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his day to be found. In the historical introduction prefixed by Dr. Rees to his translation of the Racovian Catechism, I read "Those (of the Unitarian body expelled from Poland) who obtained a settlement in Prussia and Brandenburg, were permitted to form churches for Unitariau worship, which are yet (1818) in existence, though not in a very flourishing condition."

Being engaged in the composition of a work, for the execution of which I require accurate information of the state of Unitarianism on the Continent, I shall feel exceedingly obliged to any of your readers, who may possess or have the means of obtaining them, for any details serving to illustrate the statements above quoted, or relating to churches or individuals now holding Anti-trinitarian sentiments in any of the continental states. If, at the same time, any of your readers could inform me where I might procure a copy of "Bock Historia Antitrinitariorum," they would render me a service which might perhaps conduce to the furtherance of truth. Communications are respectfully requested to be sent to the Monthly Repository Office, addressed to

PHILOMATH.

not easily be defined. It was no longer bounded by the tenets of the writers of the Old Testament, but amalgamated with the various hypotheses that had prevailed amongst the people with whom their predecessors had resided during their captivity.

We may also notice that their increasing numbers induced some to emigrate, and many to voyage to different countries, whence, on their return, tbey imported a number of tenets and practices unknown to their ancestors.

From the Oriental, the Egyptian, the Grecian, the Roman, and the Jewish philosophers and religionists, had arisen a great diversity of sects.

Differences of opinion arose in some minds from casual impressions, in others from eccentricity of genius, or from aberrations of judgment, and in many instances from having to seek after truth in a labyrinth of hypotheses, from whose intricate mazes human judgment was not easily extricated. On the variety of sectarian opinions it may be remarked, that as each colour may be exhibited in a variety of shades, and as the mixture of colours produces novel appearances, so the opinions of men vary more or less in different societies, and not unfre quently amongst the individuals of each In the time of the apostles society.

Mohammed a Reformer of Christianity. some were of Paul, and some of Apollos,

To the Editor.

SIR, WHOEVER studies the history of the Christian church from a period soon after the time of Jesus Christ to the time of Mohammed, will be able to trace the gradual adoption of opinions which do not accord with the doctrines contained in the gospels, nor in the history of the Acts of the Apostles.

Permit me briefly to remind your readers that, prior to the Christian era, the Oriental philosophy, inculcating that two powers, one the Author of good, and the other the author of evil, presided over this world, had become prevalent amongst the most civilized nations.

The Egyptian philosophy blended the Oriental philosophy with the Egyptian theology.

The Grecian philosophy, and the same may be said of the Roman philosophy, caunot be termed a distinct system; the theories adopted were very dissimilar. If some of them were not totally without the light of truth, many were more obscure, and others devoid of all that was requisite to afford solace in life, and consolation in death.

The philosophy amongst the Jews can

some of Cephas, aud some of Christ.

Au enumeration of the sects which origiuated amongst the Jewish and Heathen gouverts would engross too large a portion of your columns, and the immediate object is to notice that there were those who, either from assuming that they had acquired, or from their professing a desire to acquire, wisdom, were termed Gnostics; from the several sources already mentioned, they had derived their opinions and mixed and mo:elled them as they thought proper. Since the apostles were not for a time unanimous on the conformity of the Gentile couverts to the Jewish ritual, until Peter, by a dream or vision, became convinced that God is no respecter of persons, but that he who doeth righteousness is righteous, we may readily conceive that the Gnostic sectarians, become professors of Christianity, did not totally discard their former opinions and prejudices, but anxiously sought for analogies and similitudes between their former sentimeuts and the tenets of their new religiou. The numerous names by which the sectarians were distinguished rarely convey accurate information of their respective sentiments; for, as Dr. Musheim ob

serves, "One sect derived its name from the place where it originated, another from its Founder, and another again from some particular tenet or leading principle."

Some similar remarks may be made relative to those who are denominated the FATHERS in the Christian church, but the present object is to fix the attention of your readers to the dogma held by some of the Gnostics, and rejected by Mohammed, as contrary to divine truth.

Let those who think unfavourably of Mohammed, say by what charm the descendants of the Chaldeans, the Persians, the Egyptians, and the Indians, were induced to embrace the faith preached by the Arabian prophet. If it be admitted that under every system of religion, and by every sect, a great First Cause, a Supreme Divine Power, was acknowledged by the wisest individuals, how came it to pass that such vast numbers desisted from paying religious reverence to any created object? How came it to pass that the Sabeans ceased to pay subordinate worship to the starry host, the Persians to the sun, the Egyptians to their animals, &c., and the Indians to the several objects of their superstitious veneration, and that, with a few exceptions in each case, all may be said to concur iu the exclamation, GOD IS ONE, and Mohammed is the Prophet of GOD!

