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Island, it was deemed expedient to keep in the seventh parallel of south latitude, sailing to the westward, being the tract in which Captain Eeg, commanding the Pollux sloop of war, thought some Islands might probably be discovered. The coral Islands in those seas being generally small and low, it was reckoned prudent to proceed at night under easy sail, and thus to leave de Peyster's and Sherson's Islands one degree to the north and south. On the 14th July, 1825, at five o'clock A.M., after a very hazy and rainy night, it was presumed that land was to be seen a-head, but very indistinctly; and shortly after the breakers were distinctly heard. The vessel was brought to, and the signal made for the Maria Reygersberch frigate to do the same. After sun-rise, they discovered a very low Island, bearing W. by S., two miles distant (miles of 60 to a degree.) The land appeared well stocked with cocoa and other trees. About noon they had the north point of the Island, S. 60 deg. E. The lon. gitude of this Island and its latitude being ascertained, with as much accuracy as circumstances would allow, and no other Island being found in the same position in any of the charts on board, this was deemed a new discovery. The nearest land was de Peyster's group, but it was 50 min. different in latitude. Though the sky was very clear, no other islands were seen at the same time. The name Nederlandich island was given to this New land. Its north point is in lat. 7. deg. 10 min, S. and the centre of it in long. 177 deg. 33 min. 16 sec. E. from Greenwich; the variation of the magnetic needle being 7 dcg. to the east. The longitude was determined by three chronometers. One of these, made by Thompson, was reckoned the most accurate; its rate had been ascertained seventeen days before at Nukahiwa, and its differences from the other two were very regular. A few days before coming in sight with the island, the longitude was ascertained by lunar observations, agreeing remarkably well with the chronometers. This island has a form resembling a horse-shoe; its extent is about eight miles. In the west side an indentation, closed by low

reefs, and terminating in a lagoon. The natives some of whom were armed with long sticks, were very numerous, sitting or running along the shore, as the vessel sailed along. An armed boat was dispatched towards the shore. The island appeared iron-bound; for at a boat's length from the shore, the depth was six fathoms, and rough coral ground. A ship's length from the shore there was fifteen fathoms depth. At the N.W. point they found a coral reef, projecting far in the sea, and on which there was a heavy surf. It was supposed that these were the breakers heard previous to the discovery of the island. The land had a pleasing aspect, and appeared fertile. The number of natives assembled on shore was estimated at about 300, They were of a dark copper hue, tall and well-made. Few were less than six feet Rhinland measure, or 6, 166 English. The women were also very stout. Some of the people were tatooed, but not so much as at Nukahiwa. They were naked, except some covering made of leaves. A few others had some cloth of cocoa bark wrapped round the waist. The heads of some were adorned with feathers. Their conduct appeared very fierce and wild, and they contrived to steal whatever they thought within their reach. The boat-hooks soon disappeared, and they even attempted to tear the oars from the bands of the boat's crew. An old man, with a white beard, and of respectable appearance, carrying a green bow in his hand, was at their head. He continually kept singing some monotonous song, in a melancholy tune, They bartered some cocoa-nutts, and some their tools, against some old handkerchiefs and empty bottles; and it appeared that their language had some resemblance with that spoken at Nukahiwa. When the boat again put to sea, they tried the effect of firing a few musket shots in the air, but the natives did not show symptoms of fear, and thus appeared unconscious of the effects of European arms. No canoes were seen in the possession of these people, nor did they attempt to ap-, proach the ships, although the weather was excellent, and the sea very calm. The commanders of the two

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“Utrecht, Feb. 9th 1826

A NEGRO SACRIFICE.

