Persian language of one, the Pandnameh of a second, the Gulistan of a third, and so on from one place to another, till they are able to write a tolerable letter and think they have learned enough to assume the title of Munshi, when they look out for some permanent means of subsistence as hangers-on at the Company's Courts. The chief aim is the attainment of such a proficiency in the Persian language as may enable the student to earn a livelihood; but not unfrequently the Arabic is also studied, its grammar, literature, theology, and law. A proper estimate of such a desultory and capricious mode of education is impossible." - pp. 23, 24.

The elementary schools, not indigenous, have had to contend with many obstacles growing out of the prejudices of the natives, their want of confidence in the foreign residents by whom these schools have been established and are controlled, and the narrow and short-sighted policy in which the schools themselves have, in some cases, been conceived and governed. A large proportion of them have been opened in the neighbourhood of the missionary stations, and are under the superintendence of the missionaries. It is to be hoped that these gentlemen have had experience enough to convince them, that, if they would make these schools extensively useful, it must be by conducting them on the most liberal plan, by confining them almost entirely to the children of the poor, and by adapting them, rather to improve by serving as models, then to supersede the indigenous institutions. We also hope, that their efforts will not be unavailing to do away the misconceptions, which lead native parents utterly to neglect the education of their daughters.

The

The growing desire, amounting even to a passion, on the part of the natives in some places, to give their sons, and their countrymen generally, the advantages of English instruction, and the efforts and sacrifices they have made and are making among themselves for this object, far exceed the common belief, and will be hailed by all as a most favorable omen. more so, when it is understood from the author of the Report, that within his own knowledge, fifteen years ago, a European of reputed talents and acquirements, resident in Calcutta, in vain sought to obtain a humble livelihood by opening an English school for the Bengalese. The following extract relates exclusively to English schools established and supported by natives in a single District, that to which Calcutta belongs.

"The first English school of this kind is situated at Bhowani

pore, and is called the Union School, in consequence of its having been formed by the union of two such schools respectively established at Bhowanipore and Kidderpore. They were established without any communication with Europeans by native gentlemen for the instruction of Hindoo children in English, and were at first supported by voluntary subscription. In May, 1829, they were placed upon an improved footing; and in the management of them, Europeans and natives were then first associated. They were opened to pay-scholars, and the Calcutta School Society made them a monthly grant towards their support; but, that resource not proving adequate to their wants, they applied to the General Committee of Public Instruction for assistance. Their immediate wants extended only to about 500 rupees for the necessary schoolfurniture; but the General Committee placed 1,000 rupees at the disposal of the School Society for the use of each school, considering it to be a great object to establish schools of this description which might in time serve as preparatory steps to the Hindoo college, and relieve that institution of part of the duty of elementary tuition.' The united school is supported partly by public subscriptions and partly by the fees of the scholars, of whom there are at present about 150. This is a day-school, instruction being given every day of the week from ten to three except on Sundays.

"Another English school of this description is situated at Simliya, and has about 70 scholars. It is exclusively a pay-school, having no other resources except the fees paid by the scholars. There are three teachers, one Englishman and two Hindoos.

"A third school of this kind is situated in Upper Circular Road, and has 30 or 40 scholars. It is a pay-school, and the proprietor is a Christian, who supports himself by teaching.

"A fourth pay-school is situated in Burra Bazar, and has 30 or 40 scholars taught by a native.

"The most popular school of this description is situated at Sobha Bazar, and has about 300 scholars. The proprietors are a Christian and a native, who employ several assistant teachers under them. This is also a pay-school, and the charge is four rupees per month for each scholar; in some the charge is three rupees per month, and in others it is not more than two rupees.

Besides these pay-schools, there are native free-schools for the gratuitous instruction of native youth in English, supported either by public subscription or private benevolence.

"The principal one of these is called the Hindoo Free School, and is situated at Arpooly. It has five Hindoo teachers who instruct 150 scholars. The limited resources of the school do not enable the managers to command the services of the teachers except in the morning between six and nine o'clock, to which hours their instructions are confined.

"Another school of this kind is called the Hindoo Benevolent Institution, and is entirely supported by two benevolent native gentlemen. Three or four native teachers instruct about 100 scholars in English. It is a morning school.

"Another school of this description is situated at Chor Bagan, and is also supported by two native gentlemen. Four native teachers instruct about 60 scholars in English in the morning hours." - pp. 39-41.

Besides these, there are English schools in almost every District, designed chiefly for the instruction of children of Christian parents, but from which natives are not excluded. There are also two English colleges: Bishop's College at Calcutta, and Serampore College, in a Danish settlement of that name. The funds of the former have been derived, for the most part, from the Society for the Propagation of the Gospel in Foreign Parts, and other societies and individuals in the Church of England, and the whole constitution and government are under Episcopal influence and discipline. Those of the latter are dependent, for the most part, on subscriptions and contributions collected among the liberal and munificent friends of the missionary cause, in England, Scotland and the United States, the college itself, we believe, not being pledged to any denomination of Christians, though it has been built up mainly by the Baptists, and the instruction is chiefly in the hands of their missionaries at that station. Both have been in operation about fifteen years. The following is given as the most recent authentic report of the condition of the institution at Serampore.