No true Mohammedan admits that there are two equal powers, one the author of good, and the other the author of evil. No true Mohammedan admits that matter is eternal, and the only cause of sin. No true Mohammedan admits that this world was created by two powers iuferior to the Supreme Power. No true Mohammedan admits that the Demiurgus, or Creator of this world, was distinct from the DIVINE CREATOR of the universe; and although true Mohammedans object to some of the opinions of the Jewish Doctors respecting the Divine attributes and government, and consider the divine doctrine of JESUS CHRIST to have been mutilated, and its glory shrouded, by the intervention of the errors of Gnosticism and other human conceits, yet all true Mohammedans believe the GOD of the Jews, the God of the Christians, the GOD of the Mohammedans, and the Supreme Divine Power, which the wisest and best of the Heathens acknowledged, to be ONE and the same eternal source of WISDOM, GOODNESS, and MERCY.*

A CHRISTIAN MOSLEM.

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I AM sure there is not one of your readers who would not wish that he could feel justified by facts in thinking as favourably of the Turkish character as your correspondent Mr. Yates. As "friends of humanity and civilization," they would rejoice to be convinced that they have formed a harsher opinion than the prominent place they hold among they are justified in entertaining and the advocates of every thing that is liberal will acquit them from all suspicion of any sentiment like religious bigotry and intolerance influencing their judgment on this subject. I fear, however, that the witnesses "most intelligent and competent" are too numerous to allow charity herself to speak in terms of approbation of the "charitable disposition," (in the sense in which Christians are wont to use the expression,) or the "religious sincerity," of the Turks.

The following extracts are from the Travels of R. R. Madden, Esq., in Turkey, Syria, and Egypt, &c., from 1823 to

sparingly brands Mohammed as an impostor or a fanatic. There is no ground for the supposition that Mohammed anticipated the ultimate result of his ministry: an impostor must have had some sinister end in view. That Mohammed was actuated by a conscientious desire to propagate what he believed to be true relative to the Unity of GOD, ought not without proof to be denied. The term fanatic is a commonly opprobrious term bestowed on persons ardently zealous in the support of a doctrine not coinciding with our own. I shall, however, subjoin an extract from that learned and valuable writer, which your readers will consider an intentional commendation. Dr. Mosheim, speaking of the opinion relative to the government of the universe by two powers, one the author of good, the other the author of evil, says, "This doctrine was received throughout a considerable part of Asia and Africa, especially amongst the Chaldæans, Assyrianss, Syrians, and Egyptians, though with different modifications, and had even infected the Jews themselves. The Arabians at that time, and even afterwards, were more remarkable for strength and courage than for genius and sagacity, nor do they seem, according to their own confession, to have acquired any great reputation for wisdom and philosophy before the time

I am aware that Dr. Mosheim un- of Mahomet."-E. Hist. Vol. I. p. 84.

1828, and exhibit his opinion of the Turkish character after a five years' residence in these countries, and perhaps a freer intercourse with the inhabitants than can possibly fall to the lot of travel lers who are not of the medical profession. His work gives sufficient evidence of intelligence and competency for the task of an observer on the opinions and manners of men, as well as of freedom from that intolerance which marks the religious bigot, and from that irascibility and impatience which often lead travellers to hasty and ungenerous conclusions.

Description of a Turkish Man of Quality

"His inherent hostility to Christianity is the first principle of his law, and the perfidy it is supposed to enjoin is the most prominent feature of his character: I say supposed to enjoin, for though the Koran inculcates passim, the extermination of Christians in open warfare, it nowhere approves of the treachery and inhumanity of which the priesthood make a merit. But persecution is one of the amiable weaknesses of all theologians; and it would be a folly to stigmatize the church of Christ with the charge of intolerance, because Calvin, moderate as he was, pursued a theological opponent even unto death. The most striking qualities of the Moslem are his profound ignorance, his insuperable arrogance, his habitual indolence, and the perfidy which directs his policy in the divan, and regulates his ferocity in the field. The defects in his character are those of the nation; they are the growth of sudden greatness -the intoxication of prosperity enjoyed without reason or restraint Before conquest and plunder had exalted the nation on the ruin of other realms, the Turk was brave in the field, faithful to his friend, and generous to his foe. It was then unusual to commend the cup of poison with a smile, and to beckon to the murderer with the oath of friendship on his lips: but treachery is now an accomplishment in Turkey; and I have seen so much of it for some time past, that if my soul were not in some sort attuned to horrors, I should wish myself in Christendom with no other excitement than the simple murders of a Sun. day newspaper."-Pp. 18, 19.

