol strikes, beneath that symbol saves. 
 
 O beauteous queen ! O dear-loved mother-isle ! 
 Thine is each gallant aim, each gen'rous toil. 
 For thee, while Fame her wreath of am'ranth twines. 
 And with her palm thy native oak combines. 
 The succour' d orphan lisps his little prayer. 
 And the slave's shackles crumble in thine air. 
 With what delight thy winding shores I tread. 
 Catch thy white sails by busy Commerce spread. 
 With labouring gaze ascend thy rocky steeps. 
 Or hear thy thunder bellowing o'er the deeps 
 \ Heaven knows : and, hung th' event on vow of mine, 
 , Thy cloudless sun should never know decline. 
 
 Hold then thy high career : while France essays. 
 With low intrigue, to crop thy well- won bays ; 
 And mask'd in traffic's or religion's robe. 
 Merchant or preacher, traverses the globe ; 
 To shake thee, proof in Europe to alarms, 
 On Asia's plains with Holkar's faithless arms : 
 Pursue thy glorious course. Be this thy art, 
 Not to corrupt, but meliorate the heart : 
 Where'er mankind in gentile darkness lie. 
 Instruction's blessed radiance to supply ; 
 O'er the oppress'd soft mercy's dews to shed. 
 And crush with ruin the oppressor's head.
 
 ( 19 ) 
 
 O haste your tardy coming, days of gold. 
 Long by prophetic minstrelsy foretold ! 
 Where yon bright purple streaks the orient skies, 
 Rise Science, Freedom, Peace, Religion, rise ! 
 *Till, from Tanjore to farthest Samarcand, 
 In one wide lustre bask the glowing land ; 
 And, (Brahma from his guilty greatness hurl'd 
 With Mecca's Lord,) Messiah rule the world!
 
 PUBLISHED BY THE SAME AUTHOR, 
 
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 1. "THIRl'EEN PRACTICAL SERMONS/' founded upon Doddridge's 
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 ODE GRAECA.
 
 IMPRIMATUR, 
 
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 1 Nov. 1804.
 
 ODE GRAECA 
 
 PRAEMIO DIGNATA 
 
 QUOD DONAVIT 
 
 ACADEMIAE C ANTABRI GIE N S I 
 
 VIR REVERENDUS 
 
 CLAUDIUS BUCHANAN 
 
 A.B. COLL. REGIN. CANTAB. 
 
 ET 
 
 VICE-PRAEPOSITUS COLLEGII BENGALENSIS 
 IN INDIA ORIENTALI 
 
 AUCTOKE 
 
 GEORGIO PRIME A.B. 
 
 T R I N. COLL. 
 
 CANTABRIGIAE 
 TYPIS ACADEMICIS EXCUDEBAT R. WATTS. 
 'ROSTAXT VENALKS APUD CADEI.L & DA VI ES LONDINI: J. DEIGHTON C ANTABRI GiAE: 
 ET HANWELL & PARKER OXOMAE. 
 
 180-i.
 
 TENE^ea ^ax. 
 
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 -} "Via Lactea. 
 
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 Vid, Arat. Phmn. v. 314. 
 
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 ( 9 ) 
 
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 (piv^ vi(pog TKoAdg driKjULcirov Ix^^^g 
 i[jL^a,TiV(TU" Tiov^oCo^og X^ovog crvv 
 
 ;:^gfcrly d(pvKToig so 
 
 UfJLog 'Aovg a?t dim lodxg 
 
 (ig ^^]i/, v'Kvmug (^o(poiVT oM&^od 
 
 ny^irov vTTvoy. 
 
 Tioi (p^ivo7r7\Y\yYig (bi^ofjLcn "UTTi^oickV S5 
 
 v-^kCpoiToig ^uvTcKriugj KiMv&ct 
 
 ydv KdroL^ctivct)'
 
 ( 10 ) 
 
 TiovTiog (iv^S S-o^vSo? ^urencLVTcLiy 
 
 oivhicJL "UToictg 
 
 )8>Aa(rTaWr roig "UTo^Cpv^iag ctvoiyei 
 iVTTPoov ^usrv'XJ^q poSov* eict^og ^utcIvq 95 
 
 dS^cL S-ctAAUy 
 
 vTfMKig i^vog. 100 
 
 'Hi//V i^JL^^vx^*^^ dvdfi^fjiov s^vog 
 Yd Ao^i^gJgt* Ku^x^^^^^^^ rkvcL(r(rodv 
 
 d7\(rog e^ci[Xov. 
 
 Ni^^og iv Tv(pdig x^oe^ciicri "urcttQ'iik jo5 
 
 i^fjiOLvd CKi^rriiuLCLTr p^'o) Sa,(pomg 
 ciidhag o<pLg (poXiSctg hvTkivSw 
 
 01 S' dnd 7\cikfjL0ov
 
 ( H ) 
 
 d(rT^oL7raiotiv (rjULe^SctT^iov (pMya "urv^. 210 
 
 TiV fjLOVCa TO G'>iCL7r70(pO^OV Si(^Cit)}ie 
 
 KvSog oi^^oig, lorod^ov T2 jULo^(pctv' 
 
 t\v yi7\a.(T^0JT ifJLi^OiV "GTO^OLTCC 115 
 
 d ^vTtg ^ihoKTcL' fULctrciv' ditidTm 
 inoTKOuciv, v(po(rvi/ctg dhdrcn' 
 i^yowg ocJ^' djULTThctKict 'GTiecr/a' 
 
 ovKiT dyivrrog 120 
 
 Toig ^^oToig alod]/ "wa^todr Sewug 
 Ti (T^'ivovTi ^ii^orovoiy Tl a' oLvyoi 
 icLK^vodV hM>ir^o<pciug d/nvpav 
 
 "GToTfiXO]/ dnor^ov 5 
 
 'A7r<; olMo-u'h (p^iy ag' ov (pdng -^ 'WOd 125 
 
 *' <^g yivio-^cid' " ^'co Seog i(r>i'JcL(rfri> 
 
 * Vid. GV/j. c. iii. V, 15.
 
 ( 12 ) 
 
 'GTY\fJLoirOdV 7KVTY\^log YiV^iV ^VU^y 130 
 
 Ct^hlOtCTLV (i^CLVO^m ^^OTolg iV- 
 
 dyyihog miP 
 
 'UTQv "uroKd (TTOLQ'itg, dUa; Tiog "urov 135 
 
 "sriK^og oio-Togl 
 
 
 nSlEP-
 
 I MOSES 
 
 VIEWING THE PROMISED LAND. 
 
 SEATONIAN PRIZE POEM. 
 I 
 
 BY 
 
 THE REV, CHARLES HOVLE, M.A. 
 
 OF TRINITY CrOLLEGE, CAMBRIDGE. 
 
 DESPEXIT TERRAS PENITUS PENITUSQUE JACENTES. 
 
 CAMBRIDGE: 
 
 PRINTED AT THE UNIVERSITY PRESS; 
 
 AND SOLD BY DEIGHTON, CAMBRIDGE; CADELL & DAVIES, LONDON; 
 
 AND HANWELL & PARKER, OXFORD. 
 
 1804.
 
 W^E, the Underwritten, do assign Mr. SEATON's Reward, for the Year 1804, 
 to the Rev. CHARLES HOYLE, M.A. of Triniti/ College, for his Poem oa 
 MOSES VIEWING THE PROMISED LAND; and direct the said Poem to be 
 printed, according to the tenor of the Will. 
 
 Cambridgej 
 
 Nov. 2, 1804, 
 
 M. DAVY, Vice-Chancel^r. 
 
 J. TORKINGTON, Master of Clare Hall.
 
 MOSES VIEWING THE PROMISED LAND. 
 
 Despexit terras penitus peniiusque jacentes. 
 
 JN EBO, and thou the consecrated top 
 
 Of Pisgah, hail ! hail, cloud-capt pinnacles. 
 
 By mortal tread inviolate, or hy haunt 
 
 Of bestial kind, though facile in ascent 
 
 To whom Omnipotence devoted leads 5 
 
 For sacrifice ! Wild regions ; yet to me 
 
 Nor waste nor solitary, who discern 
 
 Celestial presence here, while radiant choirs 
 
 Of Cherubim with gratulation cheer 
 
 My parting soul. O mountains! and ye vales, 10 
 
 That, orient stretch'd in longitude, salute 
 
 Approaching day, your fields and spicy groves. 
 
 On which I lingering gaze, these closing eyes
 
 ( 4 ) 
 Shall see no more. Thou too, the fatal Rock 
 Of Meribah, contention rightly call'd, 15 
 
 Sad monument of my offence, receive 
 This last farewell: thy rugged sides I smote 
 Misdoubting, till the gushing stream reprov'd 
 My causeless fear, and impious, that arraigned 
 Eternal mercy : whence the just decree, 20 
 
 That never may this foot unblest pollute 
 The Promis'd Land. Here consummation waits 
 My pilgrimage, yet gives me to behold 
 The rich inheritance of old confirm 'd 
 
 To Abraham's progeny; whose goodly tents, 2^ 
 
 And tabernacles fair, th' unwilling son 
 Of Beor erst by revelation nam'd. 
 Blessed of God. For ever blessed they, 
 Who in the shadovi^ of Jehovah's power 
 Faithful abide. To thee my soul aspires, ^o 
 
 Creator of all worlds ! propitious hear 
 Thy suppliant ; and with arm invincible. 
 Through death's mysterious gates, and vale obscure, 
 Condu6l to mansions of unfading light. 
 Where everlasting hallelujahs fill o^ 
 
 Heaven's concave, and the plenitude of joy 
 Triumphant in thy presence ever reigns.
 
