against it, but also combining to put it down. For if we do not, the sin of those wretched transgressors will become the sin of all of us, and will be visited on our country in its ruin, and on myriads of souls, in their loss of weekly Sabbaths on earth, and their exclusion from the everlasting Sabbath in heaven.

Review.

A MISSION TO THE MYSORE; WITH SCENES AND FACTS ILLUSTRATIVE OF INDIA, ITS PEOPLE AND ITS RELI

GION. BY THE REV. WILLIAM ARTHUR, Wesleyan

Minister.

London We have read this volume from beginning to end with unusual and unabated interest. It is a lively, vigorous, and eloquent productiou. We congratulate our Wesleyan brethren on having had in their missionary staff a man capable of producing a work characterized by so much thinktng power and literary excellence.

On the large and signally important subject to which the volume invites us-" India, its people and its religion"--we cannot at present enter as we would wish. An opportunity of doing so, however, will occur soon, in connexion with the condition and prospects of the Free Church missions in India, which we are desirous of bringing under the special notice of our readers. In the meontime, we strongly recommend Mr Arthur's book. The following random extracts will give an idea of his style :

A STORM, AND ITS LESSON.

I could not help comparing the storm, when at its height, with the anticipations raised in my mind by descriptions of that spectacle. In almost every case you are told of mountainwaves, and that you cannot conceive the terrors of the scene. Now, the fact is, you find no wave anything like a mountain; and, most probably, you have carried your conceptions to a pitch by which the reality loses much of its effect. While you remain below, the roaring of the wind, and the rush of the sea make the voice of the storm fearfully impressive; and to look at the waves from the narrow cabin windows, you are obliged to assign their height by imagination, for you cannot by the eye. It is here, where you feel the shock, and listen to the roar of the tempest, without being able to watch its movements, that the impression is most appalling. The ship pitches, writhes, and trembles beneath you, every joint in her giant frame groaning doleful complaints against the violence with which she is assailed. The howling of the wind, the rush of the seas making a highway of the deck, the moaning of the ship, sound like the shock of the onset, the struggle of contending feet, and the cries of the wounded.

On deck the scene is truly grand. The sky is black, rugged, and shifting; the wind terrible, with its alternate gust, "Beugh," and lull; the sea heaped up into a ridge of low hills on either side. The ship lies wriggling in the dale, like a winter tree, the masts stripped of all their clothing, the storm stay-sail being the only stitch of canvass set. A billow is rushing forward, with its white crest shaking like a lion's mane. Nearing the bow, it looks so lofty, that she must be overwhelmed; but, with mingled delight and apprehension, you see her rear herself upon its base; then rapidly mounting, till the summit is gained, she dashes forward, as if rejoicing in her escape. At that moment a cross sea strikes on the weather-bow with a dull sound, like the stroke of a batteringram: the noble bark shudders like a child in a thunder-clap; and while you are quivering by sympathy, a fierce surge careers along the deck, making your firmest grasp needful to prevent being borne away. When you emerge, the ship is reeling on the top of another wave, as if to shake off the moisture of her last immersion; and just as this passes from under her, it strikes fiercely on the counter, in seeming anger at being foiled in its assault. While staggering from the effect of this after-blow, a broken sea, like an ambush attacking in flank, dashes suddenly upon the weather-beam. Instantly the top-masts seem nearly touching the water; the

firmest hold of rope or bulwark can scarcely save you from sliding down the almost vertical deck; it seems impossible the ship can right. Volumes of water rushing over you, confirm counter swing restores you to your footing, and shows the bow the impression that the moment of danger is come; but a plunging bravely into another billow.

The whole scene is sufficiently awful; and if one but give way to fear or fancy, it must be easy enough to make the waves mountains, the gusts artillery, and to crowd the picture with gigantic forms of horror. The lesson of a storm is one of humility. Each cloud may be the engine of destruction; you cannot bid it burst elsewhere. Each blast may bring the additional strength necessary to crush you; you cannot divert its fcourse. Each sea may capsize or overwhelm your ark; you cannot lighten its stroke by a single drop. Surrounded skill can work the least amelioration. The sky, the wind, the wave, are eloquent with the announcement God is all in all." You can do nought but meekly crave his compassion, or mutely await his will. And when the danger is past, man has had no hand in averting it. It came upon you, pressed human help to be vanity, and then disappeared. You are you on every side, brought you to your "wit's end," showed safe again; that safety is sealed with the hand of God, and attests itself his own gift. You see his agency through no obstructive instrument; you have been dealing directly with your Maker. Therefore, being glad, because they are quiet, they praise the Lord for his goodness."

by agents all potent to destroy, there is not one on which your

A SUBBURB OF MADRAS.

