quested me to accompany them to his camp, which was at that time at Ayodhya. I consented, and we set off. When we arrived at the encampment, we found every body in distress, Nanda being just dead. Indradatta, who was skilled in magic, said: This event need not disconcert : will transfuse my vitality into the lifeless body of the king. Do you, Vararuchi, then solicit the money I will grant it, and then resume my own person, of which do you, Vyari, take charge till the spirit returns*. This was assented to, and our companion accordingly entered the carcase of the king. Story of Yogananda. The revival of Nanda caused universal rejoicing. The minister Sakatala alone suspected something extraordinary in the resuscitation. As the heir to the throne, however, was yet a child, he was well content, that no change should take place, and determined to keep his new master in the royal station. He immediately, therefore, issued orders that search should be made for all the dead bodies in the vicinage, and that they should forthwith be committed to the flames. In pursuance of this edict, the guards came upon the deserted carcase of Indradatta, and burning it as directed, our old associate was compelled to take up his abode permanently in the tenement, which he had purposed to occupy but for a season. He was by no means pleased with the change, and in private lamented it with us, being in fact degraded by his elevation, as having relinquished the exalted rank of a Brahman for the inferior condition of a Sudra. Vyari having received the sum destined for our master, took leave of his companion Indradatta, whom we shall henceforth call Yogananda. Before his departure, however, he recommended to the latter to get rid of Sakatala, the minister, who had penetrated his secret, and who would, no doubt, raise the prince Chandragupta to the throne, as soon as he had attained to years of discretion. It would be better, therefore, to anticipate him, and, as preparatory to that measure, to make me, Vararuchi, his minister. Vyari then left us, and * This forms the leading event of the story of Fadlallah, in the Persian Tales. The dervish there avows his having acquired the faculty of animating a dead body from an aged Brahman in the Indies. in compliance with his counsel, I became the confidential minister of Yogananda. A charge was now made against Sakatala, of having, under pretence of getting rid of dead carcases, burnt a Brahman alive; and on this plea, he was cast into a dry well with all his sons. A plate of parched pulse and a pitcher of water were let down daily for their sustenance, just sufficient for one person. The father, therefore, recommended to the brothers to agree amongst themselves, which should survive to revenge them all, and relinquishing the food to him, resign themselves to die. They instantly acknowledged their avenger in him, and with stern fortitude, refusing to share in the daily pittance, one by one expired. After some time, Yogananda, intoxicated, like other mortals, with prosperity, became despotic and unjust. I found my situation, therefore, most irksome, as it exposed me to a tyrant's caprice, and rendered me responsible for acts, which I condemned. I therefore sought to secure myself a participator in the burthen, and prevailed upon Yogananda, to release Sakatala from his captivity, and reinstate him in his authority. He therefore once again became the minister of the king. It was not long before I incurred the displeasure of Yogananda, so that he resolved to put me to death. Sakatala, who was rejoiced to have this opportunity of winning me over to his cause, apprised me of my danger, and helped me to evade it, by keeping me concealed in his palace. Whilst thus retired, the son of the king, Hiranyagupta, lost his senses, and Yogananda now lamented my absence. His regret moved Sakatala to acknowledge that I was living, and I was once more received into favour. I effected the cure of the prince, but received news, that disgusted me with the world, and induced me to resign my station, and retire into the forests. My disgrace and disappearance had led to a general belief, that I had been privately put to death. This report reached my family. Upakosa burnt herself, and my mother died broken hearted. Inspired with the profoundest grief, and more than ever sensible of the transitory duration of human happiness, I repaired to the shades of solitude, and the silence of meditation. After living for a considerable period in my hermitage, the death of Yogananda was related to me by a Brahman, who was travelling from Ayodhya, and had rested at my cell. Sakatala, brooding on his plan of revenge, observed one day a Brahman of mean appearance digging in a meadow, and asked him what he was doing there. Chanakya, the Brahman, replied: I am rooting out this grass, which has hurt my foot. The reply struck the minister as indicative of a character, which would contribute to his designs, and he engaged him, by the promise of a large reward and high honours, to come and preside at the Sraddha, which was to be celebrated next new moon at the palace. Chanakya arrived, anticipating the most respectful treatment; but Yogananda had been previously persuaded by Sakatala to assign precedence to another Brahman, Subandhu, so that when Chanakya came to take his place, he was thrust from it with contumely. Burning with rage, he threatened the king before all the court, and denounced his death within seven days. Nanda ordered him to be turned out of the palace. Sakatala received him into his house; and