hitherto chained them as prisoners to their own soil, now visit our shores and frequent our Universities to study us, our institutions, laws, and literature. Some of them, too, have already received a thorough English education at Indian colleges. It is even asserted that they sometimes come amongst us knowing our language, our history, and our standard authors better than we know them ourselves. Be this as it may, thus much, at least, is clear that Englishmen and Hindus are at length holding out the right hand of fellowship to each other, and awaking to the consciousness that the duty of studying the past and present state—intellectual, moral, and physical—of their respective countries can no longer be evaded by educated men, whether in the East or in the West.
In truth, it cannot be too forcibly impressed upon our minds that good laws may be enacted, justice administered, the rights of property secured, railroads and electric telegraphs laid down, the stupendous forces of Nature controlled and regulated for the public good, the three great scourges of war, pestilence, and famine averted or mitigated—all this may be done—and more than this, the truths of our religion may be powerfully preached, translations of the Bible lavishly distributed; but if, after all, we neglect to study the mind and character of those we are seeking to govern and influence for good, no mutual confidence will be enjoyed, no real sympathy felt or inspired. Imbued with the conciliatory spirit which such a study must impart, all Englishmen—whether resident in England or India, whether clergymen or laymen—may aid the cause of Christianity and good government, more than by controversial discussions or cold donations of guineas and rupees. Let us not forget that this great Eastern empire has been entrusted to our rule, not to be the Corpus vile of political and social experiments, nor yet for the purpose of extending our commerce, flattering
