funds, of Hindu and Arabic works, and the support of institutions devoted to the object of imparting instruction in them, been employed in disseminating false science, false morals, and false religion*. This is an highly important point of union, and our active co-operation on this field, in regard to which there is not even a shade of difference of opinion between us, is likely to be productive of very beneficial results. As far as the influence and resources of the Government have been hitherto employed at all in the education of the people of India, they are employed, with some few exceptions,in perpetuating and extending the prevalence of error. This is a mighty evil, and if through means of a combination of the friends of truth, whether they include religious instruction in their plans or not, this system can be put a stop to, and the vast influence of Government applied to the encouragement of truth, a great step will be gained in the general progress of improvement. We and our friends (a statement of whose opinions appeared in the last number of the Observer) are engaged in a common cause, and fight under a common banner, upon which is inscribed in indelible characters TRUTH. We are also engaged against a common enemy by name ERROR, and though we somewhat differ in opinion as to the particular kind of tactics which it is most desirable to pursue against him, yet we are heart and soul resolved, each in his own way, to destroy him. The present question between us therefore is a mere contest of love, and so far from bringing us into unpleasant collision with each other, it is really nothing more than a council of war held to deliberate about the best means of accomplishing the overthrow of a common adversary. We have both of us a mortal quarrel with the Missionaries of every false system in religion and science, and while our own family differences must soon resolve themselves

* Our readers will perceive that our worthy correspondent enters not into the question, whether it was worth the while of Government, in order to lay open to European inspection the boasted literature of the East, to print, with funds at its disposal for any object on which it thought proper to expend them, the standard works of the Hindus in mythology or science, however corrupt the one, or perverted the other. Arguments in favour of this measure will present themselves to our readers. But this he means, and so far we conceive he may safely assert, that for the Education Committee to expend so many thousands of the funds entrusted to their disposal by the British Parliament, expressly to enlarge the knowledge and improve the morals of our Indian fellow subjects-funds, however carefully husbanded, lamentably inadequate to the magnificent object-in the publication of Hindu Mythology, in which the vilest actions are exhibited as performed by the gods, or Hindu Plays, in which prostitutes are the principal characters, was a most serious (though we believe it was an unintentional) breach of trust. Such works as these are surely not adapted to improve the minds of Native Youth! We rejoice to see the Committee now directing its attention in part to the introduction of a purer literature, and earnestly hope that very soon we may be able to accord to them, what it always is our happiness to do to all engaged in native education, the expression of our unqualified admiration, on account of a total change in their proceedings.-ED.

into entire unanimity, our difference with our opponents can only find its termination in the utter annihilation of one or other of the contending principles.

As before observed, our friends strictly exclude from their system of instruction every thing which militates in the least against truth. The whole circle of the secular sciences, as established by the processes of experiment and induction by the philosophers of Europe, are taught by them in all their integrity, as is also pure morality without any admixture of corrupt and debasing principles. As far as they go, their proceedings are entirely unexceptionable, and we are ready to co-operate with them in every point. Every body who excludes false systems of science and theology from his plan of instruction is our friend, and is entitled to and will receive our hearty support to the full extent to which his conscience will permit him to proceed.

So far no difference of opinion subsists between us. We have common enemies to contend with, common means to apply, and a common object in view. We both look forward to the period when the Christian religion and European science shall be established in the place of the Mahomedan and Hindu systems, and we both propose to ourselves to accomplish it by the propagation of Truth. Wherein therefore do we differ? This will form the subject of the next paper. The present one has been limited to the object of separating our friends from our enemies, and of assuring the former, that we desire to consult with them as colleagues on our mutual interests in the common cause, and not to contend with them as opponents, which we cannot in any sense be said to be. We agree as to the end in view, and we agree as to the nature of the means to be applied for the purpose of accomplishing that end, and there only exists a slight difference of opinion as to the time and mode of applying those means. Perhaps when it becomes generally known how very small an interval separates the two bands, they will at once consent to throw aside every distinctive badge, and to form hereafter only one array; and perhaps it may appear to many, after we have had an opportunity of explaining our mutual sentiments, that there is really no difference of opinion at all between us. In either case, the result will be equally beneficial. The friends of Truth will then be all on one side, and the good cause will no longer suffer from disunion and want of mutual confidence among its advocates. The word will then be," He who is not for us is against us"-and casting aside all neutral pretences, every body will be obliged to give in his adhesion to one or other of the great parties which divide the country. It will then become necessary to make a decided choice between the service of God and Baal, and while one will avowedly assist in the propagation of Hindu and Mahomedan error, the other will use his best exertions to forward the cause of Christian truth.

(To be continued.)

IV.-A legendary Account of the Consecration of Jagannáth*.