Turkish Character.

"As to their moral qualities I cannot go to the length of Thornton's commendation, nor of De Tott's abuse. In my medical relations with them, I had much to admire and a great deal to condemn.

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I found them charitable to the poor, attentive to the sick, and kind to their domestics but I also found them treacherous to their enemies, and thankless to their benefactors. Eight cases of poisoning have fallen under my observation already; five of these victims I attended, and in every case the fatal dose did its deadly business within eight and forty hours: but in most instances within twelve. Of all things in Turkey human life is of the least value; and of all the roads to honour and ambition, murder is deemed the most secure. I sat beside a Candiote Turk at dinner, who boasted of having killed eleven men in cold blood; and the society of this assassin was courted by the cousin of the Reis Effendi, at whose house I met him, because he was a man of courage.'"-Vol. I. pp. 29, 30.

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Turkish Catechism and Morality. "What morals may be expected in a people who have such a catechism for children as the following passages are extracted from, is sufficiently obvious:

"Q. How must religion be promoted?

"A. By fighting against all who oppose the Koran till the infidels are cut off from the earth.

"Q. How do you serve your Sultan? "A. By making my head his footstool; by living and dying at his plea

sure.

"There are many parts appertaining to the Unity of God in this same catechism worthy of a better religion. But unfortunately, however excellent some of their doctrines may be, they have but little influence over their dreadful vices. I doubt if the cities which once stood on the shores of the Dead Sea, could even afford a parallel to the infamy openly avowed and practised in the Turkish metropolis."-P. 73.

Turkish Treatment of Christians.

"In every corner of the city, a pack of hungry dogs are suffered to prowl, for the diversion they afford in worrying all Frank passengers; and nothing can exceed the amusement of the Turks when they behold a Christian mangled by these ferocious animals. I can safely say I have never once passed through the bazaars without having the dogs set on me by the meu; without having stones pelted at me by the boys; or being spit upon by the women, and cursed as an Infidel and a Caffre by all.

"I was very near having a sword put through me for chastising a little rascal who flung a stone at my head; and on

another occasion for only looking indignant at a fat lady who spat upon me."P. 95.

"At noon on our return we had an adventure of rather a perilous description, and one which illustrates the brutality of the people towards Christians, however unoffending.

"We approached the door of a Khan, built by Hassan Pacha, to request permission to repose for half an hour; and our request was answered by opening the door of the court yard, and letting out a pack of savage dogs on us: in a moment we had from twenty to five and twenty famished mongrels springing at our throats; our boots luckily preserved our feet and legs, but our apparel was soon in flitters. My friend, the consul, unfortunately ran, and had the worst of the attack; I defended myself as well as I could-sometimes, like the heroes of Homer, pelting with stones; sometimes, more unclassically, kicking right and left, and ultimately exhibiting pocket pistols, on which the Turks (who had been all this time enjoying our distress) made a threatening signal to me to refrain from firing.

"I entreated them repeatedly to call off the dogs; but the more I entreated the more they were amused; and one fellow said it was fitting that one dog should fatten on another.' Had we been mangled before them, joint by joint, they would have esteemed it a good joke; and I really at one time thought we were likely to afford them that amusement. Luckily for us, a young man at last interfered, and prevailed on his inhuman companions, many of whom were advanced in years, to take off our ferocious assailants; and I assure you it was high time, for we were completely worried. I endeavoured to get these ruffians punished; but, as usual, the complaint of a Christian was laughed at."-Pp. 141, 142.

Religious Sincerity of the Turks.

"The caravan consisted chiefly of pilgrims going to the Holy City, and a vast number of public women, professed Alme; of these I counted fourteen, and I did not see them all. I thought their licentious dances and conversation likely to inspire a very different sort of devotion from that which pious pilgrims ought to feel; but religion is made the pander of the vilest passions in Turkey; and the devotee who abandons his wife and family, and hazards his existence to visit the shrine of his prophet, scruples not

to make a prostitute the companion of his pilgrimage."-Vol. II. p. 211.

Many other passages occur in the two volumes, difficult to be extracted, which shew it to be Mr. Maddeu's opinion, that what he says of the Turkish religious character at Cairo, may be considered as applicable to the Turks generally: “The name of the Prophet is in every man's mouth, and the fear of God in few men's hearts.”—Vol. I. p. 307.

