द ब्यूटीफुल ट्री: १८वीं सदी में भारत की स्वदेशी गुरुकुल शिक्षा (धर्मपाल)

REMARKS Ganjam: There are no schools or colleges in this district endowed by the Circar. The teachers in the schools are paid monthly by the scholars at various rates from 4 annas to 1 rupee each. The Shastras, etc., are usually taught privately to Bramins. The statement is not complete in respect to the Hill Zemindaries from which satisfactory accounts could not be procured. Vizagapatam: It does not appear that there are any colleges in this district. The schools are not endowed by the public; 2 only are stated to receive a payment from the Zemindar of Chamoodoo at the rate of 50 rupees annually. The teachers are paid at various rates from one anna to 1 rupee for each scholar per mensem. Private teachers in families of respectability are paid a monthly or yearly stipend according to their acquirement and the rank and opulence of their employer. Rajahmundry: Some of the schools in this district are endowed by the public. The teachers are paid by the scholars at rates varying from 1 rupee to 2 annas, 7 annas being the average rate per mensem. The scholars are entered at school in their fifth year and continue at their studies from 5 to 7 years. The number of professors or teachers of the Sciences is 279; of these 69 possess allowances in land and 13 in money granted by former Zemindars; 196 teach their scholars without fee or reward and only one is supported by his scholars. In the villages in which no schools at present exist the inhabitants are desirous of having them established. It might be done with a small contribution from government to the pay of the teachers. The Collector considered 2 rupees a month to each to be sufficient. Masulipatam: None of the institutions for the purpose of education in this district appear to have been regularly endowed. One Charity School only is supported at Ellore by the Zemindar by the payment of a monthly stipend of 3 pagodas to the teacher. The scholars usually enter in the schools in their 5th year and continue in them until they are from 12 to 16 years of age. The greater proportion are then employed on public or private 242

business, the Vedika Bramins only being removed from schools to college for the purpose of being instructed in Theology and other Sciences. The charges on account of a boy at school are about the average of 6 annas for paper, cadjan, etc., and from 4 annas to 2 rupees to the school master monthly. The Sciences are taught in the colleges generally gratis by Bramins holding Mauniums, etc. Some teachers, however, are supported by contributions from their scholars but receive no fixed allowance. The average charge to a scholar at college for his subsistence, books, etc., is 60 rupees per annum. In most parts of the country instruction in the Vedas, etc., is also given by the Bramins privately. The schools in which the Persian language is taught are few. Mussulman scholars remain at school from 6 years of age to 15, the pay of the teachers is from ¼ to 1 rupee and the other charges of the scholars are estimated at 4 annas a month; some learned Mussulmans give instruction gratis. Guntoor: There are no schools in this district endowed by the public and no colleges for instruction in the Sciences. The Sciences are taught privately by learned Bramins without any remuneration. These Bramins generally hold mauniums, etc., granted by the ancient Zemindars and by the former governments for various reasons, but there is no instance of any grant in money or land, specially for the purpose of maintaining teachers of the Sciences. The charge for the education of a boy at school varies from 2 annas to 2 rupees monthly. Three rupees a month is requisite for the subsistence of a scholar while he is studying the Sciences. Nellore: This statement gives the number of schools in the district not endowed by the public. There are besides 26 individuals who have scholars as shown by a separate statement B viz. 15 Bramins, and 11 Mussulmans who are in possession of allowances in money and land granted by the Carnatic Government for teaching the Vedas, etc., and Arabic and Persian respectively to the amount of rupees 1,467 per annum. Boys are generally sent to school at 5 years of age where they are said to remain from 3 to 6 years. The school master receives from 2 annas to 4 rupees monthly for each scholar. The scholar has also to pay about one rupee for writing materials, etc., and his subsistence is estimated at 3 rupees a month. Besides his fixed allowance occasional presents are made by the scholars to their teacher. 243

