the "Harmony of the Gospels," alluded to at page 189, prepared by the Rev. Mr. Yates, in Sanskrit, has ever been published; and what are the names and subjects of the "one or two small tracts" mentioned in the same page, and where they are to be procured? Your obedient servant,

May 17th, 1838.

A READER.

To the above inquiries we are enabled categorically to reply as follows: 1. The Harmony of the Gospels in Sanskrit has never been published. It has been lying by the compiler, (the Rev. Mr. Yates,) in MS. for ten or twelve years, there being no funds within his reach which could be appropriated to the printing of it. Though all scripture, yet it cannot be published by a Bible Society, with whose fundamental principle it would not coincide; and it does not seem properly to belong to a Tract Society.

2. The few Sanskrit Tracts that have been published, are not, we be-lieve, now to be had. One, we recollect, was the Satya Darshana, inviting the attention of the native literati to the study of the Christian scriptures. We add to the above, that although by no means forming the same large estimate of the importance of Sanskrit Literature with our intelligent correspondent, we do think it has not had all the attention it might and should have obtained. The real fact however is, that the zealous Missionary, anxious to render himself immediately useful, is in most cases induced to apply himself at once to the Bháshá of the province in which he is called to labour. The time and application necessary to acquire which, and so to qualify himself for immediate evangelical exertion, leave him little leisure for entering upon the study of a dead language; a study which, however important, and it is most highly so, in many points of view, is yet in general necessarily and properly postponed to what is of more urgent importance. For let it be reflected, that though a Christian Missionary will cheerfully and may very properly give a portion of his time and attention to those collateral and subsidiary pursuits, whether of literature or of science, which may even but indirectly conspire to the enlargement of the minds and the correcting of the general views of the people among whom he labours, yet his main and constant duty, privilege and delight alike, are to bring Christian truth to bear, with as little delay as possible, upon the renovation of the moral natures and the spiritual redemption of the souls of perishing sinners. We should rejoice to see an individual or two bending some special attention to the language of Hindu learning; but we could not deem it the duty of Missionaries generally, to devote much time and attention to that line of study. A general acquaintance with the grammar, &c. of the parent Sanskrit is highly desirable, if not indispensa ble indeed, to a thorough knowledge of the derivate Bháshás ; but to pursue research into Sanskrit literature would demand a sacrifice of time and strength, which the paucity of Missionary labourers and the urgent moral wants of the people could not sanction.

Nor, after all, are we prepared to admit that to begin with learning and the learned is more a dictate of prudence now than it was at and from the first promulgation of Christianity. As then so now, we hold it emphatically true that "not many wise, not many noble, &c. are called" and effectively induced, especially in the way of mere learned inquiry and discussion, to embrace the doctrine of Christ crucified. As to the disputative and inquisitive Greek, so also to the as eminently speculative and even more metaphysical Hindu, the humbling yet elevating, sanctifying as well as merciful, truths of the Christian revelation are still" foolishness." It is not that Christianity and learning are in opposition in any wise; but that the pride of learning, still more of imaginary learning, is ever characteristi

cally opposed to the humility which Christianity enjoins, to the submission of the fallible and deteriorated understanding of degenerate and sinful man, to the wisdom and teaching and authority of God. The Hindu pandit, moreover, is not merely addicted to an ostentatious display of his ingenuity, and to the vain discussion of metaphysical matters above the ability of the unaided powers of man to decide, but is withal largely vitiated by the utmost frigidity of a mere speculative temperament, and will discuss questions of the gravest character, the deepest interest, and of paramount moral importance, without one emotion beyond that of self-applause and the desire to triumph over an antagonist. The total want of wholesome discipline, too, of the Hindu literati, in the arena of fair discussion and moral ratiocination-their almost entire destitution of the lights of genuine history and true science-their perverse addiction to mere argument for argument's sake, argument without an aim, or an object, or a rule worthy of man or of the subjects on which his mind may be employed-the total absence of literary integrity which so infamously distinguishes them-their habitual recourse to disingenuous subterfuges and unblushing contradictions and falsifications, to subornation of testimony and to literary interpolation-the stupifying and demoraliz ing and hardening effect upon them of a base superstition, to which a still more irresistible influence is given by the fact that their interests both of gain and of fame and distinction are inseparably connected therewith; these and other special circumstances, added to the general operation of the conceit of intellectual superiority, preclude the rational expectation that the Christian Missionary should find, in the learned of India, either more ready, more able, or more impartial inquirers into Christian truth and evidence, than in any other class of Hindu Society; they tend rather in every way to the reverse. The really but still only comparatively enlightened portion of the Hindus, are those youths who, from the study of the English language, have been led to an acquaintance with the leading facts of general history, and are capable of appreciating the laws of moral evidence and of literary honesty; and these are to be addressed, not through the Sanskrit of which they are usually ignorant, but through the English to the study of which they are so fondly attached. Deeply indeed is it to be lamented that in giving a general education to them, they have been so sedulously withheld, for the most part, from a knowledge of Christianity, which alone would have served as a moral balance to understandings suddenly emancipated from a debasing superstition. Many, who would be thought the friends of native education, cannot or will not be taught that those who yield not one iota to them in deep and hearty regard to it, do not, any more than they, when advocating a true impartiality, desire to force Christianity on the notice of any. No, though conscientiously believing the Christian revelation the best gift of divine wisdom and grace to mankind, they yet desire not to give it any advantage whatsoever over the debasing errors of Hinduism but what its own intrinsic merits shall present to minds only allowed to obtain an acquaintance with it. Again and again have we stated this in terms not to be mistaken, yet again and again have soi-disant Christians (proh pudor !) reviled us as bigots and dishonest proselytors, forsooth! because we call things by their right names, and insist that not toleration but a lukewarm indifference in some, a sinful obliquity of mind in others, and a cold infidelity in too many, it is that would carefully exclude the very Christianity which they profess to admire from all chance of being investigated, while labouring, fas et nefus privately and publicly, to procure for its most inveterate enemies the unanswered hearing and prepossession of the rising youth of India. But do they not, in this fearful exclusiveness, betray their inward consciousness of a weak and untenable cause, which cannot bear the full flood of the holy

