PBINCETOy. Tf. J. 
 
 5V 1517 .15 N8 1846 
 Nug ee, Gecrge. 
 The necessity for Christian 
 edu'' ~ ~ 1 '"'" tc 8l9vst.8 the 
 
THE NECESSITY FOR CHRISTIAN EDUCATION 
 
 TO ELEVATE 
 
 THE NATIVE CHARACTER IN INDIA. 
 
 AN ESSAY 
 
 TO WHICH THE 
 
 SIR PEREGRINE MAITLAND PRIZE 
 
 HAS BEEN ADJUDGED 
 
 UNIVERSITY OF CAMBRIDGE. 
 
 GEORGE NUGEE, B.A. 
 
 SCHOLAR OF TRINITY COLLEGE. 
 
 " All thy children shall he taught of the Lord ; and great shall be the peace of thy 
 children." — Isaiah liv. 13. 
 
 LONDON: 
 
 FRANCIS & JOHN RIVINGTON, 
 
 ST. Paul's church yard, and waterlog place. 
 
 1846. 
 
WHAT CAN BE CALLED GOOD OR NECESSARY BY CHRIS- 
 TIANS, TF IT BE NOT SO, TO SUPPORT CHRISTIANITY WHERE 
 IT MUST OTHERWISE SINK, AND PROPAGATE IT WHERE IT 
 MUST OTHERWISE BE UNKNOWN; TO RESTRAIN ABANDONED, 
 BAREFACED VICE ; AND TO TAKE CARE OF THE EDUCATION 
 OF SUCH CHILDREN AS OTHERWISE MUST BE EVEN EDUCATED 
 IN WICKEDNESS, AND TRAINED UP IN DESTRUCTION?" 
 
 BISHOP BUTLER. 
 
RIGHT HONOURABLE AND RIGHT REVEREND 
 FATHER IN GOD 
 
 CHARLES JAMES, LORD BISHOP OF LONDON, 
 
 THIS HUMBLE APPEAL 
 
 IN BEHALF OF ORIENTAL INDIA, 
 
 NOW TURNING FROM THE BONDAGE OF IDOLS 
 
 TO SERVE THE TRUE AND LIVING GOD, 
 
 IS 
 MOST GRATEFULLY AND RESPECTFULLY 
 
 INSCRIBED. 
 

 SIR PEREGRINE MAITLAND'S PRIZE. 
 
 The friends of Lieutenant-General Sir Peregrine Mait- 
 LAND, K.C.B., late Commander in Chief of the Forces in 
 South India, being desirous of testifying their respect 
 and esteem for his character and principles, and for his 
 disinterested zeal in the cause of Christian truth in the 
 East ; have raised a fund for the institution of a Prize 
 in one of the Universities, and for the estabhshment of 
 two native Scholarships at Bishop Corrie's Grammar 
 School at Madras, — such Prize and Scholarships to be 
 associated with the name of Sir Peregrine Maitland. 
 
 In pursuance of the foregoing scheme, the sum of 
 =£"1000 has been given to the University of Cambridge 
 for the purpose of instituting a Prize, to be called " Sir 
 Peregrine Maitland's Prize," for an English Essay on 
 some subject connected with the propagation of the 
 Gospel, through Missionary exertions, in India and 
 other parts of the heathen world, subject to the fol- 
 lowing regulations : — 
 
 1. That the Prize shall be given once in every three 
 years, and shall consist of the accruing interest of the 
 principal sum during the preceding three years. 
 
 2. That the subject shall be given out in the Michael- 
 mas Term by the Vice-Chancellor, and the exercises 
 sent in before the Division of the Easter Term. 
 
VI SIR PEREGRINE MAITLAND S PRIZE. 
 
 3. That the Candidates for the Prize shall, at the 
 time when the subject is given out, be Bachelors of 
 Arts under the standing of M.A. ; or Students in Civil 
 Law or Medicine, of not less than four or more than 
 seven years' standing, not being graduates in either 
 faculty, who shall be required before they are admitted 
 to become Candidates to produce from their respective 
 Professors certificates that they have kept the exercises 
 necessary for the Degree of Bachelor of Law or Medi- 
 cine. 
 
 4. That the Examiners for the Prize shall be the 
 Vice-Chancellor and two other members of the Uni- 
 versity, either Masters of Arts or of degrees superior 
 to the degree of Master of Arts, to be nominated by the 
 Vice-Chancellor and approved by the Senate, and that 
 their names shall be announced together with the sub- 
 ject of the Essay. 
 
 5. That the Essay be printed at the expense of the 
 successful Candidate ; and that fifty copies be distri- 
 buted to each of the three following institutions : — 
 The Society for the Propagation of the Grospel in 
 Foreign Parts ; the Church Missionary Society; Bishop 
 Corrie's GTrammar School at Madras. 
 
 Besides the dflOOO before mentioned, the sum of 
 d£*100 has been given for the first Prize. 
 
ANALYSIS OF THE ARGUMENT. 
 
 General Introduction : 
 
 Our Indian Empire — its rise — present state of Hindustan, 
 its debasement from a former state of prosperity, 
 learning and virtue pp. 1 — 7 
 
 '* Two Questions considered." 
 
 (I.) Whence does this debasement arise? — 
 
 (II.) By what means is it to be removed? — 
 
 •' FIRST QUESTION." 
 
 The origin of the debasement not to be sought for in 
 PHYSICAL or 
 political causes, 
 
 but in a false Religion 7 — 10 
 
 The combined effects of the doctrines '^ 
 
 Moral Code > of Hinduism 
 priesthood J 
 on the condition of India, moral 
 social 
 
 CIVIL 
 
 intellectual 
 specifically considered in confirmation of the above 
 general conclusion 10 — 27 
 
 "SECOND QUESTION." 
 
 By what means is the native mind to be elevated from 
 
 its debasement ? — 
 The proposed remedies t (1) Political Reformers ~» 
 of the i (2) Economists / 
 
 considered and refuted as insufficient . . 27 — 29 
 The Question shown to rest with 
 
 (a) Rationalism, or secular ^ 
 
 (b) Christianity, or Religious f 
 EDUCATION 29 — 30 
 
 { 
 
VIU ANALYSIS OF THE ARGUMENT. 
 
 These two Systems considered at length : — 
 
 I. Secular Education. — The division of its supporters into 
 
 two classes, according as they consider secular education 
 
 (a) absolute in itself, or 
 
 (b) relative to the ultimate diffusion of a higher 
 
 knowledge. 
 
 (a) The arguments against the first class of opinion : 
 
 shown to engender deism or 
 
 ATHEISM, 
 
 or react in favour of Hinduism, 
 
 (b) Arguments in favour of, and against, the second 
 
 opinion, or the Government Scheme of Edu- 
 cation pp. 30 — 45 
 
 II. Christian Teaching shown to be the only real mode 
 
 of elevating the native mind — all other schemes only 
 auxiliary and secondary to Christianity . 45—47 
 Christian Teaching considered in its 
 
 (a) direct, 
 
 (b) indirect effects. 
 
 (a) Direct effects, by means of 
 
 (1) Education in Schools. 
 
 (2) Pastoral labours of the Clergy. 
 
 (3) Translation and Diffusion of the Scrip- 
 
 tures 47 — 57 
 
 (b) Indirect effects considered : — 
 
 (1) in the abstract, 
 
 (2) in reference to actual facts as seen in recent 
 
 events, and in the 
 
 Progress of improvement through 
 
 f Civilization of Government ) .^ „„ 
 -!.... } ^' — "6 
 
 t Christian Missions ) 
 
 Conclusion : — 
 
 (1) The Government, 
 
 (2) Church, 
 
 C their respective duties, &c. considered as the 1 „„ „, 
 
 ( two great agents of Indian regeneration . J 
 
 Appendix 83—93 
 
^y ---■■> ^ ' ■ I 
 
 THE NECESSITY FOR CHRISTIAN EDUCATION 
 
 ELEVATE THE NATIVE CHARACTER IN INDIA. 
 
 In an asre when the human mind, under the im- introduc- 
 
 ° _ tion. 
 
 pulses of a generous philanthropy and the sanctions 
 of a pure religion, seems grappling with its highest 
 and noblest energies — when the construction and 
 improvement of society, the elements of national 
 power and wealth, the investigations necessary to 
 ascertain the rights, support the liberties, and con- 
 firm the prosperity of mankind, are no longer con- 
 fined to the speculations of the philosopher or the 
 assembled wisdom of senates, but are become ordi- 
 nary questions of social converse, — in such an age 
 and under such circumstances it were well to apply 
 this awakened spirit to a consideration of the 
 duties incumbent on our country, as a civilized 
 and Christian power. Truly does history pro- 
 claim that Great Britain has been marked out by 
 Providence for the highest destinies. Formerly 
 the wild sons of a wilder superstition, we have 
 been seen to ascend in the scale of nations by a 
 train of victories more than Roman, through the 
 
 B 
 
2 INTRODUCTION. 
 
 civilizing influence of a more than Tyrian com- 
 merce, to be the Pharos of the world ; the cloud 
 of Elijah rising up out of the western ocean to 
 rain " dew and freshness" on the thirsty earth. 
 It may be observed, however, in reference to the 
 gradual development of England's power and 
 prosperity, that such acquisitions have not been 
 achieved in the grasping spirit of conquest ' ; a 
 concurrence of circumstances baffling all controul, 
 and the native energies of her sons have carried 
 her blindly onward on the tide, as though it were 
 decreed by the inscrutable counsels of Heaven, 
 that she should prove the passive instrument of 
 civilizing her numerous dependencies. And per- 
 haps in no one field has such an interposition of 
 an overruling Providence been so marked as in 
 that of our East Indian dominion I An empire 
 consolidated by means so apparently slender and 
 disproportionate to the end, has no parallel in 
 history. The world, indeed, beheld a strange and 
 mysterious spectacle. A body of merchants ac- 
 tuated merely by commercial enterprize, and in 
 
 ' " We have been reluctantly compelled, by events far be- 
 yond our power or controul, to assume the duties of lord- 
 paramount of that great continent." — Memoirs of Central India, 
 by Sir T. Malcolm, vol. ii. p. 264. 
 
 Again : " The course which has compelled, and which will 
 continue to compel us to increase our dominion, lies deep in 
 thecharacter of our power." lb. vol. ii. pp. 267, 268. 
 
 ^ " Providence has thrown these Indian territories into the 
 arms of Britain, for their protection and welfare." — Lord 
 Teignmouth, Life of Sir W. Jones, vol. ii. p. 337. 
 
INTRODUCTION. 8 
 
 opposition to the most positive injunctions of the 
 home government, became the lords of all the 
 millions of that vast continent. Since the mo- 
 mentous day of Plassey up to the date of our 
 last victories, our Asiatic rule has advanced from 
 the Barampooter to the Indus, from Cape Comorin 
 to the Himalayahs: an empire, indeed, "too great 
 to keep or resign." But the same merciful Provi- 
 dence whose hand is so conspicuous in our acqui- 
 sition of this power, is still seen directing us by 
 different agencies to a consideration of the vital 
 interests thereby placed at our disposal. Though 
 separated from us by the ocean, India is now 
 identified with England : what with the expedi- 
 tious communications between the two shores, 
 and the all-powerful engine of the press, the 
 voice of India's claims is daily obtaining a more 
 speedy and universal hearing. Doubtless, the 
 spirit of enquiry, fed alike by the increased mag- 
 nitude of our means, by the awakening urgency 
 of motives, and the crying appeal of duty has not 
 risen in our age but for the accomplishment 
 of some mighty end. One despatch announcing 
 the crowning victory, which gives the whole 
 " realm of Aurora and the Ganges" to our arms, 
 is followed by one proclaiming the silent but 
 progressive advance of Christianity. If by the 
 former our ambition is gratified, by the latter 
 the philanthropy of our countrymen is aroused 
 to new energies. I know that the wrongs of 
 India have formed a hacknied theme for enthu- 
 
 b2 
 
4 INTRODUCTION. 
 
 siasm and declamation ^ I know the exagge- 
 rated reproach of Burke \ that " were we driven 
 out of India this day, nothing would remain to 
 tell that it had been possessed by us." Nay, a 
 contrast, we are aware, has sometimes been drawn 
 between the respective merits of Mahometan and 
 British rule, to the disparagement of the latter. 
 It has been urged, that although the feelings of 
 the Hindus were outraged by the blind fanati- 
 cism of the Koran, and their wealth wrested from 
 them by the Mussulman's sword, at least some con- 
 solation was felt in seeing their countrymen raised 
 to dignity and power, through the subsequent 
 apathy of the victors ; that through dissipation the 
 wealth flowed back again in refreshing streams on 
 the industry of the country; that although different 
 in creed, still the Mogul and the Hindu were of 
 the same family of nations ; whereas the Eng- 
 lish, as foreign birds of passage, eager to regain 
 their native shore, looked upon India as a patri- 
 mony for their families in Europe ; that we had 
 no sympathy with them of kind or kindred feeling, 
 but " an appetite continually increasing for a food 
 continually wasting." These pictures, however, 
 of the wrongs of British India, so often displayed 
 
 ^ cf. Blair's Grave. 
 " Ravaged empires, laid empires waste, 
 And in cruel wantonness of power 
 Thinned states of half their people, and gave up 
 The rest to want." 
 
 * cf. Burke's speech on Fox's " Bill on India." 
 
INTRODUCTION. O 
 
 with all the colouring of a jjartizan pencil, owe 
 much of their effect to the distance. For, doubt- 
 less, a mighty though gradual movement is now 
 every where perceptible in that immense conti- 
 nent. The movement, indeed, may resemble the 
 vast and secular variations of the heavenly trajec- 
 tories, and like them, the cycle may require the 
 lapse of centuries for its full accomplishment. 
 Still must we forbear from chiding the apparently 
 tardy advance of improvement, and from estimat- 
 ing the operations of Providence by the puny 
 measurements of man's finite calculation. For 
 " customs must be changed by customs," says the 
 sagacious Montesquieu, and not be revolu- 
 tionized by the application of sudden measures : 
 a milder treatment, the influence of a higher 
 example in their superiors, and the power of per- 
 suasion, have not had sufficient time for their 
 subtle operations. Moreover, the hasty adoption 
 of schemes of amelioration under the sanction of 
 a Christian government, as opposed to the reli- 
 gious prejudices of the natives, would have 
 thwarted the blessings Heaven may be said 
 visibly to have in store for that people. In the 
 appointed season the spirit of Christianity is 
 bursting the bonds imposed on her by the cold 
 hand of commercial and secular prudence ; at 
 length we see a fatherly government interesting 
 itself in the prosperity of India : an enlightened 
 policy is now being pursued, such as will not in- 
 vade rights or insult prejudices, but adopt a more 
 
6 INTRODUCTION. 
 
 eifectual, tliougli less hasty, mode of constraint. 
 The peculations under which she had groaned 
 have been repressed — industry awakened by a 
 safer tenure of land — the jurisprudence amended 
 with due regard to native feeling, and admi- 
 nistered accordingly; while the cause of educa- 
 tion is advancing under the nursing influence of 
 legislative enactments and Christian missions. 
 But we are trespassing on the confines of our 
 subject, the avowed object of which is to pro- 
 pound "the necessary means of elevating the 
 native Indian mind from the state of degradation 
 in which it is still sunk." In doing this, it is 
 proposed to consider the Indian character and 
 condition under the circumstances in which they 
 are at present found to exist — religious, moral, 
 SOCIAL, and intellectual ; and in reviewing cer- 
 tain facts and obvious truths, too often lost sight 
 of in a general and unheeded acknowledgment, to 
 arrive at our conclusions by referring chiefly to 
 the dictates of experience, and arguments drawn 
 from a fair appeal to authority in the works and 
 opinions of wise and impartial legislators, divines, 
 and statesmen. Such an accumulation of opinions 
 and observations, presenting various views of the 
 subject and originating in minds of dilferent sen- 
 timents, may, I trust, be thought, like the argu- 
 ment from precedents in the formation of laws, 
 to carry with it a greater weight and influence 
 than can ever be obtained by the unsupported 
 statement of an individual. 
 
mer 
 condition 
 
 FORMER CONDITION OF INDIA. 
 
 It is the conclusion of the learned Robertson Fon 
 that "the inhabitants of India were not only of'indr 
 more early civilized, but had made greater pro- 
 gress in civilization than any other people \" And 
 traces undoubtedly exist in the remaining works 
 of Indian art, science, and literature, which seem 
 to prove, that "how degenerate and base soever 
 the Hindus may now appear, in some early age 
 they were splendid in arms, happy in government, 
 wise in legislature, and eminent in various know- 
 ledge." 
 
 In the present condition, however, of that coun- 
 try, we behold an exuberant soil abandoned in a 
 great measure to the spread of rank vegetation, 
 institutions the mere wreck of former intelligence, 
 and a people divided between the votaries of 
 Brahma or Mahomet, aliens alike to the covenant^ 
 of grace, and the victims of poverty, ignorance, 
 and superstition. These facts are too glaring to 
 admit of doubt, much less denial, and the two fol- 
 lowing-questions immediately occur, (I.) "Whence 
 do they arise ?" and (II.) " by what measures of 
 amelioration are they to be removed ? " 
 
 Now (I.) we cannot adequately account for their q^.. j^^ ^^ 
 oriein by reference to merely physical circum- *''® f*^"^^,^®" 
 
 CI J J inent not 
 
 to be sought 
 for in phy- 
 
 ^ cf. Robertson's Appendix, Ind. Disquis. ^^^^^ 
 
 ^ ^ ' causes. 
 
 cf. Expose of Literary Society. "Amongst the tribes of 
 Bharat Varsha, those of Hindustan were above all valiant, 
 powerful, energetic, merciful, sincere, wise. Hindustan was 
 the garden of empire, and the treasury of knowledge," &'c. 
 
 ef. Buchanan's Memoir, p. 134. Arrian, de Indicis. 
 
8 ORIGIN OF THE DEBASEMENT. 
 
 stances. It is true that climate and admixture of 
 races may have some effect in modifying national 
 character; but every instance adduced by history 
 of a country's degeneracy or advancement, is rather 
 a proof of the efficiency of moral causes, and the 
 comparative inertness of physical modifications. 
 Not in po- Again, we might perhaps, not unreasonably, seek 
 causes. Ill their POLITICAL Condition the source of some of 
 their vices. A series of invasions ^ and consequent 
 bondage, may be allowed a partial influence in 
 deadening the moral sensibilities of a people ; false- 
 hood is especially the vice of a slave, while violence 
 and oppression call forth deceit on the part of the 
 vanquished to counteract their master's tyranny. 
 We might add too, that dishonesty is the natural 
 child of political slavery, as it is the constant 
 associate of mendacity ; while pusillanimity, which 
 accompanies subjection, disposes the human heart 
 to cruelty. But there is every reason to believe 
 that previous to the Mogul subjugation of the 
 Hindus, they were equally demoralized as since 
 that event, and that their demoralization was the 
 very cause of the easy victory of the invaders. 
 We cannot but conclude then, that this prostra- 
 tion of the mind, this depravity of heart and 
 ruinous aspect of the country, are to be ascribed 
 to the fatal tyranny of a superstition, which in 
 the same degree that it dishonours the character 
 
 ''' "Asia," says Montesquieu, "lias been thirteen times con- 
 quered, ami Hindustan has, in eacli invasion, suffered se- 
 verely." 
 
