Convocation Addresses of the Universities of Bombay and Madras/Part 2/Raja Sir T. Madhava Row, K.C.S.I.
THIRTIETH CONVOCATION.
(By Rajah Sir T. Madava Row, K.C.S.I.)
Gentlemen,—His Excellency the Chancellor having asked me to deliver the usual address to you on this occasion, I obey as a matter of duty and deference. I feel all the more gratified because the duty has been confided to me by no less a personage than the Governor of the Presidency, whom we have all so cordially welcomed, and who has already inspired all classes of the people with the confidence that his rule will be just, generous, and beneficent to the utmost of his power and opportunities. As an old friend of the people of Madras, it is a peculiar pleasure to me to stand in this position. I will not affect any extraordinary diffidence in the performance of the duty with which I am charged, for I am much your senior in years, and, therefore, in experience.
Gentlemen, I warmly congratulate you on the Academic honours yon have won,—won after long and anxious toil, not unfrequently amid unknown difficulties, pressure, and privations. The University to which you belong will watch your future with affectionate interest. May your careers be long, happy and honourable.
Let me warn you that the world you are about to enter is by no means as smooth and beautiful as the pencil of youth and hope may have painted it to your imagination. A timely warning. In reality, it is full of divergences, difficulties, disappointments and dangers. After your entrance into it, it will not be long before you begin to realise the full meaning of what is called "the Battle of Life." You will find a ceaseless strife going on everywhere in pursuit of food, fortune or fame. The persons engaged are innumerable, the arms employed are of infinite diversity. You will have to make way amid dust and darkness; you will have to wade through knowledge and ignorance of all degrees; through prejudices and passions and errors and even vices difficult of enumeration. False lights will often misguide you; powerful temptations will lure you; unexpected obstacles will stop you; new problems will perplex you. Envy, jealousy, pride and causeless antipathies will assail you. But it is hoped that the knowledge and virtue which have been imparted to you heretofore, and which you will strengthen hereafter by self-education, will conduct you safely and successfully through the world before you.
Gentlemen, your education is not finished. It would be a great error on your part to suppose that as you have got your degrees your education is finished. Your general education has come to an end; but self-education must now begin and go on through all life. Clearly understand what you have gained so far, and do not over-estimate the advantages you have acquired. You have been taught certain large facts; in other words, you have been put in possession of a certain amount of knowledge; you have been taught how to learn, so as to enable you to increase your knowledge. Your reasoning or judging powers have been developed to a certain extent. Your mind has been trained or disciplined so as to be a useful instrument in the future. You have been provided with moral principles, by observance of which your conduct in life may be useful and perfectly honourable. In a short time you will find out for yourselves that your gains heretofore are insufficient as to quantity and imperfect as to quality. If you do not realise this, you will come to a standstill. Your stock of knowledge must be greatly increased. The faculties of your mind must be further strengthened and improved by well-directed exercise. All this will require labour and application. But these should not be grudged if you are ambitious of successful and honourable careers.
A great deal has to be done in life and life is short. The way in which time is spent makes a great difference in the merits and success of men. Exercise, rest and recreation are necessary to health of mind and body. You will be quite right to devote time for these purposes. You will be wrong not to do so. Do not waste your time in excessive sleep, in idleness, in frivolities, in aimless or useless conversation. Do not divert too much time to objects which are not relevant to the cardinal aims of your life. Consider well before you devote any considerable share of your time to the study of ancient or foreign languages of no great practical use to you. Your studies ought to have a useful bearing on your plan of life. At least they should not diverge far from the same. If you are to be a Tahsildar, do not divert too much of your time to Chemistry. If you are going to be a Vakil in Court, do not dissipate your time on Spherical Trigonometry or Conic Sections. You will have to do more with the sections of Codes than of Cones! If you are to take up the medical profession, do not bestow too much of your time on Astronomy. Remember that much waste of time is entailed by frequent changes in your plan of life. Unless you have affluence and leisure, do not lay out too much of your time on mere ornamental accomplishments or in the reading of novels or other works of fiction. When you give your time, give it so as to obtain a fair return of pleasure or profit for yourself or for the community. Do not waste time in pursuits for which you have no natural aptitude. Do not waste time in undertakings which are impossible of accomplishment, or nearly so. I hardly like natives of India lavishly devoting time to excel in the composition of English or other foreign poetry. Considering that ideas are more important than words, do not spend too much time in the cultivation of mere literary graces. Do not squander time or brain-power in barren controversies or speculations, such as too many Pundits are fond of. If you want to acquire knowledge, acquire it as it is. Do not needlessly trouble yourself about its long past history. The lessons or deductions of history are far more worth time and study than the long dry details of historical events. A few select newspapers, local and general, you must, by all means, read regularly, in order to know current history. But avoid needless multiplicity and avoid the rubbish which is too often produced by impoverished incompetence.
