cally acquainted with the art of teaching, and such indeed as have been the most successful teachers of youth.

It is evident, that such men are the best judges of what is most suited to the purposes of instruction. To educate youth aright, requires a strict and patient attention to the gradual development of the intellectual faculty, and a careful watching, and marking, of the steps by which the mind advances from one point of knowledge to another. Though its improvement, at any one period of its progress, appears to the mere cursory observer, remarkable when compared to its state at another, it has attained its present elevation gradually and imperceptably. Great changes are no more produced by sudden fits and starts, in mental phenomena, than they are in the physical world, for in the former, as well as the latter, the advance is slow, and gradual. The shrub that we saw planted but yesterday, may not be seen by us again, till it is discovered with rich foliage, and promising blossoms; we may be astonished at the change, but to the gardener, its growth from one period to another is almost imperceptible, he watches it diligently, and adapts his treatment accordingly, so also in the cultivation of the mind, the intellectual gardener, (if we may be allowed the expression,) must watch its peculiar tendencies, and suit his instructions to its vigor, and capacity, at each successive stage of its improvement. This, it is evident, can be only well done by the intelligent and properly qualified instructor, and hence it is, that the best elementary works are those compiled by persons well acquainted with the art of teaching. To supply the many rising institutions in this country with suitable school books, is a matter of great importance, and calls for the serious attention of every friend of education; for the enlightenment of the native will depend much upon the character of the books he studies. A proper selection of works used in other countries, ought not only to be introduced in this, but ere much can be done, we must have works adapted to the peculiar circumstances, and the mental and moral tendencies of the people of India. A Bengálí youth, emerging from the superstition of ages, requires a very different mode of tuition, from what is suited to a European. If you put into the hands of a native child, a book ever so well suited for the instruction of European children, he is bewildered at the first step. The sounds are not only new to him, but the ideas they convey, are unintelligible. The mere incidental allusions, which present no difficulty to an English child, form an almost insurmountable barrier in the progress of a Bengálí. Such simple terms for instance, as snow, ice, carpet, &c. are quite unintelligible to a native youth; these may be defined and

explained, still the ideas they convey, are far from the truth, and that simply, because our first notions of things are acquired from sensible objects, and cannot be learned by definition; hence it is very evident, that elementary works written for Europeans, are quite unsuited to this country. It might be easily shown, that the gradations by which a native acquires knowledge differs widely from those which mark the European's progress, and therefore it is absurd to attempt to lead both by the same steps to the summit of the hill of knowledge. Great application on the part of master, and scholars, may overcome the greatest difficulties, but all masters are not attentive, neither are all scholars diligent. It is our duty to make the ascent, as easy and agreeable as possible; otherwise, for one who may climb the difficult path, many will be discouraged by its rough and forbidding aspect. But that path cannot be made smooth without the aid of proper instruments; that is, (laying aside all figure,) without the adoption and introduction into our seminaries, of elementary works suited to the circumstances, and capacities of native youth. The question then is, how is this supply of books to be obtained? We answer, by combination and union. Let the talent which now acts separately and unconnectedly in different directions, be brought to bear on this point with a combined force, and the happy result will soon be apparent. Let the friends of education everywhere, bestir themselves, and make an effort in some degree proportioned to the wants and necessities of the country. We have already alluded to the defects of the system of education, (if it may be so called,) at present pursued. These are lamentably apparent in the mental habits, and attainments of the rising generation. We do not state this in order to depreciate what has been done. Much has been effected; still the work admits of great improvements in all its departments. As the result is before us in many cases, we are now able to form a correct judgment of the excellencies, or defects, of the labour bestowed, and it is the duty of all who take an interest in the enlightenment of the country, to point out such improvements, in the education of the young, as he may deem necessary. If the youth of Bengal are not acquainted with those subjects which are of the greatest importance to themselves and to Society, in general, the fault is not theirs; the evil must be traced to some other source,-to the character and mode of the instructions they receive. They are willing to study whatever they are taught; it is our duty to teach them whatever is useful, and that in the most rational manner. Amidst many improvements that might be suggested, the supply of appropriate school books is the first and most easily attain

ed, if all the friends of education would combine to prepare or republish them. We may be told that a Society having that object in view already exists in Calcutta. The Calcutta School Book Society has done much good, and we are disposed to speak of its labours with respect, although we oppose its principle. The works however, which they publish are generally of the olden stamp, and wholly unsuited to the improved mode of tuition; and moreover, they are in no wise suited to the capacities, and mental habits of natives. It would be easy to point out some, even compiled in this country, which though possessing real merits in other respects, are evidently the productions of men ill acquainted with the art of " teaching the young idea how to shoot." But we forbear; our desire is to improve, not to offend. Our greatest objection, however, is to the principle of the Society, which admits of no improvement. By their great anxiety to keep out of their system every sentence of a religious character, they deprive themselves of the labours of many of the best friends of education, who cannot conscientiously join them. It is owing to this we believe, that many of their works are of such an inferior order. As Christians, we cannot consent to teach the young except on the principles of the Bible. We are bound by our faith and profession to train up a child in the way he should go; and whatever credit we may give to the good intentions of those who support the plan of excluding the God of nature, and Redeemer of the world, from their plan of education, we can neither approve of their labour, nor cease to mourn over their inconsistency.

