A Geographical, Statistical, and Historical Description of the District, Or Zila, of Dinajpur/Book 2/Chapter 3/Section 1
§ 1.—Schools and Languages.
Even these small fees are far beyond the reach of the bulk of the people, and the number of Pathsals is inconsiderable, as appears from the general statistical table No. 1.; so that were not many parents at the pains to instruct their own children, very few would be able to read and write. Even with this assistance, I am persuaded, that not more than one-sixteenth of the men born in this district acquire these accomplishments. Women are totally out of the question. My inquiries on that subject were always answered in the negative, and generally produced a smile of contempt.
Children usually go to school at five years of age, and are instructed to read and write at the same time, which seems to be an excellent method. They begin with tracing the letters on the floor with a pencil of steatite (Ram khori), beginning with a consonant, and afterwards joining the vowels so as to form syllables. In five or six months they are thus able to read and write. They then begin to write cyphers on palmira or plantain leaves with a reed and ink, and at the same time they learn numeration, and the sub-divisions of weights and measures. The sub-divisions of time belong to astronomy, or rather astrology. This occupies 18 months. They then begin to write on paper, to learn to keep accounts, and at the same time to multiply, divide, and subtract, with the rule of practice, in which the usual Indian arithmetic consists. Accounts and arithmetic are divided into two kinds, one for agricultural, and the other for commercial affairs: where both are to be learned, the former is the one usually taught first; but very few of the natives of this district ever acquire that knowledge, or are able to tell how many bigahs, or fractions, a rectangled parallelogram of a given length and width contains; for the Hindú geometry, so far as is known in ordinary practice, extends no farther. Practical surveyors have no means of ascertaining the extent of irregular figures, but by reducing them to rectangled parallelograms, in which they are guided merely by a rough estimation, or what is called the eye; while, even in measuring parallelograms, they are destitute of any instrument that can ascertain whether or not all the angles are equal. In general, the parents of this country are contented with instructing their children in mercantile accounts, that is in being able to calculate how much of any article may at a certain rate be procured for a certain number of rupees; and keeping a very full day or waste book, in which every transaction is carefully recorded, and to which is added a kind of ledger, in which the transactions with each person are separately detailed; but their books do not admit of a regular balance, like what is called the Italian method. It is only the arithmetic commercial and agricultural, that is taught at Pathsals; and the application to mensuration, and to the keeping of books, either of a merchant or land-holder, are acquired in some office or shop, into which the lad enters as an assistant, and where he also learns the style and manner of correspondence. Boys are fitted for entering into an office, as assistants, when from 8 or 10 years of age, according to their industry.
The use of the sharp iron style, for writing on bark or leaves, although the original manner of Hindú writing, has been entirely retinquished, and a pen made of reed or bambu, and ink, introduced by Muhammedans, are universally employed, even in writing on the palmira leaf, which is still often used in works of value, as being more durable than paper.
The education in common schools is not only defective from not being sufficiently diffused, but is liable to still greater objections. Nothing whatever is taught in these schools, except the mere reading and writing of the common language of the country, or opobhasha of Bengal, together with arithmetic. The youth read no book in which any moral doctrines or any liberal knowledge is contained, so that their education being confined entirely to accounts, tends rather to narrow the mind, to confine its attention to sordid gain, and low cunning, than to improve the heart, and enlarge the understanding. Indeed no fit books, so far as I can learn, exist in the language commonly spoken in Bengal; neither does it possess any grammar or dictionary. I cannot indeed learn, that any composition in the proper language of Bengal has ever been committed to writing, except some love songs, common accounts, and letters. The same may, I believe, be extended to all the spoken languages (opodhashas) of India, and is to be lamented as a great cause of ignorance and error.
