denunciations of his admirers against the authors of his calamity; and the moral reflections, the poetic eulogies, and superstitious prayers of the various parties of discordant sentiments and hostile politics, who have been drawn to his tomb, is but an epitome, a microscopic view, of what separate biographers and national historians shall have written concerning the emperor of France.

EDUCATION AND THE ENGLISH.

A PEOPLE cannot be enlightened unless they have been generally educated: though they may be partially educated and yet not enlightened. The knowledge of letters and the knowledge of things do not always go hand in hand. Words serve to express principles; but the literary symbols may be possessed without the discrimination of mental phenomena; so that the school and the alphabet may not always indicate the presence of learning and intelligence. Erudition also, and metaphysical acumen, with the most abstruse speculation, have been attained, when a sound philosophy, a pure and righteous code of ethics, and an equitable and liberal political economy have been resisted or set aside. Scholars, poets, and priests, have not always been the friends and advocates of justice, truth, and liberty. The academic hall, the groves of Parnassus, and the consecrated cloisters, have often been the nurseries or the hiding-places of arbitrary power, of erroneous doctrine, and spiritual despotism. That a "little knowledge is a dangerous thing" has been chanted till the distich has passed for a proverb, though the most learned men have often become the greatest heresiarchs, and those who professed themselves wise have turned out the most palpable fools. A superficial knowledge of language or of books is, therefore, not sufficient for the cultivation of the mind, and a learned and recondite literature may be possessed by a few without producing any moral elevation in themselves or of the general community. The application of these remarks to India, and their justice in reference to its people, will presently appear.

The Hindoos are not literally an uneducated people. The village school is found in the most rural districts, and the sacred college is connected with almost every celebrated temple of brahminical idolatry. Endowments for educational institutions have not been confined to pagodas, or destined only for the preparation of their priesthood; neither

are they only to be traced to the enlarged liberality which enlightened intercourse with English scholars might inspire, or to the ambition of only wealthy and pretended patrons of literature. From time immemorial lands have been assigned by municipal authorities as the schoolmaster's portion, or for the maintenance of the poor scholar; while in more recent times estates of great extent and value have been set apart, by private bequest or generous donation, to provide instruction in sciences, the languages of antiquity, or in general philology. In the presidency of Madras, a statistical "return to government in 1826" specifies schools, in number 11,758, colleges 740, and the attendance of Hindoo scholars at the former 146,011, of whom 3,313 are females, and at the latter 3,805; besides 13,561 Mussulman children, and 26,963 who receive private tuition at home; so that the proportion of the population in the Madras presidency is represented as one scholar to every five persons. These schools are for the most part supported by the people whose children are sent for education. The rate of payment varies in different districts, or according to the circumstances of the parents; the lowest being charged 1d. per month, and the highest 8s.; while the average fee among the poorer classes is 9d. monthly. In some of the provinces the endowments have been alienated, as charter or foundation schools in England have been; but a few remain administered in accordance to the devises of their patrons. In Tanjore 77 colleges and 44 schools are supported by the rajah; in Salem 20 teachers of theology and one Mussulman school are yet maintained; so also are 28 colleges and six Persian schools in Arcot. At Rajamundry 69 teachers of the sciences are endowed with land, and 13 receive allowances in money. At Trichinopoly seven schools, and one college in Malabar, continue to be upheld; while at Nellore several Brahmins and Mussulmans receive each 1,467 rupees (1467. 14s.) per annum, for teaching the Vedas and the Arabic and Persian languages.

The returns from various districts in Bombay present farther illustration of the Hindoo and Mohammedan provision, and desire for, and mode of conducting popular education. Ahmedabad, Surat, Kaira, the Concans, Baroach, and Kandiesh, have respectively reported 84, -219,—141,—92, -154, and 189 schools; total 879 schools, with an aggregate attendance of between 20 and 30,000 scholars. These are of native origin, and appear under native control. They are located, some in cities, some in townships, and others in villages; they are held, some in private dwellings, and others in temples ; most of them give only the rudiments of reading, writing, and arithmetic, being only elementary ; while a few are reckoned superior for educating Moollas and Pundits. The manner of remunerating the teacher varies, as well as the amount, in the several districts. The more general practice in Ahmedabad is for each boy to present daily about a handful of flour; three shillings are paid