when the boy has become perfect in his first fifteen lessons; when an accurate knowledge of the alphabet is acquired, a similar sum; again when he is able to write; so also when able to cast up accounts; and when he can draw out bills of exchange; and, finally, when he is about to leave school, a sum from two to ten shillings is usually paid. The office of schoolmaster is in this province generally hereditary. In Surat the source of emolument is in flour, cash, and service-lands; each master receives in the city about 60 rupees (6l.) annually, in grain and money, for fifty boys. In Kaira boys of respectable families give half a rupee, or one shilling, on first entering the school, and send their teacher on days of ceremony a meal of grain and ghee, or butter; they also sometimes beg for him from respectable visiters. When they quit the school in the evening, they present a handful, or the quarter of a pound, of grain to the master; and when they finally retire from his instructions, they make him a present of from five to ten shillings. His income may thus sometimes reach 10l. annually. Very inadequate payments in money and grain are made by the children in the Concans; the teachers have generally not more than from ten to twelve shillings monthly. In Baroach the allowances vary from 3l. to 71. annually, the remuneration being rendered by the parents in regular money payments, in a daily portion of grain, and in gifts, according to the progress of the scholar. The schoolmaster's salary in Kandiesh is all derived from the scholars, and does not average more, it is supposed, than 41. annually.

Mr. Montgomery Martin exultingly exclaims, "Let us no more hear about the schoolmaster being cribbed, cabined, and confined in the East India Company's territory." We might say, after the Bombay specimen, that the crib is indeed but scantily supplied; and if he be not "cabined and confined," it may be because feeling no peculiar attractions in his employer's crib, the schoolmaster has gone abroad to seek for more abundant and hospitable fare. Truly there is little need to muzzle his mouth during his daily toil in these western provinces. Yet it is but proper to observe that 10l. per annum are deemed rather a comfortable supply for a Hindoo in the British cantonments. It is not improbable, moreover, that many of the teachers are provided with the village endowment; which they may cultivate during intervening hours, or holiday seasons. While, since the returns to which we have referred were made to inquiries of government, the more knowing ones may have had an eye to farther grants from government, and a hope that poverty would plead more eloquently than efficiency. We should be disposed to doubt the ability or faithfulness, the qualifications and zeal, of a teacher whose labours went unrewarded, and whose pupils did not soon perceive the propriety of honouring one who had communicated the richest benefits connected with social intercourse. The laws of the Hindoos give the highest place to the teacher, and lay the scholar under obligations of servility and contribution, which would not suffer the master to lack whatever is good. "As he who digs deep with a spade comes to a spring of water, so the student, who humbly serves his teacher, attains the knowledge which lies deep in his teacher's mind." "Let him carry water-pots, flowers, cowdung, fresh earth, and cuscus grass, as much as may be useful to his preceptor." "In the presence of his teacher, let him always eat less, and wear a coarse mantle with worse appendages; let him rise before, and go to rest after, his tutor. Let him not answer his teacher's orders, or converse with him reclining, nor sitting, nor eating, nor standing, nor with an averted face; but let him both answer and converse, if his preceptor sit, standing up; if he stand, advancing toward him; if he advance, meeting him; if he run, hastening after him; if his face be averted, going round to front him, from left to right: if he be at a little distance, approaching him; if reclined, bending to him; and if he stand ever so far off, running toward him," &c. &c. &c.

To form and distinguish the letters of the alphabet, drawing them with the finger or a stick in the sand, are the initiatory steps towards reading and writing; this we believe is a pretty general attainment among Hindoos. To their religious doctrines some of the brahmins have added very crude speculations concerning the intellectual and moral worlds; these they denominate philosophy. With

the middle classes, shopkeepers, tradesmen, and artificers, education ends at ten years of age; when reading, writing on the palm leaf, and the simplest rules of arithmetic, may have been acquired. The Frenchman Anquetil Duperron describes with great naïveté, and most correctly, a school scene in a Mahratta village. "The scholars, in two rows, sitting upon their heels, traced with their fingers the letters or words upon a black board, covered with white sand; others repeated the names of the letters in the form of words. For the Indians, instead of saying, as we do, a-b-c, pronounce the symbols thus:-a wama; b anama; kanama, &c. The master seemed to pay but little attention to the recitation of his class; but preferred to strike the backs of the poor children with a long rod. In Asia that is the place which smarts: and passion is, unhappily, too common in these countries: study is that which, of a surety, their masters sacrifice to vengeance."

Mr. Mill justly remarks, " If the Hindoo institutions of education were of a much more perfect kind than they appear to have ever been, they would afford a very inadequate foundation for the inference of a high state of civilization. The truth is, that institutions for education, more elaborate than those of the Hindoos, are found in the infancy of civilization." With these observations we may, nevertheless, contrast the testimony of a Hindoo writer, the Seer Matakhareen. "There were in those times at Azimabad numbers of persons

who loved science and learning, and employed themselves in teaching and being taught; and I remember," he says, " to have seen, in that city and its environs alone, nine or ten professors of repute, and three or four hundred students and disciples; from whence may be conjectured the numbers of those that must have been in great towns and in the retired districts." These were Mussulmans, whose study was the koran and its commentaries -the Mohammedan religion and Mohammedan law. But what are they, or what is the Sanscrit with its Vedas, its poetry, fabulous or traditionary, its stories of Hindoo gods, or legends of their kings, as moral and intellectual means in the operations necessary for elevating and enlarging the mind of a people? The average number of students attending the superior schools, denominated colleges, in the Madras presidency, is six to each; and the proportion of those who make proficiency in Sanscrit studies may be conjectured, from the fact, that ten or twelve years are required to become fluent readers and competent grammarians. But the truth is, most of these colleges are only pagoda-schools, where young brahmins are trained to become functionaries in their worship. A smattering of Sanscrit will suffice, if they acquire a facility in the details of their idolatrous ceremonies. This is a study in which the greater their progress, so much the more are they depraved, the greater is the perversion of their mental powers, and the more are they alienated in their affections from truth and virtue. The