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what must have been the fituation of Ruflia during the space of fixteen years, governed as it was by four Sovereigns, who either found themselves unsettled on the Throne, or acceded to it in consequence of fome revolution.

• It is not in times of such uncertainty that men of abilities will apply themselves to any important work, while they are to depend for the sole reward of their merit and their labours on the gratitude of the Prince. The Members of the Commission, which ftill subfifted, thought it fufficient, on their parts, to order the Secretaries to continue their business. But as these subalterns knew nothing but the common run of business, were neither killed in the laws, nor had Audied their constitution, their labours were unlikely to produce any valuable effect.

The peaceable revolution which brought Elizabeth to the Throne of her father restored the hopes of the people, when, in the year 1754, a new Commission for the purpose of forming a new Code was established, composed of men who had attended the different Courts of Justice, it was not to be wondered that the Commisfion presented a plan to the Senate which promised to be perfect in its kind. The abolition of capital punishments alone is sufficient to chara&terise the humanity that would have distinguished the work of this new Legiflatress. During the whole of her glorious reign, however unfavour. able to the business of rectifying the laws the part which Rullia took in the troubles of Germany might be thought, there were still the fairest hopes of bringing the work to perfection. The three first parts, it is said, were finished by the Commissioners, and approved by the Senate, when the death of the Sovereign, before she had confirmed them, gave the scepter to Peter III. Grandson of the Founder of Ruflia.

• No sooner was he declared Sovereign than he trod professedly in the steps of his grandfather. He not only invited foreigners to settle in his dominions, but, the more strongly to induce them, he abrogated a law which, when once they had entered, forbad them to return. He did more. He permitted his own Nobility to visit foreign countries in order to cultivate their understanding and manners. To give these new regulations all the extent his predecessors had been desirous of, he proposed to form a new Code, and took for his model that of Frederic King of Prusia, which he caused to be translated into the Russian language, that, combining with the customary regulations of the Empire, a body of juft and permanent laws might be the result.

* Seeing, and lamenting the ignorance under which his subjects groaned, in concert with the Archbishop of Novogorod he founded public schools; and, to introduce order into the military, he gave uniforms to the troops, and caused the regiments to be called after the name of their Colonels.

• Such were the alterations that Peter III. made, during a reign of fix or seven months, at the end of which a revolution placed his wife on the Throne. On the cwenty-eighth of June, 1762, the Ruflians thought proper to dethrone a Monarch, to whom, a few months before, they had thought of erecting ftatues. APP, Rev. Vol. I.

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• It enters not into my design to inquire by what secret measures Providence placed Catharine II. on the throne of all the Rullias. I consider only the advantages which the empire may have derived from its sovereigns, without dwelling upon the evils attendant op its revolutions.

Such is the Chevalier D'Eon's account of the progressive state of the laws in Ruffia; the more curious, as whatever relates to the conduct or memory of Peter the First, the greatest Prince of modern times at least, must be extremely interesting to every reader of sentiment. The sequel of the fifth volume, gives us a memoir on the commerce of Russia.

The sixth volume contains, amongst other subjects, the hiltory of Eudoxia Federowna, first wife of Peter the Great. This article is too entertaining to be omitted, and too long to be inserted here; we therefore promise our Readers the substance of it in the next Appendix. At the same time we are sensible that the attention we have already paid to this publication is sufficient to convince the Public, that the very ingenious Author has done honour both to himself and to the Republic of Letters.

L.

I

AR T. III. Fragments sur l'Inde, &c.-Fragments concerning India, General Lally, and the Count de Morangies. 8vo.

2 s. 6d.

Printed in London, by Nourse. 1773. N these detached pieces, which are said to be written by

Voltaire, we find incidental observations on the commerce and history of the Indies, with some topographical accounts of the coalls, and remarks on the military operations and fate of General Lally. From these we shall select two short articles, on the manners and customs of the Gentoos and Bramins.