The schools are not all of permanent continuance—some depend upon circumstances, schools being some times established by the joint subscriptions of several families especially for the education of their own children which being accomplished they are discontinued. The difference between the amount of population in this statement and in the report of the Census is accounted for by the population of the Zemindaries being included in the former and not in the latter. Bellary: None of the schools in this district at present derive support from the state. There appear to be no regular colleges but in 23 cases of instruction attended by Bramins exclusively some of the Sciences, etc., are taught imperfectly in the Sanscrit language. In the schools some children continue only 5 years, while others whose parents are opulent not infrequently remain as long as fourteen and fifteen years. It appears that the teacher is paid at various rates according to the class to which the scholar may belong—while learning the first rudiments it is common for the scholar to pay a quarter of a rupee and when arrived so far as to write on paper or at the higher branches of Arithmetic half a rupee per mensem. But on proceeding further such demands are made as exceed the means of most parents. Their children are therefore left only partially instructed—and there are multitudes who cannot avail themselves even of this imperfect education for their children. The diffusion of common instruction is said to be less extensive than it was formerly. In many villages where formerly there were schools, there are now none, and in many others where there were large schools, now only a few of the children of the most opulent are taught, others being unable from poverty to attend or to pay what is demanded. Instructions in the Sciences is given gratuitously as of old, by a few learned Bramins to their disciples. Cuddapah: There are in this District no public institutions for education supported by grants of land or allowances from the government, nor are any known to have existed. The schools which exist are supported by the parents of the scholars. The charge for instruction is variable rising as the scholar is promoted from the lowest to the higher classes. The average for the lowest class is about ¼ rupee per mensem, and increases to 1 rupee and 1½ rupee which rate it rarely exceeds. In the Bramin caste, boys are put to school at the age of 5 or 6 and among the Sudras at from 244

6 to 8. Boys are said to be kept at school generally no longer than 2 years in which time they are expected to have attained all that they are desired to acquire, that is a certain degree of knowledge of reading, writing and arithmetic in which they are afterwards to improve themselves by practice at home, in a shop, or in a public office. The only schools which can be denominated public in this district are the charity schools at Cuddapah, supported by the European gentlemen of the place. There are no schools or colleges for instruction in the Sciences. Theology, Law and Astronomy are taught privately, the pupils residing in the houses of their preceptors. Besides the instruction afforded in the schools to those whose parents are able to pay for it, it is also given gratuitously in many places by Bramins to those of their own caste who have no other means of obtaining it—young Bramins for the sake of receiving instruction in this way, leave their homes and wait upon the preceptor in his own village, where they are supported by the daily charity of the Bramins residing in it. Chingleput: There are no colleges properly so called in this district but there are a few places in which the higher branches of learning are taught to a small number of pupils—a village school master earns from 3½ to 12 rupees per month—the average is not more than 7 rupees. It does not appear that any allowance was made by the Native Governments for the promotion of education but in some villages there are trifling mauniums from a quarter of a Cawny to 2 Cawnies of land for Theological teachers. N.D. Arcot: Of the 69 colleges in this district it appears by a separate statement No.2 submitted by the Principal Collector that 43 are for Theology, 24 for Law, etc., and 2 for Astronomy; 28 of these colleges are supported by mauniums and marahs granted by former governments yielding rupees 516 per annum—The allowance to each teacher for the lower class is rupees 3-8- per annum and for the higher class rupees 36-12-. Of the rest the greater number are free of charge and a few are supported by trifling contributions from the scholars. The period of attendance at the colleges is from 8 to 12 years. Of the Hindoo schools only 3 are free of charge. The rest are supported by payments from the scholars varying from 1 anna 3 pice per mensem to 1 rupee 12 annas. Of the Persian schools 6 are maintained at the public expense at a yearly charge of rupees 1,361. The greater 245

proportion are supported by the scholars who pay from 2 annas 6 pice to 2 rupees a month to their teachers. In the Hindoo schools the scholars continue 5 or 6 years, in the Mussulman schools 7 or 8 years. Of the 7 English schools 3 are free of charge and in the others the scholars pay monthly from 10 annas to 3 rupees 8 annas. It appears that this statement does not include the Zemindaries and Pollams which form a large portion of the district their population being estimated at nearly 3 lacs. S.D. Arcot: No allowance was ever granted by the Native Governments for the support of schools in this district. There are no public or private institutions for teaching Theology, Law, Astronomy, etc. The schools are supported entirely by the scholars who pay from 1 fanam to 1 pagoda monthly. Salem: None of the Hindoo schools in this district are endowed by the public and only one Mussulman school has land allowed for its support yielding 20 rupees per annum; a Yeomiah was enjoyed by a former master of this school amounting to 56 rupees a year. On his death it was discontinued having been on a tenure for life. The period of attendance at school is from 3 to 5 years. The yearly charge for each scholar is never less than 3 rupees a year in the Hindoo schools and from 15 to 20 rupees in the Mussulman schools. Enam lands estimated to yield rupees 1,109 per annum are appropriated to the support of 20 teachers of Theology, Law and Astronomy, and the present possessors perform the duties; other lands yielding rupees 384 per annum were formerly devoted to the same object, but were sequestered before the acquisition of the country by the British Government and the produce of them has since been included in the revenues of government. Tanjore: Of the schools in this district 44 are free schools. The rest are supported by payments from the scholars at the rate of 4 D fanams monthly for each—19 of the free schools belong to the Missions and it is believed that there are more not included in the Report. In 21 the masters are paid by the Rajah and in 1 by the Trevalore Pagoda, in the remaining 23 the masters teach gra- tuitously. There are none individually endowed by the Circar, but for the general support of the Mission at Tanjore—there is a Survamaunium of one village the annual value of which is 246