persuading Chanakya that he was wholly innocent of being instrumental to his ignominious treatment, contributed to encourage and inflame his indignation. Chanakya thus protected, practised a magical rite, in which he was a proficient, and by which, on the seventh day, Nanda was deprived of life. Sakatala, on the father's death, effected the destruction of Hiranyagupta, his son, and raised Chandragupta*, the son of the genuine Nanda, to the throne. Chanakya became the prince's minister; and Sakatala, having attained the only object of his existence, retired to end his days in the woods. End of the Story of Vararuchi. All these things confirmed my satisfaction with the life I had adopted, and inspired me with the more anxious desire of being quickly liberated from such a fickle and feverish world. I therefore came to offer my prayers for final emancipation to Vindhya Vasini, when I encountered you, and was reminded of my former state. I have related to you the wonderful narratives I learnt unbidden from the mighty Mahadeva. The period of my transformation and punish This is the Sandrocottus, or Sandracoptos of the Greek writers. The story is told rather differently in the Puranas, and with still greater variation in the Mudra Rakshasa. ment has expired. I therefore depart to the holy asylum of Fudarika. Do you yet tarry here awhile, until a Brahman, Gunarhya, arrive. Impart to him what you have learnt from me, and your task will then be accomplished. So saying, Vararuchi took his leave of Kanabhuti, and departed to Va. darikasrama, where, throwing off this mortal coil, he resumed, as Pushpadanta, his seat amongst the brilliant spirits of heaven. EDUCATION IN INDIA. I. SIXTH REPORT of the Calcutta Committee of the Church Missionary Society. II. The FIFTH REPORT of the Calcutta School-Book Society. The exertions, which of late years have been made by Europeans, towards enlightening the minds, and improving the morals of the natives of India, have exhibited an extent of field, and an activity of effort, from which by this time we might expect to have reaped the most marked, and animating fruits. The numerous associations for the promotion of education, which have grown up amongst us, under varioùs names and designations, bespeak a zeal, on the part of the British community of India, which cannot be too much applauded; and were not the harvest so abundant, and the labourers so few, the result of this zeal might be expected to be at length visibly commensurate with its undertakings. The age in which we live, is distinguished above all that have gone before it, for the labours of benevolence and philanthropy; and from this remark British India is certainly far from forming an exception. We will venture to say, that within the last twenty years-perhaps ten-more has been done professedly with the view of ameliorating the condition of the natives of this country, than during the whole former period of our dominion. Individuals in the highest and the humblest situations have contributed their aid and countenance to this laudable object. It found in the MARQUESS OF HASTINGS a patron, the most active and judicious; and the most ample testimony is borne, in several of the reports before us, to the truly gratifying effects which fol lowed the amiable condescension of the Countess of LouDON, while in this country. The lists of the committees, who manage its necessary details, and of the subscribers, who maintain the requisite establishments, present the names of men in all ranks, and degrees of life. Government itself has stepped forward in the appointment of a Committee of General Instruction, to encourage the diffusion of knowledge amongst the natives of India; and all appears at this moment bustle and activity in the world of education. We shall not, we hope, be accused of over-fastidiousness, when, however, we state an objection, which arises, in our apprehension, against some part of the system of native education hitherto pursued. We cannot help being of opinion, that the object contemplated would be better attained, were the means employed more concentrated, than they have yet been. We appear to be deceived by measuring our merit by the extent of the field, over which we spread our labours; whereas it seems obvious, that where our resources, great as they are, are still far inferior to the accomplishment of one hundredth part of the work to be done, it is an injudicious plan to fritter them away. It ought to be our object to collect them, as it were, from every various quarter into one common focus; and, doing the limited good within our power effectually, gradually increase the sphere of operations, as our means multiply. Were the exertions of public and private bodies united, were their pecuniary assistance devoted to one single institution, where the most effectual instruments might be employed, and where the number of the instructed might be sacrificed to something like the venerableness, and dignity, and splendour of a Public UNIVERSITY for the Hindus and Mussulmen, we should augur still more favourably of the success of the plans now on foot. Such an institution, as that to which we point, would soon prove the source and fountain of many more, by giving out, in due time, a race of native youths, every way qualified to carry the benefits of education to districts, inaccessible to its immediate and direct advantages. Whether it arises from the contagion of a good example, set by the Christian world, or from an apprehension, that the fabric of superstition may ultimately tumble before |