• Of those ancient Indians, whom we call Gentoos, there are in the Mogul's country, according to Mr. Scrafton's account, about a hundred millions. This multitude is a fatal proof that a great number may be fubdued by a small one. Yet these innumerable herds of pacific Gentoos, though they would give up their liberty to any hord of robbers, would never part with their religion and cuftoms. They have fill retained their ancient worship of Brama. The reason of this, it has been said, is, that the Mahometans, content with being their mafters, never gave themselves any trouble about the direction of their souls.

• Their four ancient orders ftill sablilt in all the rigour of the law which separates them one from another, and in all the force of first prejudices fortified by time. The first order is that of the Bramins, who once governed the empire ; the second that of the military; the third of the husbandmen, and the fourth of the merchants. We do not include the Hallacores, or Parias, who do the menial offices; they are considered as unclean ; they conider themselves as such, and

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would by no means presume to eat with a man of another tribe, nor even to touch or come near him.

• It is probable that the institution of these four classes was imi. tated by the Egyptians ; because it is, in fact, very probable, or rather certain, that Egypt was but indifferently peopled, or policed, till long after India. It was a work of ages to subdue the Nile, to divide it into diftinct channels, and.construct buildings above its inundations; whild India enjoyed, in the mean time, every thing that was necessary to the fubfiftence of life.

• We find all the greatness and all the weakness of the human mind exhibited in the ancient Brachmans, and in the Bramins their successors. On one hand, the most obstinate virtue supported by the feverest abstinence; a sublime though fantastic philosophy, under the veil of ingenious allegories ; an abhorrence of bloodshed, and an invariable charity to mankind and the animal creation.-On the other hand, fuperftition, the most contemptible in its kind; that calm but atrocious fanaticism which has taught them, through innumerable ages, to encourage the voluntary murder of so many young widows who have thrown them seves into the burning piles of their deceased husbands. This horrid extravagance of religion and magnanimity ftill subfifts with that famous maxim of the Bramin faith, that God requires nothing from us but charity-and good works. But the whole world is governed by contradictions:

• Mr. Scrafton adds, They are persuaded, it is the pleasure of the Supreme Being that different nations should have different modes of worfhip. Such a persuasion might seem to promote indifference ; nevertheless they have as much enthusiasm in their religion, as if they thought it the only true one, the only one that had been instituted by the deity.

• The greater part of them live in a kind of effeminate apathy. Their great axiom, taken from their ancient books, is, that it is better to fit than to walk, to lie than to fit, to sleep than to wake, and to die than to live. Yet we see many of them on the coast of Coromandel, who rise out of this lethargy into active life. Some of them take part with the French, others with the English. They learn their lánguage, and serve them as interpreters and brokers. There is not a merchant of any consideration upon the coast who has not his Bramin. They are in general faithful, but ny and cunning. Those who have had no commerce with strangers, preserve the ancient virtue and fimplicity of their ancestors.

• Mr. Scrafton and others have seen in the hands of some Bramins, ephemerides of their own composition, in which eclipses were calculated for many thousands of years. They have good mathematicians and astronomers; yet they retain the absurdities of aftrology, and carry that extravagance as far as the Chinese and the Persians. At this, however, we have no reason to be surprised. It is not two centuries since our own Princes had the same follics, and our aitronomers the same quackery. The Bramins, who possessed these ephemerides, must have been men of science at least. They are philosophers and prietts, like the Brachmans of old. The people, they say, ought to be deceived and kept in ignorance. In confequence, they give out that the nodes of the moon, in which the eclipses happen, and which the first Brachmans expressed by the hieroglyphics of the head and tail of a dragon, are the actual efforts of a dragon who attacks the fun and the moon. The same filly notion is adopted in China. In India, you see thousands of men and women plonging into the Ganges during the continuance of an eclipse, or making a prodigious noise with instruments of various kinds, to release the captive laminaries from the clutches of the dragon. Upon such principles as these the whole world has been governed, (the Author adds] in cvery respect.

