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and throughout the book: thus "Kamál muqaddas kalám,” “Kamál rahím Bap," " Kamál azéz Beta." It is a noun signifying perfection, and is sometimes used adjectively in construction with another noun; but it is a solecism to use it, as qualifying an adjective; and its frequent appearance in such position is objectionable, if not offensive; while the superlative force, proposed by its adoption, might have been secured in other ways.

The general confession is termed “Iqrár i Amím." The latter word is a very uncommon one; and yet it frequently occurs in this translation. Thus the little common prayer is rendered "Duáe Amím," and common supplications," Amím duáen." Now in all these instances the usual form ám would have given a meaning equally good,* more idiomatic, and incomparably better understood. An unfortunate mistake has been committed in the confession. "And we have done those things which we ought not to have done," is translated, aur jo ham ko karná lazim na thá, so hám ne kiya"-literally, And that which it was not incumbent upon us to do, we have done !—which might include anything beyond the commands of God, either good or bad. This equivocalness might of course have been easily avoided.

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The fifth petition of the Lord's Prayer transposes the original order thus: " aur jis tarah ki ham apne taqsírwáron ko múáf karte hain, tú hamárí taqsíren múáf kar." The primary idea, and chief stress, are thus laid upon the petitioner's forgiving spirit, which, in the Greek and English, is a simple pendant upon the main supplication for forgiveness. The original relation of the two clauses should not be altered.t Deliver us from evil, is rendered "Bure se bachao." This use of" bure" as an adjectival noun, is inadmissible. The translator probably wished to keep close to the Greek—тоû Tорoû: but no such object would justify a gross breach of idiom.

The Holy Catholic Church is translated "Pák kalísíyae já

and one Catholic and Apostolic ;(جامعه .Qu) جامع ",me

Church "ek jáma Rásúli kalísíyá." Why so very unusual and learned a word as a should have been selected, when the widely understoodle would have answered remarkably well, appears strange. The second translation is particularly forced.

* No derivatives of this root, however, give the full force of common, as conveyed in the Greek κowy,—that is, prayers preferred in common by the whole assembly, and thus common to it. Am, and its correlatives, merely imply that the subject of prayer is of a general nature.

و اغفر لنا ذنوبنا كما نغفر نحن لاذين اذنبوا علينا t so the Arabic

corresponding exactly with the original και ἀφες ἡμῖν κ.τλ.—and such arrangement would equally suit the Urdu idiom.

T T

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Rasulon ki ek ám kalísiyá, gives the meaning equally, and is infinitely more simple. The same remarks apply to Aqidae jámeá,” of, for Catholic faith, and “Dín í jáme,” for Catholic religion. "Am kalísíya ka dín, &c." would have been an easy, and perhaps more accurate, rendering.

The criticism of particular passages might have been indefinitely extended, but we forbear for want of space. The following remarks are of a more general nature.

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Mazbút is, throughout the translation, employed as an epithet of faith, signifying strong, firm, &c. Thus "zindá aur mazbút íman," for a lively and stedfast faith; so to strengthen (spiritually) "mazbút karná;" "eitqád mazbút, &c." In all these and other analogous cases the use of mazbút is violently un-idiomatic. The same may be affirmed of the following com"shitáb madad" (ready help); binations; púrá irádá," "kamál chain," "murád i muqaddam" (for predestination); nihayet sachcha;” “jalál ka dab daba;" "bair o bugzwale" (slanderous folk); "koí dúsrá láiq wálá" (other fit person); zindagí ámez kalám" (lively word); "nihayet bashiddat" (most grievously); gunahgár badan" (sinful bodies). These are all opposed to the genius of Urdu composition; and they are the more strongly to be reprehended, because, without much trouble, and with little or no departure from the original, other phrases, adapted to the native mode of thought and speech, might have been obtained. The translation of 1829 has none of these transgressions of idiom.

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The constant use of the participial form instead of the infinitive, e. g. diyá chahiye, kiyá chahiye, for dená chahiye, &c., is inelegant and objectionable. Occasionally it may be employed with a frequentative signification, but its reiterated adoption should be carefully avoided.

The present tense is frequently employed without the auxiliary (hai, thá, &c.) : and the sense, which was intended as indicative and absolute, is thus made conditional. In these cases, which occur chiefly in the latter part of the work, the sense is entirely defective.

The English idiom has been copied, even in the use of copulatives, and frequently to the injury of the Urdu style. Thus :

URDU.

Gharib ájiz táeb aur tábedár dil.

Ek puri kámil aur káfí qurbání nazar aur jarimana (?).

ENGLISH.

Humble, lowly, penitent, and obedient heart,

A full, perfect, and sufficient sacrifice, oblation, and satisfaction.

The Collects are in general translated with care; but we are sorry to remark that many parts of the baptismal and sacramental services are done in an inferior style. The Articles are

translated with less ability than any other part of the book; so badly indeed, as to be in some places, we fear, scarcely intelligible.

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The prayers for the Queen and Royal Family ought unquestionably to be remodelled. Whoever has attended native service, needs not to be told that they are altogether unsuited to the knowledge and ideas of the Hindu congregation. In place of these, and the prayer for the Parliament, &c., a new prayer, or series of prayers, suited to the notions and positions of the native community, might with great propriety be substituted.

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The 'form of prayer with thanksgiving for the 20th of June, being the day on which Her Majesty began her happy reign," and which has been verbatim translated into Urdu, appears to be remarkably ill adapted to the natives of this country. A service, embracing all the references to Her Excellent Majesty, which her Indian subjects are capable of appreciating, might with benefit be constructed out of it; and advantage might be taken to introduce suitable notices of the blessings gained to India by the British accession, thanksgiving for the benefits of peace, justice, and the light of the Gospel, &c., therefrom accruing, and prayers for their continuance. A service in behalf of the Supreme Authority in the state, thus modelled upon the conceptions and feelings of the people, would reach their hearts, and be offered up with a fervency never attainable by a foreign production, possessing so few points of contact with the native mind as this does.

