more decided, and will embrace the pure religion of Christ, in its entirety, from which nearly all that is good in their own reformed religion has been derived.

However, the signs of improvement apparent in Benares, and in the North-western provinces generally, have little or no connexion with this society, or with its adherents, but are the legitimate results of other agencies locally at work. They are of a twofold character. There is a destructive process visible, on the one hand, and a constructive process, on the other. The old fabric of Hinduism is being undermined and destroyed; and a new structure, altogether different in form and material, is being erected. These I shall speak of conjointly; because, in point of fact, they can hardly be separated. One of the principal reasons that Benares is so famous is, that it was formerly the resort of large numbers of Brahmans, who, divided into schools and colleges, pursued the study of the ancient Sanskrit writings. At one time there were many hundreds of such establishments, in which thousands of students were taught the philosophical tenets of Hinduism; and princes and nobles, in all parts of India, vied with each other in the support they rendered to the priests and pandits of Benares, and to the numerous Sanskrit colleges established in it. Enormous sums were annually given for this purpose, so that learned pandits and their disciples were alike nourished and cared for. Such munificence to teachers and pupils naturally attracted to Benares aspiring young Brahmans, from every province of India, who, receiving a thorough education in certain branches of philosophy, during their long and severe course of study, returned, eventually, to

their native villages and towns, and became great local authorities on all religious topics, and the defenders and expounders of the national creed. For the most part, their support was rendered annually; but, for several years past, especially since the mutiny, the amount of that support has greatly diminished. The consequence is, that the pandits, in many instances, have abandoned the close study of Sanskrit, and, with it, the instruction of their pupils, and have largely directed their attention to other and more profitable pursuits. At the present moment, I have been given to understand that not twenty families of Brahmans in all Benares are devoted to the study of the Vedas, and that, of those which engage in this peculiar study, there is not one indigenous to Benares, but all are of the Bhatt Brahmans from Gujerát. I cannot, however, vouch for the absolute truth of this statement, although I believe it is quite true that the study of the Vedas has very much fallen off in Benares. Not only are the most ancient sacred books being neglected in Benares, but, with the exception of a few favoured works, such as the Rámáyaṇa, the Bhagavad Gítá, and certain of the Puráņas, in which the sensuous forms of Hinduism, now the vogue in India, are depicted with oriental prodigality of imagination and intensity of extravagance, and, perhaps, with the exception, also, of works on astrology, the interest for Sanskrit literature is rapidly decaying; and it is almost a certainty, that, a few years hence, Sanskrit will be scarcely studied at all, except in the Sanskrit College. In addition to the reason already assigned for the production of this state of things, it should be remarked,

that the pandits are beginning to see that various situations are open to them under British rule, which they can fill with honour and comfort to themselves; and, as they are just as desirous of worldly ease and distinction as other people, it is only natural that they should be anxious to obtain them, even at the risk of foregoing their favourite study.

Again, while it is an undoubted fact, that Hinduism is still kept up by the people generally in the temples, at the sacred wells and tanks, on the gháts, and in the holy streams, with enthusiasm and punctiliousness, yet it is, I believe, indisputable, that there are thousands of persons, in this city alone, who are not satisfied with their rites and devotions; and, although, for the sake of appearance, they do as others do, they have no faith whatever in idolatry. Furthermore, there are some who have entirely abandoned it, except under certain circumstances, when the necessity of their position has got the better of their convictions, and who, nevertheless, have not outwardly embraced a better creed, nor have any immediate intention of doing so. As already remarked in a previous chapter, this is an age of templebuilding, in Benares and in all this part of India, such as has not been known, perhaps, since the period preceding the Mohammedan rule and succeeding the decline and extinction of Buddhism in India; and yet, withal, it is an age of uneasiness, anxiety, and alarm, among all ranks of rigid Hindus. These latter know well, that they are erecting temples in vain, and that, while they are contributing to the outward splendour of their religion, its inner life is being gradually under

mined and destroyed; for the thought constantly rises up in their minds, that their sons are a different race from themselves, with new and enlarged ideas, antagonistic to and destructive of those which they and their forefathers long cherished. The ground, they feel, is slipping from under them; and there is a dim prevision of consciousness in their breasts, that, one day, their temples will be forsaken, and that the huge structure of their religion will fall with a crash.

These remarks are especially true with regard to the youths brought up in the Government and Mission colleges and schools. These institutions are yearly sending forth a large number of young men, well-trained and well-educated, who understand our English books, speak and write our language, take delight in European literature and civilization, and are generally, more or less, acquainted with the Sacred Scriptures. During their course of study, they have reflected upon the facts of history, of science, and of the Christian religion, that have been brought before their attention; and they have, almost involuntarily, been led to compare them with the dogmas of their own religion, and with the practices which it either permits or enjoins. The consequence of this course of instruction and reflection is, that, after spending several years as students, when they come to go forth to the business of the world, they find themselves very different, in thought and belief, from their friends and parents at home. A few of them, as shown before, of more courage than the rest, whose hearts the grace of God has touched, honestly avow their disbelief in idolatry and belief in Christianity, and, in spite

of all opposition, cast in their lot with the small but continually increasing body of native Christians. Others, -but how large a class I cannot say,-abandon their idols, yet do not become Christians. Others, again,— a considerable number, I believe, worship idols reluctantly, from feelings of respect to their relations and acquaintances, and, if possible, solely on public occasions and at festivals. They are not yet ready to give up everything for their principles; they are not ready to sacrifice property, position, family, and friends, for what they have been brought to feel is the truth.

The fact is, all this class are beginning to be scandalized by idolatry, and somewhat ashamed of it. They know too much to be honest and conscientious idolaters. They cannot willingly prostrate themselves before an image of stone or clay. Some have deeper feelings than others; and some are too frivolous and thoughtless to distress themselves much about the matter. But, I believe, very few, indeed, of the educated class,—that is, educated on the English model, — are thorough and hearty idolaters; and I am satisfied, that there is not one who does not hold Hinduism with a lighter and looser grasp than formerly, or than would have been the case, had his mind not been expanded and benefited by the education he has received. Let it be well understood, that education de-Hinduizes the Hindu, breaks down idolatry, and inspires him with a distaste for it, and a latent desire to be free from it. Not long since, as I was conversing with an educated native gentleman in Benares, he made a remark of great significance, as showing the feeling of men of his own class, attached by association