The Prakrito, or polite language of Bengal, like those of other Indian nations, may be considered as a dead language, or in the same light as Latin was in Europe about 200 years ago. All persons of a liberal education are acquainted with it, and among them it is the usual means of correspondence, and the language of ordinary composition. According to the best information, which I can obtain, the Prakrito of Bengal, like those of other Indian nations, is composed almost entirely of Songskrito words, with the inflexion and syntax of the vulgar language. Indeed the best informed Brahmins of the south, with whom I conversed, considered the Prakrito rather as one of the styles of writing in the sacred language, than as a distinct tongue. It is however commonly called the language of women and children; but this can only be taken in the sense of the Brahmins of the south, namely, that in books written in the sacred tongue this style is used by the women and children, that are introduced; for in no part of India is the Prakrito the common language of the country. In every part however, all well educated men can speak it, and in some parts of Bengal, even the women of Pandits and other high personages are instructed in its oral use, for in these parts writing is a very rare female accomplishment. Indeed, its practice is severely reprobated in the sex. This language is not taught in schools, not so far as I can learn, does it possess a written grammar nor a dictionary, except those composed by Europeans; but people of a certain rank and education acquire it by conversation and reading. Of course it is both written and spoken with little exactitude, especially by those who have had no instruction in Songskrito grammar, such as merchants, religious mendicants, and the officers of revenue and police. It is to be much regretted, that even in this dialect there are scarcely any books that can communicate valuable instruction to youth. The usual compositions in Prakrito, are songs, hymns, and translations of some of the more celebrated poems;—the whole, especially the latter, although probably possessing considerable poetical merit, so filled with monstrous fables and marvellous stories, that those who read nothing else are disposed to believe every thing that is contrary to the usual laws by which the world is governed, and lose all taste for the plain dictates of common sense. There are however in the Prakrito of Bengal, as well as in that of other Indian nations, some few histories of the families of chiefs that have lived of late years, strongly however disfigured by the taste for the marvellous, which the usual reading of the people inspires. A system of arithmetic also, better than the common, and which facilitates the more difficult calculations in revenue accounts, has long ago been compiled in the Prakrito language of Bengal, by Subhongkor, a Kayostho of Podiya. This book is called the Arya, or Arjya, of Subhongkor, and is no doubt of great utility; but its tendency, like that of the common instruction given in the lower schools, is certainly not of a liberal nature. The knowledge however communicated through the medium of the Prakrito is better than none, and it is therefore to be lamented, that it has made little way into the district of Dinajpúr, and is chiefly confined to those who have been born in Maldeh or its vicinity, to the few Pandits that are thinly scattered through the country, and to some of the religious mendicants. Probably one in the thousand may understand it; but men qualified to hold any office superior to a common clerk (mohurer) cannot be found in the district, which is of course invaded by strangers, from the principal officers of law, to the agent of the Calcutta merchant, most of them rapacious as kites, and eager to accumulate a fortune, in order to be able to retire to their native country.
The Prakritos of India being the only dialects, except Songskrito, in which any books have been composed, many have been led to consider them as the proper dialects of the different nations, by which that country is occupied; and on this basis, has it probably been, that the Songskrito has been considered as the source, from which all Indian languages have been derived. Every opobhasha no doubt contains many Songskrito words, perhaps as many as English does words derived from the Latin; but still, so far as I can learn, each has a copious vocabulary of words peculiar to itself; nor can I hope for any considerable improvement in the education of Indian youth, until each popular language has obtained some books fitted to render the vulgar wiser and better. I have no doubt, but that they would be read with avidity, yet great difficulty would arise in the composition. The taste of both Hindús and Muhammedans is so pedantic, so fond of learned ornaments and of the marvellous, that it would be difficult to find a person qualified to write plain common sense; besides the vulgar are held in such contempt by the Brahmins, that it would be difficult to find a man of any education, who would become their instructor. Translations from the European languages, or compositions by Europeans, would be attended with still greater difficulty; as it would be almost impossible to separate them from the idea of religious innovation, which both sects watch with anxious terror. The books wanted for this district should be composed by Muhammedans, as the bulk of the people, and those most in want of instruction are of that faith, and persons abundantly willing to compose them might readily be procured at Calcutta, (where the exuberance of their erudition and imagination might be curtailed according to the narrow measure of European criticism.)
Notwithstanding Muhammedans form the greater part of the population of this district, the Indian dialect, adopted by that people, although pretty generally understood, is not the native language of the vulgar, who have universally either adopted or never relinquished the opobhasha of Bengal; neither is the Hindústani dialect taught in any school, nor is the Persian character usually employed to write it in any of the Pathsals. The people of higher rank however commonly teach this to their children, who also learn to speak a higher style, which may be compared to the Prakrito of the Hindús, and consists almost as entirely of Arabic and Persian, as the other does of Songskrito.
The number of Muktubkhanas or schools, where Persian literature is taught, as will appear from the general statistical table, No. 1. is very small. They are nearly as much frequented by Hindús as by Muhammedans; for the Persian language is considered as a necessary accomplishment for every gentleman, and it is absolutely necessary for those who wish to acquire a fortune in the courts of law. The number of pupils however in this district is very small, and most of the people of any rank or wealth are instructed by private tutors, who are procurable on the most moderate terms. There is reason however to fear, that their learning is not extensive, nor their taste correct; and so far as I could learn, the studies usually pursued, are forms for correspondence, or processes of law, to which are added the most improbable legendary tales that can be procured. There is no school in which Arabic, or the sciences of the Muhammedans are taught; and although some of the priests (Mollahs) can read the portions of the Koran, that are appropriated for certain ceremonies, I heard a general complaint from the Kazis, that few understand a single word of that language; and that the greater part had merely learned the passages by rote, so as to enable them to perform the ceremonies.