estimated at 1,100 rupees. The scholars are usually kept at school about 5 years. Of the colleges in number 109 there are 99 in which instruction is given free of charge, of these 71 are supported by the Rajah in the town of Tanjore and villages belonging to his Highness; in 16 the masters teach gratuitously, 1 only is endowed with a maunium, 7 are supported by a Pagoda, 3 by private donations and 1 by village contribution. In the remaining 10 colleges the masters are paid by their scholars. These colleges are for Bramins only. The Hindoo Sciences are taught in them. The population of those villages only in which there are schools is shown in this statement, not the general population of the district. Trichinopoly: There are no schools or colleges in this district for the support of which any public funds are appropriated and no institution for teaching Astronomy, Theology or any other Sciences. In the talook of Jyalore alone there are 7 schools which were formerly endowed by the Native Government with between 46 and 47 Cawnies of land for the maintenance of the teachers. The scholars generally continue at school from the age of 7 to 15. The average yearly expense of education is about 7 pagodas. Madura: It does not appear that any mauniam lands in this district are assigned for the support of schools. The teachers are paid by the poorer class of people from ½ fanam to 1 fanam for each scholar monthly and from 2 to 3 and 5 fanams by those in better circumstances—a teacher receives in this manner from 30 to 60 Cully fanams or from 2 to 3¾ pagodas a month in large villages and from 10 to 30 fanams in small villages. Scholars usually enter school at the age of 5 and leave it at from 12 to 15. There are no colleges in this district. In Agraharam villages a small portion of maunium land is usually allotted to those Bramins who study the Vedas and they gratuitously instruct such pupils as come to them. Tinnevelly: There appear to be no colleges in Tinnevelly. Coimbatore: The schools in this district appear to be supported entirely by the people who send their children to them for instruction. 247

The annual payment for each scholar varies from 14 rupees to 3 rupees per annum, according to the circumstances of the parents. The masters besides their regular stipends occasionally receive presents from the parents of their pupils; they have also small fees on particular occasions. The earliest age at which boys attend school is 5 years; they continue there until they are 13 or 14. Those who study Theology, Law, etc., enter the colleges at about 15 and continue to frequent them until they have attained a competent knowledge of the Sciences or until they obtain employment, a statement is given of mauniums, etc., granted in former times for the support of colleges, but now resumed to the value of Rs. 2,208-7-. Canara: No statement. Malabar: In Malabar there is only one regular college for instruction in the Sciences, but these are taught privately. The private teachers are not paid a fixed stipend but presents are made to them by their pupils when their education is completed. The school masters receive monthly from each scholar from ¼ rupee to 4 rupees independent of some remuneration when the scholar leaves school. The only college which exists in this district was established and is now supported by the Zamorin Rajah who allows about 2,000 rupees annually for the maintenance of the pupils and 200 rupees to the Instructor; some land also appertains to it—a history of this college, furnished by the Zamorin Rajah is submitted. Seringapatam: It is stated that there are no traces on records of endowments in lands towards the support of colleges and schools on the island of Seringapatam, having been granted by any former government or private individual. The teachers in the schools are supported by their scholars. The average monthly charge for each scholar is 5 annas and the average annual income of the masters from this source is about 57 rupees. Madras: In this statement two descriptions of schools are included, native schools for the education of Hindoo and Mussulman children respectively, and charity schools in which the scholars 248

are of various religions and castes indifferently. The children in the native schools are generally sent to them at the age of 5 years, the term of their continuance there depends upon circumstances, but it is stated that they generally acquire a competent knowledge of the various branches of learning taught to them before they attain their thirteenth year. The Collector states that there are no schools endowed by the public, excepting the charity schools. The payments to a teacher seldom exceed 12 pagodas per annum for each scholar. The Sciences are in some instances taught gratuitously to the children of the poorer class of Bramins and sometimes an allowance is made to the teachers. It will be observed that the estimate of the population of Madras in this statement is greatly too high, and there is reason to suppose that the proportion receiving instruction and the number of schools are stated too low. 249