FALSE RELIGION, THE TRUE CAUSE. 9 
 
 and attributes of the Supreme Being, corrupts 
 and debases bis rational creatures. It were, in- 
 deed, a false liberality to palliate an evil, the 
 exposure of which is its only chance of amend- 
 ment. " The real cause of Hindu degeneracy is a 
 FALSE RELIGION ^" Accordingly, it has been truly ^ ^^i^ j.g. 
 remarked, with reference to the two great classes lrue"ca?se 
 of Indian society, that the religion of the Hindu jg^^g^^ 
 moulds his character; that he is a creature of no™®"*- 
 independent sentiment, but actuated merely by an 
 inert and animal affection for the familiarized in- 
 junctions of the sacred Veda. Hence, notwithstand- 
 ing the many excellences to which his nature is 
 real heir, and the power of intellect which, if duly 
 exercised, could scarcely fail to liberate itself from 
 its nonage, he is distinguished as the passive 
 adherent to customs, manners, and opinions, such 
 as have alike withstood the absorbing influence of 
 novelty, the march of ages, and the terrors of 
 persecution. On the other hand, the zeal of the 
 Brahmin is kept alive by a deep conviction, that 
 his high-savoured dignity and interest are iden- 
 tical with the permanency of a religion which, en- 
 riched by the alms of the pilgrim, and the prodi- 
 gality of the prince, and rendered all-powerful by 
 its subtle intermixture in the concerns of social 
 and political life, at one time dazzles its votary 
 with the awful magnificence of its temples and 
 ceremonies, at another strikes him to the ground 
 
 ' cf. S. Austin, de Civitate Dei, v. x., " male vivitur, si de 
 Deo non bene creditur." 
 
10 THE HINDU RELIGION, 
 
 by the severity of pilgrimages and devotional 
 austerities. 
 
 But in order tliat our Essay may embrace in 
 itself sufficient details for a comprehensive and 
 independent view of the subject, we would fill up 
 the above panoramic survey by investigations of a 
 somewhat minuter description. And first, with re- 
 gard to THE RELIGION of the Hindus, and its modi- 
 fying effect on their moral condition and character. 
 The religion of the Brahmins, though apparently 
 a most extravagant polytheism, is virtually the 
 worship of one God ^ The Vedas describe Brahm, 
 or the Great One, as the abstract essence of all 
 other deities, who are but "his million forms 
 divined" It is a system in which monotheism 
 and polytheism became naturally blended ; for 
 that a frigid passionless abstraction, like Brahm, 
 could ever be the God of the unrefined populace, 
 was in itself impossible. Gods were demanded 
 by the cravings of their inward nature, endowed 
 at least with moral attributes, however perverted 
 in their exercise. Hence the Hindu system pre- 
 sents an esoteric and exoteric doctrine — the latter 
 adapted through the medium of mythology to the 
 material notions of an ignorant laity, the former 
 to the aspirations of an intellectual idealism. 
 These two opposite principles are practically ad- 
 
 * " The Deities are only three, says the Rigveda : but in 
 fact there is only one Deity, the Great Soul." Asiatic 
 Researches, vol. viii. No. 8. 
 
 '■' cf. Gita. Lect. 10. 
 
ITS PROGRESS AND DOCTRINE. 11 
 
 nijtted by the Hindu theory, but virtually the 
 basis is not dualistic but purely spiritual. The 
 multiform universe of subjective entities and ob- 
 jective forms, is nothing more than the illusory 
 exertion of the Divine energy ; it is Brahm 
 assuming the disguise of all finite existences. 
 Brahm essentially nothing ; potentially every thing. 
 Worthless as such extravagances are when viewed 
 as the pretended substitutes for true knowledge 
 and religion, (for in the absence of all moral 
 beauties, how can a God be admired, revered, and 
 loved ?) still they possess some value when viewed 
 as monuments of the soul's original aspirations: 
 in them we are carried up to the verge of the 
 deluge ; in them we mingle with the wrecks of 
 primordial tradition ; they are the scattered re- 
 mains of antediluvian thought ; and in the vast- 
 ness of the idea we may at least be made to feel 
 that nothing but infinity can really satisfy the 
 natural cravings of the soul. 
 
 Neither indeed would such abstract doctrines, 
 had they rested here, have been attended with 
 such evils as we see attached to the present 
 system. The introduction of a mythological ele- 
 ment to suit the grosser understanding of the 
 populace was the key to all subsequent enormities. 
 An assumed personal form was now attributed to 
 the spiritual Brahm ; he was represented as the 
 Hindu Triad, " originally united in one essence, 
 and from one essence derived." But a distinction 
 of powers soon leads to a separation of the per- 
 
12 THE HINDU RELIGION, 
 
 sonified powers, and in time of their joint worship. 
 And now the Creator Brahma is less regarded 
 than Vishnu the Preserver, and Shiva the 
 Destroyer; so much do the hopes and fears of 
 mankind prevail over their gratitude. 
 
 When man had once discovered the art of dis- 
 tinguishing the power of the Deity-, every element 
 and quality of nature was supposed to represent 
 some Divine agency. Thus was the worship of 
 the Creator transferred to the creature, and the 
 vulgar forgot, while the learned ceased to care 
 about remembering, what the enshrined idol' was 
 supposed to personate. The evil however was not 
 to rest here. It was soon perceived that effects 
 were usually produced from primary by the inter- 
 vention of secondary causes, and the Hindu 
 mythology became doubled at once by a symbo- 
 lical representation^ of this distinction. Perhaps 
 none of man's inventions have contributed more 
 to the degradation of God's character and of the 
 mind of the worshipper, than the division into 
 active and passive, male and female Mature. Hence, 
 as in the classic mythologies of Greece and 
 Rome ^ arose the grossest enormities : their 
 
 * cf. Note A, Appendix. 
 
 * cf. Institutes of Menu, chap. iii. ver. 86. 89. Asiatic 
 Researches, vol. viii. No. 8. 
 
 * cf. " Jupiter omnipotens Regum Rex ipse Deumque, 
 
 Progenitor genetrixque Deiim — Deus unus et idem." 
 Augustin. de Civitate Dei. 
 av TTciTijp, av o' ecfft fxyrtjo, 
 ai) ^' (ipaqu, av cl dijXvc. — Synesius, Hym. 3. 
 
ITS MINISTERS. 13 
 
 allegories and licentious emblems are too plain to 
 be misunderstood. Licentiousness of manner, the 
 natural consequence of a gross worship, is ever 
 followed by the most unfeeling cruelty and trem- 
 bling superstition; whence it is that the Hindu 
 religion has become infamous, no less for its 
 murderous than for its impious rites and immo- 
 rality. The altars of the gods have become the 
 theatre of human pleasure, and the shameful re- 
 presentations of graphic pruriency in their temples 
 are found sufficiently to encourage the disgusting 
 scandal of living licentiousness. The Hindu in- 
 stitutions indeed seem to unite the awe and 
 obedience of a stern fanaticism with the flowing 
 
 dissoluteness of sanctified libertinism. And if we The minis- 
 ters of the 
 would fain turn to the ministers of religion, under Hindu re- 
 
 1 • 1 1 • ligion. 
 
 the idea that their example would be found to 
 modify the evident effects of such a creed, we 
 must readily perceive, that he who presides over 
 the choir of wantonness, cannot consistently de- 
 nounce the indulgences of sensuality. He who 
 publicly recit(5s the coarse stanzas of obscenity, 
 must beware in his exhortations (if he ever ex- 
 hort) of impeaching the spirit of his example ; 
 and he who performs the sanguinary sacrifice, may 
 not prudently enforce the lessons of piety and 
 humanity. 
 
 Notwithstanding this, however, upon the ele- 
 vated piety of the Brahmin and the humble 
 virtues of the Hindu, poets, legislators, and states- 
 
14 THE SACRED B00K8. 
 
 men have repeatedly lavished the vindication of 
 argument, the illumination of comment, and the 
 The sacred zeal of eulogj. And, indeed, there is much in 
 their sacred Vedas* which would lead us to expect 
 the native character to bear the impress of many 
 of the Christian virtues. Thus it is declared in 
 Manava Dharma, that "goodness of disposition 
 and purity are the best of things ;" that " lineage 
 is not alone deserving of respect ;" that " a man 
 should keep in subjection his speech, his arm, and 
 his appetite^;" while duties of repentance and de- 
 votion, and the obligation of repaying good for 
 evil, is often repeated by the Indian moralist and 
 poet. The Pundits, or learned Brahmins, recite, 
 says Sir W. Jones, the beautiful Arya couplet, 
 written at least three centuries before our era, 
 which pronounces " the duty of a good man, even 
 in the moment of destruction, to consist not only 
 in forgiving, but even in a desire of benefiting his 
 destroyer, as the sandal tree in its overthrow 
 sheds perfume on the axe that fells it "." 
 
 But, while the Shastra propounds this and 
 other like precepts, yet certain portions of that 
 
 * cf. Laws of Menu, v. 99. "He, my servant, is dear to 
 me, who is free fiom enmity, the friend of all nature, merciful, 
 exempt from pride and selfishness, the same in pain and 
 pleasure, patient of wrong, contented, devout, of subdued pas- 
 sions, and firm resolves, and whose mind and understanding 
 is fixed on me alone." 
 
 * cf. Laws of Menu, v. 175. 
 
 ® cf. Asiatic Researches, vol. iv. Eleventh Discourse. 
 
MORAL CONDITION. 15 
 
 religious law, and especially that which is of 
 modern growth and interpolation, contain a system 
 of doctrines, which in practical effect paralyze 
 every good precept, and encourage almost directly 
 every vice ^ 
 
 The patches of good morals found in their 
 books, the sublime shreds of sentiment concern- 
 ing a Supreme Being, the scattered prayers and 
 adorations of elevated devotion, the metaphysical 
 notions of pantheism, of an all-pervading Deity, 
 of whom everything is a part, whilst he himself 
 has neither attributes nor providence ; the extra- 
 vagant pretensions of being absorbed in God ; the 
 idea of all differences of moral good and evil being- 
 obliterated by such abstractions, are like the rhap- 
 sodies of infidels in Christian countries, when they 
 talk boastingly of nature, the soul of the worlds 
 the principle of order, the power of gravitation, 
 the course of things, the mysteries of cause and 
 effect, and a thousand other equivocal and unin- 
 telligible generalities, which virtually exclude the 
 idea of a wise and authoritative Governor of the 
 world, who enjoins the submission of all his 
 creatures, requires their obedience, and will here- 
 after judge the world in righteousness. 
 
 That such a system of morality, neither digni- j^^^.^^! ^^^^ 
 fied in its motives nor pure in its prescriptions, '^'*^'*'"' 
 should produce the worst effects on the native 
 
 ^ "The Hindus have no moral gods. What branch of their 
 mythology has not more of falsehood and vice in it than truth 
 and virtue ?" writes Mr. Buchanan. 
 
16 MORAL CONDITION. 
 
 character, is inevitable. The virtues of the people 
 are such as its precepts eDJoin. their vices such as 
 its precepts directly or indirectly countenance. 
 A mild. l>enevolent, and inoftensive disposition has 
 been attributed to them, which intimate know- 
 ledge disproves. The chief quality resembling 
 virtue which characterizes the Hindus, is a cer- 
 tain apathy or hebetude of mind, which renders 
 them submissive to authority, but fits them equally 
 for the reception of vicious impressions, and in- 
 disposes them to the exercise of any virtuous 
 energy. 
 
 Accordinoflv, truth and honestv, than which no 
 virtues are more essential to the well-bein^ of 
 society, and in the absence of which all rights are 
 insecure, the tenure of property and the sanctity 
 of unblemished character endangered, are well- 
 nigh superseded among them by fraud, chicane, 
 and deception. Xay, according to impartial au- 
 thorities, the Indian character is not exempt frtDm 
 vices of a darker hue. With falsehood and dis- 
 honesty is associated malevolence, while animosity 
 and revenge are pursued with so acrimonious a 
 spirit, that, notwithstanding the delicacy and for- 
 bearance which the government has ever observed 
 towards the native religion, practices ^ originating 
 from those feehngs, and from superstitious cruelty, 
 
 * cf. " Institurion of Dbema." as narrated by Dr. Tennant, 
 " Thougbts on India." Dr. Ryan's •" Effects of different 
 Religions." 
 
ITS PROGRESS AND DOCTRINE. 17 
 
 tlireatened to paralyze the operations of law. 
 With respect to their litigiousness, it has been 
 observed that the minute legislation their system 
 displays, by rendering almost every act of their 
 life a religious obligation, puts it in the power of 
 every individual to support himself by a reference 
 to authority, and by enlisting conscience on every 
 occasion, gives an air of practical obstinacy to 
 their disputes. 
 
 It is but in accordance with such principles, 
 that the echo of public opinion should afford no 
 protection against the abuse of the most solemn 
 trust ; from the absence of that wholesome check, 
 the scale of moral feeling must continue to de- 
 scend %dth fearful rapidity, while the doctrine of 
 deriving not merely their existence and agencv, 
 but even the principle of both good and evil from 
 the Deity, disarms all responsibility or remorse 
 for vice or immorality. In fine, the well-known 
 opinion of Tamerlane ^ is corroborated by a host of 
 later testimonies '. " The inhabitants of this coun- 
 try," Lord Clive says, " we know from long expe- 
 rience, to have no attachment to an obligation ;" 
 while Lord Teignmouth affirms that " the nation 
 is wholly void of public virtue ; that it is the 
 business of all, from the ryot to the dewan, to 
 conceal and deceive ;" while Mr. Grant thus sums 
 
 ' Buchanan, Mem. note 1. 
 
 ' Cf. authorities of Berner, Governor Holwell, Sir John 
 Macpherson, Sir Robert Barker. Mr. Clarke, Mr. Oldham, 
 Mr. Butterworth Bagley. &"c. — East India Reports, passim. 
 
 C 
 
18 SOCIAL CONDITION 
 
 up his able enquiry into the native character, — 
 " upon the whole, then, we recognize in the peo- 
 ple of Hindostan, a race of men lamentably de- 
 generate and base, retaining but a feeble sense 
 of moral obligation, governed by malevolent and 
 licentious passions, strongly exemplifying the 
 effect produced on society by a general corrup- 
 tion of manners, and sunk in misery by their 
 vices, in a country peculiarly adapted by its 
 natural advantages to jDromote the happiness of 
 its inhabitants." 
 
 Now, when such are the too visible effects of a 
 
 false system of religious doctrine and teaching on 
 
 the moral character of the native population, we 
 
 Social con- can scarccly expect the social system to present 
 
 dition of 
 
 the Hindus, aught but fouds, povorty, and wretchedness. Ac- 
 cordingly, the priests are found to be the presi ding- 
 masters of each household. And the distinction 
 
 Castes. of castes may be considered the lever by which 
 they bring their power to bear on the whole mass 
 of the Hindu multitudes. It is possible that this 
 institution may have taken its rise from the idea, 
 that constant application to one specific employ- 
 ment is favourable to that concentration of mind 
 which leads to invention and improvement. But 
 still it bears in all its operations, the strong im- 
 press of priestcraft, and ancient Egypt may be 
 appealed to as a country where the same phe- 
 nomena were found closely interwoven with the 
 predominancy of an arrogant superstition. We 
 cannot therefore acquiesce in sanctioning a system 
 
OF THE HINDUS. 19 
 
 which, by imposing an artificial inequality of rank, 
 opposes itself to the natural aspirations of genius, 
 virtue, and industry; which, with all the absurd 
 presumption of fatalism, allots to a specific class 
 a monopoly of knowledge, power, and even piety ; 
 not indeed, as a reward of superior abilities or 
 elevated devotion, but as an hereditary right. Its 
 baneful influence may be traced even in the class 
 it so wantonly elevates ; a presumptuous sense of 
 confidence is engendered in its favourites, the 
 spirit of pride and indifference to that conscious- 
 ness of ignorance or debasement, which is the 
 only true guarantee of moral culture and im- 
 provement. 
 
 " He who is fortunate enough," says Mr. Cock- 
 burn, "to be born a Brahmin finds no necessity 
 for exerting the faculties of his mind or body ; it 
 is not even needful that he should protect his 
 rank from the envy or attack of his inferiors ; 
 that rank is guarded by the adamantine wall of 
 superstitious separation, which from the earliest 
 ages it has been thought equally impious and 
 useless to assault." 
 
 Those of the three lower tribes are equally 
 placed by the same imperious sanction between 
 two limits, beyond the one they dare not advance, 
 below the other they dread not falling; thus 
 hope and fear, the two great stimulants of human 
 exertion, are entirely superseded. Monstrous, how- 
 ever, as this abuse may appear, it is so artfully 
 blended with the whole frame of their supersti- 
 
 c 2 
 
20 SOCIAL CONDITION 
 
 tion, so essentially incorporated witli the fabric of 
 society, at once supporting and supported by their 
 manners, prejudices, and religious feelings, and 
 consecrated by the venerable hand of undefined 
 centuries, that it may well be deemed one of the 
 greatest obstacles to the regeneration of India. 
 The Brahmins are held necessary parties to all 
 the concerns of ordinary life; they assume the 
 privilege of directing the dress, prescribing the 
 food, regulating the marriages, and fixing the 
 profession of their disciples, by a threatened de- 
 nunciation of expulsion from caste in case of dis- 
 obedience -. Thus sapped by an endless succession 
 of sacrifices, penances, by a false code of morals, 
 and the example of a vile priesthood, the social 
 feeling is annihilated by unnatural distinctions. 
 The laws of Menu, indeed, appear to have con- 
 sidered the whole frame of society, simply as an 
 aggregate of family circles, unconnected except 
 by the ties of bare consanguinity. No charities 
 and attachment of kindred are suffered to con- 
 nect them, because of the illegality of marriage 
 between the different orders. Even the natural 
 relation of man to man is made to give way to 
 cold and artificial forms of caste, and the rights 
 
 * " By embracing the Christian religion, a Hindoo loses his 
 all ; relations, kindred, friends, all desert him ; goods, posses- 
 sions, all disappear," — Letters of Abbe Dubois, p. 13. 
 
 " Tout Indien qui embrasse le Christianisme, est absolu- 
 ment banne de sa tribe et abandonne aux insultes de toute 
 sa nation." — La Croze. 
 
OF THE HINDUS. 21 
 
 of humanity are abridged or abrogated by the 
 perverse injunction of a priestly polity. Such a 
 heartless system of society renders the Hindu ob- 
 noxious to many reproaches. 
 