In a few minutes Mr Fox was driving me briskly through Blacktown in his buggy. The streets are of tolerable width, and occasionally lined with rows of palm. The houses are,for the most part, built of mud, flat roofed, only one story high, ing a continuous line of smooth white wall, broken only by without windows, and beautifully whitewashed, thus presentnarrow doors. Projecting about two feet from the wall, a raised seat of the same material, and similarly whitewashed runs along the whole extent of the street, and is broken by a kind of pillow-like elevation, which divides unto each house its share; thus affording an agreeably open-air couch for the inhabitants. On these were seated a number of men, some cross-legged, like tailors; others with their black eyes peeping over the knees, which stood up dusky and meagre, supporting the chin; others, again, resting the weight of the whole body upon the heels, a position which, though less disagreeable to the eye of an European than the last named, is more distressing to his feelings, as he is put in pain for the poor man's heels and toes. These are the usual positions of the natives the climate is so dry that no danger arises from sitting on the ground, and consequently the use of chairs would only be increasing the number of their wants without any corresponding addition to their comforts. For, though we may think otherwise, they feel more easy in their own posture than on a chair. I have seen a native, on taking a chair, fidget from side to side, backward and forward, and in every other way by which he could express uneasiness, until, taking courage, he pulled up his legs, crossed them under him, adjusteď himself with an air of great complacency, and so sat perched as we are wont to see Eastern kings painted on their musnuds.

Several women were passing along the streets they are about the middle size, slender, symmetrical, and brown; the hair, long, glossy, and jet black, is gathered into one heavy and ungraceful clump behind. An elegant flowing garment covers the person from the waist downwards; from the right side a fold of the same piece passes across the shoulders, leaving the small of the back exposed, but covering the chest, and even the face, when the wearer pleases. In some cases, a very small, tight bodice is added; for without this the other robe, like the Roman toga, requires the hand to preserve it in position. The favourite colours are purple, white, yellow, and red; frequently plain, but often also in stripes or cheques; while a broad border, of some bright contrasting colour, is always disposed with great taste. The dyes are, to an English eye, very striking, as probably from the advantages of climate, they have a vividness which we cannot give; while the white far surpasses our finest bleach. Thus attired, with the left hand supporting a waterpot on the head, and the right carrying another, the Hindu housewife returns from her morning errand with an air of considerable grace, but defective vivacity, presenting a figure more picturesque than animated.

ling of these reptiles, but a knowledge of the laws which

in the power they possess of attracting the snakes by their rude music, and seizing them, in the first instance. But enough is known to make it evident that, in what all natives and many Europeans regard as mysterious and magical. there is nothing but experience, tact, and courage

AN INDIAN BREAKFAST.

A short drive carried us through the northern gate of the city into the suburb of Royapuram, where we were most hospitably received at the house of Mr Orme, who kindly became our host in the absence of Mr Crowther, then at Pulicat. We immediately sat down to breakfast, which differed only from a bountiful repast of the same kind in England by the addition of several Indian fruits and such a profusion of dishes as made it resemble the French dejeuner à la fourchette. With tea and coffee, bread and butter, toast and eggs, one seemed rather more at home than suited the idea of an Oriental meal; but yet the strange fruits, the crowd of black attendants, the play of switches protecting you from flies, and the swing of he punkah above, sufficiently attested a strange land. The

66

favourite term to describe a punkah among Indian tourists is a large fan." It is hard to imagine what idea will be formed, by a person who has never seen one, of a fan large enough to serve a whole company, and playing overhead. You have observed by the side of a country inn a sign-board suspended so as to flap about with the wind. Now just fancy one of these, instead of being nearly square, extended so as to stretch the whole length of a long dining-table; you suspend it from the roof-for ceiling there is none; in place of the wind, you use a line, which, being attached to the punkah, is carried through a doorless doorway into another room, where stands a servant, and, by slow but constant pulling, produces a refreshing motion of the air.

