were only 717 Christian School Books in Bengali circulated among 26 millions of people, including 11,985 children attending Mission Schools. In the recent action at Bombay, it was stated that Mr. Howard's books, "from which every Christian allusion" has been "effectually weeded," are used in some Missionary Schools in the Western Presidency.

The policy above-mentioned, to say the least, seems suicidal on the part of Missionaries. So far the intellect of India is concerned, the reign of the Hindu Triad is gone for ever. Brahma, Vishnu, and Siva may be numbered with Osiris, Jupiter, and Woden. The great cause of apprehension now is the spread of deistical opinions. The creed of the great majority of the Natives of India who have received a good education in Government Colleges is a very short one. It contains two articles : (1) There is but one God, and (2) "the light of nature" is the only revelation he has given to mankind. All "book revelations" have originated in mere priestcraft. The immortality of the soul is generally admitted, though many have the same doubts on the subject as those which perplexed the philosophers of Greece and Rome. The more earnest observe, in some measure, the rules of the Brahma Samaj; but the majority are sunk in worldliness, and conform to idolatrous customs when it will please their orthodox Hindu friends.

Under these circumstances, it is deadly poison to the youth of India to teach that all is well, if they simply obey the precepts of natural religion. So far as human instrumentality is concerned, the great means of checking the progress of infidelity is to present Christian truth along with that secular knowledge which undermines Hinduism. Distinct lessons from the Bible are most important, and such are given in Mission schools in Bengal. Still, they occupy only a portion of the day, and if for four hours out of five the education is entirely secular, or nothing is taught beyond natural religion, it may easily be understood to

what a neutralising influence the Christian lessons will be exposed. It is not for a moment suggested that sacred truth shuold be introduced when it would be out of keeping; but there are many opportunities when treating of mroal conduct, geography, and history, when brief incidental lessons may be given with powerful effect.

Tamil School Books for Government Schools are chiefly supplied by the Public Instruction Press and. the Madras School Book Society. Boks for Mission Schools are mainly provided by the Christian Vernacular Education Society. While in 1863 only 717 Christian School Books in Bengali were circulated by the Calcutta Tract Society, last year the Madras C. V. E. S. sold 23,358, exclusive of works on grammar, arithmetic, &c. The Tamil Christian School Books, in some cases, are purchased by heathen as well as by Missionaries. The Calcutta Christian Observer notwithstanding, most people in England will certainly think the Madras system "the more excellent way."

Periodicals.-In 1863-64 there seem to have been nine magazines published in Bengali, two of which were Christian. There are at present twelve Tamil magazines, all Christian except two. A monthly periodical, specially for females, is published in both languages.

Newspapers. Richter called the English the " political vowels" of Europe. Of all the natives of India, the Bengalis have the best claim to a corresponding title. Bombay has a number of native newspapers, but those in the vernacular are principally maintained for commercial purposes. In 1863-64 there were three daily, two bi-weekly, ten weekly, one bi-monthly and one monthly, Bengali newspapers. There are numerous changes, for some papers soon die. In Tamil there are only one weekly and one bi-manthly newspaper, and eight District Gazettes, all published by Europeans or Government.

BRIEF NOTICES OF TAMIL AUTHORS. The trustworthy information about Tamil writers, in most cases, is exceedingly meagre. Beschi does not mention in his Poetical Grammar his authorities, because he says that the names of the authors even of the most celebrated works are now unknown. An account of some of the legends and sayings connected with them is given in Vinotarasamansari, (p. 207). The late S. Casie Chitty, Esq., of Ceylon, wrote "The Tamil Plutarch," containing a summary account of the lives of the poets of Southern India. All things considered, it is a very creditable work. The edition was small, and was circulated chiefly among the author's friends. There are no copies for sale at Jaffna, where it was printed; and though Mr. Higginbotham, Madras, has a few on hand (price Rs. 2) it may be regarded as out of print. All interested in Tamil literature should endeavour ta obtain copies. The following brief notices are chiefly based on "The Tamil Plutarch;" but independent information was scught from native scholars, and different accounts are given where they seem necessary.

