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.
§ 2.—The higher Sciences, Literature, Law, and Metaphysics.
The course of study in a Hindú Academy begins with the Vyakoron or Songskrito grammar and literature. For the first 10 years some study a grammar called Songkhyiptosar, said to have been composed by a Brahmin named Kromodiswro, concerning whose history the Pandits could give me no information. The study of this grammar is sometimes facilitated by the commentary of Goyichondor. Others again study a grammar called Kolap, said to have been composed by Sorbo Borma, who was contemporary with Salivaha. This grammar seems to be nearly as obscure and unscientific as the former, for its study usually occupies 10 years, although persevering students sometimes are masters of it in eight. Others study a grammar called Mugdhobodh, written by Vopodev, a Brahmin of the five tribes introduced by Adisur into Bengal, and therefore a modern author. These who use this grammar study two commentaries, one called Gon, written also by Vopo-
