REVIEW OF BOOKS.

Ikbál-e Furung, or British Prosperity; being a short description of the Manners, Customs, Arts, and Science of the enlightened British, by Nawab Ikbál-ud Dowlah, Bahádar, accompanied by a literal translation into the English. Calcutta, printed at the Medical Press, 1834.

Such is the title of a publication, which presents a genuine specimen of pure Native thought and sentiment exercised upon European science, art, and government; and which is valuable not only as a matter of simple curiosity, but also as detailing the impressions made by our manners, laws, and institutions on the mind of a reflecting Native. The work has been noticed in some of the public journals, and quotations made from it, as exhibiting merely the most fulsome flattery, and most outrageous, interested laudations of the English in general, and of the powers that be in particular. It has, in consequence, been condemned in the gross, without the production of a single extract, or even allowing it to be supposed that such could be produced, of a different character; it has been treated as one tissue of what is vulgarly termed toad-eating, the author being sarcastically proposed to be Knight' Lick-spittle General to the H. Company. Such wholesale procedure appears to us neither reasonable nor just, neither politic nor impartial. It is surely of no small consequence to a dominant power to learn, in what light its institutions and rule are held by those whom it holds in subjection; and if, as trivially said, the English hold their dominion over India by the precarious tenure of mere opinion, one only conclusion can be drawn as to the inexpediency of dealing thus cavalierly with a work written and published by a very respectable Native, of good birth and education, professing to review and pass a judgment on the system of British government as administered in India, and on the institutions of the mother-country, as transplanted into and influencing the condition of Hindustán. It would argue far more consistency in the advocates of liberty, rather to encourage the educated men of Hindu or Mussulman faith to extend their acquaintance with European literature, and to endeavour to give a direction to their inquiries. As long as men are treated with contemptuous sarcasm, because the influence of their education, habits, and previous political condition appears in what to us carries the semblance of pure sycophancy, so long it is little likely they will be induced to make any considerable advances towards the study of our western languages and learning. They will on the contrary be most naturally repelled, disgusted, offended, and therefore alienated; will learn to cast an evil eye on our procedure, and from irritated pride, as well as envy of our superiority, instead of being persuaded to enter into a calm investigation of our institutions, and to meet, with readiness, our attempts to

ameliorate their condition, will distrust all our professions, and reject all our advances. Thus will they be prevented from enlarging the sphere of their ideas; and consequently their prejudices, those of ignorance as much as of disposition, instead of gradually yielding to a rational conviction, will be retained. By a contrary encouragement on our part, they would learn to view us and our usages with a just discrimination, improve themselves in the arts of policy, liberalize their notions, expand their minds, and lay the foundation of a general extension of sound learning and moral culture.

Nawab Ikbál-ud Dowlah, the author of this work, very candidly states, that he was considerably influenced in undertaking this review of our manners, arts, &c. by the hope of thereby recommending himself to the local authorities. He takes the occasion to lay before them a statement of his private grievances, with a view to conciliate their support in seeking redress. In this we see nothing degrading or unusual. It is surely not pretended that even the most enlightened authors of Europe, are altogether uninfluenced in many cases by personal motives, when selecting their literary undertakings. It is true the Nawab expresses himself in high-flown Eastern phraseology. The flattery of the West is more refined, cautious, and disguised; that of the East more open, artless, and unrestrained. If due allowance be made for national sentiments and customary modes of expression, we do not see that Ikbál-ud Dowlah can fairly be accused of any extraordinary indulgence in the arts of adulation and literary pleading.

This work is written in Persian, accompanied with a literal translation into English. Of the Persian, as a composition, we are perhaps less competent judges, and therefore pass it by, to attend to the translation. This appears to be faithful, and certainly adheres closely to the native phraseology and idiom; still the English is exceedingly correct, free from serious errors, nearly altogether so from grammatical blunders. Some typographical mistakes, however, deform its pages, and are unfavourable to the sense of the author; of which the concluding sentence is an instance, where being is printed for bring, and the passage rendered unintelligible.

A preface of twenty-eight pages sets out with the usual ascriptions of praise to the Deity, to "the seal of the prophets," and "to Jesus now seated in heaven." It then states the origin of the work, in which portion is a long detail of the names, titles, and descent of the author; professes his sincerity, and declares, that "paternal precept had taught him to attach himself to the study of history, and to select and prefer the nation which should be remarkable for praise-worthy qualities." "After divings by day and night, the pearl of his desire reached the hand of his expectation." A useful lesson may be learned from what he delivers in p. 9,

"that the cause of the increase of the consequence and glory, and the source of the augmentation of the power and prosperity of this happily-disposed race (the English), is this: that whatever act is pleasing and acceptable to the Lord, the Creator of the Universe, they do." Happy were it for our nation, could this be uniformly said of us, as, to a great extent, it no doubt can; and this is in truth the secret of our national prosperity, at least if we believe that by God "kings reign;" that "He putteth down one, and setteth up another, and giveth the kingdom to whomsoever He will." The Nawáb details his own misfortune in having lost a pension previously inherited. "In consequence of the obliquity of this contemptible world, and of the vicissitudes of chameleon-like fortune, through the suspension by the Government of Aude, (which took place without cause or reason,) of the stipend established by my ancestors, I became embarrassed, and formed the desire of repairing to His Majesty (of England), and of filling the skirt of expectation, with the pearls of abundance and security, from that source of liberality and beneficence." With this view, he arrived in Calcutta, in 1834, was introduced to the Vice-President, and other gentlemen of rank and influence, by whom he was graciously received, and encouraged to study the English language before making the voyage to Europe, to lay his case before the Government at home. He was struck with a natural admiration of our (to him in most respects novel) institutions, manners, and extensive literature and skill in art; composed this volume on the spot, but formed the purpose, should he be so fortunate as to succeed in obtaining the restoration of his wordly means, of entering more large. ly into the examination. "If, by the grace of God the merciful, my distress be removed, and if agreeably to the proverb, there is no evil without its concomitant good,' and the tree of pain yield the fruit of plenty, I will compose another book on a more extended scale, and comprising the increased praises of this day-of-judgment fearing race.

