the same precise number of seconds in each turn of revolutions is not greater than the uncertainty in the known durations of these revolutions. He, therefore, consi ed to Lord Burleigh'; from whose Secretary, till they came into the hands of Lord Shelburne,their descent may,it is affirmed, be traced, Among other curiosities, they comprehend a great number of Royal Let-ders the return of the planets in a period ters, mostly, if not all, originals. An important national work is in contemplation in Scotland. It is proposed to form a tunnel under the Frith of Forth, at a little distance from Queen's Ferry. The distance between shore and shore is about 1800 fathoms, or 2 miles. The sum requisite for the undertaking will be about £160,000; and the execution of it will Occupy about four years. 1 A Public Lecture on agriculture is delivered twice a week in Dublin, under the patronage of the Lord Lieutenant. Lectures of a similar kind, it is said, will be delivered in the principal towns in Ireland. FRANCE. A Monthly Repertory of English Literatare is about to appear at Paris, in English. It will contain a Catalogue of all the Books published in Great Britain; Reviews of the principal publications; Proceedings of Learned Societies; Progress of the Fine Arts; New Patents; Obituary; and Agricultural and Commercial Reports. The readers and admirers of English Works have increased, it is said, in France, tenfold within these few years. M. BALTHAZAR SOLVYNS is about to publish, in 4 vols. folio, An Account of the Hindoos; their Manners, Customs, and Ceremonies, &c. represented on 252 plates, drawn from nature in Hindostan; accompanied with a concise relation in French, English, and German. of 280,000 years as a curious result; and is desirous of knowing the name of him who had the courage to make such a long calculation. SWITZERLAND. A Jewish Newspaper, in the Hebrew language, is about to make its appearance at Basle, principally on the subject of those deliberatious which occupy the Jewish Assembly called together at Paris. The number of students who attended the Catholic Seminaries in the five Literary Circles of Hungary, in the course of the year 1804, was 11,832: of which, 4533 were pupils to the Piaristes; 1228 to the Benedictines, Cordeliers, and Minorites; and 6047 were educated in those Colleges, where the instruction of youth is commit ted to lay professors. SWEDEN. M. DE LAVANDE received, in April last, an anonymous letter from Frankfort, in which it was stated that a German of high reputation as a scientific man, discovered, 50 years ago, a remarkable period of 280,000 years for the return of the six planets of the Solar System then known, to the same point of the heavens; and his We learn from a Periodical Work conopinion thereon was requested. Lalande ducted by the late Bishop of the Island of has, in consequence, reduced the number Gottland,that such are the regulationswhich of revolutions found by the German Astro- obtain in Sweden, that every child throughnomer for each of the planets into seconds, out the whole kingdom has an opportunity from the revolution as at present known; of learning the principles of Christianity, and they are as under: and is actually instructed therein. And Mercury...1,162,577...8,836,135,098,921. so vigorously is this regulation enforced, Venus...... 455,122...8.835,595,689,448. that no person, from the palace to the cotEarth...... 280,000...8,835,940,680,000. tage, is considered as a member of society Mars....... 148,878...8,835,946,519,500. Jupiter 23,616...8,835,946,544,448. Saturn...... 19,516...8,835,946,558,608, M. Lalande remarks that these numbers differ so little, that the deviation from till he has been exercised and approved at the Confirmation. Till this regulation is complied with, no one can hold any office, nor take an oath, nor enter into a marriage contract. operation; which Sir George, by the assistance of a native Chinese who followed the medical profession, translated into the language of the country. The work consists of 14 pages, large 8vo.; on one of which are exhibited figures of the nature of the vaccine pustule; of the arm, with the proper place of puncture; the lancet charged with the matter; &c. The Chinese deplorable degree: and this rendered it surgeons are ignorant and unskilful to s necessary to furnish them with the most precise directions. The treatise has been published, and gratuitously distributed, st the expence of the Company. SOUTH AMERICA. The Viceroysbip of Peru, according to the Peruvian Mercury, contains 66 Gold Mines, now in work; 29, not worked: 784 Silver Mines, now in work; 58S, not worked 4 Mines of Quicksilver; 4 of Copper; and 12 of Lead. It is computed that 9,000,000,000 ounces were exported to Spain, in 248 years, from the Discovery of the Mines of Peru, to the year 1740. A NEW Testament, or the New Covenant according to Luke, Paul, and John; published in conformity to the Plan of the late Rev. Edward Evanson. 