 ( 5 ) 
 So spake the patriarch, whose uplifted rod 
 Midway had cleft the billows and the storm 
 Of Erythrean deeps ; who forty years 40 
 
 Had led, and nourish'd in the wilderness, 
 Rebellious Israel. Twice twelve lustres now 
 His flowing locks had silver'd ; yet with eye 
 Unclouded, and with unabated force. 
 He scal'd the rocky steeps, his place ordain'd 45 
 
 Of flight to Paradise. Not wav'ring he 
 In faith, nor in unmanly fears dissolv'd, 
 (The Rabbins' vain surmise,) but arm'd secure 
 In penitential hope, and well prepar'd 
 For dissolution nigh. Thus not alone, 50 
 
 Though single, but with thoughts accompanied 
 
 Of unimaginable joy sublime. 
 
 He prest the mountain summit, and surveyed 
 
 The wide spread tents beneath of Isaac's seed. 
 
 Whitening the plain. With tears of parting love, S5 
 
 And arms uplifted, fervent he pronounc'd 
 
 His vows paternal, and the pastoral prayer 
 
 Of benediction ; then, far-gazing round, 
 
 Bewilder'd in delight awhile remained ; 
 
 So vast, so various, beautiful and gay, 60 
 
 The prospect showed : Here pleasant woods and dales.
 
 ( 6 ) 
 
 Where half-disclos'd, half-viewless, many a stream, 
 
 In sweet mseanders ling'ring, silent draws 
 
 His silver train : here sunny lawns supine. 
 
 Where flocks and herds innumerable graze 6^ 
 
 The tender blade : here upland arable. 
 
 With golden harvest rich: here loftiest hills, 
 
 Darken'd with morning clouds, their swelling breast 
 
 With crags and purple heath diversified. 
 
 And torrent cataracts of misty foam 70 
 
 And thundering sound ; while westward, distant seen 
 
 Along th' horizon blue, old Ocean spreads 
 
 His ample wave : Here Jordan's cleansing flood. 
 
 By Gilgal ; there expanse of waters calm. 
 
 An inland sea, in after times the bed 75 
 
 Of navies tall : Nor wanted, vineyards, groves. 
 
 And works of busy art, majestic fane 
 
 Or palace, clustering hamlet, lonely tower. 
 
 And goodly cities, whose proud battlements 
 
 Ascend to heaven. While thus stood Amram's son, 80 
 
 Deep silence chain'd the winds ; a sacred calm 
 
 All nature hush'd; huge Nebo to his base 
 
 Shook without sound ; of present Deity 
 
 Undoubted sign: when, lo, a still small voice 
 
 To dread communion thus the Prophet calls : 85
 
 ( 7 ) 
 "Peace be upon thee ! never-changing peace 
 Thy labours crown ! From frail mortality 
 Soon disencumbered, shall thy spirit soar 
 To its empyreal throne. Meantime receive 
 Thy latest earthly wish ; and, looking round ^o 
 
 To the four winds, in smiling circuit view 
 The Promls*d region, fraught with mineral store, 
 Flowing with milk and honey ; nor surpast 
 By ought terrestrial, save the garden bliss 
 Of primal Eden. Nor alone admire 95 
 
 Extent of land and water; but discern 
 The future habitants : for on thy sight 
 Are pictured years to come, and in thine ears 
 * Familiar sound of person and of place. 
 Names yet unknown; while to remotest bounds 100 
 
 Of Israel's heritage, thy visual orbs, 
 Bath'd in the well of life, ken unconfin'd. 
 Lo, to the west and south the valiant sons 
 Of Naphthali o'er nineteen cities hold 
 Dominion, and with large prosperity 105 
 
 Replenished reign. Unstable Reuben dwells 
 On this side Jordan, in ignoble ease 
 Reclin'd, and listening to the bleating flocks ; 
 But slow to bold emprize. Next him the tribe
 
 ( 8 ) 
 Of Gad, for equity and justice fam'd, no 
 
 With Machir's seed divided empire claim 
 O'er Gilead. Ephraim, stretching to the sea 
 His branches, in supreme and palmy state 
 Exalted, blooms : So on the favoured head 
 Of Joseph, sever d once by causeless ire 115 
 
 From his injurious brethren, precious dews 
 Of heaven, and treasures of the depths beneath. 
 And blessings numberless, all plenty pour. 
 Felicity, and wealth, and jubilee 
 
 Of strength victorious. Asher dips his foot 120 
 
 In purest oil ; and with parental love 
 His smiling progeny to stately Tyre 
 And flowery Carmel leads. Zebiilun wields 
 His thirsty falchion; and the crested pride 
 Of Sisera, and of Jabin, Canaan's king, 125 
 
 Sinks to the dust : While peaceful Issachar, 
 In tributary sloth content resides. 
 Peopling a fertile land. O'er narrow bounds 
 Indignant leaping, Dan from Bashan's hill 
 Springs as a lion's whelp ; unwelcome guest 130 
 
 To Leshem, whose embattled towers confess 
 Resistance vain. In borrow'd strength secure, 
 Simeon, beneath defence of Judah's shield.
 
 ( 9 ) 
 Contented sleeps. But Benjamin exults 
 In mailed might: Behold him, as the voice 135 
 
 Of Jacob erst declar'd, to deeds of war 
 Impetuous haste; at earliest morning rous'd 
 To din of conflict, furious to devour 
 The trembling prey ; nor till the shades of night 
 Arrest his rage, content to seek repose, 140 
 
 Recount his conquest, and divide the spoil. 
 Last, Judah dwells from Ekron to the verge 
 Of Edom, and from yon asphaltic lake 
 Westward to th' ocean stream : from age to age 
 He gathers strength, and from the Jebusite 145 
 
 A mountain wins, whereon the sacred domes 
 Of fair Jerusalem shall glorious rise 
 In sanctitude august ; within whose courts 
 The long array of Levi's hallow'd sons 
 Adoring bends, while Aaron's priestly line 150 
 
 O'er worship and o'er sacrifice preside. 
 So ro3^al Judah, in dilated might, 
 Superior stands ; and, giant-like, bestrides 
 The prostrate Philistine; or, couching, lies 
 In lion-slumber, 'neath the vineyards' shade, 155 
 
 Mid lowing herds, beside the murm'ring stream : 
 And who shall wake him from his dread repose ? 
 Thus hast thou seen the long-foretold domain.
 
 ( 10 ) 
 
 Jeshurun's lot, where overshadowing might 
 
 Of Spirit Divine from generation dwells 160 
 
 To generation ; ever sure defence > 
 
 Of Israel, once a feeble stranger known 
 
 Midst hospitable Egypt; next opprest 
 
 With toil, and servitude's more galling chain. 
 
 Disconsolate, despairing; till redeera'd ^65 
 
 By the right hand of Power : now as the stars 
 
 Of heaven in multitude, and as the flame 
 
 Driven by tempestuous winds, in ruin vast 
 
 Devouring hosts and kingdoms. At rebuke 
 
 Of one a thousand flee; and nations arm'd 170 
 
 Flee at rebuke of five. Look, and prepare 
 
 For signs portentous, evidence and seal 
 
 Of aid concomitant, o'erruling power. 
 
 In succour swift, that still with conquest leads 
 
 Thy brethren militant from realm to realm, 175 
 
 Till all their wanderings, all their wars, subside. 
 
 In full possession, and in peace secure. 
 
 " See first the horned might of Jordan's flood, 
 Swoln by autumnal rains, in deluge foam 
 O'er all his banks, and passage wish'd deny 180 
 
 To Abraham's race ; till in their front advanc'd 
 The consecrated Ark, by Levite hands
 
 ( 11 ) 
 
 With revVence borne, their dubious footsteps guides. 
 
 And through the storm of adverse element 
 
 Prepares their way : See how the downward flood, 185 
 
 As smitten with annihilation, bares 
 
 A broad highway ; while backward driven above. 
 
 The torrent surges pil'd in liquid wall, 
 
 O'erarch'd impend, and safe the myriads tread 
 
 The path profound: till, from the further shore, 190 
 
 With awful adoration they behold 
 
 The fetter'd waters with permissive haste. 
 
 And renovated might, their course resume. 
 
 A warning sign (could warning signs impede 
 
 The sinner*s fate) to yonder walls condemned, 195 
 
 Of Jericho, in martial pride that frown. 
 
 Girt with luxuriant palms, well-water'd shades. 
 
 Where mirth voluptuous, sensual sloth reside. 
 
 Till scar'd by din of arms and peril nigh. 
 
 As round the hostile city Israel winds 200 
 
 His long procession. Hark ! the trumpets' clang, 
 
 And pealing shouts, denouncing instant woe 
 
 To Canaan's sons : lo, smitten without hands. 
 
 The towei's and massy wall (impregnable 
 
 How fondly deem'd) in sudden thunder fall 905 
 
 With prodigy of ruin, shaking earth, 
 
 And darkening air ! Thy kindred host ascend
 
 ( k ) 
 
 Wide-wasting; universal havoc reigns; 
 And soon the guilty mansions disappear, 
 Plough'd by the vengeful sword, and wrapt in fire, 210 
 
 " The mountain Amorites' unwieldly war 
 Five monarchs lead : their pageant state behold. 
 Their pomp barbaric, chariots, horsemen, arms. 
 As vultures fierce, as locusts numberless. 
 Ravening as wolves ! See Nave's son opposed, 215 
 
 Confiding in his God, intrepid wage 
 Unequal war, and not in vain confide : 
 For panic-struck, the foe by Gibeon flies 
 Discomfited, and whirlwinds of dire hail. 
 Light 'ning and tempest, mingling in the fight, 220 
 
 Blast the pale fugitives. Receives thine ear 
 That potent voice, or knows th* accustomed sound ? 
 'Tis Joshua bids. * Thou sun, on Gibeah stand; 
 Thou in the vale of Ajalon, O moon ! ' 
 The sun descends not, and the moon stands still, 225 
 
 Obedient ; till with battle and pursuit 
 Satiate, Jeshurun's host his wrongs avenge. 
 