The following very curious account of a Negro sacrifice is given by an eye-witness:-we extract it from the notes to a recent pamphlet on the West India question. Our classical readers will be reminded by it of the Choephora of Eschylus; and all our readers will be struck by its re. semblance to the sacrifices to the dead, alluded to in Deuteronomy xiv. 1. xxvi. 14. xxxii. 17. and in other parts of Scripture:

"In Jamaica there had been a severe distemper prevailing for some time; it had swept away some of the grandchildren of a very old African woman, who had contributed much to the increase of her master's subjects. One evening I saw her at the graves of her deceased descendants, and surrounded by those who were in health; two were confined to their beds, and, to procure their health, old Beneba was a suitor to the Duppies, or spirits of her departed children, her brother, and husband. She had prepared a liberal repast, most part of which she cast over the graves, and thus invoked the Duppies: 'Cooba! Quamina! Coobenha! Juba! Mimba! me call you by your born-day name to please you! Look! me give you fowl-me give you nyams, and cocos, and plantains,' (various species of roots) and more than that, me give you bread, and sugar, and water; and what you think? here me give you rum (exalting her voice, and scattering the sacrifice about), but me don't give you salt, because Duppies don't like salt: now look, all this me give you to make my poor pickenninies (children), Quasheba and Cudjoe, live. I beg you upon my knees. Do, Coobenha, you was my husband when you was living-do, Quamina, you was my brother-do, Cooba, you

was my own pickenniny-and do, Juba, and Mimba, you was my pickeninny pickenninies (grand children). If you make Quasheba and Cudjoe get well, every year I will give you fowls, and cocos, and nyams, and plantains, and sugar and water, and bread, and more than that (exclaiming with energy), and more than that, I will give you grogwhat you think? but I won't give you salt, because Duppies do not love salt; but if you think to take my poor sick pickenninies to come live with you in this cold, cold dirt-I tell you what! you, Coobenha! you, Quamina! you, Cooba! you, Juba! you Mimba! But I don't want to quarrel with you, me been love you too much-me beg you no kill my peckenninies. If you hungry, here is meat; if you want drink, here is sugar and water, and more-here is grog! good strong grog! what do you think? Do, don't take my pickeninnies! Coobena, you was my husband before time, you had plenty wife besides me, but I never had any man but you one, since I came from Guinea, till you dead, excepting Creole Cuffy and Coromontee Cudjoe-all my pickenninies was for you-make me ask you, did me ever thieve any thing from you? Cudjoe! you was a good husband-Cudjoe make my pickenninies live-do! And my good brother, and you, my t'other pickenninies, do make them poor sick pickenninies, Quasheba and Cudjoe, get well-no make them dead.' Here she again scattered her offering." New Monthly Mag.

SCIENTIFIC EXPEDITION.

The Adventure and Beagle, under the orders of Captain King, finally sailed from Plymouth a few weeks ago, to survey the farthest coast of South America. The cares of the Admiralty have been bountifully exercised, to provide them with every thing that can contribute to the health and safety of the crews, and the promotion of geographical science, natural history, &c.

NEW PUBLICATIONS.

AN Account of Emanuel Sweden

borg, as contained in an Eulogium to his Memory, Is. A Treatise on the Management of Infant Schools, by D. G. Goyder, 8vo. 2s. 6d.

Obituary.

DIED on Friday, the 7th July, in the 72d year of his age, deservedly regretted by all who knew him, Mr. Joseph Radley, of Parnel Place, Harold'scross. A man of sterling truth combined with an intense desire of doing good. About thirty-six years ago he met with the writings of the Honorable Baron Swedenborg; to the principles laid bown by this Author he endeavoured to live to the hour of his death. He was a steady and constant friend, an affectionate husband, and tender father. No blessing was considered by him greater than having an opportunity of serving mankind. Dublin Morning Post.

POETRY.

BROTHERLY LOVE.

WHAT is it I feel at all seasons and times?
That's found in all places, that visits all climes ?
Without which all nature would quickly expire?
'Tis the wonderful all-active principle, fire!
It flows from the sun as a stream from its source,
With light as its herald, and heat as its force;
In motion unceasing, tho' we be at rest,
And thus with its presence creation is blest.
Look, then, at this beautiful emblem of love,
Descending in streams from the fountain above;
It warms and it blesses as down it doth flow,
And makes ev'ry bosom with charity glow.
Confin'd to no party, no colour, no land,
Behold it extend its benevolent hand!
A friend universal! the whole human race,
It gladly encircles in one wide embrace!
Tho' angelic eloquence dwell on my tongue,
And I, in each language, the strain could prolong;
Could mysteries reveal, yet, without this, alas!
"I'm but as a cymbal, and empty-ton'd brass."
Tho' I give all the goods I possess to the poor;
My body a victim the flames to devour ;
My zeal is fanatic; the sacrifice vain;

For charity only the prize can obtain.
Let us catch, then, a spark of this heavenly fire,
To deeds the most worthy our hearts 'twill inspire;
And emulate, thus, all the bright flames above,
In loving each other; because, " God is Love.”