XXX MINUTE OF SIR THOMAS MUNRO, MARCH 10, 1826 (Fort St. George, Revenue Consultations) 10 March 1826

1. The Board of Revenue were directed by government, on the 2nd July 1822, to ascertain the number of schools and the state of education among the natives in the provinces, and with their letter of the 21st February last, they transmitted the reports on this subject which they had received from the several Collectors. From these reports it appears that the number of schools, and of what are called colleges, in the territories under this presidency, amount to 12,498, and the population to 12,850,941; so that there is one school to every 1,000 of the population; but as only a very few females are taught in schools, we may reckon one school to every 500 of the population.
2. It is remarked by the Board of Revenue, that of a population of 12½ millions, there are only 188,000, or 1 in 67 receiving education. This is true of the whole population, but not as regards the male part of it, of which the proportion educated is much greater than is here estimated: for if we take the whole population as stated in the report at 12,850,000, and deduct one half for females, the remaining male population will be 6,425,000; and if we reckon the male population between the ages of five and ten years, which is the period which boys in general remain at school, at one-ninth, it will give 713,000, which is the number of boys that would be at school if all the males above ten years of age were educated; but the number actually attending the schools is only 184,110, or little more than one-fourth of that number. I have taken the interval between five and ten years of age as the term of education, because, though many boys continue at school till twelve or fourteen, many leave it under ten. I am, however, inclined to estimate the portion of the male population who receive school education to be nearer to one-third than one-fourth of the whole, because we have no returns from the provinces of the numbers taught at home. In Madras that number taught at home is 26,963, or about five times greater than that taught in the schools. There is probably some error in this number, and though the number privately taught in the provinces does certainly not approach this rate, it is no doubt considerable, because the practice of boys being taught at home by their relations or private teachers is not 250

infrequent in any part of the country. The proportion educated is very different in different classes; in some it is nearly the whole; in others it is hardly one-tenth. 3. The state of education here exhibited, low as it is compared with that of our own country, is higher than it was in most European countries at no very distant period. It has, no doubt been better in earlier times; but for the last century it does not appear to have undergone any other change than what arose from the number of schools diminishing in one place and increasing in another, in consequence of the shifting of the population, from war and other causes. The great number of schools has been supposed to contribute to the keeping of education in a low state, because it does not give a sufficient number of scholars to secure the service of able teachers. The monthly rate paid by each scholar is from four to six or eight annas. Teachers in general do not earn more than six or seven rupees monthly, which is not an allowance sufficient to induce men properly qualified to follow the profession. It may also be said that the general ignorance of the teachers themselves is one cause why none of them draw together a large body of scholars; but the main causes of the low state of education are the little encouragement which it receives, from there being but little demand for it, and the poverty of the people. 4. These difficulties may be gradually surmounted; the hindrance which is given to education by the poverty of the people may in a great degree be removed by the endowment of schools throughout the country by government, and the want of encouragement will be remedied by good education being rendered more easy and general, and by the preference which will naturally be given to well-educated men in all public offices. No progress, however, can be made without a body of better instructed teachers than we have at present; but such a body cannot be had without an income sufficient to afford a comfortable livelihood to each individual belonging to it; a moderate allowance should therefore be secured to them by government, sufficient to place them above want; the rest should be derived from their own industry. If they are superior both in knowledge and diligence to the common village school masters, scholars will flock to them and augment their income. 5. What is first wanted, therefore, is a school for educating teachers, as proposed by the committee of the Madras School- Book Society, in the letter of the 25th October 1824, which accompanied their second report. I think that they should be authorised to draw 700 rupees monthly from the treasury for 251