 Thus in India the female race are not found, at Condition 
 
 of females. 
 
 least in the present day, to reach that elevation of 
 character and station in society to which they are 
 entitled, and over which they are ever found, when 
 duly reared under a fostering religion, to throw such 
 a fascinating charm of delicacy and dignity. They 
 are rather considered as ministers to the capri- 
 cious sensuality of their arrogant lords. Conse- 
 quently all is jealousy, hatred, and debasement, 
 and a relaxation of mental principle and chastity 
 usurp the place of vigour and true virtue ; while 
 difference of climate, of colour, of civilization, or 
 of creed, seems in other countries to have little 
 effect in modifying the natural affection of the 
 parent, this feeling is comparatively weak amongst 
 the mothers of India. Held under all the jealousy 
 of restraint, they become callous to all the finer 
 sensibilities, or spoilt by the conceits of a forced 
 love of decoration, and displayed in licentious 
 troops at public festivals, they are at once the 
 objects of loathing and commiseration. Such a 
 condition is imposed on them by the Brahminical 
 religion, as fashioning social life, while the laws 
 recognize their abject state in terms of contempt, 
 suspicion, and indelicacy. 
 
 Happy are we in being enabled to refer to the 
 abolition of the suttee, or immolation of the 
 
22 POLYGAMY. 
 
 widow ; never did superstition exhibit itself in a 
 more hideous and revolting form than in that 
 particular rite. But another evil exists, no less 
 inimical to the pleasures and duties of social life. 
 Polygamy. In Hiudostau polygamy is both countenanced by 
 religion and established by law. Among the 
 wealthy, and particularly the IVlahometans, this 
 practice is carried to the utmost bounds of Asia- 
 tic licentiousness; and the poorer classes w^ould 
 probably admit the same, were they not deterred 
 by the expense, trouble, and crimes, so often 
 found to attend its adoption. Conjugal affection 
 distracted or entirely alienated, mutual hatred 
 and jealousies on the part of the contending rivals, 
 loss of harmony and comfort at the domestic 
 hearth, abiding feuds of families, with contending 
 claims of offspring and neglect of parental educa- 
 tion, mental and physical debasement resulting 
 from excess, such are the more obvious of the 
 numerous evils attendant upon this institution. 
 And so long as it receives the sanction of religion 
 and the countenance of the legislature, we can 
 scarcely expect social life in India to bear the 
 smile, for which it is so conspicuous in our own 
 island. 
 
 In fine, the religion of the Hindu erects the 
 altar of fanaticism on the ruins of humanity, by 
 substituting for the generous and delightful chari- 
 ties of life, the wild extravagance of zeal ; it do- 
 grades the being whom it should have taught to 
 advance in moral and social excellences, and con- 
 
INTELLECTUAL STATE. 23 
 
 verts him who should have been sent forth to 
 fulfil the duties and diffuse the blessings of sym- 
 pathy and benevolence, into a prodigy of selfish 
 and inert abstraction or boundless licentiousness. 
 But the evil does not cease here ; in a country 
 where the great bulk of the inhabitants are culti- 
 vators of the soil, the natural increase of popula- 
 tion will soon exceed the demand for employment, 
 and the wages of the ryot are reduced to the 
 lowest rate consistent with existence ^." 
 
 These natural causes, however, are made pro- 
 ductive of further ill by several ordinances of the 
 Vedas, whereby early marriage is enforced, the 
 industry of the natives deeply trenched upon by 
 the useless dissipation of holidays, and their 
 means impoverished by the depredations of the 
 vagabond fakeer pilgrims, or the contribution to 
 an extorting priesthood '. Hence that deep 
 poverty, so productive of crime and misery, which 
 tends, indeed, to throw the appearance of con- 
 tentedness about the native character, whereas, in 
 reality, it is rather the calm of moral and social 
 death than any active virtue. 
 
 Lastly, as to all those intellectual endow- inteiiec- 
 ments and attainments which adorn human nature 
 and elevate it to its true dignity, the Hindus, as a 
 body, are well nigh strangers ; still they are very 
 
 * Tennent's Reflections on India, p. 144. 
 
 * Cf. Buchanan's Memoir, "Religious Mendicants the Cor- 
 ruptors of Public Morals," p. 129. — Crawford's "Sketches 
 of the Hindus." 
 
24 INTELLECTUAL STATE. 
 
 far from being the naturally ignorant mass that 
 many are apt to imagine. For although their 
 mental powers have been grossly misdirected by 
 superstition, they are found to be of an inquisi- 
 tive nature, and even of a metaphysical turn of 
 mind, qualifying them under happier circumstances 
 to think and act for themselves. In the region 
 of philosophy the Hindus once luxuriated with 
 an ardour unknown to the cooler natives of the 
 western hemisphere. Transcendentalism, as we 
 have seen, seems natural to a people, whose reli- 
 gion renders them careless about the real * events 
 of life, but absorbed in speculations concerning 
 the ideal world. Hence their Sankhya doctrine, 
 perhaps the original stock from which the extreme 
 schools of Greece and Germany have sprung, under 
 the wild exuberance of human intellect and ima- 
 gination. 
 
 In addition to their Metaphysics, we have 
 it on authority, that the system of Logic was 
 known to the philosophers of India ", before the 
 sera of Aristotle ; while the Copernican theory, 
 with some leading principles of Newton's disco- 
 veries, and the abstract results of arithmetic and 
 
 ^ For notice of the Hindu doctrine of the unreality of 
 matter, of. Frank's Vedanta Sara, (p. 6, translation.) " Das 
 Wesen ist das seyende, denkende, seelige, nicht entzweiete 
 Subject-Object (Brahma). Die ganze Vielheit des Unemp- 
 findlichen von dem Bewusstlosen Anfangend ist das Nicht- 
 Wesen." 
 
 * Cf. Asiatic Researches, Vol. iv. p. 172. (Second Edition.) 
 
INTELLECTUAL STATE. 25 
 
 Algebra, are said to have been partially disclosed 
 in the East, previous to their final and complete 
 development in Europe ^ But we must not suffer 
 our sympathy for past ages to lead us away from 
 the consideration of the present state of learning 
 in India. In that country we now see only the 
 stagnation of human genius, a state of intellect 
 perpetually dormant and stationary. Here is 
 beheld a lethargic people listlessly submitting to 
 their lot, content in their ignorant simplicity to 
 vegetate on the literary labours of their ancestors, 
 to be as they have been, to do as they have done, 
 ,with scarcely one effort to rise in the scale of 
 improvement: consequently, as the mind must 
 advance or recede ^ their wisdom has degenerated 
 into short-sighted cunning ; their study of astro- 
 nomy has become the debased slave of supersti- 
 tious astrology, (the tables and rules of which 
 science alone remain to tell of former intelligence), 
 while their whole knowledge is the monopoly of 
 one order, the Brahmins, and among them, of one 
 class, the Pundits. But were there no such 
 
 ^ Jones' works, vol. i. pp. 170, 171, 172. 
 
 Cf. also S. Cyril, c. Jul. p. 134. 'Apiffrd/3ov\oc ointa 
 ■Kov frftriv 6 lU^nraTrjTiKut;' (iTrapra fxiv toi ret 7r£jUt rfjg (pvaewg 
 iipr)^iva irapa toIq ap-)(^a!oi£ Xiyerai Kal irapa toIq ii,w rfjg 
 'EWu'^oc (jfiKoaofpovfTi, to. jiev irap' ^Iv^o'ig vtto twv Bpaj^- 
 fiaiojv, ret ^t tP rfi 2up/^ vno ruiy KuXoviiirtop lov^aiwy. 
 
 * " A man's nature runs either to herbs, or to weeds ; 
 therefore let him seasonably water the one, and destroy the 
 other." — Lord Bacon. 
 
26 
 
 PECULIARITIES OF 
 
 books. 
 
 exclusive monopoly, still a full knowledge of all 
 
 their literature would fail in elevating: tlie In- 
 
 Pecuiiaii- dian mind. For the institutes do not seize on 
 
 ties of the 
 
 Sacred general principles ^ and leave the application of 
 them to the individual, but at once descend into 
 all the conceivable positions, in which a human 
 being can be situated ; all imaginable duties con- 
 nected with all possible relations, circumstances, 
 and professions are divinely ordained ; and there- 
 fore, of necessity, the knowledge essential for their 
 full discharge is minutely revealed ; lest man 
 should err against the standard of immutable rec- 
 titude in his application of general principles to 
 particular cases, all the modes practically applying 
 the sciences and arts are accurately disclosed. 
 Thus is man made dependent on revelation for 
 his science, government, laws, modes and manners 
 of social and intellectual life, as he is for the 
 dogmas of religious faith, and the ritual of reli- 
 gious practice ; his mind indeed is allowed to be 
 exercised, but all objects of exercise and modes of 
 application are divinely ' predetermined. He is 
 
 ' Hooker, vol. ii. p. 31. (Keble). "Thereby we are 
 taught both the cause wherefore wise men's judgment should 
 be credited, and the mean how to use their judgment to the 
 increase of our own wisdom ; that which showeth them to be 
 wise, is the gathering of principles out of their own particular 
 experiments ; and the framing of our particular experiments, 
 according to the rule of their principles, shall make us such as 
 they are." 
 
 ' The Institutes are called, " deva nagari," or " works of 
 the Gods." 
 
THEIR SACRED BOOKS. 27 
 
 the creature of no sentiment, acknowledging, as 
 he does, nothing beyond positive obligation, no 
 vital principle of free and active agency, to supply 
 the deficiency of precept, and therefore, all inven- 
 tion and improvement are entirely superseded, 
 since all being cast in the divine mould, all is pre- 
 sumed to be perfection. Thus has the religion of 
 Brahma exerted its malignant influence over the 
 intellect of India. And it is still seen " a living, 
 operative, and tremendous reality," shaping the 
 opinion, moulding the character, controlling the 
 actions, regulating its institutions, social, moral, 
 and RELIGIOUS, and communicating its own fea- 
 tures to all its literature, science, and philo- 
 sophy. Hence it follows, that restricted in his 
 endeavours by arbitrary formulae, the intellectual 
 spark well nigh extinguished for want of nutri- 
 tion to support its glimmering light ; the Hindu 
 becomes indolent, apathetic, and regardless of all 
 advance and improvement in knowledge. 
 
 In ascribing then in the above manner the 
 present debasement and condition of the Hindus, 
 social, civil, and intellectual, to a false religion, we 
 have answered our first question, " whence arises 
 such debasement ?" The second and more pleasing second 
 consideration now otters itself^ — By what means is ^"®^*'""- 
 their individnal and national character to he de- 
 viated ? 
 
 Various, indeed, have been the specifics pro- Proposed 
 
 1111 scheme of 
 
 pounded for the malady. Some have held that the PoU- 
 
 IM 1 !• 1 I' *''^'^' ^^^" 
 
 POLITICAL liberty, the establishment or a rejue- foimeis. 
 
28 PROPOSED SCHEMES 
 
 sentative government and free institutions, would 
 achieve this desirable result. Now such rights 
 and privileges, abstractedly considered, are as- 
 suredly great blessings, and productive of incal- 
 culable good. But do they not require a sub- 
 stratum? are they not the eifects of something 
 antecedent, rather than the causes of consequent 
 good? Are they not the embodied forms and 
 manifestations of previous opinions and principles? 
 To attempt to regenerate a people by the sudden 
 grant of free institutions in the outset, when as 
 yet they are bound in the fetters of bondage, in- 
 tellectual, moral, and religious, is to reverse the 
 natural order of things. First, imbue the mind 
 of an enslaved people with the spirit and senti- 
 ments of national freedom, and these, of their 
 own inherent power, and in their own proper 
 time, will cast off the positive forms of a crushing 
 despotism, and clothe themselves, through the 
 congenial organs of a free constitution, with 
 equitable sanctions, privileges, and laws. 
 
 Another class, convinced of the inefficacy of 
 fchTmes*lf ^^^^^ political expedients, have given their support 
 ^?°"°" to the projects of the Economists. The poverty and 
 destitution of the natives, say they, are the real 
 sources of their demoralization; increase their 
 means and appliances, impart some degree of 
 comfort and refinement by a more enlightened 
 system of commerce, by a diminution of the land 
 tax, by developing the rich resources of the 
 country, by the application of machinery to 
 
OF ECONOMISTS. 29 
 
 agriculture, and increased facilities of communi- 
 cation, and India must rise from her debasement. 
 
 But surely such a scheme is liable to the same 
 objections as that of political reform ; it cannot 
 be a primary measure, but implies some antece- 
 dent process, as necessary for its own development. 
 Assuming, however, that the general affluence of 
 the country were increased, how would wealth 
 effect the extirpation of vice and superstition ? so 
 long as the morals and understanding of the 
 people were allowed to remain unreclaimed, the 
 tendency of increased affluence would only enlarge 
 the sphere for the indulgence of the desires and 
 propensities of a corrupt nature, would merely 
 minister more amply to the maintenance of priests 
 and celebration of idolatrous magnificence — in a 
 word, the chains would now be gold, but the 
 slavery as complete and galling as ever. 
 
 Admitting these obvious facts, another, the most Secular 
 
 education. 
 
 numerous class, have been found to affirm, that 
 "ignorance of true science" is the main source of 
 this degradation. Impart, they say, to the natives 
 useful knowledge, and you will enlighten, reclaim, 
 and elevate them to their rightful position. A Christian 
 fourth class, however, from a belief that the 
 Christian faith is the only true religion, originally 
 announced at the dawn of the creation, gradually 
 developed in a magnificent chain of prophecy, and 
 gloriously consummated by the atonement of its 
 Divine Author, admit of nothing short of obe- 
 dience to the scriptural command, of imparting 
 
30 EFFECTS OF 
 
 Christian knowledge to all nations^, an obedience 
 paramount to all calculations of expediency or 
 interest, and the idle theories of the natural rights 
 of man, and a knowledge which alone can truly 
 elevate the human mind. 
 
 In behalf of these two specifics, " secular and 
 Christian education," arguments, both theoretical 
 and practical, have been adduced by their respec- 
 tive admirers. 
 Division of And (I.) with regard to secular education, its 
 
 the sup- 
 porters of supporters may be considered as forming two 
 
 education, distiuct classos, accordiug as they view such edu- 
 cation as absolute in itself, or relative: absolute, or 
 productive of civilization (so called) independent 
 of all religion, and relative as preparing the way 
 for a higher knowledge, by the infusion of such 
 antecedent civilization. The plan and substance 
 of education adopted by these two parties are the 
 same : but their grounds for its adoption, and 
 their views as to its ultimate results, are essentially 
 different. 
 Effects of The former class, from an opinion that all reli- 
 education, gious are equally good, oppose all interference 
 
 as a system .- ,•, it , -t , • 
 
 absolute in With a uatiou s crood, direct or indirect, imme- 
 diate or prospective. Their arguments, however 
 plausible and winning, from the specious form of 
 benevolence which they assume, can scarcely be 
 acquitted of an ultimate tendency to open 
 atheism. 
 
 * Cf. St. Matthew xxviii. 19. " Go ye, therefore, and 
 teach all nations." 
 
SECULAR EDUCATION. 31 
 
 Tlie best answer, however, to such theories of 
 the rationalists, is made by a practical exposure 
 of the workings of their system. 
 
 It would seem to be the natural fruit of wis- ^«'^*''"<'- 
 
 tion 01 all 
 
 dom which is of this world, that while it raises f^ith. 
 men from being led away by the more gross 
 absurdities of superstition, it generates a pride 
 which carries him altogether beyond the power 
 of faith. 
 
 'Tis true, the bare culture of the intellectual 
 powers is the elevation of reason, but it is the 
 abuse of culture, in that it makes reason irra- 
 tional, by destroying all belief The deluded 
 disciple of Brahma goes to the other extreme, 
 and presumes not to doubt or question, because 
 he is unable to understand; his faith is seen in 
 believing equally what is opposed to, as what is 
 above reason. 
 
 Between these two extremes, Christianity holds 
 the balance ; for admitting the guidance of rea- 
 son, nay, repudiating whatever is contrary to its 
 deductions, it still affirms that reason is not the 
 test or standard to which its doctrines are to be 
 brought and measured ; that faith is to be exer- 
 cised in conjunction with reason, and by this 
 rule is enabled to admit much, which soars above 
 reason, and yet to allow nothing opposed to its 
 principles. Such is true faith and reason, when 
 seen united; whereas the faith of the ignorant 
 Hindu is nothing but a blind acquiescence in 
 belief, itself the source and offspring of ignorance. 
 
32 PRODUCTION OF DEISM. 
 
 Herein it may be fearlessly affirmed, that the 
 development of the intellectual powers of the 
 Hindus, acting upon such a blind faith as their 
 blind superstition blindly inculcates, would react 
 in such a manner as to elevate reason, and destroy 
 all faith, as a guide in rehgion. And, indeed, in 
 support of such a conclusion, it is stated that one 
 third of the intelligent population of Calcutta is 
 Produc- reputed to have fallen into deism or atheism, 
 
 tion of 
 
 deism and forming thereby, in their religious opinions, two 
 
 a spirit of • i • i 
 
 eclecticism, distinct classcs ^ Of these, the former is one which 
 numbers amongst its members, such as are more 
 or less initiated into the intricacy of their own 
 metaphysics, and partially acquainted with the 
 schemes of European philosophy, and the princi- 
 ples of the Christian faith. The leaders of this 
 class endeavour to interweave in the spirit of 
 eclecticism what they conceive the most rational 
 I features of all these systems : — like that which 
 
 I characterized Neo-Platonism *, in the death throes 
 
 * " The appearance of the Christian faith seems to have 
 been the signal for error, not merely to multiply its forms, but 
 to shape itself into system, and so try, if not to supplant, at 
 least to rival the Divine Revelation. Judaism, unable to 
 oppose it, allied itself to Platonism, and formed a theosophic 
 philosophy ; then Paganism sought for support, by a similar 
 alliance." — Grant's B. Lectures, p. 44. 
 
 * " The Hindus traverse the very same ground that was 
 familiarly trodden by the philosophers of Greece and Rome, 
 and pursue the same ends by the same or similar paths." — 
 Professor Wilson's Religious Practices and Principles of the 
 Hindus, p. G6, Lect. ii. 
 
SPIRIT OF ECLECTICISM. 33 
 
 of Pagan philosophy, this eclecticism is to amalga- 
 mate the peculiar opinions of all religions, with 
 the view of extracting from the compound some 
 ultimate doctrine virtually comprehensive of them 
 all — some volatilized substance which may be pro- 
 nounced the common essence of all the combined 
 elements. Eastern ideas are blended with those 
 from the far west, and the resulting system ^ of 
 heterogeneous doctrines has all the pompous air 
 and consequence of a boastful rationalism : on 
 this account it is the more dangerous foe to the 
 advances of truth, than either the Pantheism of 
 the Brahmin or the gross idolatry of the Pariah. 
 Their reveries, indeed, are not so gross ; but M'hat 
 has been gained in refinement from European 
 opinions, becomes lost in the increased facility of 
 deception, which false refinement ever superin- 
 duces ; and there arises a greater diflSculty of 
 exposing error, which has taken shelter among 
 the ingenuities of a subtle and cultivated in- 
 tellect. 
 