The word statu (Jagannath) is a contraction of the words sat Jagater-náth, which signify the lord or protector of the world. This object of Hindu worship has many temples in Bengál; but the principal one stands on the sea coast of Orissa, in the district of Cuttack, about 300 miles south-west of Calcutta, in lat. 19° 49′ north, and lon. 85° 54' east.

The following account is a translation from Bangálí, which is a sufficient excuse for the peculiarity of its style.

In the third age of the world, Krishna with his wife Rúkkhini, was one day seated on a throne of precious stones in the city of Dwáraká, when Nárada, singing and playing on his lute, entered the city, and went into the presence of Krishna, who as soon as he saw Nárada, arose and invited him to sit down; at the same time, saying, How auspicious is my fate, by which I am permitted to see you this day. Then Nárada said to him, Hear, sir, the cause of my coming.

In the fourth (or iron) age of the world all men will be exceedingly depraved; by what means therefore will it be possible for them to obtain salvation? Do me a favour, I pray you, and answer me this question.

Krishna replied, It is true that men in the fourth age of the world will be generally very wicked, but all those who worship me, by reverencing Brámhanas, giving alms to the poor, performing the sixteen rites of hospitality, &c., shall certainly obtain final emancipation.

But, replied Nárada, the poor then cannot be saved, for as they have no wealth, it will be impossible for them to bestow the required gifts: to which Krishna replied, If the poor merely pronounce my name with reverence, they shall be saved; and, moreover, I will now tell you a most profound secret; I, with my brother Balaram, and my sister Subhadrá, will become incarnate on the Blue Hills, (Nilgiris) for the salvation of men. At that time all who merely see me shall obtain the pardon of their sins; especially those who see me in my car, in the month Ashar, when the moon is two days old, shall need no more transmigration of the soul. Krishna communicated to Nárada other important facts, with which being very much pleased, he departed to his own house.

Some time after this, the family of Jadu, was by the curse of a Brámhana involved in quarrels, in which they were all killed. Bolorám was by this im mersed in a sea of sorrow, and becoming absorbed in holy meditations, he forsook his body, and entered into the paradise of Vishnu. Krishna also, sitting on a holy fig tree, in the city of Dwáraká, said thus to himself, I became incarnate to remove evils from the earth, but my descendants bring an addition to worldly sorrow; it would be well therefore if this body of mine were removed from the earth, for should it continue, there may perhaps be yet an increase of calamities.

Just at this crisis, a hunter, whose name was Jora, being at a little distance, and seeing the sole of Krishna's foot, mistook it for a bird, (a kingfisher,) and shot it with an arrow. The hunter immediately ran to the tree, but when he saw the four arms of Krishna, he was very much afraid,

The author of this paper will generously excuse the delay we have permitted in its appearance. We insert it this month, as the festival of Jagannath having just passed will give it additional interest. For particulars of the festival itself, as celebrated at Puri, this year, we refer our readers to an account in the Intelligence Department, just received from one who was present.

and began to praise him. Krishna was pleased, and said to him, Be not afraid you will certainly go to heaven, for you have performed the deed which I wished should be done. In that instant, the hunter was taken to heaven in a car, adorned with flowers, and splendid as the chariot of the god of wealth. Krishna died by the wound of the arrow, and departed to Golak, (the palace of Krishna.) After this, king Judhishtir heard from Arjun (one of his brothers) an account of the destruction of Jadu's family, (amongst whom was Krishna); at which he was very much grieved, and accompanied by his four brethren, he set out immediately for Dwaraká: here he found the dead body of Krishna, and ordered Arjun to prepare a funeral pile, which being done, his body was burnt to ashes, except a few of his bones. After the ceremony, the king and his four brethren were all taken to heaven.

On the Blue Mountains* there lived a peaceable, devout king, called Indradamno. In his time, the image of Vishnu, which had formerly been there, was not to be found, and he felt anxious to have it restored to its ancient residence; with this view, he one day went to Nárada, and said, I have something on my mind which I wish to see accomplished. If I sacrifice a thousand horses, shall I obtain the fulfilment of my wishes, or not? I pray you to give me a decisive answer to this question. Nárada replied, O king, if you perform the sacrifice, your desire will be gratified. While they were conversing, king Indra arrived, and in the course of conversation, Indradamna mentioned his intention respecting the sacrifice, and invited him and the other deities to the ceremony. They came, and in the moment deemed the most auspicious, the sacrifice was commenced. Nárada and other Yogis performed certain duties connected with the ceremony which the law required of them.