8s. boards. The Cottage Library of Christian Knowledge: a New Series of Religious Tracts. Vol. II. 2s. 6d. bound. * A New Selection of Seven Hundred Evangelical Hymns (many Original), intended as a Supplement to Dr. Watts's Psalms and Hymns. By J. Dobell. 4s. 6d. bound. Remarks on Two Sermons on Justification by Faith and the Witness of the Spirit, lately published by Mr. Joseph Cooke ; ́in Five Letters addressed to the Author, by E. Hare. 1s. The leading Features of the Gospel delineated, in an Attempt to expose some Unscriptural Errors; particularly the Abe surd Tenet that Mistakes in Religion are of trifling Consequences. 78. Cd. boards. Important Trial in the Court of Conscience. By J. Jamieson, D. D. 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Tracts, Historical and Philosophical, relative to the important Discussions which lately took place between the Members of the University and the Presbytery of Edinburgh, respecting the Election of Mr. Leslie to the Professorship of Mathematics in that University. 2 vols. 11. 11s. 6d. The Comforts of Human Life; or, Smiles and bearty Laughs of Charles Chearful and Martin Merryfellow. 68. RELIGIOUS INTELLIGENCE. EDINBURGH SOCIETY'S MISSION TO TAR TARY. AN interesting letter from Mr. Pinkerton, one of the Missionaries, dated at Karass, July 26, 1806, has been published, the greatest part of which we shall lay before our readers. "I embrace the present opportunity to inform you, that we are all in tolerable health, and that our affairs continue to wear a promising appearance. We formerly mentioned, that the Tract we have printed and circulated against Mahommedanism, has occasioned a great stir among the people around us. When Shellive* the Effendi of our village read it, he frankly acknowledged that he could not answer it. Being very desirous to know if any of the priests or Effendis in the neighbouring districts, were able to answer our objections against their religion, he proposed to ac *Shellive is one of the most learned and respectable of all the Mohammedan doctors in that country. He has travelled through Syria, Arabia, Egypt, and other Countries. He was brought to Karass by the Sultans, when Abdi connected himself with the Missionaries, and hopes were entertained by the Moslems, that he would be able to convert our people to the Mohammedan faith. At first he was very violent against Christianity: but after he became acquainted with Mr. Brunton, his violence subsided, and for some time past he has been very friendly to the Mission aries. CHRIST. OBSERV. No. 20. company Mr. Brunton and me, in a tour we intended to make among the Tartars who lie to the north and west of us, with a view to discover as much as we could their real situation, and to learn how they received the attack which we had made on their religion. Accordingly, on the 6th June, Mr. Brunton, J. Harrison, and I, accompanied by Shellive, a Russian Kozak, and several Tartars, set out from Karass. We travelled north till we crossed the Pod-Kuma. We continued travelling till nine in the evening, when we arrived at the hut of a few Circassian shepherds, who killed a lamb for us, and entertained us through the night in as hospitable a manner as their circumstances could afford. We had much conversation about religion with our Effendi. A Mola (a priest) who was present, began to reproach us with some of our tenets. "Hold your peace," said Shellive, "the knowledge and judgment of these people are much superior to yours, therefore let alone those things which your judgment cannot reach." On the morning of the 7th, we proceeded on our journey, and travelled over a hilly country, almost uninhabited, as it had been since we left the banks of the Pod-Kuma, till about nine, when we arrived at a range of villages called the Kulish. These villages contain, perhaps, three thousand people, and stand in a row betwixt two hills, about a verst distant from each other. We rode on till we came to the westmost village, where lives the 51 Effendi, who has the spiritual direction of these poor perishing sinners. When we drew near to the Effendi's house, "Collect your thoughts, and be serious," said Shellive, "for the conversation is to be about God." He approached us with au air of importance. We all rose up to meet him, and the Kulish doctor with an affected cheerfulness, welcomed us to the place. In a short time the conversation turned on religion. The New Testament was produced at the desire of