A few years afterwards, there was another fire at the court of the Dairi, who was obliged to retire to Juakoura, accompanied by Kazefaya-deno and Simisou-dani-seïcho. The latter made these verses: Kaze faya to

Kikoumo ouramesi
Teyono fi o.

"Whenever I hear a violent wind, I dread the breaking out of a fire while it blows."

"Were it even in a valley, watered by a running stream, every thing would be consumed."

In this manner they mutually alluded to their names.'

In 1783, while M. Titsingh was resident at Nangasaki, earthquakes and volcanic eruptions laid waste an extensive district. In 1788, a conflagration made tremendous havock among the wooden houses of Miyako. In 1793, another burning mountain emitted fire and lava, showers of stones, and torrents of boiling water. Of these volcanoes, and of their terrible phenomena, we are favoured with a couple of coloured misrepresentations: more complete specimens of unmeaning tawdriness, we do not recollect ever to have inspected.

The history of the Djogouns, though far from uninteresting, contains but little in the way of direct illustration of the laws, customs, and character of the Japanese: on these and on other points, it will be found, however, to supply incidental information. The authority of the chief, though to all appearance specifically unlimited, seems to be counteracted by the power of certain wealthy and influential magnates; and the administration of justice seems to be committed to the hands of qualified officers, and to be regulated by equitable laws. In the infliction of capital punishment, there are certain classes who possess the highly-rated privilege of being their own executioners, and of going out of the world by the aristocratical method of ripping up the belly.'

• All military men, the servants of the Djogoun, and persons holding civil offices under the government, are bound, when they have committed any crime, to rip themselves up, but not till they have received an order from the court to that effect; for, if they were to anticipate this order, their heirs would run the risk of being deprived of their places and property. For this reason, all the officers of government are provided, in addition to their usual dress, and that which they put on in case of fire, with a suit necessary on such an occasion, which they carry with them whenever they travel from home. It consists of a white robe

*Kaze-faya, a high wind. Simisou, fresh water.

and a habit of ceremony made of hempen cloth, and without armorial bearings. The outside of the house is hung with white stuffs; for the palaces of the great, and the places at which they stop by the way when going to or returning from Yedo, are hung with coloured stuffs on which their arms are embroidered,-a privilege enjoyed also by the Dutch envoy. As soon as the order of the court has been communicated to the culprit, he invites his intimate friends for the appointed day, and regales them wiih zakki. After they have drunken together some time, he takes leave of them; and the order of the court is then read to him once more. Among the great, this reading takes place in presence of their secretary and the inspector: the person who performs the principal part in this tragic scene, then addresses a speech or compliment to the company; after which, he inclines his head towards the mat, draws his sabre, and cuts himself with it across the belly, penetrating to the bowels. One of his confidential servants, who takes his place behind him, then strikes off his head. Such as wish to display superior courage, after the cross cut, inflict a second longitudinally, and then a third ́in' the throat. No disgrace is attached to such a death, and the son succeeds to the father's place...... When a person is conscious of having committed some crime, and apprehensive of being thereby disgraced, he puts an end to his own life, to spare his family the ruinous consequences of judicial proceedings. This practice is so common, that scarcely any notice is taken of such an event. The sons of all people of quality exercise themselves in their youth, for five or six years, with a view that they may perform the operation, in case of need, with gracefulness and dexterity; and they take as much pains to acquire this accomplishment as youth among us do to become elegant dancers, or skilful horsemen. Hence, the profound contempt of death which they imbibe even in their earliest years. This disregard of death, which they prefer to the slightest disgrace, extends to the very lowest classes among the Japanese.'

The feasts and ceremonies' of the Japanese are extremely numerous, and are observed by the court with great regularity and pomp. Among these, are five grand festivals, which are celebrated with unusual pomp, and considered as fortunate and privileged days. The first seems to be commemorated chiefly by partaking of a certain vegetable pottage. The second, usually termed by Europeans the feast of dolls, is distinguished by the parade of a number of small puppets, and of miniature representations of temples, houses, furniture, and culinary apparatus; it is appropriated to girls, and known among the natives as the Women's festival. The third has a military cast, and is designed to foster in the youth of the male sex,a love of noble daring, and a horror of cowardice.' The fourth is in honour of certain constellations, and its peculiar observances are, the offering of incense, and the composition of poetry. Of the fifth, the principal rite consists in making large potations of

zakki. In addition to these, the Japanese annually observe the well known feast of lanterns.'

The second part of the volume is chiefly occupied with a rather uninteresting detail of the marriage and funeral ceremonies of this singular nation. They are of course not susceptible of abridgement; we shall therefore content ourselves with this general reference, and with a brief notice of a peculiarity in the mode of interment. Instead of the long and narrow coffin of the Europeans, the Japanese are accustomed to thrust the corpse into a sort of tub, three feet high, two feet and a half in diameter at the top, and two feet only at the base. As the rigidity of the dead body seems to oppose an insuperable obstacle to this violent compression, it has excited considerable curiosity to ascertain the means by which the natives. overcome the resistance. M. Titsingh was informed, that it is effected by the introduction of the Dosia powder into the ears, nostrils, and mouth of the deceased. In 1783, he had an opportunity of witnessing a positive trial of its efficacy, on the body of a young Dutchman, which, though previously as hard as a piece of wood,' became perfectly flexible on the application of this medicament by one of the native interpreters. Either, however, there was some slight-of-hand in the business, or M. T. subsequently failed in procuring the proper drug; for when M. Charpentier Cossigny examined and applied it in every possible way, it seemed entirely inefficacious. It would not effervesce with acids, nor fuse in the focus of a burning glass; it is tasteless, inodorous; and M. C. could produce no relaxing effect by its application to the stiffened corpse. He supposes, and with great probability, that its virtues as a medicine are connected with some superstitious notions cherished by the Japanese, as its composition is a secret, and its prepa ration confined to one family.