the purposes which they have stated; namely, for the payment of the interest of money employed in building, and the salaries of teachers, 500; and for the expenses of the press, 200. I would next propose that government should establish, in each Collectorate, two principal schools, one for Hindoos and the other for Mahomedans; and that hereafter, as teachers can be found the Hindoo schools might be augmented so as to give one to each tehsildary, or about 15 to each Collectorate. We ought to extend to our Mahomedan the same advantages of education as to our Hindoo subjects, and perhaps even in a greater degree, because a greater proportion of them belong to the middle and higher classes. But as their number is not more than one- twentieth of that of the Hindoos, it will not be necessary to give more than one Mahomedan school to each Collectorate, except in Arcot, and a few other Collectorates, where the Mahomedan population is considerably above the usual standard. 6. We have 20 Collectorates; the number of tehsildaries is liable to change: but it will be sufficient for the present purpose to estimate them at 15 on an average to each Collectorate, or 300 in all. This would, according to the plan proposed give about 40 collectorate and 300 tehsildary schools. The monthly salaries of the teachers of the collectorate schools might, on an average, be 15 rupees to each, and those of the tehsildary nine rupees each. These allowances may appear small, but the tehsiladry school master who receives nine rupees monthly from government, will get at least as much more from his scholars, and, considering all circumstances, his situation will probably be better than that of a parish school master in Scotland. 7. The total expense of the schools will be as follows: Madras School-Book Society per month Rs. 700 Collectorate Schools, Mahomedan, 20 at 15 rupees Rs. 300 Collectorate Schools, Hindoo, 20 at 15 rupees Rs. 300 Tehsildary Schools, 300 at 9 rupees Rs. 2,700 Per month Rs. 4,000 Per annum Rs.48,000 This expense will be incurred only be degrees, because it will be long before a sufficient number of qualified teachers can be obtained. The charges for the Madras School-Book Society 252

and the collectorate schools, are all that will probably be wanted before the sanction of the Honorable Court can be received. The sum for which we ought to request their sanction ought not to be less than half a lakh of rupees. None of the endowments in the Collectors’ reports are applicable to the present object; they do not exceed 20,000 rupees in all, and only a small portion of them are public grants, and this small portion belongs chiefly to the teachers of Theology, Law and Astronomy. Whatever expense government may incur in the education of the people, will be amply repaid by the improvement of the country; for the general diffusion of knowledge is inseparably followed by more orderly habits, by increasing industry, by a taste for the comforts of life, by exertion to acquire them, and by the growing prosperity of the people. 8. It will be advisable to appoint a Committee of Public Instruction, in order to superintend the establishing of the public schools; to fix on the places most proper for them, and the books to be used in them; to ascertain in what manner the instruction of the natives may be best promoted, and to report to government the result of their inquiries on this important subject. 9. We must not be too sanguine in expecting any sudden benefit from the labours of the School-Book Society. Their disposition to promote the instruction of the people by educating teachers, will not extend it to more individuals than now attend the schools; it can be extended only by means of an increased demand for it, and this must arise chiefly from its being found to facilitate the acquisition of wealth or rank, and from the im- provement in the condition of the people rendering a larger portion of them more able to pay for it. But though they cannot educate those who do not seek or cannot pay for education, they can, by an improved system give a better education to those who do receive it; and by creating and encouraging a taste for knowl- edge, they will indirectly contribute to extend it. If we resolve to educate the people, if we persevere in our design, and if we do not limit the schools to tehsildaries, but increase their number so as to allow them for smaller districts, I am confident that success will ultimately attend our endeavours. But, at the same time, I entirely concur in the opinion expressed in the 5th Report of the Calcutta School-Book Society, when speaking of the progress of the system, that ‘its operation must therefore of necessity be slow; years must elapse before the rising generation will exhibit any visible improvement.’ (Signed) Thomas Munro. 253

Annexure B FRA PAOLINO DA BARTOLOMEO ON EDUCATION OF CHILDREN IN INDIA (Born at Hos, Austria, 1748, as John Phillip Wesdin; in India 1776 to 1789. From Voyages to the East Indies (Published, Rome, 1796, Berlin, 1798, England, 1880), Book II: Birth and Education of Children (pp.253-268)) All the Grecian historians represent the Indians as people of greater size, and much more robust than those of other nations. Though this is not true in general, it is certain that the purity of the air, wholesome nourishment, temperance and education contribute, in an uncommon degree, to the bodily conformation, and to the increase of these people. Their new-born children lie always on the ground, as if they were thrown away or neglected; and they are never wrapped up with bandages, or confined in any other manner, as is done in Europe. Their limbs, therefore, can expand themselves without the least restraint; their nerves and bones become more solid; and when these children attain the period of youth, they acquire not only a beautiful figure, but a sound, well turned, and robust bodily conformation. The frequent use of the cold bath, repeated rubbing the body with coconut oil and the juice of the Ingia plant, as well as their exercises, which have a great resemblance to the Juvenilia, and which I have often seen in Malabar, all contribute to increase their strength and agility. These advantages also are seldom lost, unless some of these young people abandon themselves to debauchery, or weaken their bodies by too great labour or excessive perspiration. However healthful and lively the young Indians may be in general those who marry before the twentieth year of their age, for the most part, soon become feeble and enervated. In a word, I seldom saw in India a person either lame, crooked, or otherwise deformed. The people of Malabar, who live towards the west, are much handsomer and more robust than the natives of Coromandel, or the Tamulians on the eastern coast of India. The education of youth in India is much simpler, and not near so expensive as in Europe. The children assemble half naked under the shade of a coconut tree; place themselves in rows 254