 The learned Brahmins of the old school are 
 frequently found to be desirous of a compromise, 
 in regarding the most irreconcilable contradic- 
 tions of creed, as a proof of the Divine wisdom 
 and benevolence, in that he has caused " a ray of 
 his glorious essence to shine forth in the differ- 
 ences and varieties of created things." But this 
 new Hindu eclecticism or unitarianism, from plun- 
 
 * cf. Dr. Duff's India and Indian Missions. 
 
 D 
 
34 SPIRIT OF ECLECTICISM, 
 
 dering Divine trutli to enrich and strengthen its 
 owii false system, at the same time that it rejects 
 the more marked peculiarities of all creeds, is apt 
 to assume an air of greater rationality. 
 
 This tendency of instruction in mere human 
 learning to Deism, is a course of events which the 
 friends of religion must deplore. Still are these 
 moral evils found the indirect servants of some 
 possible good. For the acknowledgment of the 
 first great article of all true belief, may be a pre- 
 paration for the reception of the remainder. 
 When ^ a nation rejects their former belief in a 
 revelation in favour of the cold dogmas of an 
 intellectual deism, it is a fearful shadow of 
 " coming events ;" the abandonment of even a 
 corrupted form of Christianity must be a change 
 for the worse. But when a nation substitutes 
 even deism in the room of idolatry, it is a step in 
 advance ; something is gained by the recognition 
 of a Supreme Being, and on this foundation we 
 should not despair of raising the sublime super- 
 structure of Christianity. If faith be added to 
 this common ground of belief, the votary of Hin- 
 duism may at length be able to reach the thresh- 
 old of Christianity through the medium of ra- 
 tionalism. But this further advance is the diffi- 
 culty : the pride of unbelief, when unduly exalted, 
 is of its nature the most obdurate opponent to 
 a religion whose very essence is humility. And 
 
 " cf. Dr. White's Bampton Lectures, Serm. i. p. 10. 
 
PRODUCTIVE OF ATHEISM. 35 
 
 the uneducated Hindu, with the blind faith of 
 
 his superstition, is a better subject for Christian 
 
 teaching, than the native who has learnt to merge 
 
 all faith in a heartless rationalism. 
 
 The second class consist of those natives who Produc- 
 tive of 
 have obtained an European " education apart atheism 
 
 and a 
 
 from all religion whatever." This class, from the spirit of 
 
 . empiri- 
 
 wealth at its disposal, from the facilities now cism, 
 opened up to offices of responsibility and power 
 under government, from the influence it wields 
 over the general business and commerce of the 
 country, from its command over a free press, and 
 withal from its prodigious activity in disseminating 
 its opinions, proves a formidable opponent to the 
 advance of religious truth. 
 
 The Bible, containing as it does an historical Tiie Bible 
 
 " the chief 
 
 and prophetical account of the extraordinary dis- "'^jfct of 
 pensation of the Almighty, must unavoidably attack. 
 include "many things hard to be understood." 
 Now these things, which are so luminous to the 
 faith of the western world, are the grand fields of 
 controversy in the East. They seize on the Scrip- 
 tures for the express purpose of impugning their 
 contents ; and the objections so often answered 
 in Europe are re-produced in India, as if original 
 and fresh from the mint of a new dynasty of 
 illuminati. They demand evidences of every 
 thing with all the presumption of empiricism ; 
 difficulties are started which arise from the 
 form of speech and peculiarities of language ; 
 
 d2 
 
36 SPIRIT OF EMPIRICISM. 
 
 from allusions to manners and institutions now 
 obsolete ; from the narration of physical changes 
 which the world has undergone ; from the being 
 and economy of the great God, the agency of 
 subordinate intelligences, the fall of man, and 
 similar topics. Such men have to be met in 
 their halls of science, and confronted with their 
 own weapons. Difficulties such as the above 
 require to be combated by a knowledge of the 
 phraseology and philosophy of language ^ of the 
 researches of the traveller and antiquarian, of 
 ancient and modern history, of the discoveries of 
 science, of the speculations of ethical and meta- 
 physical philosophy, and by the beauty and har- 
 mony of the Scriptures defended in the abstract. 
 This class of men bear, indeed, the character of 
 being learned, ingenious, and acute ; but their 
 acuteness is the subtlety of the schoolmen, their 
 ingenuity the inventive art of sophistical dialectics, 
 and their learning a mass of error and frivolity. 
 Caution With sucli minds experience proves that argu- 
 
 requisite m i j. o 
 
 refuting mentation is sure to end in a confession, that 
 
 buch men. 
 
 within the narrow circle of their territory these 
 sons of reason are impregnable even against the 
 
 ^ St. Chrysostom, (De Sacerd. lib. iv. § 4.) speaking of 
 the requisite qualifications of a missionary, writes, kuI Cfl 
 Tov fiiWovTa rr/u irpoc aKavTUQ avahi-^tadai /Li((^»jv, t'ck; (nravTOjy 
 elBivai r£X»'"C) K«t tov uvtov to^ottji' te dvai kuI a(j/Ei'CoriaTi]y, 
 Kai oTpanwr*)!' fcai (TTpaTtjyoy, h:ai tte'Cov Koi 'nriria, kui rau/xaj^r/i/ 
 
REACTION IN FAVOUR OF HINDUISM. J/ 
 
 assaults of the profoundest philosopher, since 
 he scarcely holds any first principles of evi- 
 dence or reasoning in common with them, 
 and has no fair ground upon which to measure 
 strength. 
 
 The real regenerator of India then will be wary 
 how he suffers questions of " reason's congruities 
 and fitnesses " to draw him from the practical to 
 speculative divinity. For although philosophy is 
 the enquiry after truth, the tracing out the won- 
 ders of the Almighty hand in the universe of 
 mind and matter, still philosophy must not alter 
 the scheme of the Gospel ; she must rather follow, 
 admire, and stand in attendance, as a handmaid at 
 the porch of Revelation. 
 
 Again, the ill effects may assume a third feature Reaction 
 beyond Deism and Atheism. For in the sudden of Hindu- 
 demolition of established systems and forms, and 
 in the absence of positive principles of counter- 
 active power, the newly-awakened spirit will 
 spring at a bound into the opposite extreme ; ex- 
 hausted, at length, by its own convulsive efforts, 
 the sceptical spirit may become stripped of all 
 vital energy, and its very excesses produce a re- 
 action in favour of the former creed. 
 
 When such, then, are its visible fruits, we can- Human 
 
 111 1 11 knowledge 
 
 not, must not, look to human knowledge as an then is in- 
 efficient and complete instrument for regenerating by itself. 
 the Indian mind. Human knowledge is incapable 
 of purifying the heart; it has not even a direct 
 influence in promoting the interests of virtue 
 
38 FAITH NECESSARY. 
 
 or piety, though its diffusion in a country, so 
 anomalously situated as India, may, in some few 
 respects, tend indirectly to these purposes ; it may 
 be admirably useful in pulling down, but another 
 species of knowledge, far higher and more valu- 
 able, will be necessary to build up. The Christian 
 teacher must call on the Hindus to use their 
 reason to the demolishing of the vulgar fabric of 
 religion ; but he must also bid them surrender it 
 Faith ii^ obedience to faith ^. No system of education 
 
 necessai'y. 
 
 which fails to regard these features in the condi- 
 tion of the Hindus, will ever prove really suc- 
 cessful in elevating their understanding, although 
 it may indeed exalt them to a conceited notion of 
 their own powers such as engenders deism if not 
 atheism. 
 
 There is left, then, the mere choice of an alter- 
 native, either to have no religion whatever, for the 
 intellect, once liberalized, cannot fail very soon to 
 reject the absurd arguments in defence of the 
 native superstition, or to substitute at once a pure 
 religious creed. In accordance with the latter, 
 we say, that the Hindus have been debased by a 
 FALSE religion, and must be restored to a healthy 
 state of moral feeling by the true one. All other 
 
 * cf. " No society can exist without morals, and there can 
 be no sound morals without religion ; let therefore every 
 school assume the precepts of religion as the basis of instruc- 
 tion. Experience has torn the veil from our eyes." — State- 
 ment of Napoleon, according to the authority of a modern 
 French statement. 
 
SECULAR EDUCATION. 39 
 
 remedies will be at best but miserable palliatives. 
 This alone will go to the root of the disease. 
 
 Such are the arguments and opinions of those gj^^lfjou 
 who regard secular education as absolute in itself, ^°°gt!ftlve 
 and independent of all views of religion, imme- ^^^Jjj§','"' 
 diate or prospective. The other class of the sup- 
 porters of secular education however, among 
 whom are many of the leaders of public opinion, 
 seem to waver between the dictates of duty and 
 expediency; constrained by the united voice of 
 reason and experience, they confess that the 
 native mind of India is not to be regenerated by 
 mere systems of political, economic, or philosophi- 
 cal reform; they profess to tell us, in no faint 
 whispers, that morals and religion are necessary 
 for the perfect amelioration of the Hindus, what- 
 ever may be the system primarily adopted. 
 
 But while they conscientiously hold religious 
 instruction to be the ultimate object in view, they 
 suffer questions of expediency to delay its imme- 
 diate application, and support a system of literary 
 and scientific knowledge as best adapted to the 
 existing interests and stability of our Oriental 
 dominion ^, and the present circumstances of 
 Indian society ; in a word, such men, with govern- 
 ment at their head, are for civilization as the 
 anterior process to Christianity. Expediency may 
 be said to form the staple of the arguments of 
 
 ' " People here argue, as if mere secular knowledge will 
 lead to Christianity ; I do not collect any such result either 
 from Scripture or experience." — Bishop Middleton. 
 
40 ARGUMENTS IN FAVOUR OF 
 
 this latter class, as the theoretical rights of man 
 that of the former. 
 inXvour** Tlius it is urgod on their part, that our 
 education mocle of attack must be circuitous and cautious, 
 thrnece°-" ^^^^ direct bj an open assault. If we would 
 caution indigeuatc our Euroj)ean plant to the plains 
 of India, it is said we must gradually and 
 cautiously adapt the seed to the new soil. 
 And in the dissemination of insti'uction, can we 
 safely repudiate all regard to native peculiarities? 
 Our institutions, civil and religious, social and 
 political, are the very antipodes to those of the 
 Hindus, and our knowledge is the " fused ex- 
 tract " of such institutions. Whether then is the 
 wide gulf, which now separates their minds from 
 ours, to be bridged over by measures involving a 
 neglect of the power of the learned, and of the 
 dependence and imbecility of the ignorant classes? 
 Touch the most latent spring of human action, 
 and you fail not to disturb the established system 
 — touch the spring with a generous view of remov- 
 ing the pressure, which that system has laid on 
 its native elasticity, and you must challenge the 
 hostility of that tremendous phalanx of priestly 
 sages, which wields a hitherto inscrutable litera- 
 ture for perpetuating the enthralment of the 
 popular mind ; our political power has not 
 affected this empire over the understanding of 
 the people ; with the Saga of Pompeii they cry, 
 "the body to Caesar, the mind to us." On this 
 account, therefore, it is said, the Legislature in its 
 
SECULAR EDUCATION. 41 
 
 Educational scheme has acted prudently, in using 
 the spirit of conciliation by the adoption of 
 European and native literature, as a charm to 
 conciliate confidence, lull suspicion, and paralyze 
 opposition, and as the indirect instrument of 
 recommending to general attention the substance 
 of a higher knowledge. 
 
 Now in such arguments as the above, the Such argu- 
 
 ments are 
 
 advantages of knowledge are urged as the partially 
 
 . true. 
 
 sole neutral ground, on Mhich to combat the 
 power and prejudices of the native teachers. 
 And this we may in some degree admit, and 
 further allow with Bishop Heber, that, " Avhether 
 the pupils become Christians or no, they may be 
 great gainers by what they learn, and led to com- 
 pare our system with their own, and seriously 
 adopt the truth '." For all knowledge is full of 
 the preparations for Christianity, in the case of 
 nations sunk like those of Hindustan. The 
 annals of all the European world, the progress 
 of civilization, the invention of the arts, the 
 discoveries of science, the improvements in medi- 
 cine, the advances of commerce, are impregnated 
 with the seeds of truth to such a people. The 
 very laws of historical evidence, the rules of 
 philosophy founded on experiment, the certainty 
 of objective truth, the influence and consequences 
 of good and false principles of morals on the 
 happiness of nations and individuals, all point as 
 
 ' cf. Heber's Correspondence, Letter to the Dean of St. 
 Asaph. 
 
necessary. 
 
 42 PREPARATORY EDUCATION NECESSARY. 
 
 landmarks of Christianity, and under such direc- 
 tion a few stragglers may be ultimately brought 
 from their wanderings. 
 Still a pre- But as a general principle, there ought to be a 
 
 palpatory 
 
 process preparatory process for the due cultivation of such 
 knowledge ; it cannot be such a primary process 
 in itself-. 
 
 Knowledge, indeed, without religion, viewed 
 abstractedly, may be pronounced good ; were the 
 Hindu not the creature of a slavish superstition and 
 ignorance, all true knowledge would not merely 
 be negatively harmless, but positively beneficial. 
 But as the effects of the sunbeam will be good or 
 bad, the prolific source of fertility or miasma, 
 according to the nature of the soil on which it 
 impinges, so a variety of counteractive influences 
 of a moral and religious character, must neutralize 
 the dangerous results of letting in the full blaze 
 of midday knowledge on a mind unsanctified by 
 true religion. The jungle must be cleared of its 
 trunks, and the ground itself gradually tempered 
 
 - It is worthy of remark that the necessity of spiritual 
 knowledge, as anterior to secular, is urged by the whole 
 system of Hindu teaching. The Vedas constantly liken such 
 knowledge to the sun, by whose light alone we are enabled 
 to see the things of sense. — (Windisch. p. 815.) And Euse- 
 bius (p. f)!!,) mentions, on the authority of Aristoxenus Musi- 
 cus, that an Indian had taught Socrates that " to know human 
 things was impossible, unless he knew also things divine ;" a 
 doctrine also taught by Plato, whose knowledge of Indian 
 philosophy is attested by Lactantius. — (De Vit. Sap. iv. 2.) 
 
SECULAR EDUCATION NOT PERMANENT. 43 
 
 and mellowed by proper culture, before knowledge 
 can be committed to its bosom, with any prospect 
 of successful vegetation. 
 
 Besides, what sympathy, I would ask, can naked Poverty of 
 
 •I ^ •/ natives 
 
 knowledge have with the larger body of a people, requires 
 whose numbers are continually touching on the sympathies 
 
 •^ ^ than those 
 
 verge of possible subsistence? where the means of of bare 
 
 knowledge. 
 
 livelihood is a much more pressing object, than 
 facilities for any better or wider range of know- 
 ledge? The minds of such must be elevated 
 through the medium of sympathies other than 
 those of literary instruction. 
 
 We fearlessly affirm that Christianity alone can 
 preserve such a state of society fi*om the alterna- 
 tive of a sensual apathy and indifference to all 
 that is excellent in human nature, or a fearful 
 strife for the bare necessaries of existence. 
 
 Again, to expect that any decided permanent Effects of 
 
 secular 
 
 change in the national mind, any real diminution education 
 of prejudice, to any great extent, should be the permanent. 
 result of such a course of elementary education, 
 would require a sacrifice of judgment to enthu- 
 siasm. Any doubtful good, which may be imme- 
 diately produced by it, must soon terminate in 
 the individual. For with little vital warmth, or at 
 least a few passing influences, its effects would 
 resemble those of the transient moonbeam, which 
 glimmers only to show to the Laplander an ocean 
 heaved with storms, tracts buried in snow, and a 
 sky hung with tempests. Whereas the mellowing 
 
44 INFLUENCE OF CHRISTIAN TEACHING. 
 
 ray of religious truth gradually tempers and 
 Influence eunclies tlio soil, while it enlio-htens. Its influences 
 
 of Chris- _ _ ^ 
 
 tian teach- are of an abiding nature. And even should the 
 
 ing abid- 
 ing. Christian disciple be again seduced from his early 
 
 allegiances, he yet does not fall thoroughly and 
 hopelessly. There are lingering associations of 
 moral beauty and Christian piety, which may save 
 him still ; associations which perhaps even may 
 lead him back in some happier hour to that reli- 
 gion, of which he had never wholly forgotten the 
 charms. 
 
 But let us suppose this knowledge to be im- 
 parted to the teeming population of India, with 
 all the fulness and permanency which its most 
 zealous admirer would hope for. 
 Secuhii- In our own country, where the reciprocation of 
 
 education 
 
 should har enlightened opinion is duly appreciated, where 
 
 monize 
 
 with the the sacred and civil institutions, manners, and 
 
 popular 1 1 T • r» 
 
 belief. customs, the natural records and traditions or 
 
 centuries, and above all, the religious faith and 
 
 observances of the people, all fully harmonize with 
 
 the elementary knowledge imparted ; it is found 
 
 that such education, if severed from the social 
 
 and spiritual influences, fails in producing those 
 
 decided changes, which would materially elevate 
 
 the individual, or ameliorate the condition of 
 
 society. 
 
 lu India What reflecting mind, then, can fail to foresee 
 
 opp^swUo the ineflftcacy of such secular instruction, to 
 
 other" operate the anticipated changes in India, where 
 
COUNTERACTION OF CHRISTIANITY. 45 
 
 that knowledge, instead of harmonizing, is found 
 to run counter to all the institutions ", manners, 
 customs, rites, traditions, metapliysical and reli- 
 gious opinions of the whole community ? where 
 the two currents flow parallel, without ever meet- 
 ing; or if they meet, exhibit the peculiar pro- 
 perty of substances which possess no chemical 
 
 affinity ? In such a state of discordances, the Chris- 
 tianity re- 
 counteracting influence must be that of Chris- quired to 
 
 . 1 f^ . counteract. 
 
 tianity, whose peculiar and essential emcacy is 
 seen, in exciting all the best sympathies of our 
 nature, in adapting itself to all conditions of 
 society, all diversity of character, all modifications 
 of country and climate. Every other religion 
 seeks its success in its happy adaptation to one 
 peculiar region or character. Hinduism with its 
 frequent ablutions and abstinence from animal 
 food, so suited to the religionist of the Ganges, 
 could never strike root amid the frozen wilds of 
 North America ; neither could the citron groves 
 of Thibet be made genial to the gloomy and 
 sanguinary orgies of the Scandinavian forests. 
 The amphibious creed of the Nile must have 
 languished and died in the poetical regions of 
 Greece ; while an Homeric mythology, with its 
 Apollo, its Muses, and its Parnassus, could never 
 have retained votaries amid the cold and formal 
 worshippers of Egypt. Nay, even the Jewish 
 system itself w^as one merely of local adaptation, 
 
 ^ cf. Dr. DiifF, India and Indian Missions. 
 
