abstract truth of the discoveries of Quesnai and Turgot, he only doubted their practical utility; neither does Sismondi, nor those who adopt his views, undervalue the principles of the Wealth of Nations,-they only question their compatibility with an augmentation of public felicity. They do not deny that the doctrines of Smith may increase the riches of a country, but they doubt whether riches so acquired would be an advantage. Smith looked only to the total physical result of his system, not to its effect on the internal organization of states. His chief error lay in contemplating man only in his selfish, social capacity, not as an individual being of sentiment and passion. Besides an abundance of the physical means of enjoyment, morality, liberty and independence are essential to human welfare; and besides society providing for an augmentation of the general wealth, it ought also to piovide for its equitable distribution, other wise it may become a source of national disease rather than of healthful vigour.

To the Editor of the Monthly Magazine. SIR,

I AGREE with Mr. Wright in attaching great consequence to the manner in which the overseers of the poor perform the duties of their office in the present distressful times, but it is necessary to consider that these gentle men have double duties to attend to, they have their duties to their neighbours and themselves, on the one hand, and their duties to the poor, on the other; these two interests are continually opposing each other, and while the overseer has to overcome the avarice and economy of the parish, he has also to contend against the cunning and the impositions which are well known to be practised by the paupers in most of the parishes of this kingdom, as has been correctly noticed by your correspondent; it must be admitted, therefore, that his task is by no means an easy one.

1st. How can the poor be best employed in agricultural districts ?

Ans. By labour or spade husbandry. For this purpose land must be engaged, and the poor must be superintended by those whose habits enable them to direct their labour to the most useful results; they will then leave their workhouse, not as now, with an accession of idle and depraved opinions and habits, but with the knowledge of the means of providing their bread honestly.

2nd. What is the best method of preventing the impositions which are practised on the overseers?

Ans. By sending all applicants for relief at once to the workhouse: if they are distressed, they will be sheltered, fed, and clothed; if they are impostors, the labour which they must he forced to undergo, or be subject to punishment, will soon induce them to shift their quarters.

The third question, as to the success of such a plan as that I here propose, if it were to be adopted, I cannot answer; but I am quite willing and desirous to give my time and attention to any experiment which may be attempted, and with this view I have sent round to several parishes in London a notice which follows, and with which I respectfully take my leave; observing previously, however, that neither Mr. Owen's plan, nor any other plan for establishing families in cottages, will ever relieve the parishes from the burthen of those temporary calls for relief, that are too frequent, troublesome, and burthensome.

Nothing, I humbly apprehend, can do for the employment of such persons but forming an establishment that will take applicants at all times, for a shorter or longer period, and that work or labour must be useful, and not consist of making holes and filling them up again. With such families as could with advantage be established in cottages, and permanently fixed, my plan would by no means interfere, it being merely intended for such as only want temporary relief.

To the Churchwardens, Overseers, and Inhabitants of the Parishes of London, Westminster, and within the Bills of Mortality.

Thomas Reid, of No. 6, Norfolk-street, Strand, begs leave to submit to the consideration of the above gentlemen a certain method of diminishing the poors' rate, and rendering the poor more comfortable.

This plan consists in finding advantageous employment for the poor on a farm near London, to be cultivated by the spade; on which wheat and other grain, potatoes, garden stuffs will be raised; what is necessary, and the remainder to from which the poor will be supplied with

be sold in diminution of expences.

The particulars of the plan may be seen at No. 6, Norfolk-street, or the gentlemen of any parish will be waited upon with it, by appointment made; but the principle is to employ beneficially all who are able to work, and the result will be a great diminution of expence to the parish.

To

To the Editor of the Monthly Magazine.

IN

SIR,

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N the VIIIth Chapter, Vol. I. of his History, Mr. Gibbon has exhibited a very fallacious view of the Religion of the antient Persians, evidently with the design, in his insidious manner, of raising human reason to a level with divine revelation. For this purpose he has offered a very loose and partial version of a celebrated passage in Herodotus, which in the excellent translation of Beloe appears as follows: The Persians have among them neither statues, temples, nor altars; the use of which they censure as impious, and as a gross violation of reason; probably, because in opposition to the Greeks, they do not believe that the Gods partake of our human nature. Their custom is to offer on the summits of the highest mountains sacrifices to JOVE, distinguishing by that appellation all the expanse of the firmament. They also adore the sun, moon, earth, fire, water, and the winds, which may be termed their original deities, &c. &c. Herod. L. I. c 131.