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which those

• Many Bramins have treated with missionaries concerning the interests of the India Companies; but religion was never in the ques. tion. Yet many missionaries there have been who, the moment they arrived in India, were industrious in writing to their respective focieties, that the Bramins undoubtedly worshipped the devil, but that they would all sortly be converted to the faith. Nevertheless it is asserted, that no European monk ever once attempted to convert a Bramin, and that no Indian ever worshipped the devil, of whose ex. istence they are wholly ignorant. The rigid Bramins have conceived an inexpressible aversion to the monks, on account of their obvious indulgence in the contents of the shambles and the cellar, and of their taking young girls upon their laps during confeflion. Our practices appeared to them to be crimes, though theirs have been considered only as ridiculous idolatries.

• One of the most considerable milionary jesuits, whose name was Lalane, wrote in 1709, “ there is no doubt but the Bramins are real idolaters, because they are worshippers of strange gods." (Lettres Edifiantes, tom. X. p. 14.) And he says, p. 15. " the following is one of their prayers, which I have translated literally.

“ I worship that Being who is exposed to no inquietude, and subject to no change; that Being, who in his nature is indivisible, in his fpiritual effence incapable of compounded qualities that Being who is the origin and the cause of exiltence, and who, in excellence, furpasses all that does exift ; that Being who is the support of the universe, and the source of power.” • This is what the missionary calls idolatry!

What is really astonishing is, that we can neither in the books of the ancient Braming, nor in those of the Chinese, nor in the fraga ments of Sanconiathon, nor in those of Berosus, por in the Egyptian of Manethon, nor among the Greeks, nor the Tuscans, find the lcait trace of that facred Jewish history which is our sacred history. Not a single word of Noah, whom we look upon as the refores of the human race; not a word of Adam, the father of that race, Bor of any of his firit descendants. How came it to pass that all nations loft the names of this great family ; that no one has transmitted to posterity a single action, a single name, of these his ancestors ? How came all the ancient world to be ignorant of this ? And how came a little upitare generation alone to know it? This extraordinary circumstance might seem to merit attention, if one could poflibly come at the bottom of it. All India, China, Japan, Tar. tary, and three parts of Africa, have ever been ignorant of the existence of such men as Cain, Jared, and Methuselah, who, nevertheless, lived almost a thousand years. And other nations were unacquainted with their names uill after the time of Conftantine. But thofe questions which arise in the department of philosophy, have nothing to do with history.'

Nothing more easy than to refute this bagatelle, and to prove that those very nations have had their Adam and their Noah, whom the Author represents as ignorant of their existence. But we have no time to enter into controversies of this kind.

Since writing the above article, we have met witb an English translation of this book, which appears to be sufficiently faithful and correct.

L.

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AR T. IV.
L'Evangile Du Jour.-The Gospel of the Day. Vol. X. London,

1773:
ERE it not owing to that wonderful zeal and attach-

ment which Mr. Voltaire professes for every thing that has the air of religion, this volume had never come by its Christian name ; for with as much propriety might it have been called the Gardener's Calendar, or the Complete Country Housewise, or a Dissertation on Clear-ftarching. ---Palling the title, however, which, like the number affixed to the front of your house, serves only to distinguilh it from your neighbour's, the first article that presents itself is a new old tragedy, called The Laws of MINOS. This, Mr. V-tells us, appeared in such a miserable trim, patched as it was, and stitched and taylored all over by a knave of a bookseller, that, in justice to himself, and in compaffion to his offspring, he thought proper to send it into the world in its present form.

The purport of the tragedy is to prove, that it is necessary to abolish laws wheo they are unjuft; and the laws of Minos enjoined human facrifices.

Ancient history (that is to say fable) informs us, that this great lawgiver, Minos, the son of Jupiter, on whom the divine Plato has lavished such high encomiums, certainly instituted such facrifices,

This wife legislator sacrificed annually seven young Athenians; at least so Virgil says,

In foribus Lethum Androgeo tum pendere Panas
Cecropida jusi, miferum feptena quotannis

Corpora natorum.
These sacrifices are rather uncommon with us now-a-days, and
the reason, no doubt, is, that variety of opinions which the
sage commentators have entertained respecting the exact number

* For our accounts of the former volumes, see Appendixes for several years pait.

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