46 THE GOVERNMENT SCHEME IS INCOMPLETE 
 
 intended to yield in the appointed season to the 
 universal genius of Christianity, which, alone, was 
 to prove the religion of every clime, and absorb 
 into one holy family the motley races of the 
 earth. Christianity is, indeed, " all things to all 
 men," which besides offering abiding consolation 
 amidst the calamities of existence, as a collection 
 of facts, interests ; as a system of truth, instructs ; 
 as a scheme of salvation, elevates ; as a religious 
 institute, inspires devotion; as a practical code, 
 enforces holiness ; supplies at once the principle, 
 the power, the model, and motives of obedience. 
 Conclusion In fine, we admit the lee^islative scheme of a 
 
 that go- _ _ ° 
 
 vernment socular oducatiou witli all its necessary evils, as 
 
 scheme is ^ _ 
 
 auxiliary, an auxiliary and indirect mode of effecting that 
 
 but incom- 
 plete with- which Christianity alone can fully realize. We 
 
 out Chris- , . . 
 
 tian educa- may, porliaps, view it as one of the speediest 
 modes of overthrowing the intellectual tyranny of 
 the Brahmins, among whom a vital and practical 
 religion like Christianity, cannot at first be ex- 
 pected to meet with success. Pride of intellect 
 will suggest the enquiries of the Jewish infidels, 
 " Have any of the rulers or of the Pharisees 
 believed on him?" or "Can wisdom come out of 
 Galilee?" 
 
 Such would seem to be the obvious policy to be 
 applied to the anomalous state of Indian society — 
 " Inasmuch as the direct enforcement of Christian 
 teaching by the Indian government, would, in all 
 probability, be destructive of its own ends, and 
 subversive of our Oriental empire of opinion, by 
 
WITHOUT CHRISTIAN EDUCATION. 47 
 
 raising a war of Hindu fanaticism, and the green 
 banner of the Prophet ' ; Providence has created 
 for Himself voluntary agencies, for the direct pro- 
 pagation of the Gospel by Christian teaching, and 
 left it to the legislature to lend its helping hand 
 indirectly, even through the medium of apparent 
 ill." 
 
 Admitting, then, the necessity of Christian 
 teaching, we may now consider it in its twofold 
 character of direct and indirect agency. 
 
 To the former division belong : — Direct 
 
 1. Education in schools. Christian 
 
 2. Pastoral labour of the Clergy. 
 
 3. Diffusion of the Scriptures. 
 
 " No religious creed," says Hooker, " except 
 the Christian united popular instruction with 
 their religious assemblies ; without this essential 
 adjunct, education in schools may lose much of 
 its beneficial influence, and may be perverted into 
 a means of more refined profligacy." 
 
 But to consider them separately ; well may the Sciioois. 
 establishment of schools challenge comparison with 
 any scheme of amelioration, whether we consider 
 the goodness of the end, or the simplicity of the 
 means. Some, indeed, have been found to 
 acquiesce in preaching as the only, at any rate 
 the most apostolical \ channel by which to reach 
 
 * cf. Note B, Appendix. 
 
 * For the contrary account see Mosheim, where he states 
 that St. John erected a school at Ephesus, Polycarp at 
 Smyrna, and St. Mark at Alexandria. 
 
48 INFANT SCHOOLS. 
 
 the imderstanding, and make a lasting impression 
 on the heart; as if, at the first blast of the 
 trumpet, the walls of Hinduism would be thrown 
 to the ground. But Christian teachers now 
 wield no supernatural arms ^ ; the utmost they 
 can do, is to instruct and persuade, while they 
 avail themselves of all methods of influence, 
 which experience authenticates, and Christianity 
 does not condemn. 
 Infant Ordinary effects are now to follow ordinary 
 
 schoois. 
 
 means, and truly may it be said that the careful 
 instruction of the rising generations is the true 
 cradle of the Church ^ Youth is the season in 
 which the mind is most accessible to new infor- 
 mation. Vice already formed, prejudice already 
 imbibed, are almost beyond even the power of 
 Christian redemption ; it is only in the state of 
 latent propensity, that we can reasonably expect 
 to overcome them by the moral motives which we 
 present, and to extinguish this propensity before 
 it is even known to the mind in which it exists ; 
 to tame those passions which are never to rage, 
 and to prepare the soil for the virtues of future 
 years. Now, I would ask, how does the govern- 
 ment scheme attain these objects ? What are 
 the motives which it presents ? The ambition of 
 
 * cf. Note C, Appendix. 
 
 ' cf. " Whom shall ye teach knowledge ? and whom shall 
 ye make to understand doctrine ? them that are weaned from 
 the milk, and drawn from the breasts. For precept must be 
 upon precept," &:c. Isa. xxviii. 9, 10. 
 
CHRISTIAN EDUCATION, 49 
 
 the native student is that of gaining tln*ough such 
 schools admission to official appointments, and a 
 rise by gradation from the Zillali to the central 
 Seminary, and from the scholarship to the 
 revenue offices or subordinate judicial depart' 
 ment. Such a system of emulation must doubt- 
 less work good, both as regards the increase of 
 government agency, the acquisition to the Com- 
 pany of educated officials, and the sympathy of 
 interest created between the governors and the 
 governed. But in the absence of all the vital 
 motives of religion, I see in the system only one of 
 those ordinary steps such as legislative prudence 
 would for its own sake adopt, and one quite in- 
 dependent of the duty upon which the inculca- 
 tion of Christian knowledge and Christian prin- 
 ciples alone rests. The dedication of man's 
 rational powers to the knowledge of truth and 
 morality, is the avowed object of Christian educa- christian 
 tion ; it does not merely elevate the intellect, but presents 
 directs it aright, enlisting the understanding in tives of 
 the defence of rectitude; while it enriches the principles 
 mind with all that is useful or ornamental in 
 knowledge, it gives due regard to objects of yet 
 greater moment, averting evil which all the 
 sciences together could not compensate, or pro- 
 ducing good compared with which all the sciences 
 together are but as nothing-worth ; it produces 
 men not only able to understand the measures of 
 government, but morally disposed to appreciate 
 its good intentions, and co-operate in their exe- 
 
 E 
 
50 CHRISTIAN EDUCATION INCULCATES 
 
 And there- cutioii. True religioii * is, indeed, tlie best support 
 
 )iy produces 
 
 allegiance, of ail exccutive, wliicli beiiig founded on just 
 principles, proposes for its end the joint advance- 
 ment of virtue and happiness, and by necessary 
 consequences, co-operates with religion in the 
 two great purposes of exalting the general 
 character, and bettering the general condition of 
 man. Of every such government, by consent and 
 concurrence in a common end, religion is the 
 natural friend and ally, at the same time that 
 by its silent influence on the hearts of men, it 
 affords the best security for the permanence of 
 order and liberty, the essential principles of 
 every such constitution. The Christian fosters 
 such liberty, not by idle and theoretical principles 
 of natural equality and sovereignty of the multi- 
 tude, but by planting in the breast the powerful 
 By impart principles of self-government — principles far higher 
 cipiesTf as springs of action than any worldly motives and 
 vernment, fcelings. "The fi'uitful sourco of sedition and 
 crime," says De Fellenberg, " is the erroneous 
 education of the people ; in the absence of 
 worthy motives, vice necessarily accumulates with 
 poverty:" the mind, destitute of fixed principles, 
 either broods in listlessness, or seeks activity in 
 
 " cf. Montesquieu, Spirit of Laws, vol. i. b. 24. " The 
 Christian rehgion, which ordains that men should love each 
 other, would, without doubt, have every nation blessed with 
 the best civil, the best political laws ; because these, next to 
 religion, are the greatest benefits that men can give or re- 
 ceive." 
 
THE DUTIES OF MORALITY. 51 
 
 the acquisition of gain and applause however dis- 
 honest, by means however base. It is said, 
 indeed, by some moralists, that although industry 
 and temperance may derive their ulterior and 
 more weighty sanctions from religion, still they 
 powerfully recommend themselves by the health 
 they preserve and by the comforts they bestow. 
 
 But still to temperance religion gives the stability And incul- 
 cating the 
 of principle, and to industry the incentive of duty ; duties of 
 
 morality. 
 
 and those two virtues, when unsupported by her 
 invigorating influences, are incapable of resisting 
 the allurements of indolence and the impetuosity 
 of passion. 
 
 Let civilization, then, (so called) and Chris- civilization 
 
 ^ therefore 
 
 tianity be diffiised together by a system of reli- must be 
 
 •^ , . combined 
 
 gious education, admitting as an ingredient a with chris- 
 
 ^ , tianity. 
 
 certain amount of secular information. Let the 
 "inertia" of the Hindu be overcome by transfus- 
 ing through the mass of the people the "vis 
 viva " of knowledge, but at the same time " let 
 the children be taught of the Lord ^" 
 
 Such a combination must ever prove superior Effects of 
 
 ■•• A such a com- 
 
 to the cold and unedifying instruction obtained in bination. 
 institutions, which contain not in themselves the 
 means of their own corrective. A real symj^athy 
 of feeling and belief is thereby inculcated and 
 cherished, which, combined with true knowledge, 
 cannot but prove the ultimate ground of a full 
 assurance in the truth and practice of Chris- 
 
 "cf. Isa. liv. 13. 
 E 2 
 
52 GRADATION OF SCHOOLS NECESSARY 
 
 tianity; in practice, I say, for in Christianity re- 
 ligion is not divorced from righteousness, but a 
 high and faultless example illustrates her precepts, 
 and imparts the most engaging beauty to the 
 dead letter of the law. It does not fall within 
 the scope of our Essay to enter into details con- 
 cerning the nature of the secular knowledge to 
 be imparted ; whether, for instance, " the leading 
 principles of our literature and science should be 
 transferred, by translation, into the Vernacular 
 tongue," or " whether European philosophy should 
 be communicated through the medium of the 
 English language," or whether, " since an Euro- 
 pean education presents but little scope for native 
 attainment, while it little fits them for the ordi- 
 nary routine of native society, a native education 
 should be adopted." With regard, however, to 
 Gradation ^^^® Other, the Christian department, this much 
 of schools ^g j^^y ^f^Yui, that from a comprehensive view of 
 for impart- ^^q nativo character as modified by the Brahmini- 
 
 ing a com- •' 
 
 piete Chris- cai gygtem I from the feebleness of impression on 
 
 tian educa- '' ^ 
 
 tion. all youthful minds in matters of religion ; from 
 
 the inertia of the Hindu character, and oblite- 
 rating tendency of heathenism ; from the pressing 
 wants and growing necessities of such a society ; 
 from the catalogue of past failures for want of a 
 permanent process ; it must be judged essential 
 towards securing the full benefits of Christian 
 education, that above the merely elementary 
 schools, higher institutions should be founded for 
 the purpose of turning the former to account, by 
 
•FOR IMPARTING CHRISTIAN EDUCATION. 53 
 
 drawing the noblest and brightest spirits into co- 
 operation with us, and not throwing them back 
 on their original ignorance, from want of oppor- 
 tunities of applying their knowledge. 
 
 But we need not refer to hypothesis or analogy, The effects 
 when we have before us such a system practically gradation. 
 .realized in elementary schools as connected with 
 the high school of Madras, or the still higher 
 institution of Bishop's College ' ; by such a grada- 
 tion education works out and developes its own 
 propagation, and by rearing a qualified native 
 agency is not left to depend on home for la- 
 bourers. 
 
 But here we are brought to our second con- Necessity 
 
 • i • T ii« 1 IT ^^ planting 
 
 sideration. it must be obvious that the direct the chureii 
 agency of schools of itself is insufficient. Every grity. 
 year's experience tends to prove, and the opinion 
 is rapidly gaining ground, that in our endeavours 
 to provide for our East Indian dependencies, that 
 which in the first instance they have not the 
 means of providing for themselves, '' the full 
 benefit of our religion," it is not enough that we 
 contribute to the erection of such institutions. 
 No doubt such provision will be productive of 
 great good ; but in order for the good to be com- 
 plete, and growing with the Church growth, we 
 must j)laiit the Church amongst the Hindus in 
 all its integrity ^ Each district must have its 
 
 ' cf. Note D, Appendix. 
 
 ' cf. Dr. Prideaux's opinion in 1694. Hansard's Par- 
 
Native 
 clergy. 
 
 54 NATIVE CLERGY. 
 
 own allotted pastor, and the sphere of action for 
 each labourer must be diminished. Otherwise, 
 unsustained by usages of Christian society, and 
 left to his own wayward inclinations, the native 
 Christian soon forgets his pious education ; his 
 principles and opinions become gradually sapped, 
 and he rapidly, if not irretrievably, sinks into the 
 creature of selfishness and appetite. 
 
 And how, I would ask, is Christianity to be 
 brought to bear on the consciences and hearts of 
 such persons, scattered over so vast a country, but 
 through the increased agency of the clergy, and 
 that a Native one ? " This vital measure, India, 
 as on bended knees, implores of our Episcopate ^" 
 " The time appears to have arrived," says the 
 Bishop of London, "at which a great effort is 
 required, on the part of the Church of England, 
 to impart the full benefits of her Aj^ostolical 
 government and discipline, as well as of her doc- 
 trines and ordinances, to those distant provinces 
 
 liamentary Debates, vol. xxv. 242. Le Bas's Life of Middle- 
 ton, vol. i. p. 32. 
 
 " Man, being as he is, must have a Church. Christianity, 
 without order and authority, is a dream, enthusiasm, desola- 
 tion." — Bishop of Calcutta's Charge, 1842, p. 26. 
 
 ' Bishop of London's Letter to the Archbishop of Canter- 
 bury, April 24th, 1840. 
 
 " The fields are ripe for the harvest," writes Heber (Last 
 Days, p. 174). 
 
 " Vide regiones si non sunt magis siccae ad ignem quam 
 albae ad messem — nonne pudebit otiosam jacere securim, sine 
 causa falcem Apostolicam accepisse?" — Bernard, de Consid. 
 lib. ii. G. sec. 12. 
 
EFFORTS OF THE SOCIETIES AT HOME. 55 
 
 of the British empire, where the Christian reli- 
 gion is left to depend for its continuance upon 
 the energies of individual piety and zeal, without 
 being enshrined in the sanctuary of a rightly- 
 constituted Church, the only sure and trustworthy 
 instrument of its perpetuation and efficacy." 
 
 And, indeed, it is consolatory to reflect on the Feeling of 
 
 the public 
 
 improved feeling on this question both of the audgoveru- 
 
 . ment. 
 
 public and government in this our age. Chris- 
 tian benevolence is every where bringing together 
 those whose union seems necessary for the re- 
 quired regeneration of India, and almost for ex- 
 plaining the purposes of Hefiven in the present 
 state of things. The wealthy and pious of our 
 land are seen contributing to the object of our 
 appeal, with those genuine wishes of diffusive 
 good, which of themselves create occasions for 
 their own exertion. By their support " the So- Efforts at 
 
 home: the 
 
 cieties have done that inadequately, which a Societies. 
 Christian government would do effectually ;" 
 liberal and, withal, high-principled, free as not 
 abusing freedom, their missionary labourers are 
 found to connect the permanency of their own 
 pastoral teaching with the general interests of 
 Christianity, by discouraging whatever goes be- 
 yond the cogent support of their own sentiments, 
 and infringes on that benevolence and good-will 
 towards all our brethren in the amelioration of 
 India, which is the best ornament of faith and 
 evidence of charity. 
 
 In addition to their tolerant and successful Resulting 
 
 encourage- 
 ments. 
 
56 RESULTING ENCOURAGEMENTS. 
 
 efforts, the relations of the ecclesiastical authori- 
 ties with the supreme and local government have 
 been duly arranged, the number of chaplains has 
 also received a considerable addition, churches 
 and a cathedral have been erected, or are in 
 the course of erection, in most parts of India. 
 The missionary clergy with their lay committees 
 are acting under the protection of the episcopal 
 licence. While in addition to the encourage- 
 ment from the creation of the new diocese of 
 Colombo, and the proposal for more, the tone of 
 morals in the civil and military services, and their 
 estimate of the ordinance of religion, have taken 
 fresh impulse, and all parties are becoming more 
 accustomed to the name, station, and general 
 functions of our Episcopal Church ; a church so 
 signally adapted, not only to receive, but to 
 retain the converts of the Eastern world, when 
 once they are brought to renounce the pagean- 
 tries of superstition, for the sobriety and decency 
 of her impressive worship. Neither should we 
 omit, that our Oriental scholars have at length 
 broken down the inclosure, and penetrated into 
 the thickets of Sanscrit learning *. 
 
 * " Sanscrit learning," say the Brahmins, " is like an exten- 
 sive forest abounding with a great variety of beautiful foliage, 
 splendid blossoms, and delicious fruits ; but surrounded by a 
 strong and thorny fence. This fence has been broken down 
 by the learned Jones, Wilkins, and others, and a highway 
 made into the wood." — Speech of Sanscrit Professor Mr. 
 Carey, Buchanan, p. 97- 
 
TRANSLATION OF THE SCRIPTURES. 57 
 
 The Scriptures are now translated into the Scriptm-es, 
 languages of almost "the whole continent of latTon/'^"" 
 Oriental India," in accordance with the prayer of 
 the royal patron of the Tamul Bible, "that the 
 work might not fail in generations to come ^" 
 The colloquial Hindustanee, the classic Persian, 
 the commercial Bengalee, the learned Arabic, the 
 primeval Sanscrit, with the provincial Teloogoo, 
 Maliratta, and Cingalese, are now made the vital 
 medium of Christian instruction. Thereby the 
 doctrines of Scripture and its precepts of morality 
 are made to imitate the first supernatural endow- 
 ment of the Apostles, and " speak to every man 
 in his own tongue, wherein he was born, the 
 wonderful works of God." 
 
 And here we may remark, that amidst all the Points of 
 extravagance of the Hindu religion, the several between 
 modes of Divine interposition, prophecy and tian antr 
 
 I . . J • • i • .1 i • the Hindu 
 
 miracles, visions and inspiration, the assumption scriptures 
 of man's nature in semblance or by actual incar- cOTeredl 
 nation, are familiar to the pages of the Vedas : 
 whereby the difficulty in diffusing Christian doc- 
 trine and teaching is considerably lessened. For 
 we have not now to bend the native mind to a 
 belief of such truths in the abstract ^, but merely 
 
 * cf. Letter (dated 23rd August, 1717,) from George the 
 First to Ziegenbalg, as contained in Buchanan's Memoir, 
 p. 86. 
 
 ® cf. Halhed's Code of Gentoo, p. 17, where the doctrine 
 of Atonement is said to be preserved in its proper type in 
 their "Ashummeed Tugg." [cf. 
 