6

"The most careless observers," says Mr. G. "were struck with the philosophic simplicity of the Persian worship. That people,' says Herodotus, reject the use of temples, of altars, and statues, and smile at the folly of those nations who imagine that the gods are sprung from, or bear any affinity with the human nature. The tops of the highest mountains are the places chosen for sacrifices. Hymns and prayers are the principal worship. The supreme God who fills the wide circle of Heaven, is the object to whom they are addressed.' YES, at the same time, in the true spirit of a polytheist, Herodotus accuses them of adoring earth, water, fire, the winds and the sun and moon. But the Persians of every age have denied the charge, and explained the equivocal conduct which might appear to give a colour to it. The elements, and more particularly fire, light, and the sun, which they called Mithras, were the objects of their religious reverence; because they considered them as the purest symbols, the noblest productions, and the most powerful agents of the divine power and nature. Every mode of religion, to make a deep and lasting impression on the human mind, must exercise our obedience by enjoining practices of devotion for which we can assign no reason; and must acquire our esteem by inculcating moral duties MONTHLY MAG. No. 359.

analogous to the dictates of our own hearts. The religion of Zoroaster was abundantly provided with the former, and possessed a sufficient portion of the latter."

The

The testimony of Herodotus on this subject is remarkably strong and decisive. "I speak," says that historian, "from my own personal knowledge, when I say that the Persians observe the following manners and customs, &c." Yet he is reproached by Mr. Gibbon, at the distance of more than two thousand years, with falsifying a plain matter of fact; for Herodotus must have known whether the Persians did, or did not, worship the celestial luminaries and the terrestrial elements, as deities. Their religion was evidently pantheism; not making any just distinction between nature and the author of nature. apology which Mr. G. in his zeal for Magianism, has made for this pantheistic worship, is mere trifling. What the Persians of every age have denied, or admitted, might be tedious to investigate; but what Mr. G. has offered in their behalf, is no more than the most bigotted idolaters may say, and have said, in vindication of their idolatry. Was not Apis adored in Egypt as the sacred emblem of the deity? The worship of the sun and moon is probably the most antient of superstitions; and an eminent personage, much older than Herodotus, is represented, in the noble record remaining of him, as saying, "If I beheld the sun when it shined, or the moon walking in brightness, and my heart has been secretly enticed, or my mouth hath kissed my hand; this also were an iniquity: -for I should have denied the God that is above." 99 It is indeed true that the heavens declare the glory of God; but would Mr. G. persuade us that there is no difference between the worship of the Creator, and that of the works of his hands? What could be his notion or definition of idolatry.

In this futile, though elaborate attempt, to soften the feature of Magianism, Mr. G. assures us, "there are some remarkable instances in which Zoroaster lays aside the prophet, assumes the legislator, and discovers a liberal concern for private and public happiness, seldom to he found among the grovelling or visionary schemes of superstition." And he cites from the Zendavesta, what he stiles "a wise and benevolent maxim, which compensates for many an absurdity. "He who

2C

sows the ground with care and diligence, acquires a greater stock of religious merit, than he could gain by the repetition of ten thousand prayers." But this maxim is in itself an absurdity: for there is no religious merit whatever in agricultural pursuits; and to say that agriculture is more useful than vain repetitions of prayer, is a truism which may be affirmed equally of commerce or manufactures; and Mr. G.'s pompous language, as on many other occasions, resolves itself into mere common-place.

That every mode of religion requires practices of devotion not founded on reason, is an extravagance which it belongs to the professed theologian to expose. But of what nature those devotional practices enjoined by the magian religion were, we may form some idea when we are told that to kindle any of the sacred fires except from the sun, was death. On the advance of the Persian army under Xerxes to the Strymon, Herodotus informs us, "that the Magi offered a sacrifice of white horses to the river, and caused to be buried alive nine youths and as many virgins; a custom common in Persia." L. VII. c. 113.

The same historian relates that the Persian fleet, when stationed at Artemisium, being dreadfully shattered by a tempest which continued three days and three nights, at length, on the fourth day, the Magi, those enlightened sages, offered human victims, and incantations to the wind-after which it is certain that the tempest ceased." L. VII. c. 191.

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The founder of the Persian religion, is by all the antients said to be Zoroaster, a philosopher who flourished at a very remote and indefinable period. But in the reign of Darius Hystaspes appeared a celebrated personage called by the Persians Zerdusht or Zaratush, and often designated as the second Zoroaster, who is described as the great reformer of the Magian system, in opposition to the Sabians, or the worshippers of images. This famous system was founded on the basis of two original principles; the causes of good and evil; and emblematically represented by light and darkness. To the first was given the name of Ormusd, to the latter that of Ahriman, softened in the liquid language of the Greeks, to Oromasdes and Arimanius. To this conflict of nature, were attributed all the disorder and misery existing in the uni

verse. In reference to this pernicious though plausible system, the Almighty is, by the prophet Isaiah, represented as saying, "I am the Lord, and there is none else; I form the light, and I create the darkness. I the Lord do all these things." And in the divine vision, described by the prophet Ezekiel, (Chap. viii.) the Magian system is alluded to in terms of ineffable abhorrence; the twenty-five men who worshipped the sun with their faces towards the east, being pronounced more deeply tainted with idolatry, than the women who wept for Thamuz." Yet these are the persons, who in defiance of sacred and profane authority, are so generously exculpated by Mr. Gibbon!