 " But now with conquest and with plenty crowti'd. 
 In full fruition, careless ease unmanned; 
 Revolted Israel, of Jehovah's might 230
 
 ( 13 ) 
 
 Forgetful, woos, with alienated heart. 
 
 Idolatries, abominations foul. 
 
 Of neighbouring foes, and, justly to the scourge 
 
 Of Amalek and Midian sold, deplored 
 
 A land impoverish'd, and the lingering pains 235 
 
 Of famine and disease : contrition bends 
 
 Each stubborn knee, and late repentance mourns 
 
 On every tongue; nor Heaven disdains to hear. 
 
 See from Manasseh the deliverer spring, 
 
 Undaunted Gideon : he by night destroys 240 
 
 The grove of Baal, next by trumpet calls 
 
 The sons of Abiezer : Naphthali, 
 
 Zebulun, Asher, and Manasseh, join 
 
 His rustic banners, ardent all, and bold 
 
 In freedom's cause. Yet not to these is given 245 
 
 The victory, lest presumptuous man ascribe 
 
 To mortal arm the glory ever due 
 
 To God Most High : three hundred men alone, 
 
 A chosen band, by heaven-appointed sign 
 
 Predestined to subdue, in silent march 250 
 
 To Midian 's camp, Jerubbaal darkling leads : 
 
 He comes, he sees, he conquers ; fear confounds 
 
 The rout idolatrous, where wild uproar 
 
 Spreads uncontroll'd; against his fellow each 
 
 Uplifts the sword; and universal flight, 255
 
 ( 14 ) 
 In shame, despair, perdition beyond cure, 
 Their hope confounds : He onward drives the storm 
 Of slaughter; Zeba and Zalmunna slain. 
 Oppression baffled, Israel's peace restor'd, 
 Reward his labours and attest his fame. q6o 
 
 " Whom seest thou next? a stripling, ruddy, fair, 
 Unarm'd, unaided ? He with sling and stone 
 Subdues the vaunting giant, and illumes 
 With warlike joy, and leads to victory. 
 Desponding Israel : he mature in age, 2^5 
 
 And exercis'd in suffering, shall assume 
 His destined eminence, in Hebron hail'd 
 Anointed King. Yon spot remote behold, 
 Baal-perazim : there his fury smites 
 
 The Philistines, auspicious presage given 270 
 
 Of long prosperity : wide he extends 
 His royalties, and still the throne adorns 
 With piety and mercy. Lov'd and fear d. 
 Twice twenty years with equitable hand 
 He sways the sceptre : then in peace repose 275 
 
 His ashes, but his name lives evermore. 
 
 *' In wealth, in power, tranquillity, and fame. 
 His mightier son, high-favour'd Solomon,
 
 ( 15 ) 
 Serene in strength, and dreadful without war. 
 Reigns jubilant : in knowledge peerless he, 280 
 
 With proverb, meditation, holy song. 
 Exalts the soul ; while o'er his laws preside 
 Truth uncorrupt, integrity severe. 
 By keen discernment led. With lustrous train 
 See Sheba's queen, to prove his wisdom, come; 285 
 
 And kings from every realm, admiring, hear 
 His varied eloquence ; admiring, view 
 Magnificence and regal state, profuse 
 Beyond compare. Memorial of his zeal. 
 The temple tow'rs, a sculptur'd city gay, 290 
 
 Of marble, cedar, gold. Observe the Feast 
 Of Dedication, where, in lucent cloud, 
 Spher'd visible, the Glory of the Lord 
 Dazzles the courts, and dwells within the veil. 
 
 *' And now to Heaven alone (for nought can earth 255 
 Of equal boast) turn heart and eye and soul. 
 What greater King, what brighter habitant. 
 In latter days from princely Judah born. 
 The Serpent's victor, Bethlehem's Morning Star, 
 Must Israel rule, and in the temple shine, 300 
 
 Futurity shall tell ; while earth redeem'd. 
 And heaven rejoicing, wonder and adore."
 
 ( 16 ) 
 
 The voice no more is heard : yet listening still, 
 In trance extatic, Moses feebly lifts 
 
 His palsied hands, death's damp and chill embrace 305 
 Convulsing every nerve ; thick darkness seals 
 Each eyeball, and his vigorous feet confess 
 Total decrepitude : never to rise 
 Till storm and thunder and the trump of God 
 All nations of the grave to judgement call, 310 
 
 He prostrate sinks ; yet unimpair'd retains 
 Meek resignation, faith, seraphic love, 
 Hope antedating heaven : in speechless praise. 
 Thanksgiving, prayer, dissolving life expires : 
 When straight a mighty warrior (such his charge), 3 15 
 Michael, of arch-angelic thrones the prime. 
 Solemn descends ; at whose imperial voice 
 Attendant Cherubim, on gorgeous wings, 
 The sacred corpse upbear to secret vale 
 Of sepulture; where reverently inhum'd, ^ 320 
 
 In tomb for ever hid from search profane. 
 The man of God in Moab's conscious dust 
 For resurrection waits. Ethereal harps. 
 And hymns ethereal, thus the requiem sing : 
 
 " Prophet and Saint, of God and man belov'd, 325 
 
 Judge of the race elect : thy memory.
 
 - ( 17 ) 
 
 JBy long regret and grateful praise embalm'd. 
 From father still to son transmitted down 
 In parable and song, shall record bear 
 To latest time, and by example teach 330 
 
 Hebrew and Gentile : such the privilege 
 Of virtue, whose pure essence no decay 
 Nor dim eclipse can change ; more durable 
 Than adamantine rock ; than mid-day sun 
 More glorious and serene. To highest deeds 335 
 
 Predestined from the womb, thy pensive youth 
 Conversed with knowledge, fathoming all depths 
 Of human lore; yet hungering and athirst 
 For heavenly wisdom, and with stedfast heart, 
 'Mid peril and temptation and dismay, 34,6 
 
 Adoring Jacob's God. A mortal arm. 
 Vicegerent o'er inferior spheres ordain'd, 
 Astonish'd angels saw, when thy rebuke 
 Spread anguish, desolation, and despair. 
 O'er Egypt's confines ; and through baffled waves 345 
 Of ocean led, as through the wilderness. 
 The fugitives of Goshen. On the mount 
 Of Sinai, whose foundations shook, whose top 
 Was lost in smoke and fire, while Seraphim 
 At distance gaz'd, full forty days and nights, 350
 
 ( 18 ) 
 Guest of terrestrial mould, didst thou sojourn 
 Within the dread pavilion and the veil 
 Of cloud and tempest ; there, as face to face. 
 In visions of beatitude rejoice, 
 
 Past utterance, till thy countenance imbib'd 355 
 
 Transcendent splendors. As on outspread plume 
 The parent eagle bears her callow young, 
 Instructs, defends them ; so, by Heaven's command. 
 Through the waste howling desert hast thou led. 
 Through heat and cold, through weary pilgrimage, 360 
 Through violence and war, to Jordan's banks, 
 Th* inheritors of Canaan. Great thy toils. 
 And faithful thine obedience : now reward 
 Succeeds ; and on thy soul imparadis'd 
 The crown of glory and the excess of joy 365 
 
 Immeasureably show'rs down. But Israel mourns 
 Through all his tribes, and comfort scarce receives 
 From dearest hope; though long-expected realms 
 Invite his grasp, and instant promises 
 
 To glad possession, wealth, and conquest, call. 370 
 
 Lament not Israel: in his hallowed Law 
 Thy monitor surviving, yet proclaims 
 Creative majesty, sustaining love. 
 And counsels of salvation, oracles
 
 ( 19 ) 
 
 Of immortality, which who frequents 375 
 
 Inherits light and life ; and from the mount 
 
 Of Faith, the spiritual Pisgah, views 
 
 His destin'd patrimony, (where no pain 
 
 Intrudes, where sin and sorrow never dwell,) 
 
 Celestial Canaan: thence conceiving strength, 380 
 
 Onward he moves, refulgent in the vest 
 
 Of righteousness, in panoply all arm'd 
 
 Of piety and truth : through famine, sword. 
 
 And persecution, dauntless ; to the glare 
 
 Of guilty power, to thousand blandishments, 385 
 
 Wealth, honour, luxury, careless and unmov'd; 
 
 And spotless from the world. The widow's eye 
 
 Beholds him, and bears witness ; orphans hear. 
 
 And bless his name. As evening sacrifice 
 
 His prayers arise ; nor less at early dawn 390 
 
 And thoughtful noon, like incense clouds, perfume 
 
 Heaven's altars, and the sanctuary divine. 
 
 In poverty content, in affluence meek. 
 
 In health in sickness mindful of thy God, 
 
 (Whom ever- fearing, thou canst fear no ill,) 395 
 
 Blest fellow-servant, to th' eternal hills 
 
 Thou tread'st the way, and, willing guardians, we 
 
 Thy steps attend: palms incorruptible
 
 Wait thee from murky chambers of the tomb. 
 Rising, with acclamation, to salute 
 Thy kindred saints, and without end extol. 
 In bliss ineffable, the SAVIOUR'S name." 
 
 400 
 
 .ia'5 !>5,.-.-.- 
 
 n.^. ^M ;i t-" 
 
 J , <r
 
 A'y7^<^/^.^^fy^'-^^ ^^y 
 
 SERMON 
 
 PREACHED AT 
 
 CHRIST-CHURCH, 
 
 BEFORB THE 
 
 Right Honourable the LORD MAYOR, 
 THE ALDERMEN, 
 
 AND 
 
 GOVERNORS of the ROYAL HOSPITALS 
 
 m 
 
 OF THE CITY OF LONDON, 
 On St. MATTHEW'S DAY, 
 
 SATURDAY, the 21ft of SEPTEMBER, 1805. 
 
 By CHARLES VALENTINE LE GRICE, M.A. 
 
