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.
