is completed by frequent attendance at the temples in company with their parents, where they are initiated in all the disgusting ceremonies, the sanguinary rites, and vile practices that almost universally characterize the worship and festivals of the gods.

will escape from it." A wife, says a native in a Bengali periodical, describing the usual character of his people, "is considered in no other light than an object of cupidity, and a tool for performing the drudgery of domestic offices. By her agency the Hindoo discharges the duties of a sweeper, a cook, a scullion, and a water-bearer." The most direful calamities, says Mr. Ward, are threatened at the woman who shall dare to aspire to the dangerous preeminence of being able to read and write. Not a single female seminary, he adds, exists among the Hindoos. Their doom, as expressed in the horrid and unfeeling words of a Brahmin, is to perish: "Women go to hell, and let them."

To complete this picture of Bengali education, we must not omit some reference to the character of the literature in favour with the people. The number of works in the vernacular tongue of Bengal is not large, but such as they are they have a very wide circulation, so much so as to indicate that the proportion of readers is great. As compared with the Mahommedan part of the population, it is found that in Bengal generally there are to every educated Mussulman about nine educated Hindoos.

We must not leave this saddening picture of Hindoo education without some reference to that of females, or rather to the entire absence of it. All that has been said relates solely to boys. Females are never instructed, with the partial exception of a few who are employed for the vilest purposes in the sacred enclosures of the Brahmins or in the temple service. Their condition is thus powerfully described by the Hon. and Rev. Baptist Noel. "They are treated as slaves. They may not eat with their husbands. They are expressly permitted by law to be beaten. Throughout India anything is thought good enough for them, and the roughest words, the poorest garments, the scantiest alms, the most degrading labour, and the hardest blows are generally their portion. They are by system deprived of education. They are debarred from religious instruction. They may not join in religious worship without their husbands, and are considered by their laws as irreclaimably wicked. Degraded and despised, they naturally sink towards the level assigned them by public opinion. They have no mental employment whatever." The moral and physical condition of the Hindoo female is consequently pitiable in the extreme. It is a proverb indicative of the low esteem in which she is held, "How can you place the black rice-pot beside the golden spice-box?" or from another, "How can the sweet mangoe grow forth from the bitter neemtree?" She is supposed to pollute every-it "commands admiration, so far as the thing she touches-" a dog, a sudra, and beauty of its language and the richness a woman," says another proverb, "are of its descriptions are concerned, is in not to touch the idol, or the godhead its tendency essentially and grossly

A very popular work with the middle and upper classes of the Hindoos is the "Annanda Mangal." From its size the price places it beyond the reach of the mass of the people; but it is regarded as the best specimen that exists of a work of genuine Bengali origin. consists of a great variety of verse, tales from the history of Shiva and Durga forming the staple. One romantic poem, entitled Bidya and Sunda, is said to be treated in a manner which, while

It

It was about the year 1812 that vernacular schools came to be widely extended, and recognized as a still more important department of missionary

produce qualified persons for he judi- | hundred pupils in daily attendance. In cial administration of the Hindoo and after years it was conducted by Mr. Mahomedan law. But no sooner were Penny, and is at the present time in missionary operations commenced than active operation under the supervision we find an effort immediately made to of Mr. Wenger. It has been a very instruct the people, not only in Chris- successful institution. Many of its tianity, but in the rudiments of secular scholars have occupied, and still occupy, knowledge through the medium of their places of usefulness under government, own tongue. Thus in 1797, Dr. Carey in houses of agency, and in schools; had opened a school at Mudnabatty, while in many instances conversion to which continued in operation till his God was apparent, and even where removal to Serampore in the year 1800. avowed attachment to Christianity was At this very early period of mission not expressed idolatry has been abanschools fifty children were thus taught doned, and the Hindoo mythology to read and write, who otherwise would publicly contemned. have known nothing. From this small spring has arisen the flood of knowledge now pouring its rich stream of light and life through the desert and arid plains of Hindoo philosophy and theology.labour, so much so that heathen schoolDr. Carey's school-operations were recommenced at Serampore, and in a few days after his arrival a Bengali school of forty boys was assembled under the able care of Mr. Marshman. In the following year the attainments of Dr. Carey induced the government to appoint him teacher of Sanscrit and Bengali in the college at Fort William: so that both Christian and secular education for the natives of India may truly be said to have originated in missions, and those the missions of the Baptist Missionary Society. In the year 1802 a native Christian became for the first time a teacher of a Bengali school, until under additional teachers drawn from the small Christian community that had gradually formed around the missionary nucleus, about three hundred boys were receiving education in the mission schools.

The year 1809 was marked by the formation in Calcutta of the Benevolent Institution, for the purpose of affording instruction to children of indigent Christians. It was formed on the monitorial system, for both boys and girls, and has averaged about three

masters were largely employed in the routine of instruction. In the year 1814 it was stated, that not less than a thousand children were instructed in their native tongue in the elements of useful knowledge by the Serampore missionaries, and other Christian men were incited to follow their example. The success, so far as numbers were concerned, was immediate. One excellent minister, a Mr. May, within a year of the commencement of his plan, had established sixteen schools, containing upwards of nine hundred pupils. In 1818, four years from his first attempt, the schools had multiplied to thirty-six, with three thousand scholars. Many difficulties, chiefly arising from the prejudices and fears of the natives, were encountered and overcome. They were gradually removed by conciliatory conduct, and by not pressing prominently on the minds of the children the truths of Christianity. Indeed as heathen masters were the chief and most numerous instructors, it was impossible to secure the preponderance of the Christian element.