 LONDON: 
 
 PRINTED (by command) IN THE Y^AR 1805; 
 
 BY ANN RIVINGTON, ST. JOHN*S-SQUARE, CLERKENWELX, 
 rBIMTR TO CBBISlVliOSriTAIi*
 
 j'i^iiii 
 
 -^saijgy;^,.
 
 TO THE 
 
 RIGHT HONOURABLE PETER PERCHARD, 
 
 LORD MAYOR, 
 
 THE RIGHT WORSHIPFUL 
 
 Sir JOHN WILLIAM ANDERSON, Baronet, 
 
 PRESIDENT, 
 
 The Worshipful JAMES PALMER, Esquire, 
 TREASURER, 
 
 AND THE 
 
 GOVERNORS of CHRIST'S HOSPITAL, 
 
 AS A TESTIMONY OF GRATITUDE 
 FOB A CLERICAL EDUCATION RECEIVED UNDER THEIB CASE. 
 
 THIS SERMON, 
 
 PRINTED BY THEIR DESIRE, 
 
 IS RESPECTFULLY DEDICATED 
 
 BY THEIR MOST OBLIGED 
 
 AND DEVOTED HUMBLE SERVANT 
 Hammersmith, 
 Oct. 3. 1805. 
 
 CHARLES VALENTINE LE GRICE.
 
 ^n^ 
 
 MARK xvi. ir. 
 
 THESE SIGN'S SHALL FOLLOW THEM THAT BELIETB. 
 
 X HIS declaration is contained in the addrefs, which 
 our Saviour made to the Eleven, as they fat at meat ; 
 and the Signs to which He alludes are the miracles, which 
 He had wrought as teftimonies of His divine million, 
 and which He gave His difciples authority and power to 
 work in their propagation of His Gofpel. The Signs, 
 which He adopted, are emblems of the religion, which 
 He diffufed : His Revelation is a covenant of mercy, and 
 the teftimonies, by which it was confirmed, all partake 
 of the fame divine attribute. The Old Covenant, by 
 which a feled portion of mankind were blelTed with a 
 partial revelation of God's will, was promulgated with 
 Signs of terror. The Lord faid unto Mofes, " If they 
 " will not believe alfo thefe two Signs, neither hearken 
 " unto thy voice, that thou flialt take of the water of 
 " the river, and pour it upon the dry land, and the 
 
 *' water.
 
 [ 6 ] 
 
 " water, which thou takeft out of the river, fhall become 
 " blood/' The enlarged difpenfation of the New Cove- 
 nant, the Evangelical Law of Love, was confirmed by 
 miracles of a different defcription ; bj miracles, which 
 correfpond with the fpirit and intent of the revelation 
 itfelf, ^d which breathe the fame love and fweetnefs 
 as the religion, whofe authority they were intended to 
 atteft. uij^iisipob - 1 
 
 fi He, who couU have called down legions of Angels to 
 his aid, who could have made his Angels fpirits, and his 
 minifters a flaming fire, did not call down fuch fpeedy 
 and irrefiflible executors of his power, fuch terrible 
 witneffes that it was He that should come; but faid, 
 " Go and tell John thofe things, which ye do hear and 
 " fee: the blind receive their fight, and the lame walk; 
 " the lepers are cleanfed, and the deaf hear ; the dead 
 " are raifed up, and the poor have the Gofpel preached 
 " unto them/' The firft Law was engraven on tables 
 of ftone ; the fecond on the heart of man. The fand:ion 
 of the firft was Fear, of the fecond Love. The firft 
 offered only temporal rewards, and taught man, who- 
 was then in his infancy, only the rudiments of religion, 
 
 to
 
 [ 7 ] 
 
 to own the exiftence and to fear the power of God ; but 
 the fecond, of a more pure and fpiritual nature, pre- 
 fented higher rewards and opened brighter views : it 
 taught us to claim kindred with Angels. " We received 
 " not the fpirit of bondage again, to fear ; but we re- 
 *f., ceived the fpirit of adoption, whereby we cry, Abba, 
 ** Father." It taught us not only to obey the voice, but 
 to imitate the perfections of God, to endeavour to be 
 perfe6t, as our Father in Heaven is perfect; and in 
 order that this command might not terrify by its ap- 
 parent impoffibility, that this fublime effort might not 
 perplex with defpair rather than cheer with hope, our 
 Saviour condefcended to explain his own precept, and 
 to teach us wherein this prevailing, and ever-improving 
 refemblance is to confift. " Be ye merciful, as He 
 " IS MERCIFUL." Our imitation is pointed out with a 
 reftriiSlion, which limits it to the moral perfections of 
 God. We cannot afpire to be like unto the Almighty 
 in His infinity, in His wifdom, or in His power; but 
 mercy is an attribute, in which we worms of the earth 
 may hope to refemble even the Moft High. In this holy 
 path our exertions may be unbounded, fince mifery is 
 ever varying its fhape : they need know no paufe, fince 
 
 every
 
 [ 8 ] 
 
 every where fome hand is ftretched out for help : they 
 ean never be in vain, fince a cup of water is accepted 
 as a facrifice ; fince even a wifh (if that is all that we 
 can beftow) fhall not be without it*s record in Heaven. 
 
 The tender offices of humanity are within the reach 
 of every one. The moll humble individual may pene- 
 trate the chamber of forrow, and fpeak peace to them 
 that mourn, and comfort to the broken-hearted. The 
 pooreft man may fmooth the pillow of the head that 
 acheth, or wipe off the gufliing tear of the foul thai 
 weepeth in fecret; but where many Talents are given, 
 where wealth and power are *inited with the difpofition 
 to do good, and with faith in Chrift, although we are 
 not gifted with authority to work miracles, as the Apoftles 
 were, although we cannot " confirm the word'' by fuch 
 powerful Signs as they could, we can follow them in the 
 fame path ; and by adopting the precepts, which were 
 enjoined to them, as guides to ourfelves, we can confirm 
 the word by Signs of the fame nature. 
 
 Wholefome Laws and protecting Governments con- 
 centrate the ufes, and fecure the purpofes of modern 
 
 wealth ;
 
 C 9 ] 
 
 wealth ; and (although it may be prefumption to affert 
 that they were fo intended by Providence) it may be 
 wife to regard them as fubftitutes for miraculous powers^ 
 inafmuch as they enlarge the capacities of man by en- 
 abling him to look to a diftant end, and exalt his ener- 
 gies by qualifying him to execute plans, which by their 
 {lability and permanence (hall be produ6live of real and 
 extended good. With thefe views they, who are bleft 
 with the happy means, cannot do better than endow 
 Charities, which fliall be grafted on the Ecclefiaftical 
 and Civil Government, and thereby partake of their 
 flrength, and be in unity with them : they cannot do 
 better than Your Predeceffors, and Thofe, who have 
 worthily followed them, in thefe Institutions have 
 amply done. 
 
 When we trace the hiftory of thefe Royal, and Antient 
 Foundations ; when we examine their fite, and view the 
 Monallic ruins on which they were raifed ; when we con- 
 iider who were the wife Mafter-builders, that wrought 
 the good work ; our conception is narrow, and our ad- 
 miration will be confined, if we imagine that the nature 
 and deiign of thefe Inftitutions were accidental, or that 
 
 B they
 
 [ 10 3 
 
 they originated in vague compaffion, which took ad- 
 vantage of occafional eircumftances without any com- 
 prehenlive fyftem, or connedled plan. No ; the aim of 
 the Promoters of the Reformation was ftri6tly inten-- 
 tional, and their defign wifely good. Their charity was 
 guided by their Faith. They pulled down not for the 
 purpofe of deflru6tion, but that they might build up a 
 more goodly fabric on the ruins : they rooted out evil, 
 that they might plant a vineyard, of which the people 
 of the Houfhold of Faith might eat the fruit in faintly 
 communion. They knew that it would be vain to put 
 the Book of God into the hands of mankind, unlefs 
 they fhewed its influence on their own conduct and 
 practice ; that it would be ufelefs to make the light to 
 Ihine where darknefs reigned, unlefs to the Proteftant 
 eye, now cleared from the mifls of fuperftition, the * 
 doctrines of our Faith Ihould be difplayed in all their 
 genuine beauty : they were aware that it was idle to 
 pretend to a purer Belief, unlefs they gave Signs of it, 
 and they accordingly adopted thofe Signs, which were 
 
 to follow them that believe. They intended thefe 
 
 Inflitutions as marks of their religion, as monuments of 
 the Reformation, as Arks of the New Covenant of Love. 
 
 ft
 
 [ 11 J 
 
 It was a grand Scheme of benevolence founded on iHe 
 principles of the Gofpel, fo that (as far as man can 
 efFedl) the blind might receive their fight, the deaf hear, 
 and the lame walk, the lunatick be healed, thofe who 
 >vere nigh unto death be raifed up, and the poor have 
 the Gofpel preached unto them. They builded thefe 
 Houfes that all the people might know the name of 
 Chrift, to love Him ; and this Houfe, in which, as Chrift 
 commanded, youn^ children are brought unto Him, they 
 called by His name. * 
 
 To CHRIST'S HOSPITAL I Ihall call your parti- 
 <?ular attention, and on this part of the Houfehold of 
 Faith we fhall dwell with peculiar pleafure, not merely 
 becaufe it is delightful to turn from the conlideration of 
 mifery (though that mifery may be relieved) to the 
 meeknefs, the innocence, tlie fimplicity of children; 
 but becaufe Religious inftrud;ion, which makes known 
 the faving truths of the Gofpel, is the final order of our 
 Saviour, with which on almofl all occafions he concludes 
 his precepts of b^ievolence. Of fuch as dwell within 
 
 * Vide Solomon's dedication of the Temple, 1 Kings viii. 43. 
 