That Mr. Madden was not blind to the moral or religious excellence of the Turks, because it happened to be connected with the religion of an impostor, is shewn by the following brief sketch of the Arab character, and which has evidently left a different impression on his mind:

"The more I see of the Arabs, the more I am convinced they are naturally the kindest-hearted people in the world. Travellers generally, who pass hastily through the country, have reason, I grant, to complain of their rapacity; but travellers, I believe, in every country, not excepting England, are doomed to be the victims of extortion. The misery of the Arabs, too, often obliges them to be knaves; but their dishonesty is on so small a scale, that I never knew an Arab servant extend a larceny beyond the theft of a few piastres, or the appropriation of his master's tobacco to his own use. The freedom they take with a traveller's provisions they account not theft, for they are liberal of their own; it is only the abuse of hospitality which renders an Arab profusus sui, appetens alieni.'" -Vol. I. p. 369.

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With regard to the "steady patriotism" of the Turks, even their warmest advocates can, I presume, say but little when they reflect upon the disastrous issue of their late war with Russia. If it formed a feature in their character when Tournefort wrote, they gave no evidence of its existence when the armies of Nicolas were overrunning their territories.

S.

On the Rev. F Knowles's Appeal to the English Unitarians on the Marriage Question

To the Editor.

SIR, Warrington, Oct. 6, 1830. THIS is an admirable little tract, and demands the serious attention of the Unitarian public. It is evidently written with a pure conscience, and a heart that would dread to offend a righteous God

by complying with what the author considers an idolatrous ceremony. Although it may contain some eccentric passages, and occasionally an untenable proposition, yet what consistent Unitarian can gainsay the remarks on protesting, (a custom far better neglected than observed,) or reply to the following extract from the preface? "It is a fact that Unitarians condemn the marriage service as being repugnant to their religious principles.' It is equally true that with such an impression of its character they conform to it; and, moreover, think themselves justifiable in so doing. They maintain, then, by their conduct this

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proposition-that it is right to do that Sir Walter Scott's Letters on Demono

which they believe at the same time to be opposed to their consciences. They maintain, or endeavour to maintain, it by their words whenever they can be induced to enter into discussion on the subject. But this is very rarely the case; for though the friends of inquiry on every other topic, yet on this, inquiry, generally speaking, is their aversion; and their only solicitude seems to be to seek their justification in silence. Well if they can find it there; or, in its absence, that lowly spirit of penitence which best becomes the erring children of God."

Should it be maintained that the greater part of Unitarians do not violate their consciences by complying with the marriage ceremony, the writer justly argues that no such view cau be taken of the subject, if we are to judge by their petitions and their complaints in the public newspapers and magazines; and that consequently it becomes them to reflect whether they will any longer obey man rather than God. "There is also another strong confirmation of what has been advanced, (says this persevering and consistent advocate of the truth,) in the fact, that others who are not Unitarians have admitted the reasonableness of their objections, and the justice of their prayer. The Edinburgh Review for March 1821, says, that the establishment compels a Unitarian to abjure his faith before it will allow him to marry.' Unitarians are required at present,' affirmed the Bishop of Worcester, to join in a service that implies a confession of faith repugnaut to their conscientious feelings and opinions.' Really this is a most cruel requisition,' observed Lord Holland: the Unitarian is to be required to repeat words to which it is avowed the priest annexes one meaning and he another. It is quite clear that such matters must be painful

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6

SIR,

logy and Witchcraft.

To the Editor.

IN reading the Letters of Sir Walter Scott, on Demonology and Witchcraft, while I have been delighted with the abundance of interesting matter which he has brought together, and generally edified by the reasonable notions of religion which that author seems to entertain, I have been much surprised at the misapplication made of one passage of Scripture, common, indeed, in the mouths of the reputedly orthodox, and which furnishes couvincing evidence of the occasional unfaithfulness of our common version. This passage is Jer. xvii. 9, and the manner in which it is introduced by our author is this: "The melancholy truth that the human heart is deceitful above all things and desperately wicked,' is by nothing proved so strongly as by the imperfect sense displayed by children of the sanctity of moral truth.” I cannot but regret that our author should have had the authority of the version read in all the churches in favour of so unworthy and unchristiau a sentimeut. It is scarcely to be supposed that he can be acquainted with the admission of the Lexicographer Parkhurst, the bias of whose creed was in the opposite direction. "The Euglish translation desperately wicked, seems very improper. I do not find that the word ever deuotes wickedness at all." The rendering of Dr. Blayney is, "The heart is wily above all things; it is even past hope." I doubt, however, whether he has correctly represented the meaning of the sacred writer, and am disposed to follow a manuscript numbered 173, by Kennicott, corioborated by the ancient Syriac Version, in omitting the conjunction and in the passage, so that the translation may be, "Man himself is

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