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That historian concludes a high panegyric on the institutions of Zoroaster, by declaring that had he invariably supported this exalted character, his name would deserve a place with those of Numa and Confucius: and his system would be justly entitled to all the applause which it has pleased some of our divines, and even some of our philosophers, to bestow upon it." But what divines or philosophers have surpassed, or equalled, the applause bestowed by Mr. G. himself on the Magian system? As to Numa and Confucius, it might be desirable to acquire a little farther knowledge of their genuine principles than any divine or philosopher can at present boast of, before we venture to assign the palm of religious pre-eminence. It is not denied, however, that, according to their creed, the omnipresent Deity might as rightly be adored in temples made with hands, as in the recesses of a grove, on the margin of a stream, or upon the summit of a mountain.

For the Monthly Magazine. EXCURSION through NORTH WALES,

IN

in 1819.

(Continued from No. 358, p. 119.) IN our walk towards the well, we passed close to what is called the summit of the mountain. It is a huge,

*The proper Welsh name for this eminence is Pen-y-Cader, or the Top of the Fort, Cader Idris, signifying the fort or strong-hold of Idris, a giant of the early ages. The actual period when this worthy flourished is not known; but that we might not doubt the authenticity of his giantship, our guide positively and seriously averred that there was such a monster, and pointed out to us a large rock, not far from the summit, which, he informed

perpendicular, and somewhat pyramidal mass of dark rock, rising almost to a point, and forming the southern boundary of a deep and perilous hollow, at least four hundred feet in depth, in the centre of which is a black-looking circular pool, called Llyn y cal, or the Pool of the Enclosure. It has been affirmed that Cader Idris was formerly a volcano, and that this hollow was its crater. How true this may be, we shall not now stop to enquire. Its appearance (we may remark) is favourable to the hypothesis.

We soon found a well, situated on the northern declivity of the mountain; and, opening our basket of provant, we seasoned a very hearty meal with copious draughts of the pure and delicious beverage of this Cambrian helicon. After we had performed ample justice to the contents of the guide's basket—

Postquam exempta fames, et amor compressus edendi.

we prepared to depart-the ladies with their former conductor and the guide, by the regular horse-road, and the remainder of us with Mr. W. by a shorter, though a more difficult path-the continuation, namely, of the declivity whence the water of the well issues. This part of the mountain is known by the name of Llwybir Madyn, or the Fox's Path; and well does it deserve its appellation, for very few bipeds who have traversed it once will venture down its craggy declivity a second time. It was certainly a miracle that we reached the bottom with our bones unbroken; and as we looked up towards the spot we had lately occupied, near its summit, we wondered at our temerity in daring to descend it. When we arrived at the bottom, we enjoyed the luxury of a comparatively level road during the remainder of our journey homewards; and having joined the ladies and their conductors, we again mounted our horses, and turned our backs on the towering rocks of the Fort

us, was used by the giant as a bed, being called to this day Bedd Idris. Of the existence of Idris we doubt not-of his gi gantic qualities we doubt stubbornly. He is mentioned in the Triads of the Isle of Britain, as one of the "three sublime astronomers of Britain." Probably he chose the top of Cader Idris for his observatory, but why it should have been named Cader Idris, we know not.-Query. Whether the present name of this mountain is not a corruption of Cadair Idris, or the Chair of Idris?

of Idris. Just before we descended the hill, at the south-western entrance to Dolgelley, we turned to take a parting look of the romantic scenes we had quitted; and the Fox's Path was pointed out to us gleaming ruddily in the last lingering glow of the descending

sun.

The evening of the second day after our excursion to Cader Idris was appointed for a voyage to Barmouth, a seaport ten miles westward of Dolgelley. The tide, we were told, would “serve' about seven o'clock, and we were strenuously advised to go by water, that we might have an opportunity of viewing the magnificent scenery which the shores of the Mowthach present, from its junction with the Wnion at Llanelltyd, to its confluence with Cardigan Bay at Barmouth. We quitted Dolgelley, in company with our friend W. between six and seven o'clock, for "The Stones," a house by the river side, about two miles from the town, where boats may be procured at a moderate expence for the neighbouring port. When we arrived there, we found a gentleman and two ladies, rovers like ourselves, intending to proceed to Barmouth, and as the boat we had engaged was the only one ready for starting, we solicited the pleasure of their company, which was very readily granted, and soon found ourselves sailing gently, for there was scarcely a breeze to fill our canvas, on our way to Abermaw. The evening was delightful, and the sun, as he slowly descended behind the blue mountains in the west, cast with his departing beams a rich crimson glow on the calm waters of the Mowthach. It was an evening for meditation-for communion with the purer part of the soul-for deep and delightful reflection; and the gentle calmness of the evening hour-the balmy serenity of the evening air-and the majestic scenery through which we glided, en gendered emotions of a soothing and pleasing character. Our sail was found to be rather an incumbrance; it was had recourse to their oars, the splash of accordingly furled, and the boatmen which, and the soft rippling of the water on the shore, were the only sounds