 B 2 thefe
 
 [ 12 ] 
 
 thefe walls, our Saviour himfelf tells us, is the Kingdom 
 of God. He took young children in his arms, put his 
 hands upon them, and blefled them, and with marked 
 emphafis faid, that whatever was done unto one of them 
 in His name was done unto Him. 
 
 Here, therefore, the Promoters of the Reformation 
 laid the corner-ftone : on the ruins of fuperltition they 
 erected a place for the- diffemination of pure religion ; 
 and, while they daily prayed for the coming of Chrift's 
 Kingdom, here they endeavoured to advance it. Here 
 then we may turn with pleafure, and dwell on the fub- 
 je6l with minutenefs, becaufe the detail is not only 
 pleafant, but (as this Seminary may challenge admira- 
 tion, and be prefented as a model for all cities and 
 indeed all nations) highly inftru6live. 
 
 The Lives of thofe, who were formerly within thefe 
 walls, refembled their religion : they Ihut up the Bible 
 from being ufeful to the people, and themfelves from 
 being ferviceable to the State: but the Founders of this 
 Inftitution knew that a life of indullry is a life of God's 
 own appointment, that without labour all the benefits of 
 
 nature.
 
 ' r 13 ] 
 
 nature, and all the bleffings of Providence mufl be loft 
 to man, and that a due employment of our talents is 
 not only confonant with the rules of the Gofpel, but is 
 enjoined as a precept, which is recommended and illuf- 
 trated by a diftin6i parable. 
 
 Men conftitute a State ; and by education of the 
 Sons of the State we may ftamp a character on the age, 
 in which they are to live. It was therefore the aim of 
 wife Legillators, even in the Heathen world, to form 
 plans for a National education ; and as fuccefs in war 
 was then deemed the chief fource of profperity, heroic 
 valour was efteemed the fovereign, and almoft the only 
 virtue. Therefore by athletic exercife, by patience of 
 heat, cold, thirft, hunger, fatigue, watching, and pain 
 the youthful warrior was admirably trained for his future 
 fanguinary career. With the fame forethought, but 
 under the guidance of a better knowledge, the Pro- 
 moters of the Reformation devifed a fyftem for an edu- 
 cation of the children of the Houfliold of Faith, which 
 lliould partake of the genius of the national character, 
 and render them ufeful members of the Commonwealth. 
 In a country, where trade is honourable, where induftry 
 
 and
 
 [ 14 ] 
 
 and art are the fources of our wealth, of our power, and 
 of our glory, where our ** merchants are Princes and 
 " our traffickers are the honourable of the earth,'' the 
 middling ranks of life have ever multiplied in propor- 
 tion to the increafmg profperity of the ftate, and are at 
 once its ornament, its riches, and its ftrength. That 
 education, therefore, which prepared youth to a6t as 
 the agents of commerce, as fkilful navigators, and as 
 induftrious artifans, " whofe defire is in the work of 
 '^' their craft,^' was intended to prepare them for that 
 active life, which maintains our being, fupports fociety, 
 preferves kingdoms in peace, protects them in war, cul- 
 tivates arts, increafes knowledge, and thereby meliorates, 
 adorns, defends, and dignifies man. At the fame time 
 this attention to things temporal had an higher and a 
 nobler aim. The pious Founders of this Seminary thus 
 trained young children for a diligent difcharge of the 
 duties of this life, that fo they might become more 
 powerful inftruments of fpreading the knowledge of 
 duties, which are perpetual ; which vary not with times 
 and feafons, nor yield to any changes of rank and defti- 
 nation. Religion was made the ground-work of their 
 education not only as a fource of comfort and as a guide 
 
 to
 
 [ 15 ] 
 
 to themfelves ; but that, as their coiinedlions might reach 
 into all lands, and their charadters unto the ends of the 
 world, by their condud:, by their influence, and by their 
 example they might propagate the Gofpel ; that they 
 might not be as candles placed under a bufliel, but as 
 burning, fhining lights ; that they might carry with them 
 bleflings to every family, with which they might be con- 
 nected, to every perfon with whom they might have en- 
 gagement, and that as good Neighbours, good Subje6ls, 
 good Hufbands, good Fathers, good Mailers, and 
 honeft Men they might from generation to generation 
 be living witneffes of the truth, and perpetual Signs of 
 the faith, that is in Jefus Chrifl. 
 
 The children, who were firft adopted into this Afylum, 
 became a Chriflian family. In the wide world they 
 were Orphans, but within thefe walls their Governors, 
 Spiritual Paftors, and Mailers were unto them as fecond 
 Parents, who remembered, that " the promife of blefling 
 " was made unto Abraham, becaufe he commanded his 
 " children and his houfliold after him/' Increafmg 
 refources have enlarged the circle of Your charity without 
 weakening that parental folicitude, which feems rather 
 
 to
 
 [ 16 ] 
 
 to gather ftrength as its fphere is enlarged, and as its- 
 objedls are multiplied. So vigilantly, fo unceafingly, fo 
 tenderly, fo pioufly are the offices of the parent here 
 fulfilled, that not only the widow entrufts her fon to 
 your care with a heart finging for joy ; but the fondeft 
 father bids farewell to his little one with exulting con- 
 fidence that his place will be more than fupplied ; and 
 many, who can command for their children all that wealth 
 can procure, or that inftru6lion can bellow, look with 
 generous jealoufy on the advantages of this Seminary, 
 where there is that difcipline, which is the true be- 
 ginning of wifdom, and where " the care of that 
 " difcipline is Love/' 
 
 By that unexampled and complete adoption, which 
 confines fo large a family in one Houfe, the contagion 
 of bad example can be Ihut out; opportunities of vice 
 can be excluded; every hold can be taken of their 
 tender years, and the fear of God infl;illed into them 
 before the world has taken poffeffion of them. 
 
 There is in all young perfons fuch a difpofition to 
 levity with fuch a pronenefs to imitation that nothing 
 
 can
 
 t 17 ] 
 
 can correct it, but the feverer manners of thofe about 
 them. In the world they may be told not to lie, yet 
 there they hear lies : that they muft not fwear, yet there 
 they hear curfing : that they muft be fober, yet there 
 they fee intemperance : that they muft be kind, yet 
 there they fee bitternefs : that they muft be modeft, 
 yet there they fee open indecency : in fhort, though 
 you point out a vice, and bid them beware of it, though 
 you fet forth a virtue, and bid them purfue it, they con- 
 ft^ntly fee perfons committing the one, and ailing in 
 contradidlion to the other. The children of this Hous- 
 HOLD are preferved to themfelves. Every noxious weed, 
 which might twift its roots around the tender growing 
 plant, is carefully removed. Here operates the filent 
 but perfuafive admonition of example, which is ftronger 
 than Law, and which a6ls with a more extenfive, more 
 conftant, and more moral efFe6l. Every objed; around 
 them ftrikes impi^effions, and excites alTociations, which 
 give fupport to their Religious principles. The imagi- 
 nation and the heart are trained in the fame diredion 
 under one uniform difcipline ; a difcipline, in which 
 there is nothing to rob vivacity of its playfulnefs, or 
 fprightlineis of its fmile ; which, while it demands obe- 
 
 c dience.
 
 t 18 ] 
 
 dience, infpires love, and, while it enforces order,, 
 abridges no happinefs. A variety of prejudices, which 
 take an early hold, muft and will endure through life : 
 here all things confpire to make thofe prejudices good; 
 the infant mind receives a religious bias, and virtue is 
 confirmed into a habit. 
 
 The good tree has brought forth good fruits. The 
 character in life of thofe, who have been thus trained, 
 has been commenfurate with the care, which was taken 
 of their early years. Among the induftrious, who en- 
 large the refources and increafe the power of the nation, 
 among the brave, who guard our rights, among the 
 learned and pious men of our two famous Univeifities, 
 among thofe, (whofe multitude is the welfare of the 
 world) the virtuous of every rank, the names of the Sons 
 of this Hbufe have been fairly enrolled. Many, by an 
 enviable happinefs of fortune, have rifen to be Nurfing- 
 Fathers of that Inftitution, which reared them. Stewards 
 of thofe Charitable Endowments, which they once 
 enjoyed. 
 
 The
 
 [ 19 J 
 
 The fondeft expectation, however, cannot look for- 
 ward to the future fortunes of that infant Band, and 
 dare even to hope that every honeft effort ftiall meet 
 with fuccefs, that the due improvement of talent fliall 
 always meet its earthly recompence, or that from this 
 rifing generation, as from every preceding one. Pain, 
 Sorrow, Penury and Disease fliall not feled; their 
 Vi6lims. 
 