58 POINTS OF SIMILARITY BETWEEN THE 
 
 to the acknowledgment that what is actually re- 
 lated of such matters in our Scriptures, is clear, 
 evident, and wholly divested of every thing extra- 
 vagant, and contrary to belief. The facts alone 
 have now to be insisted on. And here I feel 
 assured, that with the learned amongst the Hin- 
 dus, the investigation of the Sanscrit will effect a 
 good deal towards this conviction '. Long buried 
 as it has been by the desolating " lava of succes- 
 sive invasions," much has already offered itself 
 to the investigation of our scholars of a most 
 gratifying and instructive character. Scarcely, 
 indeed, is this " literary Herculaneum " entered, 
 and fragments and remains of great weight and 
 beauty meet us in every direction, relics of 
 former ages, and wonderfully confirmatory of the 
 antediluvian notices in the Mosaic writings. ] 
 forbear, however, to trace any fanciful analogies 
 between the Hebrew and Hindu and even the 
 Christian Scriptures. But I feel confident in the 
 belief, that when all the corruptions are at length 
 removed, which a long series of ages has heaped 
 upon the primitive Creed of the world, we shall 
 be acknowledged to have drawn from the same 
 fountain, and to be the inheritors of the same 
 traditions ^ 
 
 cf. Also Burder's Oriental Customs, vol. i. No. 53. 
 cf. B. Geeta, p. 80. "I am the sacrifice, 1 am the vic- 
 tim." — Chrishnu's Speech. 
 
 ' cf. Buchanan, Appendix, article L. 
 
 * " The religion of Hinduism is supposed to have been the 
 
CHRISTIAN AND HINDU SCRIPTURES. 59 
 
 The advantages, therefore, to arise from the Circula- 
 rs • tion. 
 
 translation of the Scriptures are directly obvious ; 
 and all that we have to remark concerning their 
 circulation, is the practical truth, that " the Gos- 
 pel taught and preached must precede its circula- 
 tion." How closely it ought to follow, must 
 depend on unforeseen circumstances, and be left 
 to the discretion and judgment of the minister. 
 When, however, the native mind has been suffi- 
 ciently awakened, and a certain familiarity con- 
 tracted with new ideas and expressions, then may 
 the Scriptures be circulated with the greatest 
 probability of success. Meanwhile, to the Euro- 
 pean instructor one of the greatest wants is a 
 supply of tracts, skilfully adapted to indigenous Tracts, &c 
 turn of thought, and to the mode of argument 
 which is familiar to the native mind. 
 
 Here, however, we must pause : into further 
 details relative to the direct working of Christian 
 education, we cannot consistently with the limited 
 nature of our Essay proceed ; it remains for us 
 to consider with like brevity the indirect advan- 
 tages to the cause of Indian regeneration result- 
 ing from such a system. 
 
 For although the scheme of Christian instruc- indirect 
 
 effects of 
 Christian 
 education. 
 first apostasy from the pure and primitive faith established in 
 
 Iram, the original residence of the family of Noah." — Jones's 
 
 Asiatic Researches. 
 
 cf. Note E, Appendix. 
 
60 INDIRECT EFFECTS OF 
 
 tion lias primarily in view " not the physical, but 
 spiritual amelioration of mankind — not the con- 
 cerns of time, but the interests of eternity — still 
 the slightest reflection will suffice to show, that 
 the less is of necessity involved in the greater. 
 For when the mind is delivered from the external 
 restraints of burdensome ordinances, and the in- 
 ternal dread of an ever-present sense of guilt, by 
 a free impulse it begins to develop its native, 
 though dormant, energies, and penetrate every 
 department of human research. The natural 
 rights of the subject and obligations of rulers — 
 the reciprocal bonds of priest and people — the rise, 
 progress, and nature of society — the principles of 
 all knowledge, human or divine — the design and 
 fitness of all schemes of polity, civil or sacred, are 
 quickly and fearlessly investigated. Then it is, 
 and not before, that the genius of true liberty 
 spontaneously embodies itself in free institutions ; 
 then will a wise economy expend its increased 
 affluences in multiplying the sources of real hap- 
 piness and prosperity; then will the spirit of 
 knowledge, unshackled from its fetters, roam at 
 large over the realms of time and space, spirit and 
 matter, in quest of new worlds. And what a 
 new creation will Christianity present to the dis- 
 enthralled mind of India ! Moral and intellectual 
 culture — the exercise of domestic charities — the 
 completion of all those aspiring expectations 
 
 ^ cf. Montesquieu's Spirit of Laws, vol. i. b. 24. 
 
CHRISTIAN EDUCATION. 61 
 
 natural to the liuman mind — the gradual emanci- 
 pation from superstitious fear, and freedom to im- 
 prove their native resources — increased intercourse 
 with European manners, opinions, and commerce ; 
 all these and many more blessings will engender 
 new tastes, and confer the means of their gratifi- 
 cation ; with fresh channels of industry will be 
 bodied forth new arts and inventions, at once the 
 stimulus and reward of genius; from our traffic 
 they will obtain affluence, from our instruction 
 independence of mind and knowledge, and above 
 all from our Creed virtue and piety. For Chris- 
 tianity, by introducing just and elevated views of 
 the Supreme Being ', and of moral and religious 
 obligation, will present the most valuable objects 
 of pursuit, the most powerful motives of action 
 and sanctions of obedience. The main cause of 
 Polygamy in India is the loss of all knowledge of 
 the pure Deity. The chief cause of the want of 
 fidelity and honour is, that no God of truth is 
 recognized. Whereas Christianity insists on his 
 just attributes and character in every part of its 
 relations, connecting therewith all the doctrines, 
 all the promises, all the threatenings and duties 
 of religion ; no fable is here found to intervene, 
 to check the emotions which the moral beauty 
 combined with the grand imagery of the Scrip- 
 tures excites ; and the perfection is the same, 
 
 * cf. " The Lord God is merciful, gracious, long-suffering, 
 and abundant in goodness and truth." 
 
cities. 
 
 62 ADVANCE OF THE MISSIONARY CHURCH 
 
 whether it be described as abiding in the attri- 
 butes or ministering- in its operation. But in 
 support of the benign and elevating influence of 
 Christian instruction, we need not resort to ab- 
 stract and hypothetical representations. The evi- 
 dence of facts is before us too obvious to be mis- 
 taken. 
 Recent In reccut events we have a sensible refutation 
 
 events, ad- 
 vance of of the heartless theories of those, who from pre- 
 
 the Mis- . . m 
 
 sionary judico coufouud the liumble efforts of a devoted 
 the chief ministry with the idle dreams of fanaticism ^ At 
 length has the Missionary Church of India solved 
 the problem of the so often alleged impractica- 
 bility of such a scheme, confounded the hollow 
 reasoning of expediency on the score of non- 
 interference with the native religion, given a 
 higher tone to British and native sentiment on 
 the essential constituents of sound education, 
 infused new spirit into some of the older in- 
 stitutions, and generated a desire of remodelling 
 others already on the eve of decay. Every thing 
 convinces the understanding and encourages the 
 hope of the Christian world, that the mind of the 
 
 ' " Ninety-six villages," says the Bishop of Madras, '* in 
 the mission Sawyerpooram, have come forward unsolicited, 
 but by the preventing Grace of God, and by the example of 
 a purer life among their converted brethren, have utterly 
 abolished their idols, and begged of the Society's missionary 
 (the Rev. G. U. Pope) that they may be placed under Chris- 
 tian teaching." 
 
 cf. Appendix G, note. 
 
IN THE CHIEF CITIES. 63 
 
 Hindu millions is rapidly preparing for some 
 great moral revolution. The worn-out supersti- 
 tion is obviously crumbling to pieces under the 
 joint influence of Christianity and civilization, to 
 be replaced either by natural religion or a better 
 faith, to which that may form a stepping-stone. 
 The marked effects, however, of a direct com- 
 munication of Christian education, lead us to hope 
 that the ill effects resulting from the opposite 
 system may be only for a season l And with the 
 gradual overthrow of the Colossus of Hinduism, 
 all the countless habits, manners, and practices of 
 the people are undergoing an entire change or 
 modification. The most peculiar feature in this 
 movement consists, in its including several of the 
 higher castes, heretofore inaccessible to Gospel 
 truth K We already see the Brahmin hold inter- 
 course with the Feringhee, while the hospitality 
 of the Hindu is freely proffered to the European ; 
 in fact, the very impossibility of adhering to the 
 forced requirements of caste, under a society and 
 government of so opposite a tendency, is the 
 principle which, combined with Christian en- 
 lightenment, is undermining the system. 
 
 And if we look away from the cities to the Chmtian 
 
 •' villages. 
 
 revolution going on in the rural districts, we see 
 
 ^ "The effect on the community at large of these discussions 
 seems to be paving the way for their final destruction." — Dr. 
 Mills's Letters to the Society, July 29, 1822. 
 
 * cf. Heber's Letters, vol. ii. p. 263, and Mr. Pope's Re- 
 ])ort from Diocese of Madras, 1844. 
 
64 CHRISTIAN VILLAGES. 
 
 Christian villages ^ rising up under the fostering 
 care of the Societies, wherein the baptized con- 
 verts associate in Christian fellowship, encourage 
 and protect the young and wavering neophyte, 
 and are withdrawn from the infection of native 
 society and habits. Such villages have the prac- 
 tical effect of the so often proposed scheme of 
 colonization as the only method of regenerating 
 India ^. For herein asylums for both sexes have 
 turned the miseries of famine into the oppor- 
 tunities of Christian instruction ; while the annex- 
 ation to the village schools of departments for 
 initiating youth into a knowledge of mechanical 
 and agricultural arts \ is a system well calculated 
 to work good, by the admixture of men of Chris- 
 tian intelligence and principles with its torpid 
 population, and by setting before the inhabitants 
 the effects which so fine a climate is capable of 
 producing, when industry is directed with ability, 
 and animated by an honest and virtuous spirit. 
 Men, indeed, may not be immediately converted 
 
 •^ cf. Note H, Appendix. 
 
 " cf. Smith's Wealth of Nations, on "Colonies." Talley- 
 rand, Essai sur les A vantages a retirer de Colonies. Brougham's 
 Colonial Policy. 
 
 ' cf. " The intention of this excellent and pious officer, 
 (Sir Peregrine Maitland,) was to place in every village a 
 missionary and schoolmaster of the Church of England, a 
 farmer, carpenter, and blacksmith ; and by a diligent course 
 of instruction, to give them an acquaintance with farming and 
 the more useful mechanical arts." — Bishop of Toronto's Visi- 
 tation Journal, 1842, p. 11. 
 
CHRISTIAN SCHOOLS AND MISSIONS. Of) 
 
 by these means, but the tide of prejudice may be 
 turned, and a favourable hearing at least granted 
 to the advocates of Christianity. For the in- 
 ference is natural and just that what is excellent 
 in its effects, may probably be true. It is evi- 
 dent, indeed, that in these missions of the Chris- 
 tian Knowledge Society rests the main strength 
 of the Christian cause in India ; and we may add, 
 with Bishop Heber, "that grievous and heavy 
 will be the sin, if England, and the agents of her 
 bounty, shall fail to nourish and protect the 
 churches, which have there been founded in the 
 midst of a moral wilderness ^." 
 
 Such are a few of the fruits now being realized 
 by our Christian schools and missions, which, 
 when compared with the above detailed effects of 
 useful knowledge, viewed as a system apart from 
 religion, afford a contrast in itself sufficient evi- 
 dence of the practical superiority of the education 
 we advocate. To have extended our views to 
 considerations of greater length and minuteness, 
 would have been but agreeable to the interest 
 excited by so pleasing and elevating a discussion. 
 
 " Verum haec ipse equidem, spatiis inclusus iniquis, 
 Praetereo, atque aliis post me memoranda relinquo *•." 
 
 For us, let it suffice to have sketched the Summary. 
 
 * cf. Life of Heber, vol. ii. p. 431. 
 
 cf. " An opportunity is now extended to the Church to show- 
 forth her Master's glory, and woe be unto her, if she improve 
 it not to the uttermost." — Anderson's Colonial Church, p. 424. 
 
 ' cf. Virgil's Georgics, iv. 147. 
 
 F 
 
C6 DUTIES OF THE GOVERNMENT. 
 
 moral, social, and intellectual wretchedness of 
 Hindustan, as modified by the reigning supersti- 
 tion ; to have traced a great outline for her ame- 
 lioration, and to have hailed her daMaiing glories. 
 In conclusion, it remains for us to apply a few 
 remarks to what might seem to be the respective 
 duties of our Christian government and Apostolic 
 Church, as the two mighty agents in the work of 
 Indian regeneration. 
 Duties and « j^ the iufancv of British administration," says 
 
 relations of '' 
 
 the govern- Lord Moira, " it was, perhaps, a matter of neces- 
 
 ment. 
 
 sity to confine our legislation to the primary prin- 
 ciple of justice, the guardian of contracts and 
 promises ' ; but the lapse of a century, and the 
 operation of that principle, have produced a new 
 state of society, which calls for a more enlarged 
 and enlightened policy ; it is for the credit of the 
 British name that this beneficial revolution should 
 Caution arise under British sway." But though govern- 
 
 necessary p i • 
 
 iniegisiat- mout worc truly impressed with a sense of this 
 moral obligation, and truly desirous of conform- 
 ing with its dictates, it may still err in the selec- 
 tion of the means employed for this purpose. So 
 essential is knowledge, if not to virtue, at least to 
 all the ends of virtue, that without it, benevolence 
 itself, when accompanied with power, may be as 
 destructive as intentional tyranny. The whole 
 
 ' cf. also, Marquii-' b;^ Wellesley's Address to the Students 
 of the College of Fort William, and Lord Auckland's State- 
 ment in 1839. — East Indian Reports, 
 
REFORM OF THE LEGAL CODE. 07 
 
 native vigour of India may be kept down for ages, 
 and the happiness and prosperity of unexisting 
 millions be blasted by regulations intended, in- 
 deed, to stimulate the very energies they re- 
 pressed, and relieve the ignorance and misery, 
 which they rendered irremediable. It therefore 
 becomes the government to weigh deeply the 
 various legislative means on their part, best cal- 
 culated for elevating the native mind of India ; 
 by what ordinances would public prosperity and 
 all the virtues which not merely adorn that pros- 
 perity, but produce it, be most powerfully excited 
 and maintained. 
 
 It was, indeed, a masterly stroke of prudence Gmduai 
 
 ri'forni of 
 
 to permit the inhabitants of India to retain their the legal 
 own legal code. But such a concession cannot 
 be reasonably supposed to preclude such partial 
 changes as an enlightened polity may from time 
 to time suggest, and a regard to real improve- 
 ment may demand. We need not hesitate there- 
 fore to introduce, by gradual steps, such a reform, 
 as without trenching on the integrity of their 
 venerated laws, may avoid the odium of direct 
 repeal by provisionary regulations, such as may 
 insinuate the ideas of tolerance and religious 
 equality and rights into the native bigotry, and 
 introduce their observance into authoritative prac- 
 tice. Such is the policy which marks the recently 
 proposed measure^ for relieving the property of 
 
 ^ cf. Indian Mail Despatches, April 4th, 1845. 
 F 2 
 
68 REFORM OF CIVIL MEASURES. 
 
 And other eoiiverts from the penalties of confiscation. In 
 
 civil mea- 
 
 sures. the same spirit has the regard of the legislature 
 been directed to a consideration of several other 
 supposed remedies for the evils under which 
 India groans, to the state of the police, to the 
 detection and punishment of crime, to vagrancy 
 and religious mendicity, and the such like, all of 
 which subjects are worthy of the highest con- 
 sideration, but in general partake of the nature 
 of consequences rather than causes ; attention, it 
 may be said, has been too much fixed on the 
 branches and not the root of the evil ; if these 
 branches be only pruned, they will shoot forth 
 with increased vigour, so long as the stem of the 
 upas shall be allowed to remain in its baneful 
 operation. It is not the fixing the land-tax at a 
 permanent standard, or bringing down the revenue 
 to the least possible amount required to uphold 
 the fabric of government ; it is not the encourag- 
 ing industry, either by facilities to, or drawbacks 
 upon the importation of foreign merchandize; it 
 is not the converting the mud-built hut of the 
 Hindu into the stone palace of the Nabob, that 
 Inefficient are to work the real regeneration of India. Such 
 Chris- palliative remedies can produce but a partial alle- 
 •anity. yjation of the evil, unless applied in conjunction 
 with wise and efficacious measures for granting 
 the means of Christian education and worship. 
 With a degree of impatience, for which the 
 motive is an ample excuse, we might wish tlie 
 government would take a more prominent part in 
 
CHRISTIAN PROPAGATION. 69 
 
 the work of diffusing the Gospel throughout the 
 Eastern world. How long the executive may Neutrality 
 
 of govern- 
 
 remaiii neutral on this question consistently with ment on 
 acknowledged decrees, is something more than a of ciuis- 
 bare question of expediency ^ For it has been gation?'^^ 
 decisively asked, "shall a Christian people acknow- 
 ledging a Providence in the rise and fall of em- 
 pires, regulate the policy of future times, and 
 neglect a present duty — a solemn and imperious 
 duty, exacted by their religion — by their public 
 principles, and by the opinions of the Christian 
 nations around them ^?" But still we must sym- 
 pathize with, and admit the plea of a government, 
 which is willing to let the first fair opportunity be 
 a criterion of the obligation to act. Meanwhile, 
 however, let every ameliorating effort be put forth 
 which the state of Indian society will admit. Let 
 such endeavours on the part of the government 
 be prosecuted contemporaneously with Christian 
 education, through the agency of the Church 
 Societies. All that we at present demand is, that 
 that scheme should be held supreme, to which 
 alone the palm of supremacy is due. 
 
 For in direct contradiction of all the theories 
 of political economists and intellectual reformers 
 
 ^ Act of Parliament I8I3, says, " Whereas it is the duty of 
 this country to promote the interests and happiness of the 
 natives of the British dominions in India, and such measures 
 ought to be adopted as tend to the introduction among them 
 of useful knowledge and of religious and moral improve- 
 ment," &c. 
 
 * cf. Buchanan's Memoir. 
 
70 TEACHING OF CHRISTIANITY, BY 
 
 of India, we again fearlessly avow, that tlie only 
 remedy for the numberless ills under which that 
 
 Christian couutry groaus, is the teaching of Christianity. 
 
 expedient And witliout reference to higher principles of 
 
 menl;/^^"' duty, political considerations are sufficient to 
 establish the expediency of introducing, at tlie 
 earliest opportunity, some common sentiment 
 which may unite allegiance with affection. For 
 such is the nature of a government of conquest, 
 as to require great efforts to arouse the energies 
 of the conquered nation in its behalf. All its 
 measures, however beneficial, will be subjected to 
 the suspicious scrutiny of prejudice, or the avowed 
 opjjosition of enmity. To infuse, then, a new and 
 elevated spirit into the body of such a people, and 
 
 I awaken it from the torpor of ages, will require a 
 
 knowledge of nature and adaptation of polity 
 
 By ereat- rarely combined. Besides the zealous co-opera- 
 
 ing a union . n a r^ 5 
 
 of senti- tiou of the Compauy s servants, we must create a 
 general amity of purpose, no nominal but real 
 union, no merely political association, but one of 
 sympathy, affection, and energies. Now the Legis- 
 lature may effect this to a certain extent, by mak- 
 ing it the uniform object of the military and exe- 
 cutive, to blend conciliation with a wholesome 
 fear, and convert by a train of benefits the law of 
 force into the government of friendship '^ ; a policy 
 
 '' " A Christian policy must ever look to the Christian re- 
 ligion for the perpetuity of empire." — Buchanan on the expe- 
 diency of an Ecclesiastical Establishment in India. 
 
 cf. also Barrow's Bampton Lectures, Serm. ii. p. 92. 
 
