From this dilemma, I understand, with pleasure, we are gradually extricating ourselves; by withdrawing those noxious publications, which, in a moment of unguarded zeal, we had allowed our clergy to introduce to the notice of the people of Hindostan. With respect to the motive, that is out of the question: I am not considering the merits of one religion opposed to another, but simply the fact, as it relates to our political connection with the East, and the diffusion of true philosophy over that vast region. Nor am I here censuring the measure in a religious sense; though, on reference to history, and to my own experience of the dispositions of the Hindus, I feel surprized that fanaticism should have been allowed to meddle with a country over which we, in truth, have not an efficient control, and among a race whose tenets are by no means obnoxious to humanity; among whom apostacy is a mortal sin, who disclaim all interference with the doctrines of other sects, and who have most amply proved their title, at least to toleration, if not to protection.
I have said, that we began at the wrong end; and this surely will appear to be the case when the matter is properly understood. In lieu of attacking that which carries with it no offence against ourselves, and instead of endeavoring to force upon them our creed, we should have studied to render the natives acquainted with whatever could tend to their worldly comfort, and to the removal of errors often pregnant with destruction. Let us suppose, for instance, that, in various parts of the country, the Company were to establish schools, where youths of every description might be instructed in the mathematics, botany, chemistry, surgery, pharmacy, agriculture, mechanics, &c.; and that valuable premiums should, at certain periods, be presented to such as might merit the distinction. The obvious consequence would be, that, in due time, an infinity of absurdities would vanish, and that, in proportion as science should expand among them, the superior circles would begin to estimate our value as an enlightened people. They would then look up to us as their superiors; in lieu of rating us, as they now do, very low indeed on the scale of degradation. Such a system would not only give an effectual shake to the basis of priest-craft, but cause all the literary stores, and the natural productions of the soil, to be laid open to our examination: then, indeed, our medical men might enjoy a high reputation in every quarter of the East, and the world might be benefitted, both by the correction of many errors, and by the acquisition of most important novelties in medicine, and in the various arts on which commerce is dependant. Then should we have no occasion to goad the Hindus towards Christianity: they would thirst for knowledge, and pant to be rid of those fetters imposed upon their minds by their artful clergy.
I have heard it said ‘the natives have no disposition for the sciences.’ This is imposing a cruel sentence on a hundred millions of people! Allow it to be true; and look back to the state of Britain while under the control, in a certain measure, of the Druids; who are now well ascertained to have been the same, in their days, as the Brahmans of Bengal, &c., are at this time. Who can fail to admire the change? Who could suppose it possible that such a change could have been effected among a people, who, if we are to give credit to Cæsar, and to other authorities, were completely barbarous, and ‘who shewed no disposition for the sciences?’ In opposition to so absurd, and so malicious an assertion, let me state a few facts. When Mr. Reuben Burrow was in India, as head of the mathematical department, he was solicited by several of the natives to instruct them in astronomy, algebra, &c. Unhappily, although possessing pre-eminent talents, Mr. Burrow was not exactly calculated to conciliate the good will, nor to excite the admiration, of persons who did not, like himself, blaze at the spark of science: in fact, he partook greatly of the character of the celebrated Doctor Samuel Johnson, and might be termed ‘a mathematical Hottentot!’
This important deficiency of suavity caused the natives to quit; indeed, it tended to disgust those of his countrymen who, being compelled by their avocations to attend his lectures, were subjected to his caprices and gross manners. However, one native, of mediocre opulence, was not to be scared by what appeared a trifle, when compared with the acquirements he hoped to possess: he bent to the storm, and, by unremitting application, speedily rendered himself competent to converse with Mr. Burrow on his usual topic. In time, the student became a favorite, and was allowed to attend his preceptor when the latter was deputed on a survey of considerable extent, and to measure a degree of latitude in the western districts. Such was the progress made by this native under the auspices of Mr. Burrow, that, in a few years, he qualified himself to instruct others in the ordinary courses of the higher mathematics. What became of him I know not; but apprehend that many others must have derived some little benefit from his learning: unless, indeed, his priests found a pretext for upholding him as unworthy of imitation, and threatened to place all who might consider him to be thus ‘civilized,’ or improved, under the bar of ecclesiastical censure. When I say ‘civilized,’ it is in deference to a British divine, who has been pleased to represent the people of Bengal in such terms as might lead persons who never visited India to set them down for a cruel, barbarous, ignorant, vindictive, senseless, and sanguinary race; whose civilization is ‘devoutly to be wished.’ How far they merit such a character, may be understood from their forbearing to massacre all the Europeans in India; a work that might be effected by only one in thousands of their population striking the deadly blow!