on the ground, and trace out on the sand, with the fore finger of the right hand, the elements of their alphabet, and then smooth it with the left when they wish to trace out other characters. The writing master, called Agian, or Eluttacien, who stations himself opposite to his pupils, examines what they have done; points out their faults, and shows them how to correct them. At first, he attends them standing; but when the young people have acquired some readiness in writing, he places himself cross- legged on a tiger's or deer's skin, or even on a mat made of the leaves of the coconut-tree, or wild ananas, which is called Kaida*, plaited together. This method of teaching writing was introduced into India two hundred years before the birth of Christ, according to the testimony of Magasthenes, and still continues to be practised. No people, perhaps, on earth have adhered so much to their ancient usages and customs as the Indians. A schoolmaster in Malabar receives every two months, from each of his pupils, for the instruction given them, two Fanon or Panam. Some do not pay in money, but give him a certain quantity of rice, so that this expense becomes very easy to the parents. There are some teachers who instruct children without any fee, and are paid by the overseers of the temple, or by the chief of the caste. When the pupils have made tolerable progress in writing, they are admitted into certain schools, called Eutupalli, where they begin to write on palm leaves (Pana), which, when several of them are stitched together, and fastened between two boards, form a Grantha, that is, an Indian book. If such a book be written upon with an iron style, it is called Granthavari, or Lakya, that is, writing, to distinguish it from Alakya, which is something not written. When the Guru, or teacher, enters the school, he is always received with the utmost reverence and respect. His pupils must throw themselves down at full length before him; place their right hand on their mouth, and not venture to speak a single word until he gives them express permission. Those who talk and prate contrary to the prohibition of their master are expelled from the school, as boys who cannot restrain their tongue, and who are consequently unfit for the study of philosophy. By these 255

means the preceptor always receives that respect which is due to him: the pupils are obedient, and seldom offend against rules which are so carefully inculcated. The chief branches taught by the Guru are: 1st, the principles of writing and accounts: 2nd, the Samscred grammar, which contains the declensions and conjugations; in Malabar it is called Sidharuba; but, in Bengal Sarasvada, or the art of speaking with elegance: 3rd, the second part of this grammar, which contains the syntax, or the book Vyagarna: 4th, the Amarasinha, or Brahmanic dictionary. This work, which is highly esteemed by the Brahmans, does not consist, as Anquetil du Perron says, of three, but of four parts; and contains everything that relates to the gods, the sciences, colours and sounds, the earth, seas and rivers, men and animals, as well as to the arts and all kinds of employment in India. To render the construction of the Samscred language, and its emphatic mode of expression, more familiar to their pupils, the Guru employs various short sentences clothed in Samscred verse, which are called Shloga. These verses serve not only as examples of the manner in which the words must be combined with each other, but contain, at the same time, most excellent moral maxims, which are thus imprinted in the minds of the young people as if in play; so that, while learning the language, they are taught rules proper for forming their character, and directing their future conduct in life. That the reader may be better enabled to conceive some idea of the morality of the Brahmans, I shall here subjoin a specimen of these sentences. I. What is the use of study, if the object of it be not to learn knowledge and fear, which is true wisdom? II. Why have we ceased living in the forests, and associated ourselves in cities and towns, if the object of our doing so be not to enjoy friendship; to do good mutually to each other, and to receive in our habitations the stranger and wanderer? III. The wounds occasioned by a slanderous tongue occasion far more pain, and are much more difficult to be healed, than those which proceed from fire and the sword. IV. Of what use is it to thee to shut the door of thy house? It is necessary in order that thy wife may learn to be upon her guard. V. He who revenges an injury enjoys a pleasure which endures only a day; but he who forgives receives a satisfaction which will accompany him through life. 256

