gion requires an order of priesthood, because it is an historical religion founded on facts; morever, on the more ancient religion of the Jews; both which are contained in certain languages, which have long ceased to be spoken, so that the study of them requires long preparation.' Thus, in fine, Babel and the Christian revelation are so intricately involved in each other, that faith has ample scope for its dominion, and the clergy for their establishment."

There is a pretty hint too in another page about the composition of the Old Testament, which the Bible reader, and Bible Society folks, will do well to mark; it is thus:—

"A little fancy to be sure is necessary to perceive their completion. This is expected at all times, for prophecies being inspired, are adapted only to the cognizance of the least mundane of man's faculties. Beside the usual exertion of fancy, in order to perceive the coincidence between a prophecy and its fulfilment; something more is required to detect the completion of a Hebrew prophecy; for a pious author said, the truth is, the laws of methodical composition and arrangement, were neither known by the Hebrews, nor regarded by them in their didactic writing.' Of course, in their prophetic intimations, they must have indulged in all the licence of superlative disorder. But this looseness in their use of terms, and derangement in their collocation, were pregnant with many excellent effects; for by these means a prophecy had many chances of being successful; typically or literally, or fantastically, or by transition or reference; besides, a prophecy having served to help the wants of the Old Testament, it was considered as equally adapted to serve the necessities of the New."

All this verifies what my worthy correspondent, Robert Affleck, has said upon the subject of our controversy. The books of the Old and New Testaments are not the same books in their original language as they are in the English language: and from this it has been well observed, that, a powerful God would not reveal himself in uncertain words.

My Christianity, or the allegorical Christianity, that deifies the principle of reason, is every way supported by ancient history. Almost all nations had a similar religion. It corresponds with the allegory about Eve and the Apple. Jehovah, or Elohim, is a tyrant that rules mankind, and gives them the capacity to reason, but forbids them to use it. He places his people in a beautiful garden, points out the fruits of one tree as the most delightful, the Tree of Knowledge, the eating of which would teach them to make discernment between good and evil, but denounces a punishment if they meddle with it. The fruit charms the eye, and the curiosity of woman is not proof against the seduction of the serpent, that is, a figure for wisdom, who emboldens her to pluck and

This is quite moderate, in comparison to another holy work composed by Naniswar, which cannot be fully understood without the knowledge of fifty-six dialects, as so many flowed from the inspired penman.-Moore's Hindu Pantheon."

eat. She plucks and eats, finds the fruit good, and advises her husband to partake. I wish all our women were Eves, thus to influence their husbands to partake of reason, and to be as Gods, knowing good from evil. I would fain be the serpent to persuade them to bid defiance to the tyrant Jehovah, Elohim, or God, and pluck and eat from the Tree of Knowledge. The tyrant denounces the pursuit of knowledge, and punishes his people for seeking it. Adam and Eve, the representatives of the human race, are expelled from the garden of Eden, for desiring to know as much as their tyrant God or Gods know. Such has been every where the consequence of getting knowledge among tyrants: but it is fortunate for the Adams and Eves of this country, that its tyrants, its Gods, its Priests, &c. are losing their power and going out of existence.

All ancient history beyond a certain date is veiled in allegory. I can scarcely give credence to a word of the historical part of the books of the Old and New Testaments. There is not a circumstance there narrated that can be proved; but to unveil a mystery by shewing the probable meaning of an allegory may be alike amusing and instructive. This was the way in which Origen got over the difficulties of the Old Testament, therefore, notwithstanding your protestation, I insist that I am precisely the same sort of Christian with Origen, allowing that I take the whole Bible to be a chain of allegory and not a record of facts. R. CARLILF.

REMOVAL OF BUSINESS TO 62, FLEET STREET.

AFTER the 24th of June, all letters and parcels for me are to be directed to 62, Fleet-street.

I have improved my business most pleasantly since my release from Dorchestet Gaol, and in this new establishment, I hope to make it an affair of some importance. I am not ashamed to say, that the getting into this house was a mark beyond my own monied means, and that I have been thrown on the assistance of friends to do it. I have now three hundred pounds more to make up, and I wish to borrow that sum in one loan, or in three or more small ones, at an interest of five per cent., and if stock be sold to lend the sum, to replace stock, at a future day, whatever may be its market price. I calculate upon being able to clear all mortgage upon the establishment in about two years, and until that be done, the property will be secured for the benefit of those who have advanced money on it.

Independently of the lease and fixtures of the house, full three thousand pounds worth of property will be taken into it, and the success of the business, is, in my view, placed beyond doubt. RICHARD CARLILE.

June 8, 1826.

THE STORY OF BABABEC AND THE FAKIRS.

TRANSLATED FROM VOLTAIRE.

SOME time ago, when I was living in the City of Benares, in the ancient country of the Bramins, I neglected no opportunity of acquiring information, upon every subject connected with this extraordinary people. I understood the Hindoo language tolerably well, and as the best means of getting knowledge, spoke seldom, while I listened a great deal, and kept my eye upon every thing that passed in the City.

I lodged in the house of Omri, my correspondent, by far the worthiest man I ever knew; he was of the religion of the Bramins. I have the honour to be a Mussulman, but we never exchanged one angry word upon the subject of either Mahomet or Brama, we performed our ablutions, each in the manner he thought the most orthodox, and we drank of the same lemonade, and ate of the same rice, like two brothers.