It is said that some of the patricians at Rome had such a multitude of slaves, that one was constituted nomenclator, being charged with the duty of reciting to his master the names of the others, who were so numerous as to require an official memory. I am not aware that this ancient and reputable custom has yet been introduced among our countrymen in India; but certainly their retinue is such as to suggest its desirableness. This arises partly from a willingness to live in state, partly from the inactivity of the natives, who believe the doctrine that many hands make light work, and partly from their habit of considering the several offices of menial service as so many different trades. The man who cooks the meat would as soon think of washing the plates as would a milliner of making horse-shoes; and the man who grooms your horse would as soon think of cutting grass for him, as a hosier would of making hats. All the servants find, or profess to find, their own provisions; sleep about the verandahs or out-houses, no one ever dreaming of affording them apartments; and receive wages ranging from five to ten rupees a-month, according to the dignity of the office, and their wealth of their master.

SNAKE CHARMERS.

Whilst walking in the verandah, some snake charmers approached, and forthwith began to show us their skill. They produced several bags and baskets, containing serpents of the most poisonous kind-the cobra di capello; then blew upon an instrument shaped like a cocoa-nut, with a short tube inserted, and producing music closely allied to that of the bagpipe. The animals were brought forth, raised themselves to music, spread out their head, showing the spectacle-mark fully distended, and waved about with considerable grace, and little appearance of venom. The men coquetted with them, and coiled them about their persons, without any sign of either dislike or fear. This power of dealing with creatures so deadly is ascribed by the natives to magic. Europeans generally account for it by saying, that the fangs are extracted. But the most reasonable explanation seems to be, that when the snake is first caught, by a dexterous movement of the charmer, the hand is slipped along the body until it reaches the neck, which he presses so firmly, as to compel an ejection of the virus-thus destroying, for a time, all power to harm; and that this operation is repeated as often as is necessary, to prevent the dangerous accumulation. If this be true —and I believe it is-nothing is necessary to the safe hand

INDIAN TRAVEL.

In India the incidents of travel are few. The roads are anything but crowded. You see now and then a string of bullock-carts; a sepoy on furlough, with native complexion and English attire; a peon, with sword and tiger-skin belt; a barber sitting under a tree, and performing the monthly tonsure on the heads and chins of patient-looking victims; a dram-seller in a shed, with bottle and glass of English manufacture, and native vessels for toddy; or a religious mendicant ringing his gong, sounding his shell, or bawling out the names of his god. By a village at sunrise you are sure to meet, issuing out, a multitude of cows and buffaloes, which are driven within the walls every night for greater security. The cows are generally small and ill fed; but the bullocks, being well cared for on account of their value as beasts of draught and burden, are fine animals, with a broad flowing dewlap, and large solid crest on the shoulder, shaped not unlike a cock's comb, but without the scalloping. Of all animals the buffalo is least indebted to beauty. The hide is a dull, dingy blue, without hair; the head long, poking, and horizontal; the gait shambling and lazy; the look ineffably stupid. You are ready to imagine it an ill-shapen cow, clothed in soiled slate, and feeling about as comfortable in mail as the "man of brass" at the lord mayor's show. Occasionally, on an ox, with decorated horns and necklace of sounding bells, rides by a country gentleman, with bright garments, rich turban, and expansive slippers; who looks, as country gentlemen sometimes do, as if he were somebody, in his own neighbourhood. Then you meet a family, the father walking before, silent and haughty, the mother coming behind, silent and craven, with a child slung at her back, and a bundle, containing their household goods, on her head. They go on and on in dead silence, with as little sign of mutual feeling as the fore and main masts of a ship. For miles together the husband maintains his dogged silence, the wife her humble distance. Sometimes you see a pompous swelling Mussulman, followed by a pony supporting a white pyramid, which, when near, is discovered to be a lady in a muslin bastile, with only a small aperture at the eye for her to peep through. Such poets as Mr Monckton Milnes may commend the atrocities of the harem by singing

"Within the gay kiosk reclined,

Above the scent of lemon groves,
Where bubbling fountains kiss the wind,
And birds make music to their loves,
She leads a kind of fairy life,

In sisterhood of fruit and flowers,
Unconscious of the outward strife,
That wears the palpitating hours."