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The volume is disposed in seven chapters, which he calls "The seven Paradises, or seven Planets." They are of Knowledge and Sagacity of Justice and Equity-of Philosophy and the Arts-of Good Government and Legislation-of Courage and Intrepidityof Kindness and Generosity-of Sincerity and Good Faith.

"Should any error have crept into the book,

Pardon it; for God alone knows what is right."

CHAP. I. The Nawáb considers and extols the liberality of the English in the establishment of schools, academies, and colleges, and the appointment of teachers and professors for India, "in order to throw open the portals of prosperity in the face of mankind, and to direct all into the true path." He shews the eulogy to be merited by the aim to put useful knowledge within the reach of high and low, rich and poor;-by the dispersion of

useful books, by the degree in which the sciences are cultivated by Europeans, the extent of their research, and their liberality in aiding the general diffusion of learning. Printing and lithography are noticed as valuable arts of compendious writing; geogra phy, astronomy, voyages, and journies of discovery are dwelt upon. The erection of hospitals and sanatariums, opening of dispensaries, and appointment of surgeons and physicians, are particularly commended. "Any other race, should they bestow bread and water one day on an object of charity, on the next they render him miserable. Blessings on the lofty spirit, and praises to the generous ambition of this wise people! for thousands of patients on beds of weakness and helplessness are provided with medicine and food, till they be either restored to health or die."

The wonderful efficacy of our medicinal preparations appears to have made a deep impression, as well as the perfection of our surgical and other instruments.

CHAP. II. Reviews our courts of Justice. The patience, laboriousness, and impartiality of our magistrates and judges, who, "in the earnest desire to ascertain the truth, toil from morn to night and from night to morn; and having the fear of the invisible God before their eyes and in their hearts, it is the object of their desire to give no judgments except with justice and equity." Courts of appeal are justly eulogized, of the utility of which he quotes a striking instance attended with, to him, the novel circumstance of the exhumation of a body, and a medical examination to determine a charge of poisoning. The suppression of heinous public crimes, such as murder and high-way robbery, are specially noticed, as establishing the efficacy of our system of police and the providence of our laws. In this view he addresses to the people of Hindustán, what every lover of his country may well be gratified to hear, and every well-wisher of India rejoice to know, is read through its whole extent. "Oh! ye people! ye citizens! especially ye people of India! It is incumbent on ye that, viewing the English rule as a blessing, and esteeming their government as conformable to the times, ye do with your hearts desire, and raising the hands of supplication to the Granter of prayers, implore, that the countries which have not come under the administration of this prosperous Government may be brought under it." To justify this wish he says, " I draw comparisons worthy of being received; let them be viewed with perfect impartiality. The countries beyond their controul, and in which their rule and administration do not prevail, are daily decreasing in population and prosperity, and verging to ruin. The rulers of those countries are sunk in luxury and voluptuousness, and are occupied with debauchery and sensuality, and the pleasures of the harem-committing the conduct of the government to the hands of agents; thus the abodes of justice have become desolate, and those of violence flourish. The people of those countries, in consequence of distress and misery, though alive, are in their

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graves; and by reason of the violence of famine are deaf and blind. While the inhabitants of the provinces under the administration of this mighty government of the English, are prosperous and happy, and the countenances and lips of poor and rich, placid and smiling."

The abolition of the detestable Satí immolation comes in for a high and merited eulogium, and the surprising facility with which this most important interference with the immemorial usages and confirmed superstitions of a fanatical people was admitted, is remarked upon." The mandate, like a miracle, was issued in such wise, for the prohibition of this infamous practice, that the very letter of the root of this vile custom was, at one stroke of the pen, erased from the page of worldly occurrences." He here offers a most laudable suggestion to our enlightened Governor General, to prohibit in like manner the conveying of the sick and dying to the banks of the Ganges, whereby it is notorious many foul murders are coldly, almost avowedly, committed yearly, whilst no measures whatever, even of precaution, are taken in the matter: "The helpless sick and half expiring object," says the compassionate Nawab, "whom, if properly and carefully attended to, it is possible the Great Physician might heal, are borne to the banks of the river; the populace vociferating Haribal,' pour water on their faces and into their mouths: they entreat and implore, and in their deserted state lament, saying, Ami ná mariba, ámi ná páriba, i. e. I will not die, I cannot endure such torture. Since, however, according to the saying,' the dead are in the hands of the living,' nobody listens to the exclamations of the friendless object, and the bird of the spirit, finding no resource (from the gradual accumulation of water), flies on the wings of haste from its mortal cage." If through the influence of the Right Honorable the Governor General, the commission of such murder should be discontinued, assuredly it will not be less worthy and meritorious than the abolition of the Satí.

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CHAP. III. Notices our maps, plans, and charts, botanic gardens, public and private edifices, and roads; our carriages strike him as wonderful inventions, and as perfections of art in their kind, for speed and ease. The steam engine at the Mint, with the surprising rapidity of the coinage, is such, he says, " that the understanding of man is confounded by beholding it. The works and engine at Chándpál Ghát, for raising the water of the river, and dispersing it over Calcutta, the flour mills on the Strand, with the great variety of operations carried on in it; chronometers and time-pieces "that indicate the day and night, minutes and seconds, of themselves, without being moved by any person ;" telescopes, thermometers, have all attracted the attention of this intelligent observer. Of these last he has used the Scripture expression for an extreme difficulty or impossibility, when he says,