This is an important principle. Get a general idea of all fields of knowledge. But you must study closely and Specially the particular field in which you are most interested. Plenty of books and advice are available for this purpose. Beware of a loose or superficial knowledge of subjects connected with your professional work. I am far from inculcating a strictly utilitarian principle in the choice of the fields of knowledge for your cultivation. All I urge is that you should take a rough survey of those fields, and select such as would yield you adequate pleasure or profit. Some fields may have to be rejected, because you lack the requisite aptitude; others, because you have not the requisite means or leisure; others again, because you have no opportunities to practically use the particular kind of knowledge. Be sure, gentlemen, no one will rejoice more than myself to see multitudes of graduates throughout India taking up multitudes of fields of knowledge and cultivating them with diligence, enthusiasm, and success. You have only to remember that intellectual concentration is more fruitful than intellectual dissipation. I strongly deprecate what may be called intellectual vagrancy.
As you are on the threshold of the world, it is important that you should have a clear idea of the principal objects you are to achieve or try to achieve. First, you are to secure for yourself material and moral happiness; secondly, you are to secure the same for all others to the utmost of your power. The means to be employed for these ends may be summarised in two words, —Knowledge and-Virtue. These you have acquired to a certain extent as certified by your degrees. Increase them by diligent and well-directed self-education. Promote them among the people to the utmost of your ability. Descending from these generalities, I might expatiate for days on details touching the various relations of life. But time being limited, I will lay before you a few specific hints roughly and rapidly. Do not expect anything new, learned or brilliant in these hints, or even so much as natural or logical order. I shall be satisfied if you, gentlemen, find in some of them practical truths of any little service to you in the careers before you.
I need not tell you, gentlemen, that the invaluable blessing of health is at the foundation of all happiness. Thoroughly learn the conditions on which health depends, and resolutely practise those virtues which preserve it. Promote public health and sanitation by private instruction, by advice and by example. A great deal might be quietly done in this direction with the result of more health and less disease, — more happiness and less misery. Any exhortation on the subject of health may seem unnecessary. But we often come across instances in which the inestimable blessing of health is sacrificed in the too eager pursuit of inadequate objects. Knowledge regarding health should be acquired early in youth, rather than when health has been lost or begins to decline. Do not trust your health to ignorant quacks. The longer and the more happily you live, the better will you fulfil the objects of the education imparted to you.
A healthy young man will soon find material wants pressing for satisfaction. He will have to select some profession or business in view to his livelihood. This necessity is early felt in India, and must not be long put off. The question is "how should you earn at least the minimum required for your maintenance." This should engage your earnest attention, because you will not find it satisfactory or honourable to live long on the industry of others. Do not take 29 up any business at random or by chance. You should carefully think over the matter and consult friends competent to advise you. Do not be over-ambitious or aim beyond your reach. Immoderate wishes often end in disappointment causing depression or discontent. Select such a career as you may have a clear liking for. Select that career for which you are fitted or for which you may soon fit yourself. Having carefully made a selection, resolutely adhere to it. Concentrate all your attention on it so as to master its requirements. Master both the theory and practice of your business. Seek advice, guidance and assistance from those who have already succeeded in that business. Keep them in view as models to follow. Observe them, study them, and learn what qualities have made them successful. Avoid quarrelling with your superiors, subordinates or equals. Keep on good terms with all. Cultivate ability, diligence and the highest probity in the performance of your business. Be humble and respectful to those above you and unfailingly courteous to all others.
You must not overlook the difference between theory and practice. One who has learnt the theory of swimming from the best books may not be able to keep himself afloat even for a few minutes, while the practised swimmer can swim long with ease and pleasure. You well know how to write. Both your hands are equally your own. Yet, mark what a vast difference practice makes between the right hand and the left hand. You write easily with the right hand, you can scarcely write with the left. Consider this, and you will easily understand why the world values a practical workman much more than one simply theoretical. Therefore add practice to theory. If this be not done, the practical man will beat the merely theoretical one, and the latter must not complain.
Young men fresh from schools or colleges are generally theoretical men. They must strive to enhance their value by becoming practical also.
