endowed as may seem most expedient, much aid may be derived from the art of printing. Every one knows how much the press has contributed, in latter ages, to the improvement of Europe, and the illumination of the world. Let then small British tracts, especially those that indicate the state of society in Europe, in its most pleasing and instructive views, be published in the native languages. Or, to encourage the study of the English, and thus, the more effectually to incorporate the natives with their rulers, these treatises may be retained in their original dress. By these means, besides diffusing useful information, such a habit of reading and reflection may be created, as will contribute to relieve the languors of life, to stir up the mental indolence of the Hindoos, and engage them to concur in the salutary views of government. This is no new scheme. It has been already tried. The annals of Hindostan present us with an illustrious precedent. Abker, one of the best emperors that ever sat on the throne of the East, ordered his Vizier, Abul Fazel, to translate into a familiar style the Hotopades, or Amicable Instructor, (a book of great celebrity) that his subjects might be improved by the lessons on science and on ethics which it contained. IX. We have reserved the consideration of Morals for this last section of the first part of our Inquiry, both because of its supreme importance to the community, and of its indispensable necessity to perfect civilisation. Without morality man can never reach the true dignity of his nature, or fulfil the duties of his station in society with sufficient honour and advantage. Without it he cannot be so excellent, so amiable, or so useful. Nations indeed may be pointed out, the exterior of whose manners is most pleasing, while the state of their morals is the most degraded. But who would say that their state of improvement is the highest; that they admit of no amelioration; that their character is not essentially defective? The face of their society resembles the green but deceitful quagmire, not the firm and fertile field. The polish of their manners reminds us of the superior parts of the sphinx; the pravity of their morals, may be compared to the temper and hinder parts of that hideous mon ster. A stranger who should survey for the first time the morals of the Hindoos, or he who, with opportunities of more exact investigation, should examine them superficially, might be led to conclude, that no nation on the face of the earth was more civilised in this respect, than that harmless, assi duous, temperate, and obliging race of men. For, in whatever relates to the exterior of conduct, they are excelled by none; scarcely, perhaps, rivalled by any. Their love of their country, their patient industry, and their implicit submission to the constituted authorities, are all conspicuous. But a more attentive and intimate consideration will conipel us to form a different conclusion. The morality of the Gentoos is deficient, both in extent and in principle. Free from the turbulence of passion, and the fever of ambition, they are often, it is said, tormented by the stings of jealousy, the natural consequence of the voluptuousness of the climate, combined with the prevalence of a loose morality; and still more frequently actuated by avarice, than which no vice, when it has once obtained the ascendancy, possesses the soul more fully, reigns with a more debasing sway, or hardens the heart with a more malignant influence. Besides these evil tempers, many crimes, as we have already noticed, are almost universally prevalent. They have no perfect standard of morals; none that is free from superstition, dignified in its motives, and not defective in its prescriptions*. They have no idea of sanctity beyond that * Vide Note CC. which is derived from corporeal ablutions; nor any conception of the necessity of a more powerful remedy for the guilt of sin than pilgrimages, devotions, and penances. If they appear to possess some of the virtues, yet these are never unmingled: their humanity is tarnished by many superstitious cruelties; their gentleness by many frightful orgies. And of other virtues of a higher order and more difficult attainment, which require vigour and fire of soul; of the principles of an elevated philanthropy, of active heroism, and of a noble generosity, such as Christianity would inspire, they are at once ignorant and destitute. For correcting these evils, and exalting the moral character of the Hindoos, we shall in vain look to the Bramins. Panegyrised as they have been by some partial philosophers in the West, their characters are often stained with enormities, even the most unnatural and infamous*. Among Christians, many know and approve the right while they do the wrong; but these sophists are not less ignorant of the principles of true morality, than incapable of exemplifying them in their own deportment. Recourse must be had to adventitious aids. The translation and dispersion of treatises, in *Asiatic Researches, vol. iv. 336. and vol. v. 372. culcating purer ethics, and explaining the genuine principles of moral science, may be highly useful. Academies or schools, instituted partly or solely for this purpose, might contribute greatly to rectify and enlarge the views of the natives, on this most interesting subject. Illustrious examples of virtue in their rulers, would powerfully co-operate in promoting their reformation. But we must confess, that we look for the grand, decisive influence, which shall regenerate the manners of this engaging people, only to the diffusion of the Scriptures, and the prevalence of Christianity. Reason, without revelation, is insufficient to renovate the human character, or reform the world. In support of an assertion so mortifying to the pride of human understanding, I appeal to the experience of ages, to the history of the world. The whole human race, except one secluded and despised people, were consigned to reason and philosophy for four thousand years: but did the nations improve in virtue under their uncontrouled tuition? Where did these instructors of mankind add to the rolls of goodness one real virtue, that conscience or feeling had not previously inscribed thereon? Or where did they expunge one seeming virtue from the catalogue of human excellences? Where did they raise the standard of morals, or reform any degenerate |