"On the 31st December, 1834, there were in the college 10 European and East-Indian students; 48 native Christian students; and 34 native students not Christian. The European and EastIndian students are taught Hebrew, Greek, Latin, Bengalee, and mathematics, and attend lectures on mental philosophy, chemistry, and ancient and ecclesiastical history. The native Christian students and the native students not Christian are taught Sanscrit, Bengalee, and English, and they pursue their studies together in no classification except what is required from the difference of their attainments. The non-Christian students are the sons of Brahmans and other natives residing in Serampore and its vicinity, who neither board in the college nor do any thing that may compromise their caste, but attend daily for instruction on their tutors, and at the lectures delivered in the college. In Latin-Cicero, Horace, and Juvenal are read; and in Greek-Homer, Xenophon, and Demosthenes. The Bengalee language is sedulously cultivated,

and the chemical studies are grounded on a treatise drawn up by Professor Mack as a text-book. The logical course includes a summary of the inductive or Baconian system, as well as an analysis of the ancient or Aristotelian method, and an explanation of the nature, the varieties, and the laws of evidence; while the divinity course comprehends a series of lectures on some book of Scripture read in the original language, and on the principles of biblical interpretation." - pp. 70, 71.

The Report contains a full, interesting, and on the whole, encouraging account of the origin, history, and policy of these institutions; though it is impossible to conceal the fact, that they have not, as yet, accomplished any thing like so much as might reasonably have been expected from so large an expenditure of money, labor, and good intention. But those who have the management of them are growing wiser every day. Without losing sight of the primary purpose of the East-Indian colleges, as connected with the dissemination of Christianity, they are continually adopting a more liberal course in regard to notions not Christian, and making more and more account of the bearings and influence which these institutions ought to have on the general interests of education. In this point of view, we regard them as destined to prove a great and universal blessing to Bengal, by making literature conspire with religion in becoming the vehicle of European civilization.

ED.

ART. III.1. Introduction to the History of Philosophy. By VICTOR COUSIN, Professor of Philosophy of the Faculty of Literature at Paris. Translated from the French. By H. G. LINBERG. Boston. 1832. 2. Elements of Psychology, included in a critical Examination of Locke's Essay on the Human Understanding. By the Same. Translated from the French, with an Introduction, Notes, and Additions; by C. S. HENRY: Hartford, (Ct.) 1834.

3. Fragmens Philosophiques. By the Same. 2d edition. Paris. 1833.

WHOEVER Would see the American people as remarkable for their philosophy as they are for their industry, enterprise, VOL. XXI. - 3D s. VOL. III. NO. I.

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and political freedom, must be gratified that these works have already attracted considerable attention among us, and are beginning to exert no little influence on our philosophical speculations. It is a proof that our philosophical speculations are taking a wholesome direction, and especially that the great problems of mental and moral science are assuming in our eyes a new importance, and calling to their solution a greater and an increasing amount of mind. We are, in fact, turning our attention to matters of deeper interest, than those which relate merely to the physical well-being of humanity. We are beginning to perceive that Providence, in the peculiar circumstances in which it has placed us, in the free institutions it has given us, has made it our duty to bring out the ideal man, and to prove, by a practical demonstration, what the human race may be, when and where it has free scope for the full and harmonious developement of all its faculties. In proportion as we perceive and comprehend this duty, we cannot fail to inquire for a sound philosophy, one which will enumerate and characterize all the faculties of the human soul, and determine the proper order and most efficient means of their developement.

These works will, we think, afford us important aid in rescuing the Church, and religious matters in general, from their present lamentable condition. Religion subsists among us, and always will, for it has its seat in the human heart; but to a great extent it has lost its hold upon the understanding. Men are no longer satisfied with the arguments by which it has heretofore been defended; the old forms, in which it has been clothed, fail to meet the new wants which time and events have developed, and there is everywhere, in a greater or less degree, a tendency to doubt, unbelief, indifference, infidelity. We have outgrown tradition, and authority no longer seems to us a valid argument. We demand conviction. We do not, as in the middle ages, go to religion to prove our philosophy, but to our philosophy to prove our religion. This may or may not be an evil, but it is unavoidable. We must accept and conform to it. Henceforth religion must, if sustained at all, except as a vague, intangible sentiment, be sustained by philosophy. To doubt this, is to prove ourselves ignorant of the age in which we live.

But the philosophy, which has hitherto prevailed, and whose results now control our reasonings, cannot sustain religion.