While you strive after increasing success, learn to be contented with what falls to your lot. Without contentment no man can be continuously happy. Do not postpone contentment to some distant future contingency or consummation which may not be reached. I do not mean to dilate on this well-worn topic. I just advert to it, only to remind you at the outset of your pursuit of happiness that the first three factors of happiness are, —Health, Competence and Contentment. Do not lose sight of these in the heat and tumult of the battle of life. They are happily attainable by most men, I venture here to offer a suggestion, which may possibly savour of novelty or superfluity. The anxiety of an earnest well-wisher will, I hope, excuse it. You are, of course, conversant with moral principles. You know what acts morality forbids. But you may as well know also what acts the law forbids with much greater force. I refer to acts which the law makes penal. The catalogue of such offences includes some which may not be always present to common sense. Again, some of them partake of an artificial or technical character. It would, therefore, seem desirable that young men about to enter the world should glance over the Penal Code and its lucid definitions, in order that they may take care that they are not unconsciously or inadvertently caught in the meshes of that comprehensive Code. The law of defamation, for instance, deserves to be kept in view. It may be usefully remembered that no one can plead ignorance of the law to excuse its infraction.
Do not despise good manners, as these form an important element on which success depends. They materially diminish the friction which attends passage through life. I have met instances in which bad manners seriously marred great abilities or moral worth. And yet it is easy to acquire good manners by a little study and by a little observation. You may remember with advantage that good manners are to life what oil is to machinery. I hope it will not be a consequence of your English education that you will superciliously neglect those cheap graces and unbidden amenities of your social life, which soften and sweeten your relations with the people immediately around you.
In life you come in contact with innumerable men, whose feelings are like your own. Be careful not to hurt their feelings needlessly. By all means express yourself truthfully, but, as far as possible, refrain from causing pain. Avoid words which imply passion or vituperation. We Natives are careful in this respect by habit and tradition, and education may be expected to intensify the good quality. Great and good men are popular in proportion they cultivate this habit of respecting others' feelings. Distinguished European examples are within your sight.
Differences of opinion too often characterise and divide Native communities implying prevalence of different degrees of knowledge, differing capacities for judgment, diversity of interests, differing passions and prejudices, and multiplicity of standards of right and wrong. Now, it must be obvious to you that the more opinions differ, the more must the community be divided, and the weaker must it consequently be. It is hoped that as education advances, differences will diminish, and increasing approaches will be made to a fair unanimity. Let every educated man try to do his best to verify his facts; to see that his facts are complete, that his reasoning is sound; in short, to ensure correct judgment. Do not differ under the false idea that ready assent implies intellectual servility, or under the equally false idea, that dissent implies intellectual independence. When a considerable number of thoughtful and experienced men agree upon an opinion, be slow to differ from the same. Rather agree than differ. Do not differ merely to have an opportunity to speak, or to display your debating power. For the advantage of unanimity, be disposed to sacrifice minor differences. The more carefully you form your opinions, the greater the deference you pay to men of judgment and experience, the less will be the chances of disagreement and discord. Remember that a community advances in proportion as it follows the guidance of its best members.
If you have, after due inquiry and thought, reached a useful conviction, avow it without fear or favour. You will thus aid the progress and propagation of truth, so essential to public improvement. For example, if you are convinced that child- marriage is mischievous, say so without ambiguity or equivocation. If you believe Astrology to be a false science, avow it candidly. The same with respect to good and bad omens and other superstitions or errors. It is particularly desirable that you not only avow your convictions, but act upon them as far as possible.
Do not fear or hesitate to change your opinion if you have good reasons to change the same. We are all liable to form erroneous opinions. And as we advance in knowledge and experience, we discover error. To still hold to the former erroneous opinion would be pertinacity detrimental to the public weal. An undue love of consistency is often responsible for a great deal of obstruction to the progress of reform. The more educated men are, the more loyal are they to the sovereignty of reason, and the more readily do they cast off erroneous opinions and accept correct ones. Accordingly, some of the greatest men of the world, have been known to change opinions, when truth and reason required them to do so.