Shellive, and the meaning of Matth. v. 32. was discussed and determined. Afterwards the xvith chapter of John's Gospel was turned up, to examine the passages concerning the promised Comforter, which the Mohammedans maintain refer to their prophet. The doctor with much self importance observed, that the passages were perfectly applicable to Mohammed; but our Effendi, with more sagacity, though little to the support of his own religion, replied, that the comforter promised by Christ was not only to be unseen by the world, but was an invisible spirit, and consequently could never be intended for Mohammed. In proof of the same thing, we observed, that the disciples were commanded to remain at Jerusalem, after the Resurrection of Christ, till the Spirit was sent down upon them. A controversy carried on with so little success, on the part of the doctor, could not be expected to continue long. Accordingly, he went and brought one of our tracts that had fallen into his hands, and returned it. He then began to declaim against what is said in the New Testament, concerning Jesus being the Son of God. "According to your religion," said he, "you make Mary, God's wife." We expressed our surprise at such profaneness, and Shellive was evidently ashamed of what his brother Effendi had said, and explained to him the meaning of the phrase "Son of God." The doctor next asked us, whether or not there was a God in existence before the creation of Adam? We told him that we were not accustomed to answer such ignorant questions, and that we had never before met with any man who asked one of the kind. In reply to this, he told us a great many foolish things, and concluded by saying, that a Russian Interpreter had informed him, that before the creation of Adam there was no God. Interpreter observing your ignorance," replied one of the company, "wished to try your credulity, and has sadly imposed on you." Upon this he arose, called our Effendi aside, and gave him a severe repri "The mand for his intimaey with us; repeating to him a passage out of the Koran, to prove that he was both an infidel and a rebel. Shellive, in return, reproached him for his iguoranee, and in particular upbraided him for not understanding the arguments contained in our Tract. At our departure, s number of people gathered round us, and as some of them had heard our dispute with their Effendi, we reminded them of his ig. norance, and warned them of their danger if they continued to follow lies, and to reject the only Saviour of sinners. In the evening we arrived at a village on the banks of the Clows. On the banks of this river, many thousands of Tartars have their habitation, all equally strangers to the knowledge of Christ as the Saviour of the world. A great part of the night was spent in conversation with the people, whom we found miserably ignorant. We bad some particular conversation with our Effendi, who expressed the strongest inclination to agree with our religion, provided he might be allowed also to retain his own but we pointed out to him the utter impossibility of such an union, and urged upon him the necessity of a sincere and entire dedication of himself to Jesus Christ. In the course of the night he made many prayers, and begged of us to interpret our prayers to him, which afforded us an opportunity of shewing him the great compassion that we felt for the miserable state of those who know not the Saviour. On the 8th, we left the village about seven in the morning, and travelled along the banks of the river a number of miles. Conversation on various subjects rendered our journey agreeable, and frequently our company was increased by persons joining us, so that we had, as it were, a little travelling congregation. "What is your opi nion," said our Effendi, "concerning the falling of the rain?" We replied, "that the rain was occasioned by exhalations from the earth, which being condensed is the atmosphere, became too heavy to be supported there, and of course descended in drops." As it is a fundamental article of the Mohammedan faith, or at least a point of general belief, that the water from which rain is produced is preserved in the heavens, and made to descend by an angel, who is sent from God for this purpose, when he thinks proper to refresh the earth, our Effendi thought himself bound to demand of us proofs for the account that we had given of it. We acknowledged the reasonableness of his demand, and endeavoured to illustrate our proposition by ex plaining the causes of evaporation, condensation, and the falling of the rain in drops. Instead of attempting to overturn our reasoning, Shellive confessed that such causes as we had mentioned had frequently struck his own mind, but that he