The Learning of Nuddea.

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It has produced theologians, whose works counteract the progress of the Vaishnavas, Kurtavajas, and Brahmos. It still produces an annual almanack regulating the principal festivals, journeys and pilgrimages, launchings of boats, sowings of corn, reapings of harvests, and celebrations of marriages, in half Bengal.

Visited some of the toles or seminaries-there were more than fifty of them, and the largest was kept by Sreeram Shiromonee. He had some forty students, among whom one was from Assam, another from Telingana, and a third from Kalee-ghaut. Sreeram Shiromonee was then the most learned Pundit in Bengal, and at the head of its literary world. He received his distinction at a large convention of Brahmins held in Bacla-Vikrampoor, near Dacca. They did not acknowledge him to be a bright genius, but a very erudite scholar. This headship in the world of letters is attained by successful wrangling, and Sreeram came off the most victorious controversialist on the occasion.

Half, at least, of what one hears about the learning of Nuddea, is still found to be true. The community is for the most part composed of Brahmins, who devote their lives to study for many years. There are Vaishnavas who possess a respectable body of literature. The very shop-keepers and sweetmeat-vendors are imbued with a tincture of learning. Many of these may not be able to spell their way through two lines, but would repeat a sloka, or quote a text. The women, too, have comparatively intelligent minds. Pupils are attracted to Nuddea from great distances, and often

spend half their life-time in their Alma-Maters. The truth of Menu's picture of a Brahmin, drawn three thousand years ago, may yet be recognized in Brahmin the teacher, and in Brahmin the student, by one who visits the toles of Nuddea.

But the place of the Brahmin in society has been completely changed by the advent of the English. Twice had the mind of India been roused to rise against Brahmin domination, and break through the barriers of caste. But the war, waged for centuries between the Buddhists and Brahmins for supremacy, terminated in the fall of the former. The reformatory efforts of Choitunya also have produced only an infinitesimal good. It has been far otherwise, however, with the results of the progress and spread of the English knowledge, which has dealt a greater blow to Brahmin power and religion than had been done by the fire and sword of the Mahomedans. It has ushered in a period of light, which has exposed him to be an ants' nest of lies and impostures.' It has silently worked a revolution producing deep and lasting effects, and elevating the Sudra from the level of the swine and oxen to which the Brahmin had degraded him. The introduction of a mighty force has overpowered the influence which was unfavourable to science, to civilization, and to the wellbeing of mankind. The Brahmin is no longer the sole depositary of knowledge-the tyrant of literature. has lost the dictatorship which Menu had awarded to him. He has lost the ascendancy which was the natural reward of knowledge in ages of ignorance. The

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Altered Condition of the Brahmins.

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Sudra, his menial, his slave, and his abomination, is now the great parvenu of the day. The Brahmin is no longer in the Council, but a Sudra Deb. The Brahmin is no longer on the Bench, but a Sudra Mittra. The Sudra is now the spokesman of the community. The Sudra now wields the pen. In the fulness of time, have the evils which the Brahmin perpetuated for his advantages recoiled upon his head. His vaunted learning, instead of being a qualification, is now his positive disqualification. It does not enable a man to shake off political servitude, to develope the resources of his country, to extend commerce, to navigate the seas, to construct railroads, and to communicate from Calcutta to London. Nobody now seeks the literary assistance or the spiritual advice of the Brahmin. He is scoffed at as an empiric, a mountebank, and a wise-acre. The legislature is closed to him because he does not understand a political question, and would not support the cause of a social reform. The courts are barred to him because he appreciates not the equality of justice, and punishes crime with tooth for tooth,' and 'eye for eye.' To be a Pundit now is to rust in obscurity and pine in poverty. He cannot find a patron now like Rajah Krishna Chunder Roy, under whom Nuddea flourished and abounded with learned men. He cannot have a Governor like Lord Minto to erect Sanscrit Colleges, and give him presents and khilluts. He cannot have a statue by the Viceroy, like that of the Pundit by the side of Warren Hastings in the Town Hall. There is now no encouragement to the Turko

bagish of Nuddea-no prospect for him in life-no honour for his reward-beyond the gift of a hundred or two hundred rupees on the shrad of an orthodox millionnaire. His household and his children, therefore, now engage more of his cares than the antique tomes of his forefathers. Undoubtedly there are yet Pundits of great abilities and learning, who confer a great benefit upon society by preserving the rich treasures of Sanscrit lore the precious inheritance of Aryan patrimony from passing away into oblivion. But the great body of Brahmins have fallen into disrepute, and de-Brahminized themselves by taking to the service of the Mletcha and Sudra-by choosing to become quilldrivers in the Treasury, note-counters in the Bank, mohurrirs in the counting-house of a merchant, billcollectors and bazar-sircars, cooks in native households, and companions of dissolute Baboos, rather than have stuck to a thankless profession.

Nearly all the great scholars of Oriental learning visited Nuddea in their days. Sir William Jones used to spend three months every year in the vicinity of this university.' Dr Carey came here in 1794, and wrote: -Several of the most learned Pundits and Brahmins much wished us to settle here: and as this is the great place of Eastern learning we seemed inclined, especially as it is the bulwark of heathenism, which, if once carried, all the rest of the country must be laid open to us.' The learned Dr Leyden, who was the friend and associate of Sir Walter Scott, and the bosom friend of Sir Stamford Raffles, was 'for several months magis

The remarkable Mahapurush.

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trate in Nuddea, where he was engaged bush-fighting in the jungles.' Dr Wilson also was a pilgrim to this famous shrine of learning. The Brahmins heard him with great wonder speak the Sanscrit language fluently. In the midst of his speech, he chanced to quote a passage from the Vedas, on which the Brahmins closed their ears against him, but the Doctor good-humouredly reminded them, 'Well, sirs, don't you know that your Veda remains no Veda, when it is uttered by a Mletcha?'

In Nuddea, we saw a Jogee, or Alexander's Gymnosophist, once very common in India, but now a rare sight. The generation has passed away, who saw the remarkable Mahapurush at the Ghosaul's of Kidderpoor. He was apparently a man about forty years of age, with a very fair complexion, and jet-black hair. He did not eat or drink anything, nor speak a word; but remained in a sitting posture, with his legs and thighs crossed, absorbed in meditation. His fasting did not appear to tell upon his health. To break and awake him from his meditations, smelling-salt had been held to his nose, hot brands had been applied to his body, he had been kept sunk in the river for hours, but nothing awoke him from his reveries, or made him utter a word. Both Europeans and natives flocked to see him, and came back wondering at the curious man. No plan succeeding, milk was at last forced down his throat, and afterwards more substantial food, when the cravings of his senses were gradually awakened, but he died in a few days of dysentery, confessing himself to have been a Buddhist. The Burying Fakeer of Runjeet Sing was another puzzle