A compromise, you know, is an amicable agreement between parties in controversy to settle their differences by mutual concessions, Controversies frequently arise, compromises are therefore eminently useful. I would advise educated men to resort to compromises as often as fairly possible without sacrifice of principle. Do not lightly say "I hate compromises; I am an uncompromising fellow," In many cases there may be nothing wrong or derogatory in a compromise. It saves time, it saves money, it saves trouble and anxiety, and it saves temper. The greatest men have ended controversies by judicious compromises. Life is a long series of compromises. There can be no peace in private life without compromises. A government and a people cannot long get on peacefully without compromises. Governments settle mutual differences by compromises; otherwise, war would be very frequent. Compromises tend to unanimity of opinion, unity of action, and reconciliation of conflicting interests. A compromising spirit is all the more necessary in India where so many diverse races have to co-exist and to co-operate for the public good. Why, gentlemen, half a dozen Hindu, Muhammadan and Christian gentlemen cannot comfortably travel together in the same railway carriage with- out a great deal of compromising spirit!
Make these instrumental to the increase of knowledge and virtue. Learn from your betters, instruct your inferiors, as far as opportunities offer. Candidly but carefully distribute praise and blame, so that social opinion may become a living beneficial force. Do not be too ambitious of shining in company and conversation, for, then, you do not enjoy yourself and have to think too much of yourself to learn or to instruct.
You will be often called upon to accomplish given objects. Do not impetuously rush into action. First, get a clear conception of the object, what it is, and what it is not. Secondly, conceive the different alternative means to be taken. Carefully consider and select that which is most effective and most honourable. Conceive the several possible contingencies which may occur to disturb or defeat your endeavours. Think how their occurrence might be prevented. Think what should be done if any such contingency occur in spite of preventive precautions. Nothing, gentlemen, should take you by surprise. Nothing should find you unprepared. Act on the programme thus settled. Such a habit will maximise success and minimise failure.
Avoid the mischievous error of supposing that our ancient forefathers were infinitely wiser than men of the present times. It cannot be true. Every year of an individual's life he acquires additional knowledge. Knowledge thus goes on accumulating from year to year. Similarly, every generation adds to the knowledge of the previous generation. Under such a process, the accumulation of knowledge in a century is something very large. To assert therefore that men possessed more knowledge scores of centuries ago than at the present day is manifestly absurd. Even assuming intellectual equality between the ancients and moderns, men of modern times have had enormous advantages over those of ancient times for the acquisition of knowledge. Our field of observation, our facilities for observation, our instruments of observation, our highly elaborated methods of calculation, our means of publishing the results of observation, of getting the results scrutinised, questioned, compared, discussed, and variously verified are infinitely greater than those of remote generations. The explorations of the ancients were fragmentary and superficial. The whole world is now one field of observation. We can cross continents by railways, we can traverse oceans by steamers. We dive to the bottom of the sea, we pierce to the bowels of the earth. We rise to far off ethereal solitudes where new worlds seem to be in process of creation or consolidatian. Our visual powers are infinitely multiplied by such instruments as the microscope and the telescope. Our power of measuring space has been enlarged by a variety of the nicest instruments. So also our power of measuring time. We have a marvellous postal system which spreads information through a thousand channels. We employ lightning itself as messenger of news. We have a wonderful system of printing books, journals and periodicals, by which the thoughts of the whole human race are exchanged with ease and rapidity. The observers are innumerable, and include the most gifted intellects animated by the highest love of truth, by the highest enthusiasm and the keenest emulation. In short, an enormous intellectual committee of the whole civilised world is ceaselessly sitting from generation to generation, and is ceaselessly working for the collection and augmentation of human knowledge. Calmly and carefully reflect, and you, gentlemen, are certain to agree with me. Hesitate not, therefore, to prefer modern knowledge to ancient knowledge. A blind belief in the omniscience of our forefathers is mischievous, because it perpetuates errors and tends to stagnation.
India is the scene of the confluence of two mighty civilisations. You will find a great deal that is old and also a great deal that is new. You are not to accept either indiscriminately or exclusively. Exercise your judgment in choosing. In regard to scientific knowledge, the modern must be given preference. In regard to virtues, many old ones which have been our inheritance for ages are excellent, and ought to be retained, such as gentleness, goodwill, self-restraint, fidelity and gratitude to benefactors, politeness, patience, charity, general benevolence, respect and submission to constituted authority, love of peace and order, —happily a long list, of which we may well be proud. At the same time, some modern virtues may also be adopted, such as courage, candour, independence, perseverance, punctuality, public spirit, &c. Similarly, a proportion of our manners, customs and habits deserve to be cherished, for instance, the simplicity of our lives, our sobriety, our domestic affections, our cheerful support of needy or helpless relatives or dependants. Had time permitted, I should have referred to some of our fine arts, and to a great deal in the domain of æsthetics, which deserves respect, reverence, and admiration.