I do not profess to be able to form a proper estimate of the value of the science, which is veiled in the Songskrito language; but there can be no doubt, that it far excels that which is divulged in the Prakrito. Owing however to the institutions by which it has been guarded and confined to the sacred tribe, its utility to the Hindú nations may not be only doubted, but it may perhaps be maintained, that onthe whole it has tended to increase the darkness. There can be no doubt, however, that those who possess it enjoy very considerable advantages over their countrymen; and the Brahmins, generally speaking, have an intelligence and acuteness far beyond other Hindús. I am further inclined to think, that they are subject to many fewer vices, and that those persons will be found to approach nearest their good qualities, who are admitted even to the porch of science. The manner in which the Hindú youths of this district are instructed in the higher parts of science is not judicious, and shall be now mentioned.
Among the Brahmins, who have kept themselves pure and uncontaminated by service, and who in this country are called Pandits, as in the south they are called Vaidiks, are some men of learning, called Odhyapoks, who undertake the instruction of from three to six pupils, not only without fee or reward, but who even in general supply their scholars with food and lodging, and often with clothing, during the whole course of their studies, which on such a system must be very long. Every Odhyapok must be a Pandit, but every Pandit is not an Odhyapok; a man may acquire every science without choosing to teach it, and this is necessary to obtain the title, which both from the utility and liberality of the professors is deservedly held in the highest respect. Most of the Odhyapoks possess lands, which enable them to provide for their own subsistence, as well as that of their pupils, and they receive charity from all Hindús of any distinction. There is however no necessity for a person, who holds these lands, to instruct youth; and when the celebrity of an Odhyapok has procured large grants of lands, his heirs, although they continue to enjoy the estate, are in no ways bound to teach, and may for ever continue to enjoy the high title of Pandit, without any trouble, or they may even betake themselves to the degrading affairs of the world without forfeiting this property. Very much, however, to the credit of the Brahmins, such a neglect is not usual, and one son of the family continues generally to profess the instruction of youth. If there are other sons, they follow their natural inclination. With such a system, however liberal it may be in appearance, and to whatever merit the individual professors are justly entitled, it must be evident, that the work of education will go on slowly. It is even to be feared, that it would altogether stop, were it not for the charity which usually follows considerable reputation as a teacher. I cannot however avoid mentioning the very liberal conduct of the Purohit of the Dinajpúr family, Gaur Chondro Bidya Nidhi. This person has, I believe, proceeded no farther in learning than a knowledge of Songskrito grammar (Vyakoron), but he not only teaches that himself, and enables two brothers, who have some knowledge of the law (Smriti), to instruct pupils in that science; but he has settled on a learned man an income sufficient to enable him to instruct several youths in the Indian philosophy (Nyayo Sastro), and enables another to teach astronomy.I took every opportunity of communicating with the Odhyapoks. Some of them declined an interview, others who came were soon tired of my inquiries, which of course were directed chiefly to acquire a knowledge of their manner of teaching. These left me in disgust, probably in general from not being able to answer questions on subjects with which they ought to have been familiar. There were others however, who most liberally, and patiently informed me, to the utmost of their power, concerning whatever I asked. Among these were the Purohit, his brothers, and friend, and also Roghuprosad of Potiram, a metaphysician or philosopher, and Ramsundor and Madobram, of the same vicinity, persons esteemed for their knowledge in the law, as well as in literature. These persons, as well as all the possessors of religious endowments, complain of the rapacity of the new land-holders, that have purchased lots of the Raja’s estate, and who are alleged, under various pretexts, to make encroachments on the lands that have been given to learned and pious persons of both religions. I am inclined however to believe, that these persons would not content themselves with idle clamour, were they really aggrieved; but, so far as I can understand, the truth is, that in the careless administration of the Dinajpúr Raja’s estates, these persons actually enjoyed more land than their titles justified, and it is on these portions that the new land-holders have encroached. As however the encouragement for learning is evidently too small in this district, a remedy might perhaps be found in the free lands, which the land-holders have now seized, owing to the failure of heirs. The amount is not considerable, and the Government, was an attempt made to recover, would wade through a disgusting scene of corruption, and very likely after all be frustrated; but if the recovery were granted to individuals of learning on whom it might be wished to bestow encouragement, the matter might be more easily accomplished.
The defects attending the plan of education by the Odhyapoks are so great, that perhaps any addition to their endowments may be considered as ill bestowed, especially in a district where the Hindús do not form the mass of the people. I am persuaded, that enough might be recovered for the establishment of some good schools for the instruction of youth in Muhammedan science and literature, for which at present there is no establishment whatever, and the teachers of the higher schools have neither profit nor honour to encourage them in their useful employment.
The academy kept by an Odhyapok is called a Chauvari. Youths usually go there at about 12 years of age, after they have been instructed in the knowledge taught at Pathsals and in the Prakrito language, but the pupil is not permitted to read any book in that low tongue.