Setting whatever relates to religion apart, and viewing our intercourse with India as a matter merely of meum and tuum, it is self-evident, that to whatever extent we may instruct the natives to analyze the produce of their soil, and to present it to us in a marketable shape, so much must Britain be benefitted by the extension of her commerce, and by the possession of a territory whose value would be thereby proportionally raised. This is said with the view to encourage the researches of our medical men; who, from their general knowledge of chemistry, and perhaps of botany, are certainly best qualified to pursue them with national effect. Under the present very limitted establishment of physicians and surgeons, as well as from the præter nihil benefits derived from the Botanical Garden, when seen in this point of view, we are not authorized to be very sanguine in our hopes that any important advantages will result in that direction. While the Company can barely afford a surgeon and two assistants to a regiment of 2000 men, it is not to be supposed they could form such establishments of the above description, as might give us a thorough command over the mineral and vegetable productions of their territory, or tend to create a spirit of enquiry among the natives.
The want of printed books is, in every country, a great evil; but, in India, is a drawback of great moment. There, all books, all proclamations, (except such as we print at Calcutta, &c.,) all newspapers, &c., &c., are manuscripts. It is not to be imagined how few volumes are to be seen even of this kind. We should suppose that, where provisions, lodging, cloathing, fuel, &c., are so remarkably cheap, learning would become general: the reverse is, however, the case; not one in five hundred can read, or write, even indifferently. There are abundance of little day-schools to which children may be sent at a very trifling expence; but there they learn very little. Generally, a bed of sand serves for paper, and a finger, or a piece of stick, for pen and ink; consequently, no traces of any instruction remain for the future consideration of the pupil. The more affluent, and the more zealous, ordinarily provide their children with a board, about a foot long, and nine or ten inches wide, which, being painted black, and varnished, becomes an admirable tablet, whereon the young folks are enabled to write their lessons with a reed pen; the ink being generally chalk and water. To these, though certainly more perfect than the former mode, the same objection exists; namely, that they want stability, and that the lesson is no sooner repeated by rote, and written much in the same manner, than it is forgotten, at least it never again obtrudes on the eye; since, in order to make way for further instruction, it is necessarily expunged.
The koits, or scribes, and the láláhs, or accountants, (though the latter often confine their occupations to merely reading or transcribing,) are nearly the same among the lower classes, especially where the Naugry character is in question, that the moonshies are among the superior orders, who, almost invariably, use the Persian language and character, in all public, as well as in private, matters. So far, indeed, is this carried, that Persian is held to be both the language of the Court, and of the Law.
As those who study the Persian are aided by moonshies, so are such persons as would acquire the Naugry character necessitated to employ koits, or láláhs, for that purpose. The wages of these may be from two to five rupees per month; but, in some families, the servants contribute to the extent of a few annas, or, eventually, as far as a rupee, in the aggregate; in consideration of which douceur, the láláh commonly writes letters for them to their friends, and explains the answers, &c. Such servants as have the charge of money to be disbursed on master’s account, commonly take care to be on good terms with this cullum-burdar (i.e. quill-driver); who, as has been said of compadores, generally taxes all items he knows to be overcharged, by a small deduction in his own favor.
Persons of this class often keep little schools, such as have been described, and then are designated gooroos; a term implying that kind of respect we entertain for pastors in general.
If we contemplate the extreme inattention prevalent throughout Hindostan, respecting literary attainments, and the great cunning practised by the priesthood, in their sedulous endeavors to prevent the natives from receiving the least information regarding philosophy in general, it must appear surprizing that so much has been done by the artizans of Bengal towards the adaptation of their labors to the convenience of the British residents. Our admiration of these people cannot but be heightened, from the circumstance of particular trades being confined to particular casts, or sects; for though we may, possibly, at first view, consider that to be an advantage, inasmuch as it should seem to perpetuate knowledge in an hereditary line, those who have resided in the East fully know that no such heir-loom ability is to be found: on the other hand, we immediately recognize the bar raised against genius; which, when to be found within the cast, may struggle for ever under some base, forbidding, and loathsome degradation; or, if it should start in another sect, cannot adopt its native intention, but must resign in favor of some other pursuit, perhaps requiring no genius; or, eventually, one of a very different bent. Once a carpenter, always a carpenter; once a swine-herd, always a swine-herd!