CREATING A UNION OF SENTIMENT. 71 
 
 at once calculated to maintain British ascen(lanc}% 
 and inspire the native mind with a confidence in 
 British protection. For, be it remembered, it is 
 not the stillness of fear, but the quiet of satisfac- 
 tion that is favourable to the vigour of govern- 
 ment ; not that death-calm which too often 
 proves the precursor of the hurricane, but that 
 smiling serenity of nature which at once discloses 
 the beauties and bounties of earth, and the splen- 
 dour of the heavens. 
 
 Let us then mark well the difference between 
 this confidence and a passive acquiescence in 
 British administration. Let no impolitic measure 
 on our part, by arousing the prejudice of the 
 Hindu population, steel their hearts against our 
 kindness, and cause them to suspect even our 
 liberalities. Let our statesmen, in a word, apply 
 to their own guidance the illustrious character 
 thus delineated by the Roman historian, " Bene- 
 ficio quarn metu obligare homines malint exte- 
 rasque gentes fide ac societate junctas habere quam 
 tristi subjectas servitio *'." 
 
 But it is obvious that human laws cannot fully 
 effect this object, for they are not always just, 
 cannot be universal or determinate, do not regu- 
 late the thoughts, meliorate the heart, or enforce 
 the general practice of virtue : certain duties are 
 set forth by law, while others are left to the moral 
 and religious sentiments of mankind. While we 
 
 '■ Livy, liber xxvi. 
 
72 DUTIES OF THE CHURCH, ITS 
 
 rejoice, therefore, in the splendour and security 
 afforded by British valour — the commercial powers 
 of British industry — the impartiality of British 
 laws and the protecting shield of British liberty, 
 we must yet allow that these are but secondary, 
 and of no abiding nature, unless it becomes a pri- 
 mary object of legislative attention, to place them 
 upon the rock of moral and religious principles. 
 When, by such a policy, the native intellect is 
 enlightened, and consequently vice and its attend- 
 ing miseries diminished, we may fairly hope much 
 from the improved discernment of the people, 
 but more from their gratitude and elevated affec- 
 tion. 
 Duties The above enumerated facts cannot but demon- 
 
 ot' the 
 
 Church; strato the wide and difficult field there is in India 
 for legislative activity and caution. And with 
 regard to the Church ^, as a sister agent in the 
 same object, she must be prepared to meet with 
 
 Its difficui- similar, if not greater obstacles. As it is more 
 difficult to reinvigorate a decayed constitution 
 than to preserve the health of a system as yet 
 unimpaired, so to elevate a degraded mind and 
 restore a people morally and intellectually dis- 
 
 ' "It is no easy matter to plant a Chuich. It has ever 
 been effected in pain and sorrow; and it was an act that bore 
 with it a solemn meaning, when Christians used to bear some 
 martyr's remains and place them deep under the foundation of 
 the building they were about to raise, to show that its per- 
 manency must be based on such high deeds of suffering." — 
 Grant's Bampton Lectures, 294. 
 
 ties; 
 
DIFFICULTIES AND ENCOURAGEMENTS. 78 
 
 eased, must, we presume from analogy, be an 
 arduous task. Accordingly, in our chief adver- 
 saries, the Brahmins, we must anticipate the per- 
 tinacity induced by interest and prejudice ; in our 
 hearers, languor or obduracy, apostasy or schism. 
 An European reader, indeed, can never realize 
 the grossness of feeling, the baseness of intention, 
 the obtuseness of intellect, the stupid gaze of 
 aimless curiosity, the restless ebullitions of inso- 
 lence and outbreaks of levity, which meet in so 
 many instances, our eiforts to convey truth to 
 the minds of such a people. Still do pity and 1*^ encou- 
 
 ^ ^ X .» ragenients. 
 
 compassion, policy and duty, reason and revela- 
 tion, bid us advance under the numerous encou- 
 ragements, which compensate the above discou- 
 raging considerations. The arguments against 
 Christian education are now hushed, which in 
 India, a few years ago, assumed a political type 
 among those whose vested interests were con- 
 ceived to be endangered by such a measure. 
 While government is multiplying the beneficent 
 institutions of the country, and seems, from its 
 measures, disposed to widen the channel for their 
 exercise, we behold a general sympathy awakened 
 at home. We see distinctions of rank and wealth 
 merged for the purpose of concentrating exertions 
 for the diffusion of Christian knowledge, while 
 the victories of a Clive and Wellington, the 
 legislation of a Wellesley and Maitland, the 
 literary labours of a Jones and Colebrooke, have 
 all been unconsciously employed under an over- 
 
74 THE GOVERNOR OF THE WORLD 
 
 ruling Providence, as so many instruments for 
 placing the key of Asia in our hands, and thereby 
 opening the way for a Schwartz, a Ziegenbalg, a 
 Middleton, and Heber. And let us trust that 
 legislative policy will not henceforth thwart the 
 pious work which charity suggests. It is not, in- 
 deed, for us to overlook the application of 
 remedies to present evils, in anticipation of the 
 probable consequences of the Indian affairs de- 
 The Cover- volving on the home government. However 
 
 nor of the .. it-it i t • i 
 
 world is on opmious may be divided on the policy or impend- 
 ing possibility of such a change, it is our duty to 
 look forward to the guidance of that governing 
 Power, whose counsels are ever with his Church ^, 
 in advancing that great cause for which the world 
 was made, and for the development of which the 
 same world is still preserved in being. And if, 
 
 A motive as WO are thus assured ^, " Heaven itself and its 
 
 for increas- 
 ed zeal, principalities " exult in the diffusion of the truth 
 
 among the nations, what should be the zeal of 
 
 those sons of men that know the truth, to for- 
 
 Particu- ward that blessed consummation? And where 
 
 larly m 
 
 India. shall their zeal awaken, if it be dormant in India ? 
 Where, we may ask with Bishop Middleton, do 
 we find more dreadful testimony to that fall from 
 
 * "Lo, I am with you alway, even unto the end of the 
 world." MaU. xxviii. 20. 
 
 " cf. Bishop Middleton's Sermon on Ephes. iii. 10. "To 
 the intent that now unto principalities and powers in heavenly 
 places might be made known ' by the Church ' the manifold 
 wisdom of God." 
 
IS ON OUR SIDE. 75 
 
 primeval uprightness, which Christianity was de- 
 signed to repair? The dislocated strata of the 
 earth attest to the geologist the breaking vip of 
 the great deep : even so here does the Christian 
 trace the ruins of the moral world. The best 
 qualities of our nature and their opposite defects 
 are here found in immediate contact ; the fear, 
 without the knowledge, of God ; courtesy with- 
 out brotherly love,profuseness without public spirit, 
 submissiveness without humility, consciousness of 
 sin without the want of a Saviour, fortitude with- 
 out feeling or resignation, a contempt of death 
 without a hope of a happy and immediate immor- 
 tality. Who can look on these things and not 
 lament ? Who, that laments them, can be back- 
 ward to administer the remedy ? 
 
 Can it be imagined that in the work prescribed 9**^^ '"''■ 
 
 tives trom 
 
 to the Church of Christ, that branch, to which we t'le favour 
 
 shown to 
 
 belong, has no part, or even a subordinate part, to our church 
 
 hi its ex- 
 fill ^ ? It should seem, indeed, if her duties are to tension. 
 
 be measured by her means and opportunities, that 
 
 no Church, since the days of the Apostles, has 
 
 been called to such high destinies. 
 
 To what fortuitous coincidence shall we impute 
 
 it, that at this moment her clergy are exercising 
 
 their ministry in every quarter of the globe? In 
 
 America, flourishing churches have grown up under 
 
 * " Behold, God has certainly great designs with England, 
 and it is a mighty instrument in His hands to establish His 
 kingdom on earth." — J acobi's Reply, Abstract of East India 
 Mission, p. 683. 
 
7Q DUTIES OF THE CHRISTIAN CHURCH I 
 
 her episcopacy. In Africa, a colony has been 
 planted, by which her doctrines and discipline are 
 brought in contact with the superstitions of the 
 inland tribes. In New South Wales, she has a 
 field before her nearly equal in extent to the 
 whole of Europe. And what shall we say of 
 Asia ^ ? A vast empire has been given to, or 
 rather imposed upon us, — and wherefore ? 
 
 He who can reconcile such a consummation, 
 even to philosophical views of the ways of God, 
 without reference to the "manifold wisdom" as 
 revealed in the Scriptures, and can believe it to 
 have been brought about merely for the gratifi- 
 cation of our nation's avarice or vanity, cannot be 
 acquitted of short-sighted prejudice and ignorance 
 — it is not merely unchristian, but at once un- 
 philosophical and unreasonable, to believe that 
 Omniscience can work in vain, or that mighty 
 revolutions are ever found to terminate in results, 
 
 '^ " Tous les grands empires que nous avons vus sur la 
 terre, ont concouru par divers moyens au bien de la religion, 
 et a gloire de Dieu." — Bossuet, Discours sur I'Hist. Univ. 
 par. 3. ch. 1. 
 
 "These things convert the debt of charity into a debt 
 of justice. The nations of the earth demand some recom- 
 pense of us ; and England owes a debt of penitence and resti- 
 tution. And how shall it be paid, but by the Church lifting 
 up her voice, and stirring the nation to its duty, by letting it 
 have no rest until she be enabled to bear the healing balm of 
 the Gospel to the afflicted tribes— till she stand between the 
 dead and living, and the plague be stayed?" — Grant's Bamp- 
 ton Lectures, p. 32. 
 
EFFECTS OF HER EXAMPLE. 77 
 
 comparatively mean and trivial. No ; " necessity Effects of 
 
 * '' lier exam- 
 
 is laid upon me, yea, woe is unto me if I preach pie. 
 
 not the gospel " — our national Church no less than 
 its spiritual Head, "is set for the fall or rising 
 of many;" it stands like a beacon on the mountain- 
 top, or an ensign on a hill. And if sanctity be 
 the character she bears before the Eastern world, 
 many will be impressed with the beauty of holi- 
 ness while they say of us, "Surely this nation 
 is a wise and understanding people; for what 
 nation is there so great who hath God so nigh 
 unto them — who hath statutes and judgments so 
 righteous as theirs?" And if, to this "visible 
 rhetoric" of good living ^ we add patience and 
 moderation, the lovely child of patience: if we 
 solicit the confidence of the lower castes by our 
 
 ' " Non eloquimur magna, sed vivimus," boast of tlie 
 early Christian converts. 
 
 *' Who knows but God may remove some of the great 
 obstacles to the propagation of the Gospel ? Shoidd a re- 
 formation take place amongst the Europeans, it would, no 
 doubt, be the greatest blessing to the country." — Apology of 
 Schwartz, 1793. Extracted from Proceedings of the Society 
 for Promoting Christian Knowledge. 
 
 " The great means of producing conviction in the native 
 mind is holiness of life. For ' miracles (cf. S. Chrysostom, 
 Horn. vi. in 1 Cor.) increase the ill-will and opinion of bad 
 men ; but purity of life closes the mouth of Satan.' St. Paul, 
 he adds, places patience before miracles as an evidence of 
 his apostleship. ' The signs of an Apostle were wrought 
 among you in all patience, in signs and wonders and mighty 
 deeds' (2 Cor. xii. 12)." — Jos. Acosta de Promulgatione 
 Evangelii apud barbaros. 
 
78 PROPHECY AND PROVIDENCE UNITE 
 
 kindness, their respect by our proficiency in the 
 arts and sciences *, and their gratitude by our free 
 communication of those blessings, we may gra- 
 dually succeed in drawing them by these talismen 
 from the fatal circle, within which they have been 
 for so many ages spell-bound. 
 
 For their calmly-obstinate attachment to their 
 superstition is of a sort to combine, in the highest 
 possible ratios, the two properties of resisting a 
 direct, and yielding to a circuitous attack ; it can- 
 not be forced, but it may be won. Let British 
 India then, and through its medium, let the 
 whole continent of Asia at length receive our 
 civilization and social blessings, our morals and 
 India our religion. Hindostan may be fairlv considered 
 
 medial to '-' j j 
 
 china^ja- medial^ to Persia, Tartary, Thibet, China, and 
 
 pan, Till- •' 
 
 bet, &c. Japan; and from it, as from a common centre, 
 might the Gospel be advantageously diffused 
 under the protection of alliances and enterprising 
 spirit of commerce. Such a consummation may 
 indeed be difficult ; but viewed in all its bear- 
 ings, temporal and spiritual — in all its conse- 
 quences, immediate and remote, the attempt is a 
 lovely proof of benevolence to our fellow-crea- 
 tures, a brilliant example of duty, and an urgent 
 incentive to piety at home. Again, it may be 
 
 * cf. Note M, Appendix. 
 
 " Christ shall subdue unto Himself, through our means, the 
 whole continent of Oriental India." — Archbishop Wake's 
 Charge to Ziegenbalg, 1719. 
 
 '" cf. Note Q, Appendix. 
 
IN ENCOURAGING OUR EFFORTS. 79 
 
 tardy; but Prophecy" and Providence unite in Prophecy 
 ffivina: us the assurance of its ultimate success ; vidence 
 
 ^ '-' unite in 
 
 the one proclaims with a voice of minsled au- encourag- 
 
 ^ _ ing our 
 
 thority, admonition, and encouragement, that it efforts. 
 shall be so; the other seems to announce in 
 no faint whisperings that the time is already 
 come. It is but in the spirit of our Religion 
 to see in recent events the gradual fulfilment 
 of the last expected Avatar ^ "The Lord is 
 shaking the heavens and the earth, the sea and 
 the dry land. As yet the olive hath not brought 
 forth; but from this day will He bless us." 
 Like the fires of Mithra and Vesta, those on the 
 altar of Brahma are fading away at the dawn 
 of the Gospel: while the crescent of Maho- 
 metan power has long since been on the wane. 
 
 * " From the rising of the sun even unto the going down of 
 the same my Name shall be great among the Gentiles ; and in 
 every place incense shall be offered unto my Name, and a 
 pure offei-ing : for my Name shall be great among the heathen, 
 saith the Lord of Hosts." Malachi i. 11. 
 
 cf. also Isaiah ii. 2; Zech. viii. 7, 8; Isaiah xl. 18; 
 Hab. ii. 14. 
 
 cf. Grant's Bampton Lectures, p. 18. 
 
 ' " To pour redress on India's injured realm. 
 
 The oppressor to dethrone, the proud to whelm ; 
 To chase destruction from her plunder'd shore, 
 With art and arms, that triumph'd once before, 
 The tenth Avatar comes." 
 
 Campbell's Pleasures of Hope, p. 45. 
 
 (The Avatars, or descents of the Deity, are ten — nine of 
 which have already happened — in the one still future, the 
 Divine Being is to appear leading a white and winged horse.) 
 
80 EASTERN BELIEF EXPOSED AND DEFEATED. 
 
 Indeed, by means of legislative justice or 
 Christian humanity, the whole system of East- 
 ern belief is being met, exposed, and defeated ; 
 from the savage obsequies of the Ganges, or 
 murderous procession of Juggernaut, to the 
 voluptuous recesses of Chillambrum and Sering- 
 ham. 
 
 To dispel, however, the darkness which hangs 
 over the dark abodes of Mecca or Benares — to 
 induce the Mahometan to deny his prophet, and 
 the Hindu his idol — to "turn backwards the 
 shadow on the dial of Ahaz* " is above the opera- 
 tion of mere human power — the light and im- 
 pulse must ever be from above. Abjuring, there- 
 fore, the presumptuous dogma of man's suffi- 
 ciency apart from the Divine co-operation, we 
 must repudiate the notion, that there is reason 
 to expect such co-operation apart from the use 
 of ordinary means. Let the Church's prayers 
 for assistance be duly accompanied with uncom- 
 promising exertion — let the state's legislation 
 be rightly sanctified by a deep regard to Christian 
 obligations and duties, and upon the threefold 
 base of " knowledge, morality, and religion," will 
 rise the proud pyramid of Indian regeneration. 
 
 * cf. 2 Kings XX. 11. 
 
APPENDIX. 
 
 Introductory Note. 
 
 In the foregoing Essay much has been but incidentally noticed, 
 and the knowledge of many questions altogether assumed, 
 which in a less formal treatise would, from their importance, 
 have demanded a consideration in detail. The nature of the 
 Essay, as one essentially of " principles," required that such 
 omissions should be left to be filled up by personal reference 
 to more elaborate works. Such deficiency in detail, however, 
 is more than counterbalanced by the general character of the 
 argument, whereby the above " principles " are brought to 
 bear immediately on Hinduism, but are equally applicable 
 to any country in which a pantheistic tendency seems to point 
 to a system of secular education as a panacea for all moral 
 and political evil. So far from expecting such healing power 
 in unsanctified learning, we would at once appeal to India as 
 evidence of our conviction, that the "man of sin" could not 
 be more fearfully or faithfully pourtrayed than as " Intellect 
 without God." 
 
 It was not the fortune of the writer of the foregoing essay 
 to have read Archdeacon Grant's Bampton Lectures on the 
 subject of Missions : a subsequent perusal, however, has 
 enabled him to sti-engthen certain statements of his own, by 
 occasional extracts from so received an authority. 
 
 Note A. p. 12. 
 
 " When charged with idolatry," says Colebrooke (Essay i. 
 p. 196), "the Brahmins repel the imputation, and justify the 
 
82 APPENDIX. 
 
 practice of adoring the images of celestial spirits, by argu- 
 ments similar to those which have been elsewhere employed 
 in defence of angel and image worship." The refined dis- 
 tinction between Xarpela and other worship, however calcu- 
 lated to calm the conscience of the more intellectual wor- 
 shipper, whether Romanist or Brahmin, must, in its practical 
 effect on the multitude, be admitted to be of dangerous ten- 
 dency. " Quis adorat" (says S. Austin in Psalm cxiii. Gn. 
 ii. § 5) " vel orat intuens simulacrum, qui non sic afficitur ut 
 ab eo se exaudiri putet, ab eo sibi prsestari quod desiderat 
 speret?" — and in § 6, "plus simulacra valent ad curvandam 
 infelicem animam, quod os habent, oculos habent — ." And 
 we have it on aiuhority of Mr. Hough, that " the images 
 and other modifications of idolatry adopted by the Roman 
 Catholic church, have proved a real hindrance to the spread 
 of Christianity in India. Contrary to the Roman Catholic 
 policy," he adds, " our converts are required to renovmce all 
 semblance of idolatry." 
 