As if a human breast were to be freed from cares by lemonscents, fruits, flowers, and bubbles, when those very things come to her in an isolation which remind her of her own, and show in their very form that she is not allowed to wander in fields where their beauties flourish, or trace the stream whose waters are free; but that, with Jealousy for her judge, and Contempt for her jailer, she is captured and caged, a perpetual prisoner, for the crime of being a woman, and that, too,

by the man whose children she has borne! Let those who choose read and admire such elegant inanities. For our own part, we honestly say, that they who could look on such a monument to man's depravity and woman's degradation, as is afforded by a Mohammedan lady in her itinerant prison, and recollect that her humiliation and wrongs are shared by the women of many a nation, without being heart-stung, deserve, if men, such affection as tyranny fosters, such peace as jealousy brings; if women, could such women be

"If women, to Turkish serails let them speed,
And be mothers of Mussulman slaves."

WHO WILL LIVE FOR EVER? An Examination of Luke, xx. 36. With Notes. By JOHN HOWARD Hinton, M.A. Pp. 32.

THIS pamphlet bears upon a question in theology never, so far as we know, agitated in this part of the

country, yet one which Mr Hinton speaks of having seen handled in "several publications." The question is, whether the souls of men are endowed, naturally and universally, with an inherent principle of immortality; or whether, in so far as they are destined to partake of a continued and never-ending existence, this comes simply from their relation to Christ-for good if they are his, for evil if they are not. Mr Hinton holds the first of these views; and in that we entirely concur with him, believing, as we do, that the Scriptures uniformly take for granted the fact of the undying existence of God's rational offspring, and that the light, in which Christ's work is there unfolded, always presents it to our view as undertaken to rectify the moral disorders which sin has produced among men, not to confer upon them an altogether new natural distinction. But we cannot go along with the author in the interpretation he gives of the passage in Luke, which he endeavours to form into a conclusive and incontrovertible proof of the soul's natural immortality. The words he presses are more especially those, "Neither shall they die any more;" and were used by our Lord when exposing the gross error of the Sadducees in transferring to the next world the relations of the present, and supposing that, if there was to be such a world at all, the risen dead must simply resume the places and enter anew into the relations they had held before. Mr Hinton would apply what our Lord says upon the subject, not, as is commonly done, directly and immediately to the good portion of mankind, but to all indiscriminately. There occur, how ever, the expressions: "They which shall be accounted worthy to obtain that world"-" they are equal unto the angels"--and, "they are the children of God"which seem to point in the contrary direction; and these he endeavours to explain in a sense that will render them applicable to all without distinction. We make no question that some of the words could fairly be interpreted, and are sometimes used, in a way that would suit the author's purpose; but that so many expressions, in so brief a space, should need to be taken in another than their natural, obvious, and usual meaning, is, to our mind, perfectly conclusive against Mr Hinton's interpretation. Violences of this sort will neither advance the cause of Biblical

interpretation in general, nor contribute materially to establish any point of doctrine. It is clear as day to us, that as the object of the Sadducees, in propounding their question to Christ, was to invalidate the received doctrine of a blessed immortality as the heritage of God's people, so our Lord, in his reply, spoke from that point of view; he framed his answer so as to meet the only real question that was brought under consideration at the time; and made his testimony bear decisively, first, on the kind of immortality of which his people are the heirs, and then on the fact of its existence, as implied even in the earliest portions of Scripture. No doubt, his answer may also be made to bear collaterally upon the other class of mankind; and had Mr Hinton's object been to bring out the elements of thought which may be found in the passage capable of an application to men in general, we should have had nothing to say at least against the principle of his interpretation. As it is, we cannot concur with him, nor give our commendation to his pamphlet as a specimen of correct interpretation. It is, besides, of so isolated and fragmentary a character is so utterly silent upon the different aspects and bearings of the views respectively entertained on

the controverted point, that it leaves upon the mind a feeling of dissatisfaction. He should have said more, or said nothing.

THE LORD'S SUPPER. By the Rev. DAVID KING, LL.D., Glasgow. Edinburgh.

We are not surprised that this excellent work, the publication of the first edition of which was announced in a former Number of this Magazine, has reached so soon a second edition. The rapid sale of the first is strongly confirmatory of the favourable opinion expressed by many of our periodicals. We recommend the present revised and enlarged edition to all who desire to have a luminous and comprehensive view of the sacrament of the Lord's Supper in all its bearings.

