for its defence against intrusion. Their tactics are no vulgar ones, nor will they commit themselves or sooner or further than is needful. We now purpose to spread our knowledge; they know it, and they know the consequence. But so have we for half a century purposed the spread of our religion! The purpose must become act, and the act become, or seem likely to become generally successful, ere these subtle men will confront us openly; and perhaps not then, if Heaven inspire us with the prudence to conciliate, check, and awe them by the freest possible resort to that sacred literature which they dare not deny the authority of, however used and which assuredly is capable of being largely used for the diffusion of Truth! Time has set its most solemn impress upon that literature; the last rays of the national integrity and glory of this land are reflected from its pages; consummate art has interwoven with its meaner materials all those golden threads which Nature liberally furnishes from the whole stock of the domestic and social affections and duties. To the people it is the very echo of their heart’s sweetest music; to their pastors—their dangerous and powerful pastors—it is the sole efficient source of that unbounded authority which they possess. To deny the existence of that authority is mere moon-struck idiocy. To admit it, is, I conceive, to admit the necessity of compromise and conciliation, so far as may be.”—Letters pp. 47, 48.
To deny the existence of that authority were indeed vain, and it is equally clear that the admission involves the necessity of compromise and conciliation; but it by no means follows that the learned, whose influence it is desirable to enlist on the side of popular instruction, are the “dark” and “dangerous” men they are here described to be. The ascription to them of such a character, even if it were deserved, must tend rather to defeat, than to promote, the object of conciliation which the writer has in view, and which is so important to the success of a general system of education. But it is not deserved. The learned natives of India are what we are ourselves, the creatures of the circumstances in which they and we have been placed. They are the spiritual, as we are the political, despots of India; and if proper means of compromise and conciliation are employed, unaccompanied by language or acts of fear, of distrust, or of jealousy, they will, in general, readily co-operate with us in measures for the improvement of their countrymen. They have too firm a belief in the sacredness of their own persons, character, and office, too firm a hold of the popular mind, to doubt for a moment of the security of their spiritual sway. The chief difficulty I anticipate will not be to inspire them with the requisite sentiment of benevolence towards the poor and ignorant, but with the requisite conviction of our sincerity in the professions we make of a desire to promote their welfare.