From the commencement of the sacrifice the king put a restraint on all his appetites and passions. One night, while he was asleep, Vishnu with his brother and sister stood before him, and said, O king, I am much pleased with you, be not afraid: that for which you have made a sacrifice shall be accomplished; after saying this, Vishnu disappeared, and the king having arisen saw that no one was near him. He immediately called Nárada, and gave him an account of what he had seen in his sleep. Having heard it, Nárada said, I am delighted with the account which you give of your dream, and as you saw this vision at the dawn of day, it will be fulfilled in the course of ten days; with this reply, the king was highly delighted. He then commanded his servants to prepare a place for ablution, after sacrificing. While they were making a place for this purpose on the sea shore, they suddenly saw before them a large, fallen tree; they ran to it immediately, and perceiving that it was very fragrant, and that its surface had many peculiar marks, they were much astonished, and related the whole to the king. He went immediately with Nárada to look at it, and was also very much surprised, and said to Nárada, Where can this tree have fallen from? Can you give me an account of it? Yes, said Nárada, in Sweta (or white) island, there is an image of Vishnu, and this is a hair from his body, which has been cast here under the appearance of a tree, for the accomplishment of your wishes. At that moment a voice from the sky was heard, saying, O king, take this timber, and having covered it carefully, place it on the altar; in the wood Vishnú will manifest himself; take it therefore and make out of it an image of what you saw in your sleep, and Judhishtir shall bring the bones of Krishna, which were not consumed when the other parts of his body were burnt, and place them in one of the images.

After these three images and the discus or weapon of Vishnu were made, again a voice was heard from the sky, saying, Paint every thing according This does not harmonise with other accounts, but Hindu mythology in general -is not burdened with much consistency.

to its natural colour. This the king caused to be done, and when he saw them after they were so painted, he was immersed in a sea of joy.

All things being so far accomplished, the next necessary step was the building of a temple, in which these images might take up their abode; on this subject also, he then heard a voice, saying, In this place raise the ground one hundred cubits, and on the top of it build a temple. With this also king Indradamna complied, and then went with Národa into Bramhá's (the crea tor's) world, to request, he would come and consecrate the idols.

On their arrival, the door-keeper went and informed Bramhá, that king Indradyumna had come. Bramhá said, Tell him to come in. The king then entered, and having bowed, stood before him. Bramhá respectfully said to him, Tell me the cause of your coming. The king then related the whole affair; and when he concluded, Bramhá said, You are a very holy man, for by you the form of Vishnu will be made known, and with this I am well pleased; go make all things ready for the consecration, and I will follow by and by.

At this time all the inferior deities came to Bramhá, and said, Hear, sir, the cause of our coming ; the image of Vishnu, which we formerly worshipped on the Blue Hills, was made of precious stones; why then will he now exhibit himself in wood? Bramhá replied, Vishnu formerly confessed to me, that for the preservation of my creation, and for the salvation of men, he would thus manifest his ninth or Buddha incarnation. Therefore, go ye with Indradamna, and when ye have prepared every thing for the consecration, I will come. The gods then went to the blue mountains, and took with them a letter, written by Paranidhi, (the domestic priest of heaven) containing a full account of all things necessary in the consecration. This letter they shewed to Nárada, who caused every thing to be prepared according to its direction. He also stated that in the course of twelve months, the law required there should be twelve festivals connected with these idols, and of these, the first was to be the Rath Játrá: and hence, said he to the king, it is necessary, that three cars should be made. The king in reply said, If you will inform Vishwa karma, what kind of cars the law requires, and give him a command, he shall make them accordingly.

Then Nárada said to Vishwakarma, Make three cars of gold, and decorate them with a variety of ornaments, costly silk, &c. ; and as a symbol, put in the car of Jagannáth, a vulture; in his sister's car, a lotus; and in his bro ther's car, a palm. Having received these instructions, he commenced operations immediately.

After this, Nárada said to the king, It is useless to put a consecrated image in an unconsecrated car, temple, or city; therefore, it will be necessary to consecrate in the first place the car of Jagannath, and then that of his bro ther and sister-prepare things necessary for the consecration; I will depart immediately to Bramha's world, and bring from my great father his commands respecting this matter. After having received orders to consecrate the car, he returned to the Blue Mountains, and was agreeably surprised to find that Vishwakarma had in one day completed the three cars; the wheels, the várandá, the symbols, and banners were all extremely beautiful; and inside the cars he had painted, in handsome colour, a great variety of figures. The splendour of the cars was like the chariot of the sun; the rumbling of their wheels was like thunder; the ropes to draw them were incomparably strong, and attached were a hundred white horses, swift as the wind: with all these things Nárada was delighted, and consecrated them in a moment deemed the most auspicious.

All the above statements Joimani made to a company of Yogis; they having heard, said, Sir, thou art omniscient; tell us also in what way Nárada performed the ceremony of consecration, and what is the law on this subject. Joimani heard their request, and gave them the following statement: In order