One day we walked together to the Pagoda of Gavani, and on our route fell in with several troops of Fakirs. Some were of the party of the "Janguis," or contemplative Fakirs, others were disciples of the ancient Gymnosophists; and the reverse of the former sect led a life more active than passive. It is well known, that the language they use is precisely that of the ancient Bramins, and that in this language there exists a work called "The Veidam," which, according to their account, is certainly the oldest book in all Asia, without even the exception of the Zendervesta.

I happened to pass before a Fakir, who was studying this sacred volume. “Ah! miserable infidel," cried he, "you have made me lose the exact number of the vowels I was calculating! And for so doing, my soul will, after my death, pass into the accursed body of a hare, instead of taking up its dwelling in that of a parrot, as I had every reason to flatter myself would have been the case!" I gave him a rupee to console him for the immensity of the loss I had innocently occasioned him, and went my way. Presently, having the misfortune to sneeze, the noise I made roused a second Fakir from a state of divine contemplation or trance. "Where am I!" exclaimed he, "what a dreadful disaster! I no longer see the tip of my nose, the celestial light has vanished!"* If I am the unfortunate cause of your sight

When the Fakirs wish to enjoy what they call the celestial light (which is very common among them) they direct their eyes towards the tips of the r noses, and in that posture, await its beams,

extending beyond the tip of your nose," replied I, "here is a rupee to repair the mischief I have done, and may your celestial light be speedily renewed!"

Having thus discreetly extricated myself from these perilous adventures, I mixed with a very large company, which was principally composed of Gymnosophists. Several of this sect had the extreme kindness to offer me small nails, very neatly made, to stick into my arms and thighs, in honour of Brama. With all courtesy, and a proper sense of the obligation they conferred upon me, I purchased the nails which I found extremely well adapted to nail down my carpets. with. I found these followers of Brama, in general, employed in a very eccentric manner according to our way of thinking. Some of them were dancing upon their hands, others upon the slack-rope. One party were amusing themselves by hopping upon one leg; others by standing upon their heads. A body rather numerous, were loaded with heavy chains of iron-a great many of them in imitation of horses, wore saddles on their backs, and there were some who vowed to Brama to keep their heads continually in bushel measures. With the exception of such little peculiarities, these Fakirs seemed to be the best kind of people in the world.

My friend Omri took me into the cell of one of the most celebrated of them, named Bababec. We found him as naked as a baboon, with a chain round his neck that must have weighed at least sixty or seventy pounds. He was seated upon a wooden chair, ornamented with an infinite number of the points of small nails, which ran into his backside, and from his manner you would have thought he was seated upon a bed of roses. A great number of women came to consult him upon their affairs, he was the family oracle of Benares, and enjoyed a surprising degree of reputation. I was witness of a very long conversation Omri had with him. "Do you think father," said he to him," that after successfully passing the trial of the seven metempsychoses," I may hope to gain admittance to the dwelling of Brama?"-" Perhaps," said the Fakir, "what kind of life do you lead ?"—" I endeavour," replied Omri, "to fulfil the duties of a good citizen, a good husband, a good friend, and a good father. I lend money without interest to the rich when they want it, and give it freely to the poor. I act as peace-maker between my neighbours when they are at variance."-" Do you ever drive any nails into your backside?" asked the Bramin."Never! most Reverend Father."-" That's unfortunate," replied the Fakir, "depend upon it, your merits will never carry you higher than the nineteenth heaven! and I'm sorry for it.”—

The Hindoos believe that after death the soul must pass through seveu transmigrations into the bodies of different animals before it is finally judged by Brama. An agreeable variation of the purgatory of the Papists.-G. W.

"Well!" said Omri, "that's very good of you! I am quite content with my lot. What do I care whether I go into the nineteenth or the twentieth, so as I fulfil my duty in my pilgrimage here below, and am well received hereafter, is it not enough to lead an honest life in this wicked world, and to ascend afterwards into the country of Brama. Into which of the different heavens do you expect, then, to go yourself, Mr. Bababec, with your nails and your chains ?"-"Into the thirty-fifth," said Bababec, "I think you are very ridiculous," answered Omri, "to suppose that your lodging will be higher than mine."- "This idea of your's seems to me to be only the effect of an impudent and immoderate ambition; you condemn all those who seek after the honours of this world, why do you wish for so great a share of them in the next? And upon what grounds do you imagine that you shall be better treated than I shall be? 1 give away more money in charity in ten days than it costs you for nails to stick into your posterior parts in ten years. Brama is doubtless much interested in your always going naked! In doing so you certainly are rendering a great service to your country! For my own part I think much more of him who grows a cabbage, or plants a tree, than of you, and all your vagabond comrades to boot, even though they should pass the whole of their lives without looking further than the tips of their noses, and should carry pack-saddles eternally on their shoulders, to shew their extreme greatness of soul!"

Having spoken thus, Omri relented, and in a milder tone began to reason with the Bramin, with so much success, that he at length persuaded him to bid adieu to his nails and his chain, to go home with him, and to live as an honest man ought to do.

They cleaned him, they rubbed him with perfumes, and clothed him in a decent manner; he had an apartment in the house with us, and for a whole fortnight was contented and reasonable,-he even confessed that he was a hundred times happier than he had ever been before in his life. But, alas! he lost his credit with the people,-the women no longer came to ask for advice. He left Omri; threw off his clothes; twisted his chain round his neck, and resumed his wooden chair, with the nails in his backside, that he might recover his dear reputation!

TO MR. RICHARD CARLILE.

SIR, Edinburgh, April 7, 1826. REFLECTING on the controversy which has taken place between you and Mr. Beard, it appears to me, that you have imposed a most unnecessary task on yourself, in offering to prove that such