was unwilling to give them any credit, as they militated against the principles of his religion. As he supposed likewise, that thunder was the voice of the angel who sent down the rain, we were led into a pretty long discussion in order to account for that phenomenon from natural causes. This insensibly led us to speak of miracles, and a long conversation took place on the impropriety of supposing any thing to be a miracle which might be traced to natural causes. Even when the cause cannot be traced, it was observed, that a miracle ought not to be acknowledged, unless it be accompanied with such a degree of evidence as would render the disbelief of it an absurdity. This principle we had reason to think Shellive would have readily acknowledged, had he not seen that it went to undermine the whole system of his religion. After tracing a number of effects to their causes, in order to illustrate the application of this principle, it struck his mind, that it might be applied to overturn the miracles both of the Old and New Testament. Accordingly he set to work with great spirit, and began to account in this way, for the Manna by which the Israelites under Moses were supported in the Arabian desert. But after making some strange suppositions, he was soon obliged to give up his point. As he admitted the truth of the history, that the children of Israel had really emigrated from Egypt to Judea, a few questions completely puzzled him: Is it possible do you think, Shellive, that the Israelites could have subsisted when marching through a barren desert, and surrounded with a hostile people, if their wants had not been supplied by a miracle? Would it not have been madness in Moses, to have appealed to the whole congregation of Israel for the truth of what they neither saw nor heard of? If Manna be á-natural production of that country, how does it hap pen that it cannot be found now? When you yourself, Shellive, travelled to Mecca, and from Mecca to Mount Sinai, did you see or hear of any thing which the desert produces, or that falls from the heavens, that has any resemblance to what the Scriptures relate concerning the Manna? How did it happen, that what was gathered the preceding day, was eatable on the Sabbath, and on no other day? And why did none fall on the Sabbath? To these and some other questions that were put to him, our Effendi made no answer, nor did he attempt any more to account for the miracles of Moses or our Saviour by referring them to natural causes. About three in the afternoon we arrived at a Jetson village, and chose a place to rest in through the night, near the house of their Effendi. In a short time the Doctor made his appearance. He seemed to be a man between 40 and 50 years of age, of a tall stature, with a thick black beard, and a countenance that indicated both kindness and suspicion. He was dressed in a long blue robe, and girt about the loins with a girdle. We were soon surrounded by a number of people, and the Effendi, after having ordered for us some milk and boiled millet, the common food of all the Tartars, came and seated himself beside us. The conversation, as usual, soon turned on religion. The death and resurrection of our blessed Lord were mentioned; and the New Testament being produced, we read the 27th and 28th chapters of Matthew. When this was done, the Doctor remarked, that there were many circumstances mentioned in these chapters, which would require a distinct consideration. After this we got into a long conversation. Many topics were discussed, of which I have not room to give you even the heads. We talked of the nature and existence of God-of the unity of the Godhead-of the nature, guilt, and depravity of man-of our need of a Saviour-of the necessity of a divine revelation-of the distinguishing characters of such a revelation-and particularly of its correspondence with the perfections of God. When we came to this last point, and endeavoured. to shew that a revelation from God must of necessity correspond with those attributes of his nature which are manifested in his works and ways, the Effendi perceived that our arguments struck at the very root of his religion, by condemning the conduct of Mohammed, and proving, that not only the conduct, but many of the laws and institutions of that impostor, were unjust, and altogether inconsistent with the nature of a just and holy God. He therefore excused himself from continuing the conversation any longer, by rising up and saying that it was now time to go to rest. cordingly retired to his own tent, taking along with him the Arabic New Testament, which he said he would look over. Though it was now between one and two in the morning, we continued the conversation He ac |