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concomitant of slavery and destitution appeared with them, and to every succeeding generation in a more appalling form—demoralization, vast as their multitude and dreadful as their condition. They were not more unhappy than they were degraded in spirit and debased in feeling. Ages of virtual though not nominal slavery, beneath Mahomedan and Christian masters, had necessarily done their usual work on the Hindus. They had long ceased to be the gentle, the pure-minded, the merciful Hindus. They had become cruel, thievish, murderous, licentious, as well as blindly superstitious. They had seen no religious purity, no moral integrity practised—how were they to become pure and honest? They had felt only cruelty and injustice—how were they to be anything but cruel and unjust? They had seen from age to age, from day to day, from hour to hour, every sacred tie of blood or honour, every moral obligation, every great and eternal principle of human action violated around them—how were they to reverence such things? How were they to regard them but as solemn and unprofitable mockeries? They were accordingly corrupted into a mean, lying, depraved, and perfidious generation—could the abject tools of a money-scraping race of conquerors be anything else?—was it probable? was it possible? Philosophers and poetical minds, when such, now and then, reached India, were astonished to find, instead of those delicate and spiritual children of Brahma, of whom they had read such delightful accounts—a people so sordid, and in many instances so savage and cruel. They had not calculated, as they might have done, the certain consequences of long years of slavery's most fatal inflictions. What