light of revelation? Were it not then wiser as well as nobler in them to copy a more prudent unbeliever of old, one Gallio, whose memorable advice to his compatriots exhibits the only sensible plan of procedure in all similar cases ? —“ Refrain from these men and let them alone. For if this counsel or this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.' It were well also that our opponents had another scripture before their eyes"Thou shalt not bear false witness!" Charges of "disingenuousness,' "bigotry," &c. are easily made, but not so easily substantiated, we trust, against the pages of the Christian Observer; yet have they, in the past month, been banded about in the daily journals with an unsparing hand. "The Lord judge between us and them!"

CINSURENSIS.

33

III.-Chapter of Correspondence.

1.-A BRAHMAN'S VIEW OF THE GOVERNMENT CONNEXION WITH THE IDOLATRY OF INDIA, &c.

We avail ourselves, at the present moment, of the following sentiments of a Bráhman, believing most firmly that they convey the feelings of many of the more reflecting natives of India; and if it be the view entertained by them of their rulers, in what a light must they view their policy on the subjects of religion? Would that those in power could see the anomalous and awful position in which they place themselves by acting, in a political capacity, in opposition to their own convictions and faith. We have been reminded by it of an anecdote related by the celebrated Dr. Andrew Thompson, during the Bible Society controversy. It was told to illustrate the inconsistency of the zealous Roman Catholic, Leander Van Ess, who kept one case of Bibles with the Apocrypha for the papists, and another without it for the protestants; with one hand distributing a lie, with the other truth. The doctor observed, that it brought to his recollection the conduct of a certain German prince, also a titular bishop, who was very much addicted to swearing. Being one day reproved by a courtier for this conduct, and especially reminded of his ecclesiastical character, he replied: "Oh I do not swear as a bishop but as a prince." The answer of the courtier was pungent and silencing: "Well, your Highness," he inquired, "if the prince were sent to hell for swearing where would the bishop be found?" Men may make distinctions about character, but with God every man will be tried by his works alone.

SIR,

To the Editor of the Record.

With reference to the remarks in your paper of the 5th, in regard to the support given by the government to idolatry in India, I have the pleasure to subjoin an extract from a letter which you may consider wor thy of insertion.

Extract of a letter from a Bráhman of good family, written in 1834, to a civilian holding a high official situation.

In my opinion Europeans will never be able to leave a nobler monument of their humanity in India, than by labouring to plant the gospel; nor will they ever succeed in gaining the affections of the inhabitants by any other means. How short-sighted and weak must that policy be which looks upon Missionary exertion as dangerous to the stability of the British sceptre in Hindustán! That the religion of Christ shall be established, is a matter that is more certain than that the sun will rise to-morrow; for the word of God has taught us to expect the universal prevalence of Christia nity. How foolish then must it be in those who do not now kiss the Son and serve him with fear. How long will Britain be able to retain her sceptre here by mere physical force? How long can she reign over a people if she gain not their affection, and what can be a better way of gaining their affection than by giving them the knowledge of God and of His Son Jesus Christ our Lord?"