F. M. H.

THE

NEW JERUSALEM MAGAZINE,

AND

Theological Inspector.

SEPTEMBER, 1826.

ON THE IMMORTALITY OF THE SOUL.

As our present condition is liable to sudden vicissitude and endless perturbations, as enjoyments cannot be secured, nor misery avoided, we naturally turn to the contemplation of that state which promises to bestow that peace which the world cannot give nor destroy. Perhaps nothing affords such powerful and lasting consolation as the belief that we are advancing towards a more perfect existence; without such an assurance, life would be a gloomy waste, in which much must be suffered and little enjoyed; pleasure would be followed by regret, because, when vanished, we could not hope for a more durable repetition; sorrows would admit of trifling mitigation, when we remembered that there was no certainty of future tranquility; we should live under perpetual dread of extinction, or be lost in the maze of useless conjecture; Revelation proclaims our immortality, and teaches us how to make it a happy one; but some who need pity and reproof, have declared it to be inconsistent with reason, and have endeavoured by various arts of sophistry, to prove that man is not constituted for eternal duration. Any consideration, then, which enforces what religion invites us to believe, will not, it is hoped, be unwelcome or vain.

If man were a simply material being, produced by a "fortuitous jumble of atoms" it would be difficult to account for his subjection to decay and death; for investigation informs us that the body is always changing, that it loses the particles which have become useless, and receives, in their place, a fresh supply of matter, and thus exists by continual renewal. If, therefore, matter had those latent energies which the naturalist ascribes to it, how could dissolution be possible? Death is commonly the effect of extreme No. 9-VOL. I.

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infirmity; but infirmity would not be found under perpetual renovation. It cannot be offered, that the properties of nature may be exhausted; because if it ever had a vital principle, and could, by time or accident, lose that principle, still the deficiency would be repaired by the introduction of matter in full vigour. Nor is there any reason in supposing, that the desire of one part of the body should so affect the other parts as to deprive them of sensation and activity, and thus cause death; for if matter have life, then the minutest particle must partake of the general nature of vitality, and must be an independent self-subsisting particle; it should not, therefore be affirmed, that when some particles lose their active powers, that the others must necessarily suffer a like privation: thus, when the head has been severed from the shoulders, why should the remaining and larger portion of the body, which must possess precisely the same qualities as the particles which composed the head, immediately become devoid of motion, and entirely lifeless? Or why, when the legs have been amputated, should the head retain its functions unimpaired? the cases are parallel, if we follow the doctrine of materialism with exactness. If the denier of a spiritual principle, attempt to evade the conclusion which examination would enforce by saying, that some 'particles differ from their associates, how will he be able to account for such a difference, or how can he prove that one particle is more excellent than another?

It appears certain, that if the life of the body was derived from the inherent vitality of its components, man would not die, because the constant introduction of new matter would prevent dilapidation. What, then, may we justly infer from death? Are we to conclude that man becomes extinct when his body loses animation? This would be contrary to the suffrage of reason, and a total rejection of evident truth: but investigation and reflection support the fact, that the energies of the body are produced and sustained by its union with a higher nature, which receives and can suffer nothing from its material envelopment, and which, consequently, cannot be impaired by physical dissolution, because it is the proper recipient of life, from tho Great Source of being and intelligence.

But immortality suggests a solemn question: does a life of obedience to the divine commandments, a continual endeavour to avoid evil, and cultivate every christian excellence, declare our gratitude to Him, who has thus rendered us capable of eternal happiness. If gratitude should be proportionate to the magnificence of the gift received, what unbounded adoration must we owe for the highest privilege that Omnipotence can give, the capability

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