The conductors of Christian seminaries have long felt the want of good works based upon the morality and religion of the Bible,-books by which the young may be taught to regard the supreme importance of religion, to love God as well as their neighbour, and to study the improvement of the heart as well as the enlightenment of the understanding. This desideratum some individuals have endeavoured to supply, and though their single labours are worthy of all praise, they are not adequate to the demand. A combined and systematic effort must be made ere much can be accomplished. Here, as in other matters, unity is strength. If Christians would but unite and act in concert, the happy result would be soon apparent in the improved mode of tuition throughout the country. They possess the best and the most suited talents for this work, to be found in the country. Christian talents united to the mighty power of Christian principle will overcome all difficulties, and when exerted with discretion and harmony nothing can oppose them. It is to be hoped that the friends VIII.

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of Christian education will lay this matter to heart, and unite their, at present, scattered efforts for the best interests of the rising generation. It is with unfeigned satisfaction that we have to announce to our readers the contemplated formation of a CHRISTIAN SCHOOL BOOK SOCIETY, and we believe we cannot advance the cause we advocate better than by calling upon the friends of the Redeemer throughout the country to join its ranks. The object the Society will have in view is of the greatest importance to the future well-being of India. The want of such a Society has been long felt by all parties, and we trust that, as a beginning (though but small) is now about to be made, all Christians will unite heartily in promoting its interest and advocating its cause throughout the country.

THETA.

IX.-Proceedings in the Official Court of Cuttack, being a further account of the case of Native converts, given in the Missionary Journal at page 142.

To the Editors of the Calcutta Christian Observer.

GENTLEMEN,

It has been intimated to me by several friends, that, after the statement respecting the Olásá converts, which appeared in your journal of March, it would be necessary to give a further account of the success or otherwise of the appeal made to the commissioner for the recovery of their wives, children and property, by Shiba-sáha and Sanantaná Báhárá. Should you be of the same opinion as these friends, perhaps you will permit the following account to appear; or else, which may be the better plan, will you kindly draw out a brief statement of the case which you can select from this account, and insert that for the information and satisfaction of persons interested in the welfare of these converts? In either case, you will oblige, Gentlemen,

Cuttack, May 10th, 1839.

Yours very cordially,
C. LACEY.

"The petitions for redress, presented by Shiba-sáha and Sanantaná Báhárá, to Mr. Forbes, being rejected, they presented a petition of appeal to M. Mills, Esq. Commissioner, which that gentleman received kindly, and immediately ordered the papers referring to the case (in the magistrate's káchári) to be brought before him. Having investigated the case, he issued orders to the magistrate to have the wife of Sanantaná Báhárá brought to Cuttack, and asked if she desired to accompany her husband. Respecting the petition of Shiba-sáha, as he did not consider the request to have his wife and child restored, the part of

the petition which sustained the appeal, and, the awarding of disputed property being the only business of the civil judge, he dismissed it. "According to the commissioner's order, the wife of Sanantaná Báhárá was brought to Cuttack; but, instead of being asked in open court by the magistrate himself, which was evidently the intention of the commissioner, she was asked by a native officer, while surrounded by her relatives and caste-mates, in the compound of the magistrate's office, if she would become a Christian, a term illustrated by her relatives to mean, would she go and eat cow's flesh, drink liquor, submit to European lust, &c. &c. ? Nor had the woman any means of better information, for her husband was not informed that she had been brought in, and he never saw her. Under the influence and dictation of her relations, of course the woman said, "No," and she was remanded to her village.

"The cases seemed to have closed here; but we felt we could not and ought not to allow matters thus to rest. The writer of this account and his colleague, therefore, united in addressing a letter to M. Mills, Esq., complaining of the dismissal of the petitions; and praying him, if consistent with the rules of his court, to re-consider the cases. This gentleman kindly and promptly replied, that he had ordered the wife of Sanantaná to be brought in, and her sentiments ascertained; and in case she wished, she would be allowed to join her husband-that in the case of Shiba-sáha, the part of the petition sustaining the appeal, was not the request for the wife and family, but for the property; with which he could not interfere; as it was the business entirely of the civil judge. However, he promised, that if Shiba-sáha would move the court in the usual way, namely, by petitioning on stamped paper, he would re-consider the case, and order the woman to be brought in, and her sentiments ascertained, and should she desire it, be restored to her husband.

"In the mean time, the wife of Sanantaná Báhárá was being restored to caste; but when her friends came to that part of the business which required her to strip off her ornaments, and declare herself a widow, she made a firm stand and declared she would not do so; for that her husband was living, and she would join him at the same time she despatched a messenger to her husband, begging of him to come and take her away. Her friends, not being able to detain her, were obliged to yield to her wishes, and her husband brought her and her children to Cuttack.

"On the presentation of Shiba-sáha's second petition, the commissioner ordered Shiba's wife to be brought to Cuttack, and interrogated as to whether or not she wished to join her husband? The magistrate, Mr. Forbes, issued this order to the Dárogá of Gasipur, who despatched a police officer to Shiba's village to summon the woman. Shiba, by our direction, accompanied the officer to his house; and the friends and caste-mates of the woman, finding they could no longer detain her, put her out of doors. Being at liberty, the woman immediately joined her husband and came with him to Cuttack. Shiba wrote a rájinámá to the magistrate, stating that he had obtained his family; the police officer departed. Thus it is evident, that in both cases, had the magistrate in the first instance, listened to, and acted according to the prayer of the petitioners, as he ought to have