VI. Modesty becomes every one, but is a particular ornament to the learned and rich. VII. The state of a married pair, who never deviate from the path of honour, virtue, and mutual duty, is as difficult as that of those who impose on themselves the several penances. In the gardens, or sacred enclosures, in which children are taught, the Lingam, or Priapus, represented under the form of a cylinder, is generally found. It is, however, not worshipped by all the Indians, but only by the Shivanites. These are a particular sect, who pay divine honour to Fire, under the form of the god Shiva, as the principle or creative power by which everything was produced. Besides the above idol, there are two other statues, which, for the most part, are placed before the entrance of the school. One of them represents Ganesha, the protector of the sciences, and of learned men; and the other the goddess Sarasvadi, the goddess of eloquence and history. Every student, as he enters the school, always directs his eyes to these two idols; raises his hands to his head, and shows his respect for them by repeating certain forms of prayer. That with which he salutes Ganesha is commonly in the following words: Sal Guruve nama: Adoration to thee, thou true master. Or, Ganabadaye name: Adoration to thee, O Ganabadi. This is real idolatry; but these practices at any rate prove that the Indians accustom their children early to honour the gods, and to consider them as their protectors and benefactors. “Those who are desirous of knowing the power of religion, and the influence of religious opinions,” said the Marquis of Kergariou, who commanded the Calypso frigate, “need only go to India”. This observation is indeed just; for among 2000 Indians you will scarcely find one who is not convinced of the necessity of supplicating the gods. Education, and the nature of the climate, are the strongest incitements to the natives to worship the deity, and to submit themselves to his will. The other sciences and branches of learning taught to the Indian youth are: Poetry, Gavya; Fencing, Payatta; Botany and medicine, Vaydyassastra, or Bheszagiashastra: Navigation, Naushastra: The use of the spear on foot (Hastiludium), Cundera: The art of playing at ball, Pandacali: Chess, Ciudarangam: Tennis, Coladi: Logic, Tarkashastra: Astrology, Giodisha: Law, Svadhyaya: Silence, Mauna.(Youth destined to be Brahmans, must spend ten years within the precincts of the temple at Trichur, and avoid all intercourse with the female sex. They are obliged also to observe the strictest silence, which continues for five years. This is the first degree of philosophy. A. It thence appears, that Phythagoras must have borrowed his philosophy in part from the Indian Philosophers, or others whose doctrine was similar, for his scholars were subjected to silence for the same number of years. See Diogenes Lacrtus, lib.viii.10, and Aul. Gollius, Noct, Att, 1-ib. i.9F.) The reader will have already 257

remarked, that surgery, anatomy, and geography are excluded from this catalogue. The Indians are of opinion, that their country is the most beautiful and happiest in the whole world: and for that reason they have very little desire to be acquainted with foreign kingdoms. Their total abstinence from all flesh, and the express prohibition of their religion which forbids them to kill animals, prevent them from dissecting them and examining their internal construction. Of the Indian poetry I have already spoken in my Samscred grammar; and I shall give some further account of it hereafter. Their navigation is confined merely to their navigable rivers; for in general, the Pagan Indians have the greatest aversion to the sea. The management of the lance, fencing, playing at ball and tennis, have been introduced into their education on good grounds, to render their youth active and robust, and that they may not want dexterity to distinguish themselves in battles and engagements where cannons are not used. There are particular masters for all these exercises, arts and sciences; and each of them, as already mentioned, is treated with particular respect by the pupils. Twice a year each master receives a piece of silk, which he employs for clothing; and this present is called Samanam. All the Indian girls, those alone excepted who belong to the castes of the Shudras and Nayris, are confined at home till their twelfth year; and when they go out, they are always accompanied by their mother or aunt. They inhabit a particular division of the house, called Andarggraha, which none of the male sex dare approach. The boys, in the ninth year of their age, are initiated with great ceremony into the calling or occupation of the caste to which their father belongs, and which they can never abandon. This law, mention of which occurs in Diodorous Siculus, Strabo, Arrian, and other Greek writers, is indeed exceedingly hard; but, at the same time, it is of great benefit to civil order, the arts and sciences, and even to religion. According to a like regulation, no one is allowed to marry from one caste into another. Hence it happens that the Indians do not follow that general and superficial method of education by which children are treated as if they were all intended for the same condition 258