The plates which illustrate the marriage ceremonies are very satisfactory imitations of Japanese drawings, and interesting illustrations of manners, dress, and the interior of dwellings. The bird's-eye views of buildings are distinct; but the long representations of funeral processions are very indifferent in all respects.

Art. IV. 1. The Unitarian Christian's Apology for seceding from the Communion and Worship of Trinitarian Churches, a Discourse of which the substance was delivered in Lewin's Mead Chapel, Bristol. By S. C. Fripp, B. A. late of Queen's College, Cambridge. 8vo. London. 1822.

2. Reflections upon the History of the Creation in the Book of Genesis, A Discourse, &c. By Thomas Belsham, Minister of the Chapel in Essex street. 8vo. London. 1821.

3. The Character of Jesus Christ, an Evidence of his Divine Mission, A Sermon. By Robert Aspland. Pastor of the Unitarian Church, Hackney. 12mo. London. 1821. .

4. An Attempt to ascertain the Import of the Title," Son of Man," com. monly assumed by our Lord. A Sermon. By Robert Aspland. 12mo. London. 1821.

THE first of these publications is the only one which pos

sesses much interest. It contains a statement of the grounds on which the Author has been led conscientiously to -secede from the National Church, in whose bosom he has been fostered, and in whose schools he has been trained and disci-plined. Such a secession, under all the circumstances of the case, we cannot view without regret. We attach no other importance to it, however, than such as belongs to the subject involved in Mr. Fripp's Apology, and to the causes which appear to have occasioned his taking this honourable step. For our own'parts, we participate not in that sensitive alarm which the boldness and bustle of a few Unitarian writers have sufficed to spread, chiefly by means of desultory pamphlet attacks, among some of our orthodox brethren. We know that Unitarianism is not spreading among the Dissenters, whatever may be the case in the Establishment. We believe that it is not likely to spread, since its tenets possess neither the moral force of truth, nor the captivation of popular error. We e are, therefore, perfectly free from disquietude as to the result of its utmost efforts, except as they bear on the character and happiness of individuals. Nothing could make Unitarianism thrive, but persecution.

To that species of persecution which consists in vituperation and calumny, the small conquests of Unitarianism in the present and similar instances are, in fact, mainly attributable. The employment of such unhallowed weapons is enough to justify distrust of the best of causes, and to bring truth itself into suspicion. The "reproach of Christ" was wont to be considered as the distinctive glory of the true Church, and as one evidence or sign by which she might be known. But when her doctors are found taking part in the persecution of the tongue, applying the branding iron to the characters of men

on account of their religious errors, it must not be wondered at if some perplexity is produced in the minds of individuals not sufficiently informed, as to which party is on the side of truth the calumniator or the alleged heretic. Heresy is, indeed, too honourable a term to be angrily bestowed on those whose tenets a Christian wishes to reprobate. In ecclesiastical history, it is a designation for the most part synonymous with saint and martyr, using those words in their genuine import. The Apostles were heretics; so were the first Christians; so were the Lollards; so were the Waldenses and Albigenses; so were the Reformers. So, if we believe the Church of Rome, are all Protestants: so, if we believe the Church of England, are all Dissenters and Methodists. Let us not then cast away this honourable symbol of the world's hatred, by applying it to men whose errors we believe to have too fearful a bearing on their eternal interests, to claim a punitive visitation, had we any right or power to inflict it, in this.

We have already protested, in noticing Dr. Carpenter's recent volume, against the unwarrantable language ignorantly (as we would hope) employed by certain modern advocates of orthodox theology. The impolicy and pernicious tendency of such language could not receive a more striking illustration than they do from the share which they have evidently had in driving Mr. Fripp from the Establishment. In giving an account of the origin and progress of the change in his religious sentiments, he states, that a considerable impression was made on his mind four years ago, by a letter from Dr. Carpenter, which appeared in the " Bristol Mirror." This first awaked in his mind the persuasion, that a Socinian might be a good * man, though his doctrines were decidedly erroneous; and this persuasion, he adds, was considerably strengthened, and his first doubts' as to the purity of the orthodox system, produced, upon comparing the general spirit of the Rev. E. Vaughan's Defence of Calvinism with the spirit of Dr. C's letter. The Baptismal Regeneration controversy appears to have increased his dissatisfaction with the Established formularies. But it is evident from the whole tenor of the pamphlet, that the incautious or injurious statements of orthodox writers, were the chief means of fortifying his incipient doubts and prejudices into a confirmed disbelief of the doctrines which they were employed to support.

We know nothing of Mr. Fripp, having never heard his name before the present discourse was put into our hands. But, taking the above as a veritable and ingenuous statement, which we have no doubt of its being, we cannot help remarking on the extreme narrowness either of his previous informa