 By a Religious education. My young Brethren, you 
 are prepared for the race that is fet before you. While 
 every path to wealth, profperity, and honour is opened to 
 you, you are armed with that which adorns riches, and 
 without which all worldly acquifitions are trifling. 
 Without religion no man can be happy, and with it no 
 one need be miferable : for " whether a man be rich or 
 " poor, if he have a good heart toward the Lord, he fhall 
 " at all times rejoice with a cheerful countenance/' It 
 fhall bring you peace at the lafl. Ye are now of God, 
 little children, and fo may ye continue, and if children 
 then Heirs, Heirs of God, and joint Heirs with Chrifl. 
 
 c2 The
 
 [ 20 I 
 
 The evil and adulterous generation is not jet extinO^r 
 If any of that race fbould afk a fign of the divine origin of 
 our Faith, in the fpirit of the Blefled Jefus we will fliew 
 them the blind man " taken by the hand :" we will 
 lead them to the bed of ficknefs, and fliew them the 
 tender mercies, which are reftoring him wh6 lies fenfelefs* 
 and ftupid, like the deaf man that hears not, uncon- 
 fcious of the voice, which would cheer him, or of the 
 hand, which fupports his aching head : we will lead 
 them to the chambers of that forrow, which is worfe 
 than death, that malady at which the nearefl and the 
 deareft kinfmen are affrighted and Hand afar off, and 
 we will fhew them the lunatick and fore-vexed removed 
 to an Afylum, where, though he foameth and gnaflieth 
 with his teeth and pineth away, he fhall not " fall oft- 
 " times into the fire, and oft into the water," the fpirit 
 fhall not " throw him down, and bruife him, and tear 
 " him," but pity is fliewn unto him,' who knows not 
 how to implore it, mercy is extended unto them, who 
 know not to have mercy on themfelves : laftly we will 
 lead them to this AfTembly of young children with 
 united prayers and praifes addreffing the throne of 
 
 Grace,
 
 r 21 ] 
 
 Grace, and giving thanks to God for that bountiful 
 kindnefs, which prepares them to be ufeful members 
 of Society, and to be inheritors of the Kingdom of 
 Heaven^ 
 
 If Charity edifieth ; if it be with the heart, as St. 
 Paul fays, that man beUeveth unto righteoufnefs, furely 
 thefe Signs muft convince the unbeliever. But if his 
 heart be ftill fo hardened, that he fees nothing in the 
 amiable countenance of our religion to invite his affec- 
 tions, nothing in its majefty and authoiity to command 
 his reverence, in the fpirit of the fame Bleffed Jefus we 
 muft figh deeply for that no further ftgn can be given, 
 but the fign of the Son of Man coming with the clouds 
 of Heaven, in a flame of fire, taking vengeance on 
 them that know not God, and that obey not the Gofpel. 
 
 When the Pharifees could not deny the miracles, 
 which our Saviour wrought, they pretended that the power, 
 which worked them, was of Satan. The fame wilful 
 perverfenefs, againft which there is no remedy, diftin- 
 guiflies the Infidels of the prefent age, who, as they 
 cannot refufe to acknowledge the good works of Charity, 
 
 attempt
 
 [ 22 ] 
 
 attempt to deny the Divine origin of its precepts.^ 
 One Clafs of thefe vain difputers afTert that Charity is 
 not the chara6leriftic of the Chriftian alone, that Bene- 
 volence is the dictate of Natural Religion, and that its 
 beauties are fet forth in the writings of many Sages of 
 the Pagan world. Another Clafs afFed: to cenfure \he 
 contracted limits of our Charity, which (as they errone- 
 oufly imagine) confine it to the members of the Houf- 
 hold of Faith : while n third Clafs have dared to lift 
 their hardened fronts, and with unhallowed lips to 
 declare, that Benevolence is a crime rather than a 
 virtue. 
 
 To the firft opponents of our Faith, while we may 
 fafely allow that in the works of the Heathen Poets, 
 Orators, and Philofophers are to be found many noble 
 conceptions of virtue, and of the attributes of a Divine 
 Providence, and many expreffions, which breathe a 
 fpirit of loving kindnefs towards man, we at the fame 
 time alTert, that thefe expreffions are very thinly fcattered 
 in their writings, and that they break forth only now 
 and then like fudden emanations of light out of thick 
 darknefs. Charity was not inculcated by them as the 
 
 leading
 
 [ 23 ] 
 
 leading principle of conduct, nor even as a diftinguiflied 
 virtue. They had only an unfteady and interrupted 
 view of this bright ftar, which was almoft perpetually 
 hid from their fight by the paffing clouds of error. They 
 knew not, they could not know, that the love of our 
 neighbour, next to the fear of God, was the great Com- 
 mandment : tliey could not have any conception, that 
 man s good-will to man fliould be rewarded with im- 
 mortal blifs. Nor is their ignorance to be wondered at: 
 fince even God's chofen people had not yet learned, that 
 " Mercy is better than Sacrifice/' Even among the 
 Jews the wretched maniac might wander naked among 
 the tombs ; and, though an Angel came down to trouble 
 tlie waters, the poor man might lie many years without 
 a friend to help him into the healing pool. Even the 
 Jews knew not the excellence of Charity, till Chrift 
 came to proclaim the bleffed precept, and to fhew how 
 dear man ought to be to man by uniting man with 
 God. 
 
 To thofe cavillers (furely it is not harfli to call them 
 by that name) who ftyle themfelves Advocates of Uni- 
 verfal Philanthropy, we may reply, that if their prin- 
 ciples
 
 [ 24 ] 
 
 ciples arife from an expanfion of feeling ; if, after having 
 done all the good thej can, they ftill tliirft for 
 greater opportunities, it is well ; then is their charitj^ 
 akin to ours, and we can only lament that it is not the 
 fruit of Faith. But if their univerfal Philanthropy be 
 merely a cloke for lazy ina6i:ion ; if they content them- 
 felves with the feeling without the works that fliould 
 follow it ; if under pretence of love to all they (hew in- 
 difference to thofe, who are moll near to them ; if a 
 brother or a fitter be naked and deftitute of daily food, 
 and they merely fay, " Be you warmed, and be you 
 " filled, and notwithllanding give them not thofe things, 
 " which are needful to the body ; what doth it profit ?*' 
 It is not charity, but an infolent cruel farcafm, which 
 vexes the fouls of the needy, and tears them to pieces 
 with words : It is a llubborn fullen fentiment like that 
 of the unfaithful fervant, who wrapped his talent in a 
 napkin: It is an infidious fophiflry, like thofe of the 
 Pharifees of old, to undermine the doctrines of our Faith. 
 When thefe Philofophers affed; to cenfure the limited 
 fphere of our Charit}' we will boldly reply to them, that 
 our Benevolence is univerfal, that our good-will extends 
 to all men. Neither Jew, Heretic, Turk nor Infidel is ex- 
 cluded
 
 [ 25 ] 
 
 excluded from our Prayers. We pray that the mercy of 
 God may be extended to the whole world, that His 
 ways may be known upon earth, His faving health unto 
 all nations. But as man is a limited agent, his efFe6luaI 
 good offices cannot reach very diftant ends, and muft 
 follow the order of nature. As Sciences are learned by 
 attention to their elementary parts, as a Building is raifed 
 by each workman taking the lot affigned to him, as the 
 World is maintained by every individual doing the duty 
 of his own ftation, fo is the general happinefs promoted 
 by local and particular charity. Our benevolence in 
 action mufl be as contracted as our means are. We 
 cannot diftribute our few loaves among five thoufand ; 
 we therefore muft divide them among thofe, who ara 
 moft near to us, among our brethren, among our kindred, 
 and among our fellow-members of the Houlhold of 
 Faith; and, as our charity is to be a teft of our Belief, 
 that we may not be confounded by the magnitude of its 
 objects and the comparative littlenefs of our powers, our 
 Saviour kindly tells us that a man " fliall be accepted 
 ** according to what he hath, and not according to what 
 " he hath not.'' 
 
 By
 
 [ 26 ] 
 
 Bj the fame law of our Nature, which thefe difputers 
 of this world do not deign to heed, but which our blelTed 
 Saviour condefcended to confider, even our feelings, 
 even the workings of the mind, which are circumfcribed 
 by no boundary, can expand only by degrees. " If," 
 fays our Saviour, " ye love not your brother, whom ye 
 " have feen, how can ye love God, whom ye have not 
 " feen ?'' Following the fame chain of reafoning we may 
 fay, if a man do not feel particular affection for his. 
 kinfmen and for his friends, how can he feel affed:ion for 
 thofe, who are unknown to him ? If vital heat do not 
 glow at the heart, how fliall the extremities be warm ? 
 We muft love individuals before we can love the fpecies. 
 Even our love of God, which is the moft pure feeling 
 ,of the heart, is only an exaltation of that love, which 
 we have from early afibciations cheriflied for thofe, who 
 are moll near and dear to us ; and our Saviour in tender 
 confideration to this limitation of our nature teaches us 
 to adore God by calling Him our Father ; and invites 
 us to love Him by endearing Him to us under the 
 familiar appellations of our Guide, our BenefacStor, our 
 Teacher, and our Friend. 
 
 ThuS'
 
 [ 27 ] 
 
 Thus does the Divine Author of our religion accom- 
 modate his rules for our conduct to the extent of our 
 corporeal and intellectual powers, and to the circum- 
 llances of our prefent ftate ; and it is plainly evident^, 
 that by difpenfing the fruits of our loving-kindnefs with 
 difcrimi nation, by doing good " unto all men, as we have 
 " opportunity, but efpecially unto thofe of the houfhold 
 " of Faith,'' we are adding in conformity with the fpirit 
 of our religion, with the nature of man, with the beft 
 fchemes for the promotion of human happinefe in general, 
 and even of that Univerfal Love, which many pretend 
 to admire and to inculcate, but which few can feel or 
 comprehend. For if we of the Houfliold of Faith are 
 kind one to another, all men ihall fee our good works, 
 and fliall learn to glorify our Father, which is in Heaven. 
 Others fliall be edified by our love. We fliall kindle 
 charity, and eftablifli the Faith by that unerring Sign, 
 which is to diltinguifli us as the difciples of Chrifl;. 
 
 With refped to thofe, who in thefe latter days have had 
 the dauntlefs hardihood to deny the virtue of Benevo- 
 lence, it is fufficient to obferve, that the fame Philofophy 
 has ftyled gratitude a crime, has abetted fuicide, has 
 
 D 2 cut
 
 [ 28 ] 
 
 cut afunder the facred ties of marriage, and has made 
 the prefervation of our offspring a matter of cold calcu- 
 lation. It is a fyftem, which would make the whole 
 man cruel and falfe. It has been a foul attempt to dig 
 a pit for the foul, and to annihilate the image of God, 
 that is within us. 
 
 Thus you obferve the wicked malice and confummate 
 art of that attack, which would fap the foundations of 
 the Houfhold of Faith by deftroying our mutual Charity. 
 If it were to prevail, what a hideous cralh would enfue ! 
 All the cords, which bind man, to man would be broken, 
 and the whole fabric of Society would fall in ruins. 
 