"This is speaking with regard to earthly policy, but the government have a higher and more awful obligation upon them. They are responsible to God for their manner of governing India: and he who has suffered them to come here for wiser reasons then they can conceive, will bring them to a severe account if they do not strive to glorify Him who is the prince of the kings of the earth."

2.-THE IMPORTANCE OF MISSIONARIES STUDYING THE HIGHER BRANCHES OF HINDU LITERATURE AND THE SANSKRIT LANGUAGE.

As our opinions on this subject are expressed in a previous part of this number, we refrain from any further remarks on the communication of VIDYARTHIN.

GENTLEMEN,

To the Editor of the Calcutta Christian Observer.

In the numerous Missionary Journals which have from time to time for some years past been made public, there appears to be but little notice taken of the variety which exists in the sects and tenets of Hinduism. "The Hindu religion," as professor Wilson remarks, "is a term that has been hitherto employed in a collective sense, to designate a faith and worship of an almost endlessly diversified description:" and an acquaintance with these manifold varieties seems an indispensable preparation for those who undertake to combat this Hydra-headed Paganism. Random generalities, which are possibly only half applicable to the audience to whom they are addressed, must in the nature of things be far less efficaci. ous, than discriminative arguments framed with specific reference to the peculiar tenets of the persons with whom the conversation is held.

Fortunately the means of attaining to a knowledge of the doctrines of these various sects are not difficult of access. The "sketch of the religious sects of the Hindus," by H. H. Wilson, Esq., in the 16th and 17th volumes of the Asiatic Researches, affords an abstract account of the most promi nent varieties; and a reference to the original authorities (many of them ver nacular) there referred to, would enable the person who was desirous of prosecuting such researches, to make himself master of the nomenclature of the different sectaries, as well as of the minutiæ of their opinions.

Besides the attention due to the popular sects, a further investigation of the tenets of the learned Hindus would seem to be the duty of every Missionary who would not avoid discussions with this class of persons

"The worshippers of Vishnu, Siva, and Sakti," Mr. Wilson observes, (As. Res. vol. 16, page 21,) "who are the objects of the following descrip tion, are not to be confounded with the orthodox adorers of these divini. ties: few bráhmans of learning, if they have any religion at all, will acknowledge themselves to belong to any of the popular divisions of the Hindu faith, although, as a matter of simple preference, they more espe cially worship some individual deity, as their chosen or Ishta Devaté. They refer also to the Vedas, the books of law, the Puránas, the Tantras, as the only ritual they recognize, and regard all practices not derived from those sources as irregular and profane.' To deal with pandits, therefore, a different course of reading from that above alluded to will be necessary, and their philosophical systems as well as practical tenets must be studied. Mr. Colebrooke's Essays on the Vedas, and on the Mimansa, Nyaya, Vaiseshika, Sankhya, &c. doctrines, will be here of great use: but a know. ledge of the original works in the Sanskrit would appear to be indispensa ble to enable the Missionary to discuss the principles of these schools with their respective followers.

In the concluding page of the Calcutta Christian Intelligencer for April last, in an extract from the Oriental Christian Spectator, mention is made of a work in Persian entitled Mizán al Hak or a comparison between the Gospel and Qurán, by the Rev. Mr. Pfander, a Basle Missionary. If this work answers the description given of it as "a very excellent volume,” it cannot be too soon "reprinted and extensively distributed" among the Musalmáns of India, and the friends of Missions would do well to take steps if necessary to secure this object. May 27th.

VIDYARTHIN.

3.-APPEAL ON BEHALF OF THE NATIVE ORPHAN ASYLUM AT FUTTEHPORE.

We must apologise to our friends at Futtehpore for the apparent neglect manifested in not sooner noticing their praiseworthy efforts to rescue the orphan from destruction. We thought it better to wait until the public had aided the adults who were perishing for want of bread, knowing that these poor orphans were secure at least from starvation in the hands of their good friends. We now most cordially recommend the appeal and its objects to the benevolent sympathies and prayers of the Indian community, and shall be happy to forward any sum conveyed to us, to the Directors of the Asylum.

Futtehpore, February 23rd, 1838.

CIRCULAR.

In consequence of the very great distress which now prevails through. out these provinces, a great number of orphan children of both sexes have come into our hands, whom it is our intention to bring up in the Christian religion. We have therefore opened an Asylum for the ac commodation of 50 male and 50 female orphans: the latter will live in our own bungalows, and be constantly under our immediate eye and care; their instruction in English, Hindustání and useful needle work, &c. will be superintended by Mrs. Madden, assisted by a native Christian school-mistress of excellent character. Walls are at present being raised so as entirely to seclude the girls, who have a spacious play-ground within These Essays were lately procurable in Calcutta and may be so still.