The compiler wished to give a list of Tamil authors in chronological order; but there is still such uncertainty, in many cases, connected with their history, that he was obliged to abandon the idea. Casie Chitty, in many instances does not attempt to fix dates; in others, he mentions the current opinion that the works were written at the beginning of the Kali Yugam, thousands of years ago; some dates he gives are wrong. In his notice of Umapati Sivachariyar (p. 108) he says, at the commencement, that he flourished in the 17th century; at the end of the account he states that the time of his existence is not known, but his name is mentioned in a work written in A. D. 1513. The dates assigned to the early authors must be regarded merely as rough approximations.

AGASTIYAR. Swi. Upwards of fifty treatises on medicine, alchemy, magic, &c. are attributed to the

Cadmus of Southern India; but they are all forgeries. See pp. xix, 139, 170.

AMIRTA KAVIRAYAR. அமிர்தகவிராயர். He was the poet laureate of Reghunatha Setupati, who reigned at Ramnad between A. D. 1649 and 1685. He composed an erotio poem, entitled Oruturaikkovai, in honor of his patron.

AMIRTASAKARAR. . This author, who was a Jaina, was note as a Sanskrit, as well as a Tamil, scholar. He wrote a grammar on Tamil verse, called Karikai, which is considered a standard work.

ANANTAPARATI AIYANGKAR, அருந்தபாரதி ஐயங்க ங்கார், was born near Tanjor in A. D. 1786. After having been employed for a few years as temple accountant, he retired to Tiruvadamarutur, and devoted the remainder of his life to the compositiou of poetry, chiefly in bonor of Saiva shrines He died in 1846. Principal works: Uttara Ramayana Kirtanai and Marutur Venpa.

ANTAKA KAVIVIRAKAVA MUTALIYAR, அந்தகக்கவி வீர пs@spшri, is said to have been born blind. He is known as the Author of two poems in praise of Saiva temples. His grandson is said to be still alive. Works: Kalukkunra Puranam and Kalukkunra Malai.

அப்பாவையர்,

APPAVAIYAR, quum, is said to have been a Jaina, who under the patronage of Tandavarayan, a rich merchant of Nellikuppam, wrote an astronomical treatise, called Tandava Malai.

APPAR. UL. Though born of Saiva parents, entered a Jaina monastery. Having subsequently been attacked by disease in the stomach, his sister persuaded him that it was a punishment for his apostacy, and he returned to Saivism. The Jaina King is fabled to have vainly attempted to put him to death by throwing him into a limekiln, &c. With Sampantar and Sundarar, he laboured zealously to propagate Saivism in South India. He probably lived about the 10th cent. A. D. His works consist of short poems, each of ten stanzas, in praise of Saiva temples. See p. 75.

ARUNANTI. . was the author of a bulky treatise on Saiva philosophy, called Sivagnana Sitti. The highest authority on the subject. It has not yet been printed.

ARUNASALA KAVIRAYAR. அருணாசலக்கவிராயர். was born near Tranquebar in 1712 A. D. He is chiefly noted as the author of the dramatic Ramayana. His minor writings are Asomuki Nadakam, Sirkali Puranam, Sirkali Kovai, and Anumar Pillai Tamil. He died at Shiyally in 1779.

ARUNAKIRI NATAR. அருணகிரிநாதர். is said to have lived about the 16th cent. A. D. He was a Saiva ascetic, and spent his life at Trinomalai. His principal works are in praise of Skanda, viz., Tiruvakappu, Tiruppukal, Kantan Alangharam, and Kantan Anaputi. He also wrote a short poem on the stages of human life. Udarkurru Vannam. See p. 167.

ASHTAVATANI. fl. was born near Trichinopoly. His real name is not known. A courtesan stripped him of all his property, and then turned him out into the street. He therefore wrote a satirical poem on courtesans called Viralivitutu dedicated to his patron, a polegar in the Dindigul District.

ATIVIRA RAMA PANDIYAN. அதிவீரராம பாண்டியன். is said to have been one of the Pandiyan Kings, who reigned at Madura about the 12th cent. A. D. The principal work attributed to him is the Naidatam. He is said also to have been the author of the Kassi kantam, Linga Puranam, Kurma Puranam. Three antatis on praise of the Saiva temple at Karuvur, and an ethical treatise, Vettiverkai. It is supposed by some that he was merely the patron to whom the works were dedicated.

AUVAIYAR. Ormuri. is the most noted Tamil. poetess. The name simply signifies "the matron." She is said to have been exposed by her mother and brought up by a minstrel. Many fables are related of her. Tamil writers call her the sister of TiruvalluShe is said to have continued unmarried all her

var.