 The aim of our enemies may teach us wifdom. All 
 their cavils, all their infidious obje<9:ions fliew, that even 
 our enemies feel what are the signs of our Belief: 
 they are confcious that Charity is the tower of our 
 ftrength, or they would not fo uniformly attack this 
 very point. 
 
 ^^ Verily it is the tower of our ftrength ; and we may re- 
 gard thefe antient Foundations, whofe charitable purpofes 
 * . we
 
 [ 29 ] 
 
 we now commemorate, as citadels, on which, under the 
 aufpices of a pious Prince, * and of the Bifliop -j- of 
 this great City, the Magiftrates, who then bare rule in 
 it, eredled the Standard of our Faith. The protection of 
 thefe eftablifhments was entrufted to the Lord Mayor 
 and the Aldermen, as one of their proudeft privileges, 
 and moft facred rights ; and as fuch their fucceflbrs from 
 generation to generation have pioufly continued to pre- 
 ferve it. It is a privilege, which You and the Many, 
 who now participate with you in this labour of Love, 
 hold dear, not from the felfifh views of worldly wifdom, 
 which would teach you that the reftoration of the fick 
 man to health and employment is a new fource of public 
 profperity, not becaufe thefe young children fliall be to 
 the Guardians of this nation's wealth and power like 
 arrows in the hand of the Giant, but from purer hopes, 
 and from nobler motives. Your charity is of Faith. 
 You undergo this labour of love For Chrift's name's fake ; 
 and You cherifh thefe Inftitutions as Signs of that Belief, 
 which makes man an Inheritor of the Kingdom of 
 Heaven. 
 
 * Edward VI. f Ridley. 
 
 In
 
 [ 30 ] 
 
 In addreffing You, who thus apply the means, which 
 God has afforded you, to the Salvation of yourfelves 
 and others, the Minifter of the Gofpel does not endea- 
 vour to excite feelings of benevolence, and to urge thofe 
 onward, who had llackened in their courfe ; but he en- 
 joys a holy exultation in commemorating bleffings already 
 beftowed, in praifing works already well-done, and in 
 commending thofe, who are "not weary in going on 
 " unto perfecSlion/' 
 
 Our glorying is good: for " we preach not ourfelves, 
 " but Chrift Jefus the Lord/' Not unto ourfelves, not 
 unto ourfelves, O Lord, but unto thy name do we give 
 praife, while we partake of this feaft of Charity, and 
 join in that Chorus of thankfgiving, which now afcends 
 to Heaven. It afcends from the blind man, who 
 " though light is fweet and a pleafant thing it is for the 
 " eye to behold the Sun,'' and though the light of his 
 eyes be gone, is cheerfully praifmg God for that bounty, 
 which is as a ftaff to his hand, and as a guide to his 
 feet : it afcends from him, who is fupporting a happy 
 family by the labour of that arm, which once was 
 withered : it afcends from the lunatick " now clothed 
 
 " and
 
 . [ 31 ] 
 
 " and in his right mind, and fitting at the feet of 
 " Jefus :'' it afcends from this alTcmbly of young chil- 
 dren, and from many of riper years in this congregation, 
 who aie come to renew a pall pleafure by uniting in the 
 debt of gratitude : it afcends from many in every 
 region of the Globe, who are enjoying the fruits of that 
 religious education, which they here received, and who 
 in the moil diilant climes ftill fondly cherifh the remem- 
 brance of this Holy Day ; it afcends from You, Good 
 Stewards of God's bounty, who blefs the Almighty 
 Giver of that profperity, w^hich enables you to alleviate 
 human woe, to increafe human happinefs, to confirm 
 the word by thofe " Signs w^liich are to follow them that 
 " believe,'' and thereby to enlarge the Houfhold of 
 Faith. 
 
 This is indeed a Feafl, a Feafl without fpot, a faint 
 emblem of the Supper of the Lamb in Heaven, at which, 
 God of his infinite mercy grant, that we may all meet as 
 guefls. Amen.
 
 Publijhed by C. V. LE GRICE. 
 
 THOUGHTS ON THE HARVEST, 
 
 A SERMON. 
 
 Sold by. Mawmapt^ in .the Poultry, Loni>on. Price Is. 
 
 ANALYSIS 
 
 or 
 
 PALEY'S PRINCIPLES OF MORAL AND POLITICAL 
 PHILOSOPHY. 
 
 THE FOURTH EDITIOIS^ 
 
 Sold by Deighton, Cambridge; and by Conder, Bucklersbtjry, Loxdok. 
 
 . Price 2s. 6 A. 
 
 Printed by Aim Rivington, St. Jolui's Square ClerkenwelL
 
 ^- - , y^^ 
 
 /"y^'f^ ^'-^ 
 
 SOME ACCOUNT 
 
 OF 
 
 TWO MUMMIES OF THE EGYPTIAN 
 
 IBIS, 
 
 ONE OF WHICH WAS IN A REMARKABLY PERFECT STATE. 
 
 BY 
 
 JOHN PEARSON, ESQ,. F.R.S. 
 
 mOM THE 
 
 PHILOSOPHICAL TRANSACTIONS. 
 
 LONDON : 
 
 PRINTED BY W. BULMER AND CO. CLEVELAND-ROW, 
 
 ST. James's, 
 
 1805.
 
 r y[ u c, , aw o c 
 
 
 Gentlemen who are indulged with separate Copies of their Com- 
 munications, are requested to use their endeavour to prevent 
 them from being reprinted, till one month after the publication 
 of that Part of the Philosophical Transactions in which they are 
 inserted. 
 
 By Order of the President and Council^ 
 
 E. W. GRAY, M.D. Sec. R. S.
 
 SOME ACCOUNT, i^c. 
 
 Read before the ROYAL SOCIETY, June 13, 1805. 
 
 1 HE ancient Egyptians were not more remarkable for their 
 attainments in science, than for the extraordinary attention 
 they paid to the bodies of their deceased relatives, preserving 
 their remains by arts which are now either unknown, or 
 imperfectly recorded, and depositing them in subterranean 
 structures, which to this day excite the curiosity and wonder 
 of the philosophic traveller. The practice of embalming was 
 not confined, as is well known, to the conservation of human 
 bodies exclusively; it was likewise employed to protect the 
 remains of several of their sacred animals from that decay and 
 dissolution which usually ensues, on the exposure of animal 
 substances to the action of the earth, or of the atmosphere. 
 We learn from Herodotus,* that among the different animals 
 which the Egyptians honoured with this peculiar mode of 
 sepulture, were the cat, the ichneumon, the mus araneus ter- 
 restris, the ibis, and the hawk ; but, whether this be a complete 
 enumeration or not, it is almost impossible, at this period of 
 time, to determine. Mummies of the hawk and of the ibis 
 have been often drawn out of the catacombs ; and Olivier 
 asserts, that he has not only met with the bones of the mus 
 
 Euterpe. 
 
 B
 
 s Mr. Pearson's Account of two Mummies 
 
 araneus terrestris, but also with those of several of the smaller 
 species of quadrupeds, and that the bones of different animals 
 are not unfrequently contained within the same wrapper.* It 
 is however confidently affirmed by different writers, that the 
 more modern Egyptians have frequently included a single 
 bone of some quadruped within the usual quantity of cloth, 
 which they have artfully taken from some decayed mummy 
 in the catacombs, and then fraudulently sold this sophisticated 
 production as an ancient mummy. Hence, any general con- 
 clusions founded on meeting with the bones of other quadru- 
 peds, must be received with diffidence and suspicion.-^ 
 
 The mummies which are taken out of the catacombs of the 
 birds at Saccara, and at Thebes, are included in earthen jars, 
 closed with a cover of the same material. The cloth which 
 envelopes the mummy is sometimes tolerably firm and perfect ; 
 but, on removing this, we commonly meet with a quantity of 
 dust, resembling powdered charcoal in its appearance, inter- 
 mixed with the bones, or the fragments of bones, belonging to 
 the creature which had been contained in it. The decomposition 
 is often so complete, that no traces of the animal remain ; 
 but, on other occasions, the intire collection of bones, with the 
 bill of the bird, have been found in a condition sufficiently 
 perfect to construct a skeleton with them. In the fourth 
 volume of the Annales du Museum National d'Histoire naturelle, 
 M. CuviER has published an interesting memoir on the Ibis, 
 with an engraving of the skeleton of that bird, which had 
 been formed of the bones collected from the catacombs at 
 Thebes. That able naturalist, after comparing the ancient 
 accounts of that celebrated bird with those of the moderns, 
 
 Voyage en Egypte, Tome III. chap. viii. f Phil. Trans. 1794*
 
 of the Egyptian Ibis. 3- 
 
 assigns it a place among the species of curlew, under the 
 name of Numenius Ibis. 
 
 The accounts of the mummy of tlie ibis which have been 
 hitherto made public, were collected from observations made 
 on it in a decayed state : I presume, therefore, that a descrip- 
 tion of the mummy of an ibis in a condition unusually perfect, 
 may not be unacceptable to the curious. Among the curiosities, 
 natural and artificial, which were collected by the late Major 
 Hayes,* in the years 1802 and 1803, were two small mummies, 
 which he took out of the catacombs at Thebes in Upper Egypt. 
 They were contained in earthen jars, and were enveloped in 
 cloth, similar to those which are brought from Saccara. At the 
 request of his family, I first examined the larger of the two, 
 and found the covering to consist of bandages of cloth, strong 
 and firm, and about three inches broad. The first circumvo- 
 lutions of the roller separated easily ; but, as I proceeded, 
 they adhered more firmly to each other, and were at length 
 so closely cemented together by a resinous-like substance, that 
 I was obliged to divide the folds of the cloth with a strong 
 knife. Each layer of the bandage appeared to have been im- 
 bued with some bituminous or resinous substance, in a liquid 
 state, and the roller was farther secured by strong pieces of 
 thread, so that the whole mass was rendered extremely hard 
 and coherent. When I had removed the greater part of the 
 covering, I found that it had contained a bird, which was 
 thickly covered with the same kind of saibstance that had 
 cemented the different strips of the roller. The examination 
 
 This accomplished young gentleman, who served during the late campaign in 
 Egypt, died July 26, 1803, at Rosetta, aged 25 years. By his premature death, his 
 country lost an able officer, and a zealous promoter of the interests of science. 
 