These various efforts of missionaries

to the danger of proselytism in the missionary institutions.

Some missionaries even predict a revolutionary harvest as the natural growth of this infidel education, and think they see in the public meetings of the young Hindoo philosophers, where they declaim on patriotism and liberty, and represent the government as tyrannical, the commencement of those rumblings which precede the political earthquake, and threaten the very existence of society. Says one, "There can be no doubt that, in the order of providence, India will one day be freed from England's supremacy; but it is awful to think that its government shall be abolished, as was that of France, by philosophical infidels." These sentiments are exaggerated fears; for it is certain that while many throw off all respect for every form of religion, others become converts to Christ, and seek in the word of God that faith in the unseen, which finds no resting place in their ancestral religions.

paved the way for the formation of the exposing them Hindoo College in 1815, by the voluntary contributions of the natives themselves. Its establishment gave a great impulse to education in European knowledge and literature. It was the first serious effort put forth by the natives for the instruction of their youth in English science. The institution was not, however, opened till January, 1817. On the first day there were but twenty pupils. A learned native present expressed his hope that the Hindoo College would resemble the bur, the largest of trees, which yet at first was but a small seedling. In three months the pupils numbered sixty-nine boys, all of whom made English their principal study. Largely as at the beginning it was endowed by native gifts, like everything native it soon began to give evidences of decay, till in 1823, it fell into the hands of the government, by whom it continues to be supported. At the present time it contains more than five hundred pupils, who pay about £3000 annually in college fees. The books used are the chief classics of English Throughout India vernacular schools literature, such as, in poetry-Milton had for some years continued to increase. and Shakspeare; in history, Hume and Additional impetus was given to their Mackintosh; in mental and moral philo- formation by the labours of the Calcutta sophy, Smith, Reid, and Abercrombie; School Book Society, which institution in natural philosophy, Mary Somerville was founded in the year 1818. In and Herschel; while the works and addition to the establishment and supinstruction in the vernacular tongue port of elementary schools, it conare very few and scanty. By the mis- templated the training of masters, and sionary bodies this Institution, with its early placed several pupils in the allied schools in the other presidencies, Hindoo College for this end. Its attenis regarded as fraught with pernicious tion was, however, arrested by the results. Christianity, and the records evident want of suitable books, and to of Christianity, are rigidly excluded supply them was among the earliest of from its walls. So also are the religious its plans. With this society both Dr. works of the Brahmins. It is therefore Yates and Mr. William Pearce became affirmed that infidels inevitably spring immediately connected, the one as its from these schools. Even Hindoosecretary for publications in the Sanscrit fathers will forbid their sons visiting and Bengali, the other as its general the college, on the ground that the pupils who attain proficiency become nasticks, that is, atheists, and prefer

secretary. In this capacity Mr. William Pearce for many years directed its operations, and as a printer carried

through the press the numerous works and editions the society quickly supplied for the use of schools. At the time of the society's formation, a minute inquiry gave 211 as the number of schools in Calcutta, in which 4908 children received instruction. In 1821, of these schools 115, containing 3828 scholars, received books from the School Society, and were examined by its inspectors; while 96 schools, with 1080 scholars, remained unconnected with the Society. The introduction of suitable lesson books greatly changed the aspect of the native vernacular schools. The palm leaf was laid aside, the worn manuscript was displaced by the well-printed book, paper instead of sand became the depository of alphabetic signs, and of the early attempts of the scholar to enter on the art of penmanship. Improvements took place in the monitorial system, and greater order and proficiency were soon manifested in the general progress of the schools. At this time the schools belonging to our own missionary society in the various fields of labour alone numbered somewhat more than 9000 children, embraced in 120 schools. The pupils were taught reading, writing, arithmetic, the elements of grammar, astronomy, natural philosophy, geography, history, and other sciences. Christianity but rarely found a willing teacher among the school-masters employed.

The foundation of the Scotch Free Church Institution in 1830 commenced a new era in the history of education in Bengal.

From this time vernacular schools fell into desuetude among the missionaries of every denomination, and are now everywhere given up except in villages. For some years dissatisfaction had been growing with respect to the vernacular schools. They were found in but very few instances at all helpful in the great work of evangelization. From several causes the missionaries

VOL. XV. FOURTH SERIFS.

were obliged to employ Hindoo teachers, clever and cunning Brahmins who well knew how to carry water on both shoulders. On the one hand they encouraged the missionaries whose partial acquaintance with the language assisted the imposition, to expect good fruit from the youthful plant, which in its growth it was said would throw off its ignorance and superstitious reverence for the gods. On the other, the parents were assured no harm would befall their children under the careful tuition of a twice born descendant of Brahm. The bright hopes thus encouraged were not realized, and, for the most part, such schools are discontinued. vernacular schools that remain are formed almost wholly of the children of sincere or nominal Christian converts, and except in rare cases are taught by a known and consistent disciple of Christ. It has always been a wonder to us that any other course should ever have been adopted. There are supposed to be about 7000 children in the missionary vernacular schools of Bengal.

The

It is now by means of an English education the missionary bodies in India seek to influence the native mind in favour of Christianity. The Serampore College, founded in 1818, was the first institution to offer to the youth of India a liberal and classical education. Its example was not much followed till Dr. Duff commenced the important institution whose formation has been signalized by his eloquence and its success. Other bodies have rapidly followed the example, till from 5000 to 6000 boys are receiving a Christian education through the medium of the English language. The course of education pursued is alike in its general character throughout the whole, varied only by the taste or judgment of their respective directors. The usual elements of knowledge are freely imparted, to

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