 Note B. p. 47. 
 
 " Mahometan population." 
 
 Scarcely any mention has been made in the foregoing essay 
 of the Mahometan population of India. Such an addition, 
 involving questions of a different creed, habits, laws, &c., 
 would, in a great degree, have interfered with the unity of the 
 subject ; besides which it may be remarked, that the propor- 
 tion of the Mahometan to the Hindu population is very small. 
 It comes, however, within the compass of a note to observe, 
 that the period for commencing a systematic attack on the 
 strongholds of Mahometanism does not appear to be far dis- 
 tant. Already is the crescent on the wane — the " predestined 
 term" of that arch-heresy is clearly indicated in the increasing 
 neglect of rites, relaxation of discipline, change of prescribed 
 dress, multiplication of sects, &c. Already is it a matter of 
 belief amongst themselves, that " Mahometanism must be swal- 
 lowed up by Christianity." — They are heard to lament their 
 
APPENDIX. S3 
 
 degeneracy in no equivocal terms, and confess their " fallen 
 condition to be a judgment of God." (Forster's Mahometan- 
 ism Unveiled, ii. 524.) The Turkish dynasty is regarded by 
 them as the last hope and support of their faith — a dynasty 
 which nothing but the existing jealousies and balanced inter- 
 ests of the European powers saves from falling an easy prey 
 to a watchful aggressor. A question, therefore, here offers 
 itself, When and in what country is the first decisive blow to 
 be struck? Now India is the only side on which Maho- 
 metanism would seem to be open to attack ; for England may 
 be said to be the only Christian power which retains Maho- 
 metan subjects. In the conversion of the Indian adherents of 
 that religion, the outposts which guard any advances into 
 central Asia would be in the hands of our Christian mission- 
 aries. We might hope that the approaching conversion would 
 be one of such gradual and peaceful operation : but there is 
 every reason to expect that the grand blow against Maho- 
 metanism will be struck by the downfal of its political, 
 rather than religious existence. A religion planted by the 
 sword will probably perish by the sword. Already may be 
 seen signs of this, in the conflict in which a Christian power 
 is engaged with the Circassian tribes ; the protracted and 
 bloody results of which struggle, added to those of Caubul 
 and Algeria, would seem to prove that the moment, when it 
 does come, will be one of fearful violence. Once begun, 
 however, the providential uses of Mahometanism, in its cha- 
 racter of a Christian heresy, will be seen ; the Koran, as a 
 spurious copy, will prepare the way for the true Scriptures, 
 the unity of the Godhead, the doctrine of a resurrection and 
 future judgment, at which Christ is, as they admit, to be 
 supreme, with many other adumbrations of the Truth therein 
 contained, will possibly be so many pioneers to prepare the 
 way of the Lord. And with the removal of Mahometanism, 
 as the middle term between carnal Judaism on the one hand, 
 and spiritual Christianity on the other, will be brought into 
 close contact the two systems whose conflict shall end, as 
 prophecy proclaims, in the triumph of the Redeemer's king- 
 
84 APPENDIX. 
 
 dom. But who shall presume, even with the voice of pro- 
 phecy, to anticipate Providence, " which doeth many things 
 past finding out; yea, and wonders without number ?" (Job 
 ix. 10.) 
 
 Note C. p. 48. 
 
 " We work now by ordinary means," &c. 
 
 F. Xavier's miracles considered. 
 
 The miracles reported to have been wrought by the Roman 
 Catholic apostle of India, Francis Xavier, were notoriously 
 disclaimed by himself, and even discredited by Roman 
 Catholic writers. Thus Josephus Acosta ', although found 
 in his work de Promulgatione Evangelii to speak of miracles 
 reported to have been wrought by Xavier, bears no testimony 
 to the reality of them. Such sentences as the following plainly 
 express his conviction : " Multus mirari soleo quid sit quod, 
 nostra aetate, in praedicatione Evangelii apud novas gentes, 
 miraculorum ilia vis non cernatur quam Christus suis pro- 
 misit ;" "religio Christiana, ubi humana prsesidia prorsus 
 aberant, divinis est fundata miraculis ;" but now the mis- 
 sionary is armed with authority of antiquity, numbers, and 
 other means of persuasion, " non ergo fides, jam satis fundata 
 miraculis, novis indiget confirmari," &c. The miracles in 
 question, however, have been made to rest on the following 
 assumption ^ : "It would be diflficult to find any ground 
 on which, coming down to later times, as to the case of 
 S. Francis Xavier, we should not allow the exercise of 
 miraculous powers similar to those of the early Church. 
 T merely suggest the parallelism between the two cases, and 
 the unreasonableness of denying later miracles in conversion, 
 if the older ones be admitted. And as the conversions of that 
 modern Apostle have not been rivalled in later times, and as 
 you will see that they have been as permanent, and have pro- 
 duced as stable and lasting fruits as those of Augustine in 
 England, or of the Apostles in the provinces allotted to their 
 
 ' cf. Grant's Bampton Lectures, Appendix, p. 344-6. 
 * Dr. Wiseman's Lectures, vii. 213. 
 
APPENDIX. 85 
 
 preaching, there can be no reason to suppose that God might 
 not exercise His power in the later as in the older case." 
 
 To deny a priori the possibility of such miracles would 
 indeed be unreasonable ; on the contrary, we may admit, 
 with one of our own writers', " that God may have given the 
 power of working miracles." As an admission, in the ab- 
 stract, this is true ; but the actual performance of certain 
 miracles is a matter of evidence and fact. And herein the 
 miracles of Xavier Thaumaturgus fail. Secondly, with re- 
 gard to the permanency of Xavier's conversions, we can 
 scarcely admit them to have- proved " as lasting as those of 
 the Apostles," when the following is the testimony of Roman 
 Catholic writers: — "Telle est, en abrege, I'esquisse de la 
 naissance, des progres et du declin de la Religion Chretienne 
 dans rinde." (Annales de la Propagation de la Foi, vol. iii. 
 p. 58.) 
 
 The almost universal apostasy from the Roman faith in 
 Ceylon — the inability of the converts to abide persecution 
 either there or at Tanjore, may likewise be adduced. Of the 
 latter mission in India the Abbe Dubois writes, that "so 
 general a defection — so dastardly an apostasy, is, I believe, 
 unexampled in the annals of Christianity." p. 74. 
 
 The causes of such a decline is another question. The 
 fact of the decline is thus stated by their own authorities — the 
 unscrupulous intrigues of the Jesuits, combined with hasty 
 and indiscriminate baptism, may be reckoned among the 
 chief. "As to such converts as are made by Rome," says 
 Bishop Middleton, " I question whether they might not re- 
 tain the name with the ignorance of pagans." And the pre- 
 sent Bishop of Madras writes, that " the melancholy failure 
 of popery, as the converter of the heathen in Southern India, 
 is a beacon light to the Protestant missionaries. The highly- 
 boasted Madura mission has long since proved to be 'a 
 strong delusion and a lie.' Our system is exactly opposite 
 to that of the Roman Catholics. We are very cautious in 
 
 ^ Lectures on Ecclesiastical History of 3rd and 4th Centuries. 
 
86 APPENDIX. 
 
 receiving, and very jealous in watching over our converts. 
 With us the baptism of the convert is indeed the commence- 
 ment of the spiritual life. We know nothing of the opus 
 operatum of Romanism." (Society for Promoting Christian 
 Knowledge Report for 1845, p. 86.) And the Abbe Dubois 
 writes thus : " It would be some consolation if, at least, a due 
 proportion of the neophytes were real and unfeigned Chris- 
 tians. I would hardly dare affirm that I have met any where 
 a sincere Christian." p. 63. The cause of such lamented insin- 
 cerity cannot be better assigned than in the following extract * : 
 " I am sure any one conversant with the practice of modern 
 missions will be satisfied that no missionary, except one from 
 the (Roman) Catholic Church, would receive persons so 
 slightly instructed into its bosom, or be satisfied that they 
 would persevere in the religion they had adopted. But they 
 (the Roman Catholic missionaries) can do it at this day ; and 
 they have done it in every age." And melancholy indeed are 
 the results of a practice which, so far from having been ex- 
 ercised " in every age," is totally at variance with the cautious 
 discipline of the early Church \ 
 
 It may, however, be affirmed, that the truth of the Abbe 
 Dubois' statement has been questioned ; an avowal so pre- 
 judicial to the credit of the Roman Catholic claims is termed 
 " a theory, which the Abbe endeavoured to maintain";" and 
 yet the same writer does not scruple to refer to the Abbe's 
 authority when convenient, as " one who had been thirty 
 years a missionary in India ^ ;" but forgets that that very ex- 
 perience ended in affirming, that " I have laboured thirty-two 
 years in vain^." 
 
 We may here barely notice the unfairness displayed by the 
 above writer in publishing " a revised and corrected edition " of 
 his Lectures in 1844, without a passing notice of the move- 
 ment in Southern India — a movement which, in its extent and 
 
 * Dr. Wiseman's Lectures, v. p. 133. ^ Bingham's Antiq. x. 
 ^ Dr. Wiseman's Lectures, vii. 223. ^ Lectures, vii. 215. 
 
 8 Hough's Missions, p. 22 ; and Abbe Dubois' Letters, p. vii. 
 
APPENDIX. 87 
 
 permanency, is alone a sufficient answer to the theory upon 
 which two of those lectures are based. Denying, as we do, 
 the truth of the hypothesis, that " success is a true criterion of 
 the true rule of faith®" — for, as Archbishop Laud says', 
 " numbers are no test of truth — numbers may be gained by 
 error" — still let the theory be admitted, and recent facts 
 overthrow it on its own grounds. 
 
 For other instances of unfairness, with which the missions 
 of the Church of England are examined by the same Roman 
 Catholic writer, I would refer the reader to the " Protestant 
 Missions Vindicated," (p. 90,) a work by Mr. Hough, himself 
 a chaplain to the East India Company, and an eye-witness 
 of the failure of Romanist missions. I would also call 
 attention to Archdeacon Grant's Bampton Lectures, p. 363, 
 Appendix. 
 
 Note D. p. 53. 
 
 " Mission College," 
 
 The proposed institution of a Missionary College now in the 
 course of completion at Canterbury, may, we trust, be hailed 
 as among the first notes of the Church's preparation to act as 
 a body. Such a central endowment at home, combined with 
 the gradual formation of others of like form and discipline in 
 each colonial diocese, must be looked to for a perfect organi- 
 zation of the missionary system. Of the latter kind we have 
 in the College and Collegiate School of the Bishop of New 
 Zealand, the gratifying fruits of a truly Apostolic zeal and 
 discretion. " This institution," writes that Bishop, " com- 
 prises at once a seminary of a higher order for the candidates 
 for holy orders, and a school for younger pupils." With 
 regard to the latter feature of the above endowment, viz. the 
 school, we cannot but think that in England the number of 
 already established grammar-schools and other institutions 
 for the young of all classes and ages, will, by God's grace, pro- 
 
 9 Lectures, vi. p. 164. 
 
 » Agst. Fisher Conference, p. 254. Oxford, 1839. 
 
So APPENDIX. 
 
 duce an adequate supply of labourers tor the various fields of 
 missionary enterprise ; any system which might tend to put 
 the above Central College in direct connexion with the nu- 
 merous schools of our land, by the establishment of exhibi- 
 tions, and the like means, would probably command all the 
 main benefits resulting from the school and college institu- 
 tions of New Zealand. The great problem, however, to be 
 solved would seem to be the following, "how is such an 
 institution to be supplied with hearty and zealous agents ? " 
 For, herein, a missionary college differs from all other 
 collegiate foundations, in that its members must become 
 members from conviction. Motives other than those of truly 
 missionary zeal will scarcely produce the agency which the 
 opening prospects of our Church require and must have. 
 
 We trust that " this mighty stirring of minds,'' in the cause 
 of religion, both at home and abroad, will be formed, by 
 God's grace, to assist, or even to anticipate the wants of 
 such an institution. 
 
 The original impulse is doubtless from above ; but the 
 subsequent motion will, in all probability, after the analogy 
 of God's extraordinary dealings with man, be left to the 
 guidance of this world's wisdom. — The star has guided the 
 Church so far even to the portals of Jerusalem, but here 
 leaves her to the use of ordinary efforts. "Arise, go into 
 the city, and it shall be told thee what thou shalt do." 
 
 Note E. p. 59. 
 
 "All false religions corruptions of primitive creed." 
 
 The following may be instanced as interesting fragments of 
 one original primitive belief. The traditional sanctity of the 
 number seven ; the words used in the marriage ceremony, 
 "bones with my bones, flesh with my flesh ;" the notion that 
 a child contracts sinful taints in the womb of the mother 
 (Colebrooke, i. p. 225); the idea that man is formed out of 
 earth (Windischmann, p. 1911) ; the idea of an heavenly city 
 
APPENDIX. 89 
 
 out of which four mighty rivers flowed (Vishnu, vi. p. 169) ; 
 the belief that the world was created by more beings than one 
 (Bhagarat Purana, 3. 12. 5). To these his sons, the Self- 
 existing, said, " Men do ye create, my sons." The notion that 
 a certain plant communicated immortality (Morris' Essay, 
 p. 47) ; the laxity of faith predicted of the Kalijuga, or last 
 age ; the sanctity attributed to water, particularly that of the 
 Ganges, which is said to spring from Sira's finger and cleanse 
 sin, in the same manner as waters of baptism are said to flow 
 from the Spirit of God, which is called (Matt. xii. 28) the 
 finger of God. The approach to a belief in a Triune Deity is 
 not peculiar to the Hindu system. The Chinese have a 
 similar approximation to the truth (Windisch, p, 404), " Tao 
 is one in nature ; the first begat the second ; both brought 
 forth the third ; the three made all things." The Americans, 
 we are told, worshipped three things without an image 
 (G. di Vega Com. Real. xxi. p. 100) ; while Plato's theory 
 of three principles {rayadoy, v Sr]fj.iovpy6g, j/ tov Koa/^ov i^wx'/) 
 can scarcely be accounted for by the perfection given to the 
 number three as having a beginning, middle, and end. They 
 are all, doubtless, witnesses of some antecedent and universal 
 truth, " such as was told from the beginning, and understood 
 from the foundation of the earth." (Isaiah xl. 21.) "Quod 
 apud multos unum invenitur, non est erratum sed traditum," 
 says Tertullian. 
 
 Note G. p. 62. 
 
 For further details concerning the recent movement in 
 Southern India the I'eader may be referred to the published 
 Reports, wherein it will be seen that in one district, containing 
 five stations, there are now 12,919 natives under instruction. 
 These conversions, moreover, are marked by the greatest sin- 
 cerity and stability. The only fear is, lest the Church should 
 increase beyond her strength, lest the labourers be found too 
 few for the harvest. We trust, however, that, like India's 
 own magnificent banian, the native Church will be soon seen 
 sending forth from the parent stem such and so many kindred 
 
90 APPENDIX. 
 
 shoots as may strike deep into the soil, and, growing with 
 the Church's growth, prove at once her ornament and sup- 
 port. Meanwhile, in the absence of such native agency, 
 India must look to England for a present supply of Mission- 
 aries. Without them the branches of the promising Church 
 must become straggling, weak, and, from want of support, 
 wither and die. 
 
 A brotherhood of able and devoted men, combined with 
 the rising native agency, can alone realize our hopes in India. 
 The Church, therefore, now calls upon her children " to go up 
 and possess the land." " If England," said Wilberforce, " has 
 been great in crime, let her be early in repentance — let it not 
 appear that our superior power has been employed to oppress 
 our fellow-creatures, and her superior light to darken the 
 creation of her God." " Behold, I say unto you. Lift up your 
 eyes, and look on the fields ; for they are white already to 
 harvest. And he that reapeth receiveth wages, and gathereth 
 fruit unto life eternal." (John iv. 35, 36.) 
 
 Note H. p. 64. 
 
 "Christian Villages." 
 
 " The importance of villages entirely Christian is immense ; 
 where the absence of all the tumult and seduction of heathen- 
 ism, the simple cheerfulness of Christian life, and the daily 
 enjoyment of Christian ordinances, exhibit in the most advan- 
 tageous and amiable light, the excellence of the knowledge of 
 Christ Jesus our Lord, over that debasing system with which 
 it is thus placed in strong and beautiful contrast. The secu- 
 rity our converts thus enjoy is no inconsiderable boon ; but 
 this is as nothing in comparison with the vantage-ground thus 
 obtained for the further extension of the Gospel. It is now 
 matter of history, and pregnant with the richest wisdom for 
 the future prosecution of our labours, that the Christian vil- 
 lages planted long ago by the foresight of our elder brethren 
 in the work, have now been made, by the blessing of Almighty 
 
APPENDIX. 91 
 
 God, the foci of light and knowledge to the surrounding dis- 
 tricts." (Archdeacon Robinson's Address, p. 9. Friday; 
 March 14, 1845.) 
 
 Note M. p. 78. 
 
 "Use of arts, medicine, &c., in the work of conversion." 
 
 " The means placed in European hands for accomplishing 
 this object, is the superiority in arts and sciences, which strike 
 the heathen," as " coming down from above." 
 
 "It was by possession of knowledge such as this, that the 
 Jesuits made their wonderful advance in China, and rose to 
 the highest stations of confidence, and were entrusted with 
 the education of princes. Astronomy, chemistry, the arts of 
 surveying, even mechanical skill, above all, the sacred art, 
 as it is deemed, of medicine, were the instruments by which 
 they secured to themselves an amount of influence, which 
 inight have procured the conversion of that vast empire. 
 Among barbarous nations this is the one source of conciliation 
 and power, as well as an effective instrument of their improve- 
 ment." — Grant's Bampton Lectures, p. 249. 
 
 Note Q. p. 78. 
 
 " India medial to China, &c.," 
 
 " What shall be the character," asks Archdeacon Grant, 
 (p. 287, Bampton Lectures,) "of that revolution which in the 
 end will affect the whole East ? For India has already been 
 the source of all Oriental civilization and learning ; from 
 hence issued the religious faith which spread itself through 
 Thibet, China, and the adjacent isles ; once again it may rise 
 in its regeneration to be the centre from which the streams of 
 an holier influence shall flow through the furthest extremities 
 of that vast continent." Such a question as the above opens 
 a wide field for conjecture and hope ; one thing is obvious, 
 viz., the importance of concentrating our present efforts in the 
 
92 APPENDIX. 
 
 conversion of the Hindus. With the fall of Hinduism, the 
 kindred system of Buddhism, with its modifications as de- 
 veloped in the religion of the Lamas, must gradually and 
 sympathetically give way. While, again, the creed of Con- 
 fucius and Lao-Tsze can scarcely fail to be shaken by the 
 overthrow of Buddhism, which divides with them the empire 
 of Chinese opinion, and is said to be so intimately blended 
 in some points as to form in the minds of the people but one 
 system. 
 
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