unanimously that Hindu women should be taught; and we are assured of the fact that the wife of one of the leaders of the movement was a most accomplished lady, who included, amongst the subjects with which she was acquainted, moral philosophy and mathematics.”
War was thus declared between the orthodox and the reformers among the students of the Hindu College; and the question of religion was threshed out, not only in the college, but also within their own homes. Old grandmothers were shocked to hear their grandsons vilifying the gods; and fathers were dismayed to find that their sons, expected to offer cakes and balls of overboiled rice to their ancestors’ manes, had turned traitors to their ancient faith. There are many instances on record in which guardians, failing to gain their wards over by argument or persuasion, had recourse to bitter persecution; and the latter had often to leave their homes and seek shelter elsewhere. In these family dissensions the young Bengali never lost his temper, but had often recourse to tricks showing how sprightly and humorous he was. Peari Chand Mitra, in his “Life of David Hare,” refers to the many shifts to which some of the students were put. He says: “Many a Brahman lad who had lost faith in the idols, and refused to worship them, was often thrust into the room of the tutelary god of the family, and left there with the hope that his obstinacy would soon yield to the august and awe-inspiring presence of the deity.” But far from that being the case, the young student would utilise the period of his incarceration by reciting selected portions from Homer’s Iliad. Some there were again whose aversion to the orthodox Hindu was so great, and whose desire to make themselves merry at his expense so strong, that, whenever they met a Chanshould Brahman with the sacerdotal mark on his forehead, they danced round