Most of the modern works on this subject are either treatises purely devotional, or have reference to disputed questions, such as the form of observing the ordinance, the frequency of communion, and so forth. Dr King's work is practical throughout, and is well fitted to awaken and cherish devout affection. But that is not exclusively its object. He writes not only for those who are settled in the belief of the obligation of the Lord's Supper, and wish to be encouraged and directed in their approaches to the communion table, but for those also who have doubts to be resolved, or who entertain limited and partial views of the nature and end of the ordinance. He enters more than any author with whom we are acquainted into what may be called its philosophy; and, on that account, we think the book peculiarly suited to young men of piety and intelligence, who desire to go to the Lord's table with their understandings enlightened, their judgment convinced, and their hearts duly affected.

The plan of the work appears to us unexceptionable. The author commences with adverting to the passover, the commemorative ordinance of the Old Testament, as the Lord's Supper is of the New. He then proceeds to notice the fact of the institution of the latter by our Lord while observing the passover, and the probable reasons for this. He next considers the Lord's Supper in the five following points of view-1. As illustrative of the scheme of salvation. 2. As a commemorative institution. 3. As a medium of fellowship of saints with the Saviour, and with each

other.

4. As a seal of the covenant; and, 5. In relation to futurity. Under the third of these heads, he treats with great faithfulness and discrimination mination and ecclesiastical discipline. Throughout, the delicate but most important subjects of self-exathe reasoning is solid and convincing; and the style remarkably lucid, unambitious, and chaste, at once reflecting credit on the literary reputation of the author, and befitting the grave and solemn subject of which he treats.

Notes of the Month.

Lord Panmure and his Free Church Tenantry.-We were not aware till lately of the length to which this nobleman had gone in oppressing and trampling on his tenantry. It may have been our own fault, but till we read the report of the proceedings of the last meeting of the Synod of Angus and Mearns, we

had no idea of the cold-blooded hauteur which, for the last five years, has marked his conduct. We almost owe an apology to the Duke of Buccleuch for singling him out as the chief among the disreputable party to which both belong. Considering the professions which for so many years Lord Panmure has made of liberal "live and let live principles," he, perhaps, has a better title to that unenviable eminence, and to the disgrace and reprobation which it involves. We have not the slightest sympathy with those who, for any reason whatever, would speak gently and smoothly of site-refusers, or of any individual among them. They deserve rougher treatment, being engaged in a work at once cruel and cowardly. Besides, they require it. The comparatively gentle treatment which they have received hitherto, has apparently but confirmed their relish for the work. These heartless proceedings have, it is true, already brought one minister to an untimely grave, and have sent disease and death to not a few poor but godly families. But that is not enough; more is wanted:-their tenantry must either go to parish churches, and profess to worship there with a lie in their right hands, or they must all continue to run the risks, in meeting which, so many have suffered.

Lord Panmure refuses four sites-one at Edzell, another at Panbride, a third at Monikie, and a fourth at Lochlee. As to the first, Mr Inglis, minister of the congregation, made the following statement:

Immediately after the Disruption, and on the first day after I had taken farewell of the Established Church, I made application, in my own name and in the name of my congregation, to the proprietor upon whose ground alone it would have been suitable to receive a site, and also to his factor. The next day I received an answer neither from the proprietor nor the factor, but from their law agent, intimating that means would be adopted for immediately removing me out of the parish. Our communion had been appointed to take place about three weeks after, and no new application was made till that time, when an application was made by the elders in name of the congregation, dated 20th July, 1843. It was put into his hands on the 26th, and a printed answer, which at the time went the round of the district newspapers, was received. The letter was dated from Brechin Castle, and was in the following terms:-" You foolish men, return to your good old Kirk, where there is plenty of room; and when more is necessary, you will be provided with it. Return to that moderate, useful, and harmonious Kirk, for the rights of which your forefathers fought and bled; pay due respect to that minister placed in the parish of Edzell by her most gracious Majesty; let peace, and comfort, and harmony, surround your plans; and you will always find in me, as principal heritor, a friend ready to promote your comfort and happiness. -PANMURE." Before this document was put into our hands, it was thought more respectful, and, for other reasons, more advisable, to get up a petition from the congregation. This was done; and the petition was signed by 466 members of the congregation, of whom 375 belonged to the parish of Edzell, and 345 resided upon Lord Panmure's property, To this petition an answer was received a considerable time afterwards, which, in effect, stated that, in the opinion of the proprietor, this petition was not signed by the respectable tenants on his property; while it was in fact signed by 33 or 34 out of 46 tenants in the parish, and, in my opinion signed by those who were at least as respectable as those that did not sign it. Subsequently a site was offered by one of the feuars, and accepted by the congregation; and there was afterwards some intercourse with a friend of Lord Panmure's, in which I stated, that if his lordship would give us a suitable site we would accept it, but if not, we were already on terms for commencing the building of a church directly in front of the Established church, and within 150 yards of it, and that, on the subsequent Friday, an advertisement for building estimates would appear in the provincial newspapers. After the meeting of Assembly at Inverness, application was made for a site for a manse and a school-house, but no answer has been received to the application. I have myself been most miserably accom