But we have more than occupied our allotted space. We conclude by again repeating that the liturgy will never gain thoroughly the affections of the people, till it be thoroughly adapted to their circumstances,-their modes of thought, as well as modes of speech. Let the subject matter be that which affects their life and exigencies. Let that be the paramount consideration, and forbear to introduce any thing, foreign in its reference, or inappropriate to the Indian mind, simply because it is found in the English liturgy.

The importance of the object, demands that it be not trifled with, and that the task be not carelessly slurred over. It calls for the best abilities and the highest talents in the ecclesiastical body. It is plain that those, who have authority in the Episcopal Church, should take early and vigorous measures for securing to their native flocks, that which they have a right to expect and to demand-A LITURGY SUITED TO THE WANTS OF INDIA.

ART. IV.-1. Bombay Cotton and Indian Railways, by Lieut.Colonel C. W. Grant, Bombay Engineers. London. 1850. 2. A Railway Caution!! &c., by Major J. P. Kennedy. Calcutta. Lepage and Co. 1849.

It is with the greatest pleasure that we hail the appearance of Lieut.-Colonel Grant's book on Bombay Cotton and Indian Railways. The practical nature of his remarks and the sensible tone of the work incline us to hope that it will be of considerable service. We have often had to lament the ignorance of the public at home on all that relates to Indian affairs. This is the more to be deplored, as it enables impudent and forward men to impose upon the public, and induce capitalists to enter into useless and fruitless speculations, which never could, and never can, do good either to the Indian cultivator, or to the capitalist who embarks in them. Unprofitable and ill-considered speculations are not only injurious in themselves, by the actual loss of capital involved, but have always a tendency to lessen the efforts of capitalists towards the real improvement of the country. When any large concern either fails, or becomes unprofitable, a panic and proportional discouragement immediately ensue. It should be the object therefore of all who seek to develop the resources of this vast empire, well to consider the measures they propose for its improvement: and we are glad to find that Colonel Grant has, in the opening pages of his book, endeavoured to undeceive the factory interests, in respect to the great benefits which had been held out to them by the proposed establishment of the Grand Trunk Railway.

This railway will not pass within 120 miles of the cotton districts, whence the Bombay cotton markets are principally supplied by sea, at a cheaper rate of carriage than is possible by land. It would be a great imposition on the public at home to permit them to suppose, that the cotton market in Manchester could be affected to any great extent for one instant by the establishment of this, or any other, Grand Trunk line in India; and we consider that Colonel Grant has done real service by exposing this mis-statement, and by pointing out clearly the true causes, which have led to the present declining state of the cotton trade at Bombay. But in saying this, it must not be supposed that either we, or Colonel Grant in his work, wish to disparage the utility of the Grand Trunk Railway; indeed he fully admits, as we also are disposed to do, that it will in a measure, and indirectly, do good eventually to the cotton trade also. But this is very different from what the Manchester people expected; nor will the good to the cotton market be derived so much

from the districts through which the rail will pass, as from the Guzerat districts where the cotton grows: for exporters will be led to improve the staple of their produce, and to cease from deteriorating it by adulteration, in order to enable them to keep their place in the market, against the inferior up-country cotton brought down by the rail. That good cotton can be cultivated with effect in India, we have every reason to believe; and that it will pay well, when superintended by European agency, and grown on a sufficiently extensive scale, we have not the smallest doubt. By a sufficiently extensive scale, we do not mean only to allude to the breadth of land, which one individual, or even one company, could manage to bring into cultivation, but we allude to the general improvements of the whole cotton district, thereby enabling not only individual proprietors of land, or single companies, but the whole cultivating population, to employ themselves profitably in this cultivation. The work now before us shows most satisfactorily how this may be done : but as what the author proposes, will involve expence, and that too expence to Government, it is not to be supposed that any measures of the kind will be quickly introduced. Colonel Grant considers that by the formation of canals for irrigation, the cotton districts of Guzerat would be greatly improved. It is plain that the cotton plant requires a certain amount of water for the full development of its pods, and that, unless in favourable seasons, it must, when deprived of this nourishment, deteriorate propor-. tionally. The plain and simple remedy then is to supply this nourishment artificially: and Colonel Grant proposes to do so by canals of irrigation, which he says will also (some of them. at least) serve for the purpose of transporting the crop. He gives a line of canal for connecting the Nerbudda and Taptí rivers, running from the left bank of the former, a little above the city of Broach, to the Taptí near Surat, somewhat more than forty miles in length and intersecting the finest possible cotton soil:

The point, at which the canal would leave the Nerbudda, being some thirty miles from the sea, whereas it would join the Taptí about ten miles from the sea, there could be no fear of a sufficient fall throughout the canal. From this main channel, the small nullas, that here run westward to the sea, might be filled; and small branches might be cut, as the undulations of the ground afford opportunities, for running into the country, in such a manner as to bring an immense tract into irrigated cultivation-the main canal serving not only for the purposes of irrigation, but also to convey the produce of the fields to the shipping_port, Surat, and affording the means of drainage from excessive rains.-P. 23.

He considers also that there might be carried

From the right bank of the same river, about fifteen miles above Broach, near the village of Shahpúra, a smaller canal, above twenty miles in length, to the Gulf of Cambay, by the village of Nyor, near Ahmode, thus

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