 B 2
 
 ^ Mr. Pearson's Account of two Mummies 
 
 was now carried on more slowly, by picking out carefully all 
 the loose bituminous matter that could be removed v/ithout 
 injuring the mummy ; and, after the labour of many hours, I 
 succeeded in displaying the whole bird, as it had been depo- 
 sited by the embalmer. The operator who had embalmed this 
 bird, had previously disposed its several parts with great order; 
 and regularity. 
 
 The neck was twisted, so as to place the vertex of the head 
 on the body f the bird, a little to the left side of the sternum. 
 The curved bill, with its concave part turned upwards, de- 
 scended between the feet, and reached to the extremity of th^ 
 tail. Each foot, with its four claws turned forwardjs, was bent 
 ijip wards, and placed on each side of the head. The wings, 
 were brought close to the sides of the body. It was impossible: 
 to remove much of the bituminous matter from the back anti 
 wings, without injuring the mummy ; but I took away a quan- 
 tity sufficient to show that the plumage was white, the feathersj 
 being tipped with dark brown at their extremities ; I coul^ 
 not, however, uncover the tail feathers, so as to determine their 
 colour. The bird had attained. its full growth; for the quills of 
 one wing, which had suffered some injury in removing the 
 bandage, were in a perfect state: the largest of these quills is 
 delineated, of the natural size, in the annexed Plate. The 
 following are the dimensions of such parts of the Ibis as are: 
 accessible. 
 
 Length of the bird, from the termination of the neck inches. 
 to the extremity of the tail - - - - 12^^- 
 
 Length of the neck, in which ten vertebrae can be 
 traced ------ 6^ 
 
 Length of the head and bill, following the curve 8,
 
 of the Egyptian Hm, . " 5 
 
 , , Inches* 
 
 Length of the sternum^ -^ ^ii ,e^dya* ^^ve<|ixicyiii.D_: ^ 
 
 From the end of the metatarsal bone to the extremity 
 of the longest toe - -di i^hw^jij^^iu^fu^ itiv-<l.ijj^.. y^ 
 
 oThe longest toe ^'- ^ i^*^'^ ^^^^^ ^-^^ t'iJi ^^'^ "^y Xf^^'^gl-. 
 
 ^ Width of the body at the 'shoulders^ ^^^^*^^^ii? 09Sd fe^fi fl J^ 
 
 Circumference of the body, at its thiefcst part^*^^'^'^<^ -" 13^ 
 
 Weight of the mummy, i6|- ounces Troy. ^^^^^^ ^ .-o .. 
 
 This mummy is in a very firm and intire''sft*^e;'"\i:^ibitii1g'' 
 no particular marks of decay, although it is probable, that the 
 greater part of ^00 years has elapsed since it was interred ; 
 for the destruction of the Egyptian Thebes is of an earlier 
 date than the foundation of any city now existing. The ap- 
 pearance of the mummy renders it probable, that the bird was 
 immersed in the bituminous matter, when it Was in a' liquid- 
 state, and- capable of insinuating itself into- all the inequalities^^ 
 onith surface of the body ; the several folds of the bandage^ 
 must have been likewise covered with- th^-'SaFfte varnish': bttt^^ 
 the animal was' certainly not boiled in t^e liquid, as Grew' 
 supposed,* since' the feathers- are not* at all corrugated', nor^ 
 indeed materially changed from their natural appearctnce. 
 
 The examination of different miimmies of the Ibis proves indu- . 
 bitably that the same care has not been used, nor have the same' 
 methods been followed, in the preparing of them ; but, whether 
 the difference observed- depended upon the condition of the 
 bird when it was embalmed, or' upon the unequal skill and 
 diligence of the operators, cahhdt now be ascertained. This; 
 however, is^ sufficiently evident, that the variety exhibited in 
 their appearance doesf not depend on the place where the bird 
 was deposited, since many mummies of birds have been taken 
 
 *"^Mt4Sieum Regalis Societatis, i I.
 
 6 Mr. Pearson's Account of two Mufjunies 
 
 from the catacombs at Thebes, in as imperfect and decayed a 
 condition as those which have been procured from Saccara. 
 
 I have been favoured with the permission to unroll another 
 mummy of the Ibis, also sent from Thebes by Major Hayes, 
 which had been embalmed in a different manner from that 
 I have already . described. The cloth which surrounded it 
 was of a coarser texture, and had not been so thoroughly 
 imbued with bitumen, nor was the roller continued down to 
 the body of the bird ; for, when I had removed as much of the 
 bandage as reduced the mummy to about -| of its original 
 bulk, I foimd that, instead of circular bands, it was wrapped in 
 several different portions of coarse linen cloth, each of them 
 large enough to contain the whole Ibis. This Ibis was in a 
 decayed state, and had so lit^tle coherence, that its several parts 
 separated on handling it: there* was a small portion of the 
 neck, with white plumage upon it, remaining, but neither the 
 head, the bill, nor any remains of them, could be discovered. 
 The feathers of this bird are of a dark brown colour, in some 
 parts tipped with white ; the neck and the tail have a white 
 plumage, and as much of the tail as could be preserved dis- 
 played the tufted appearance delineated in the engraving of 
 
 M. CuviER^7B/iicn ^l d ion iirn :/i>y) :.a:;.' : 
 
 Two species of the Ibis, the black and the white, have been 
 noticed by Herodotus,* ARisTOTLE,-f and Pliny : J but Plu- 
 tarch has only mentioned the white Ibis. Aristotle and 
 Pliny have contended that the black Ibis was found only at 
 Damietta, (Pelusium, ) and that, in all the other parts of Egypt, 
 the white IJ)is only was seen. Whether the two birds which I 
 
 Euterpe. f Hist. Animalium, lib. ix. c. xxvii. 
 
 I C. Plinii Nat. Hisi. lib. x. c. xxx. De hide et Osiride.
 
 of the Egyptian Ihis. 7 
 
 have described present specimens of the black and white Ibis, 
 I cannot presume to determine. The anterior layer of feathers 
 of the Ibis last examined is of a dark colour ; but the plumage 
 beneath is v/hite. Many of the dark feathers are not at all 
 marked with white. 
 
 The most ancient, and probably the most authentic account 
 which we possess of the Egyptian art of embalming, is deli- 
 vered by Herodotus ;* and what is offered upon this subject 
 by subsequent writers, seems to have been copied from this 
 early historian. Their narratives relate principally to the con- 
 servation of human bodies ; and, in the preparing of these, it 
 appears that the contents of the abdomen, at least, were re- 
 moved by incision, or were corroded by injecting a liquor 
 extracted from the cedar-tree.-f- But it is almost certain, that 
 birds were not previously opened, nor was any art employed 
 to remove the stomach and intestines ; for, on examining the 
 interior parts of the dark coloured Ibis, I met with a soft 
 spongy substance, lying quite loose, containing a great number 
 of scarabsei in an imperfect state ; these had probably been 
 taken as the food of the bird, and were not digested at the 
 time of its death, but remained in the ahmentary canal to the 
 present period. Cuvier also remarks, that he found within the 
 mummy of an Ibis part of the skin and scales of a serpent. 
 
 As larvce of dermestides and other insects have been detected 
 among the dust and bones of a mummy, it may be presumed 
 that the Ibis was not always embalmed in a fresh state ; which 
 may indeed account, in part, for the very imperfect condition 
 in which many of these birds are found. 
 
 The Ibis was held in great veneration by the Egyptians for 
 
 * Euterp, f Pancirollus i?^rttm m^moraft. pars i. tit. xlii.
 
 8 Mr. Pearson's Account of two Mummies, &c. 
 
 its singular utility in destroying serpents, and other noxious 
 reptiles : * hence, the figure of this bird is seen on many nK>- 
 numents of Egyptian antiquity, as an inhabitant of their temples, 
 and an attendant on their sacrifices.-f It was likewise em- 
 ployed as a symbol in their hieroglyphical writing ; J and the 
 punishment of death was inflicted on those who killed this 
 sacred bird. The other extraordinary qualities ascribed to the 
 Ibis by Pliny, Plutarch, and some succeeding writers, are 
 either too indistinctly expressed to be quite intelligible, or too 
 obviously absurd to be credible. : -^hrT .; >' 
 
 da mis li^ ?^tppno:i oih liidi ^-fHoqq': 
 Explanation of Plate Vltl. 
 
 r 
 
 A, Vertebrae of the neck. 
 
 B, The head. ^ ^ 
 , The bill. 
 
 D, The tail. 
 
 E, The right leg and foot. "' '^^^ '"^^^' ' ' 
 
 F, The left leg and foot. 
 
 G, The hind claw bent forwards. 
 H, The sternum. 
 
 I, A quill of the wing feathers. 
 
 The whole is represented of the natural size. 
 
 * The remark of Cicero on this subject, is perhaps no less true than shrewd: 
 f? Ipsi, qui irridentur, Egyptii, nulUm belluam, nisi ob aliquam utilitatem, quam ex 
 ** ea caperent, consecraverunt." De Natura Deorum, lib. i. 
 f Explication de divers Monumens singuliers, Cazmet. 
 X Hieroglyph Horapollo, xxxvi. kHODiciN. Antiq. Led. lib. iv. c XvL 
 C. Plinji Niit. Hisl. lib. viii. c. xxvii. Plutarch. De hide, &c. 
 
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