and for discharging the same duties; but those of each caste are from their infancy formed for what they are to be during their whole lives. A future Brahman, for example, is obliged, from his earliest years, to employ himself in reading and writing, and to be present at the presentation of offerings, to calculate eclipses of the sun and moon; to study the laws and religious practices; to cast nativities; in short to learn every thing, which, according to the injunction of the Veda, or sacred books of the Indians, it is necessary he should know. The Vayshya on the other hand, instruct youth in agriculture; the Kshetria, in the science of government and the military arts, the Shudra, in mechanics, the Mucaver, in fishing; the Ciana, in gardening and the Banyen, in commerce. By this establishment the knowledge of a great many things necessary for the public good is not only widely diffused, but transmitted to posterity; who are thereby enabled still farther to improve them, and bring them nearer to perfection. In the time of Alexander the Great, the Indians had acquired such skill in the mechanical arts, that Nearchus, the commander of his fleet, was much amazed at the dexterity with which they imitated the accoutrements of the Grecian soldiers. I once found myself in a similar situation. Having entrusted to an Indian artist a lamp made in Portugal, the workmanship of which was exceedingly pretty, some days after he brought me another so like my own that I could scarcely distinguish any difference. It, however, cannot be denied, that the arts and sciences in India have greatly declined since foreign conquerors expelled the native kings; by which several provinces have been laid entirely waste, and the castes confounded with each other. Before that period, the different kingdoms were in a flourishing condition; the laws were respected, and justice and civil order prevailed; but, unfortunately, at present everything in many of the provinces must give way to absolute authority and despotic sway. 259

Annexure C MALABAR BIBLIOGRAPHY, THEIR PROGRESS IN LITERATURE, EDUCATION—SYSTEM BORROWED FROM IT. ACCOUNT OF IT FROM PETER DELLA VALLE. CUSTOM IN MALABAR TO TRANSLATE WORKS FROM SANSCRIT, MANNER OF WRITING OR ENGRAVING ON LEAVES. QUOTATION FROM LUSIAD. LIST OF BOOKS. (National Library of Scotland Edinburgh: Walker of Bowland Papers 184 a 3, Chapter 31: pp.501-27) I do not propose to give a history of the literature of Malabar; far less to enquire into the origin and progress of the sciences of India. I mean only to preface by a few observations a biblio- graphical list which I obtained many years ago (in 1800) of some of the books and authors whose works are studied in that country (Malabar). The literature of Malabar has the same foundation, and consists of the same materials, as that of all the Hindoo nations. The whole of their original works are composed in Sanscrite, a language of great antiquity, but which is no longer spoken, though its history is intimately connected with several of the present languages of Europe, with those of Greece and Rome, and with the whole of the numerous family of cognate Gothic tongues. Sancrite holds the same place in India, that Latin and Greek do in Europe; but as it would require an amazing period of time, and many political changes in society before a language could fall into disuse and be unemployed in speech, this circumstance without any further proof, would carry us, back to the first ages. It is natural to suppose that the sciences would first prosper where men were not exposed to excessive labour in order to procure the necessaries of life; plenty and tranquility would leave them at liberty to cultivate knowledge, to apply their minds to books, and learning. Unfortunately the Hindoos, like the ancients, seem to have considered that almost exclusively as science, which is more grounded on precepts and ideal pictures, than on facts and demonstration. They taught the duties of life, 260

and explained the faculties of the mind; but, the favourite study of the Indian sages, was a metaphysical and abstruse philosophy, founded on superstition and error. They regarded logic, rhetoric and grammar with particular approbation; and those who aspired to a superior reputation, acquired those sciences with unceasing labour, and intense application. They spent their lives in their cultivation. The Hindoos made no use of experiments, and it is extraordinary that without this aid, they should have become acquainted with the most difficult and hidden branches of Mathematics, Astronomy and Algebra. Have the acquisitions been the fruits of their own study and reflection; or have they been obtained from extraneous and a more ancient source which is now forgotten and lost? It is not possible to determine these questions; and as we cannot prove that they derived their knowledge from another people, it is but fair to consider them as the inventors of all which they possess, which they have preserved through so many perils and which they must have cultivated with so much ardour. The learning of the Malabar is probably more limited than that of the more central people of India; but they are not inattentive to the cultivation of letters. They are particularly anxious and attentive to instruct their children to read and to write. Education with them is an early and an important business in every family. Many of their women are taught to read and write. The Bramans are generally the school masters, but any of the respectable castes may, and often do, practice teaching. The children are instructed without violence, and by a process peculiarly simple. It is the same system which has caused so much heat and controversy, as to the inventors of it, in this country, and the merit of which was due to neither of the claimants.¹ The system was borrowed from the Bramans and brought from India to Europe. It has been made the foundation of National schools in every enlightened country. Some gratitude is due to a people from whom we have learnt to diffuse among the lower ranks of society instruction by one of the most unerring and economical methods which has ever been invented. The pupils are the monitors of each other, and the characters are traced with a rod, or the finger on the sand. Reading and writing are acquired at the same time, and by the same process. This mode of teaching however is only initial. If the pupil is meant to study the higher branches of learning, he is removed from these primary schools, where the arts of reading, writing and accounts 261