modated since the Disruption. My furniture is at this moment scattered over three parishes within our bounds—and I could wish, in regard to the kitchen, no worse to the person who refuses us accommodation, than that he were as far from his kitchen as I am from mine. It is at a distance of 50 yards from the house, being, in fact, down one street and up another. We have been suffering much all along from these refusals. They have been a means of hampering the deacons' court in all their proposed plans of usefulness in the parish, and neighbourhood. If it can be any gratification to site refusers to know that they are thereby inflicting injury upon the ministers and congregations of the Free Church, I have no wish to deprive them of that gratification. These refusals have been the means of inflicting serious injury on myself and family. It has been the means of inflicting on me a pecuniary loss to the extent of about £40 per annum, and has been the means of involving great inconvenience to my family. We have four small apartments, the largest of which is 11 feet by 12, while a considerable family has to be accommodated. It is also inflicting a very great inconvenience upon the person in whose house we reside, and who parts with this accommodation, I believe, rather than part with his minister; and it has been the means of depriving me of many of the comforts that I have been accustomed to enjoy. And, though last, not least, I am sorry that it has been the means of depriving me and my family of health. During last winter we got fever into the family, and from want of accommodation it was during more than four weeks impossible for me to get off all my clothes. I have reason to thank God that health has been again restored to us, and that I do not feel very much the worse of the great deprivations to which I have been subjected. Mr Inglis concluded by saying that if orders in Council were issued to certain parties to pray for the peace of the empire, surely orders in Council should also be issued to observe the law of toleration, and especially that they should be instructed to follow out in practice what they profess in sentiment-" Live and let live."

Mr Inglis also stated as to Lochlee, that applications had been repeatedly made there for sites for a church, manse, and school-house, one of them only three weeks ago, to which no answer had been returned:

The congregation had continued to meet for upwards of two years in a mason lodge, till they were forcibly driven out of that place by Lord Panmure. First an attempt was made to buy them out of it. They had rented the place at a moderate rent, and on the occasion of its being let, a person offered a price which he mentioned-and which amounted to a complete ransom-on behalf of Lord Panmure. Mr Inglis, had, however, got the place secured to the Free Church congregation, and the movement was a failure. The law was then resorted to, and the masons were summoned out of the lodge, having been promised another lodge; which had not, however, yet been built. A friend of the Free Church, forseeing the result, had erected a shepherd's house, which had lately been fitted up with seats, and served as a place of worship, at the one end of which is a single small room, which forms the sole accommodation for the minister in the shape of a manse.

The case of Monikie is equally disgraceful. It was stated by Mr Wilson of Carmylie

The refusal in this case was attended with special griev ances. Mr Miller, the venerable pastor of that congregation, was the father of the synod, and had been an ordained minister of the Church throughout nearly the whole period of this century. At his present advanced stage of life he was little able to stand such fatigues and exposures as those to which Mr Inglis had been subjected. Immediately preceding the Disruption, my next neighbour, Mr Miller, was somewhat confident that he would experience little difficulty in obtaining accommodation for the congregation that would leave the Establishment along with him. His confidence was apparently well grounded; in the first place, on the liberal political views of Lord Panmure as a proprietor and as a member of the Legislature grounded upon the fact, that he was accustomed to drink at public dinners, and on all occasions to declare his unaltered attachment to the principles of civil and religious liberty-grounded upon the fact, that in the very immediate neighbourhood of that place where a site has been so persis