The subject of religion is difficult and delicate ground, and must be but sparingly remarked upon. It would, however, be an error to omit it altogether from our consideration. Each must, of course, be guided by his own convictions. In this department exact knowledge is not attainable so as to find universal acceptance. Hence a generous toleration and brotherly feeling to all are great duties. Religion being viewed as subservient to morality, some religion is better than none. Where certainty is difficult but error is easy, I would admit light from all quarters, —light from the creation generally; light from human reason, from human instinct, and from human conscience, enlightened by knowledge; light from the opinions and beliefs of the best men of all climes and ages; light from the requirements of human society; light from considerations of what may be probable or safe and solacing.
Many educated persons wish to be either or both. The wish is natural, strong and almost intuitive. And I venture to say that it is useful and honourable. None need regret it; all may rejoice at it. If educated men are not to be patriots and politicians, who else can be? The preservation of all the good which India at present happily enjoys, and its future advancement depend upon her patriots and politicians. This is the class which, of all the vast and varied population of India, is most capable of understanding, appreciating and using the magnificent opportunity which England affords us of learning all that ought to be learnt by progressive communities. England has spread before us the vast stores of knowledge accumulated during many centuries of hard and honest investigation. Let us diligently appropriate these stores. To shut our eyes to them would be worse than intellectual folly; it would be an intellectual sin. Useful knowledge of all kinds must be acquired and assimilated; and political knowledge certainly is not the least important part of it.
It is sometimes asserted in a reckless spirit that the old political condition of India was better than the present. I trust you will not accept such an assertion. Ancient ideals of Government have come down to us in prose and poetry. If the best of those ideals were restored to us in all its integrity, India would loudly protest against it. Coming to more recent times, I do not think India would tolerate any Government as it was in Pre-British times. The truth must be frankly and gratefully admitted that the British Government of India is incomparably the best Government we have ever had. It is the strongest and the most righteous and the best suited to Indians diverse populations and diverse interests. It is the most capable of self-maintenance, of self-renovation and self-adjustment, in reference to the progressive advancement of the subject-races.
But it would be contrary to human nature itself to expect that the British nation should undertake the heavy duty and responsibility of governing and defending India without any advantage whatever to itself. That some advantage should accrue to the British nation by way of compensation is only natural and legitimate. Try to set due limits to that advantage, but it would be irrational to abolish it altogether. It would be impossible to deny all advantage to England for governing India. But, were it possible, it would be undesirable in a high degree. Why so? Because if England got no advantage by governing India, England would say of India what Prince Bismark said of Bulgaria, namely, "I do not care what becomes of it, or who rules it."
Everyone who is not a visionary, and who has paid any attention to the condition of the world as it is, India cannot must feel convinced that India cannot, for a long time to come, be a self-governed and independent country. Her only chance of life, re-invigoration, progress and prosperity, lies in her being under the wings of some strong, just, and generous power. And what power better than England? Without powerful patronage and pro-tection, India, weak and fascinating, would be exposed to the lawless violence of any Imperial Dacoit! Educated men should ponder over these truths deeply and well. As associated efforts are more productive of good than isolated or individual ones, educated men have properly established various societies or combinations all over the Presidency. This is a prominent and praise worthy feature of the times. As an important consequence a new and unprecedented interest has been awakened in public affairs, which are now better known and more extensively discussed and judged tending to the formation of a sound public opinion which is so potent and salutary a force in the modern world. These associations may do useful work in various directions. As regards the great body of the people, they may disseminate useful general information; they may promote political education; they may correct or dispel errors and delusions; they may promote various reforms; they may make known local wants and wishes; they may afford advice and guidance. As regards the Government, they may make themselves still more useful; they may vigilantly watch the action of Government at all times and in all places, in view to wholesome criticism. The ideal of the Indian Government is happily very high. But to keep it on a level with its own ideal, vigilant criticism is very necessary. High ideals have a natural tendency to decline. The Indian Government is very liable to errors or lapses. It does not sufficiently understand the religions, habits and feelings of the subject-population. It is apt to become high-handed owing to its vast superiority over the subject-peoples. The people are extremely divided and weak. The Home Government is far away. There is temptation to prefer English to Indian interests. The European officers of Government are birds of passage without permanent interest or sympathy in India. There is temptation to overlook their faults and shortcomings few as they may be. There is temptation to favour the stronger races of India at the expense of the weaker ones. There is temptation to treat foreign settlers in some respects with excessive indulgence. There is temptation to prefer foreigners to natives for public employments. Such are some of the reasons which call for and justify watchfulness and criticism. One of the noblest characteristics of the British Government is that it permits, tolerates, and even welcomes such criticism. Such criticism sometimes actually strengthens the Indian Government in the performance of its difficult and sacred duties. Special care should be taken that the facts criticised are correct, and are not exaggerated, and that the criticism itself is just and moderate :
It should be Free, Fair, and Fearless.