* Abermaw is the original name of Barmouth, and has been anglicized into the latter. The natives still call it Bermaw. Aber is prefixed to all Welsh towns situa ted near the conflux of rivers, as Aber-ystwith, Aber-dovey, Aber-gelley, &e.

which disturbed the deep silence and solitude of the scene. Long ere we reached our destination the shadows of twilight had fallen upon the rocks and woods whick skirted the river; and it was in the highest degree pleasing to watch the gradual and scarcely perceptible disappearance of the distant hills, as the deepening gloom rendered them more and more obscure.

'Twas even-light! more beautiful the star Did ne'er o'erflow its urn with gentle

ray,

The western orb had now retired afar, And sunk beneath the blush of parting day..

The zephyr hush'd-the whispering leaves were still;

In silent brake reclined the timid deer, Save when at intervals the distant rill, Or tinkling sheep-bell struck the listening ear.

The purple heath-broom hung its lovely head;

The wild rose long had bid each flower good-night!

And watchman glow-worm, creeping from his bed,

Had lit his lamp-and now 'twas evenlight!

Description cannot adequately suggest the full magnificence and beauty of the scenery on the stones of the Mowthach, or, as it is called by the natives, the Great River.* Bounded on each side by high and sloping hills, covered with wood from the water's edge to their very summits, and decorated with many picturesque cottages, it presents a lively, grand, and diversified prospect, altogether indescribable by pen or pencil. And the person who visits his part of the kingdom, and does not avail himself of an opportunity of sailing down the Mowthach, will lose the enjoyment of one of the finest spectacles in North Wales.

We arrived at Barmouth about nine o'clock, and immediately repaired to the Corsedegol Arms, the only inn in the town, where, having previously engaged apartments, we found ourselves in a very decent room, with a leg of mountain mutton, and a foaming tankard of Curry on a table before us. What a glorious beverage is Cambrian Currw-anglice, Welsh ale! There is such a nut-brown richness in its look

*Avon vawr is the Welsh name. It is nearly two miles broad at its widest part, and navigable for vessels of tolerable burthen from within two miles of Dolgelley.

such a famous flavour in its taste and such invigorating hilarity in its effect, that it is the best thing possible to solace one's-self with after a long walk. It is infinitely preferable, we think, to all your wishy-washy wines, (good Burgundy always excepted), but e gustibus non disputandum; we will, therefore, go on with the excursion.

On the evening of our arrival at Barmouth, it was too late to look about us that night, so we deferred our inspection of the town till the next morning, when we strolled out after breakfast, first to the beach, which is tolerably good, and where we performed ablution for the first time in our lives in Cardigan Bay,* and afterwards about the town for the purpose of reviewing its curiosities. Barmouth is the very Brighton of these parts, but no more resembling that gay place, than the miserable hamlets in the more remote parts of Ireland resemble the snug villages in Kent or Surry. Indeed, to speak conscientiously, Barmouth possesses but one attraction as a summer resort; and that is, the beauty of the surrounding scenery. There are so many delightful views about the town, that they more than compensate for the lack of comfortable accommodations, the " negative catalogue" of which, as Dr. Johnson would have said, is "

very copious." As for the town itself, it has not one good street, very few good houses, and is most irregularly and curiously built. At the entrance, on the east or Dolgelley side, is huge rock, on which are piled a number of houses, forining so many terraces, in rows one above another, to the very summit, somewhat similar to the buildings at Gibraltar, (to which, by the way, Barmouth bears no inconsiderable resemblance from the sea,) and it is a task of no small difficulty to wind up among these "airy habitations," from

* Cardigan Bay was formerly a hundred, or cantrev, called Cantrev y Gwaelud, or the lowland canton. About the year 500, it was inundated by the sea. It contained sixteen principal towns, the inhabitants of which, who survived the inundation, fled into the mountainous parts of the counties of Merioneth and Caernarvon, which till then were nearly uncultivated. There were lately to be seen in the sands of the Bay, large stones with inscriptions on them in the Roman character, but the language was unknown.

Notes to E. Williams's Poems. one