But associations should support Government as well as criticise it as occasions arise. There must naturally be more occasions to support than to criticise. Government has a right to expect from educated men the most sincere and sympathetic support as well as free and fearless criticism. Peace and order being vitally essential to civilised existence, progress, and prosperity, nothing should be done by word or deed which may have any tendency to disturb public peace or order. Nothing should be done which may have a tendency, present or future, to weaken those invaluable habits of obedience to the law which the vast community of India has happily inherited. If the uneducated masses misunderstand Government in any particular, the associations should be prompt and eager to set them right. The associations should recognise it as an imperative duty to vindicate the ways of an honest Government to the millions of its subjects. If these are aggrieved in any respect, the associations will act as their faithful interpreters or advocates. The associations should avoid causing any embarrassment to Government by inopportune, impractical or difficult proposals. They should avoid the reality and even the appearance of a mistrustful or militant spirit. They should afford the ruling power every reason to regard them as co-efficient agencies alike in trouble and tranquility. Besides such duties, the associations have to deal with large questions of the day.
For instance, I think the people of India must press for examinations being held in India for appointments to the Civil service. In every respect it is a India for the matter of justice and good policy. To insist upon the youth of India proceeding to England and staying there and passing would, in effect, be to place a number of barriers in their way to prevent or greatly check their entrance into the Covenanted service. Just see what the barriers are. They are, the great expense involved which many cannot afford; great inconvenience; withdrawal from friends, guardians and natural well-wishers; risk of youth going astray; risk as to health; great loss of time; difficulty of competing with English-men in their own language and on their own ground; risk of eventual failure; loss of touch with his own country and people; probable impairment of social status; a certain amount of de-nationalisation. These barriers would be insuperable to most classes and particularly to the Bramin community, which has, from time immemorial and through successive dominations, maintained intellectual and moral ascendancy and social influence in India. The difficulties would be felt also by a considerable proportion of the landed and moneyed aristocracy. As regards the best families, the plan would amount to a sentence of exclusion. Judginor from my own feelings in the matter, I should say that the discontent would be great, though, in the old Indian fashion, it would be a good deal disguised. Gentlemen, for my part, I have run my course, and have reached the serene air of private life, but I cannot be unconcerned about my posterity! Just imagine what the people would have felt if the Muhammadan rulers, even in the plenitude of their despotic strength and prosperity, had declared that no Hindu would be eligible to high office without going to Mecca and staying there several years!
To pass to another topic of the day. The people of India are deeply interested in seeing that high collegiate education is not made to suffer under a narrow spirit of financial economy. It cannot be too strongly urged that the intellectual emancipation of India depends upon the maintenance of such education. The native intellect shows a capacity for indefinite development. Noble England cannot have a more docile pupil than India. The associations, however, know how to deal with this matter. Again, we are right to press for some system by which information and explanation may be elicited from Government as occasions may require. It is an elementary requisite of responsibility. We are also right in asking for a larger number of Native members in the several Legislative Councils of India. And these members should represent some bodies other than themselves. They may represent property and intelligence as determined by a rough test. But I hope that the activities of the associations will not be confined to political matters.
Nail your flag to the massive principle, "Increase happiness and reduce misery." You cannot carry that flag into a more promising region than that of social reform. With equal labour you can do far more good in this than in the political field. Gentlemen, there is work here beyond, the dreams of Howard and Wilberforce. Some social reforms are difficult, but others are easy.
This is not the place to enumerate them even by way of examples. I am prepared to speak to anybody who may be earnest in the matter. Earnest you ought all to be. Effect at least the easier reforms without delay. Postponing them from generation to generation is unworthy of educated men who wish to be increasingly self-governing. Let me remind you, gentlemen, in this connection that Indian society suffers far more from self-remediable miseries than any other society. Let every one of the associations with which the Presidency teems, distinctly ask itself at the end of every passing year the question, "What have we done to remove or mitigate any of those miseries."
Gentlemen, it is now time to bring these desultory remarks to a close. I bid you farewell, in the confident hope that you will be a blessing to your country and an honour to your University.