sideration, to be of superior excellence in their schemes of policy. Thus civilisation in all might be progressive; though it should never become absolutely perfect. Mankind might still be ascending in this path of true glory; although in their civil state, they should never reach the highest point of improvement.

In attempting to promote this progress, two extremes are to be avoided. There appears on either hand a fatal rock, which it behoves the political navigator to shun with steady aim. On the one side, by grasping at too much we might lose the comfort, if not the possession, of present privilege: by holding in view a system of Utopian civilisation, a project of ideal perfection, which could never be realised, we would delude ourselves, and, by discouraging effort, even prevent the attainment of what is within our reach. On the other side, by taking our aim too low, we may not rise to that height of improvement, which, by a juster elevation, might easily have been gained. Nor must any one nation be assumed as a perfect model of civilisation. The state and character of all are mixed. In the most refined we shall detect some remnants of ancient rudeness, or some tendencies to barbarism. Among the most polished nations of Europe, customs, derived from their Gothic ancestors, still

maintain their ascendancy; and symptoms of moral, if not of political declension, are but too apparent.

While, therefore, we avail ourselves to the uttermost, of the suggestions to be derived, by discriminating wisdom, from the experience of past ages, or from the institutions of present times, let us, without either grasping at what is unattainable, or contenting ourselves with servilely copying any existing scheme of policy, inquire how the civilisation of Hindostan may be promoted in the highest practicable degree. The civilisation of a country (as has been already hinted) consists in its security under a good government; in the strength, the activity, the excellence of the social principle; in the spirit of union, of industry, and of enterprise by which its inhabitants are actuated, and the conveniencies and comforts of polished life are widely diffused; and in the enlightened, and virtuous conduct of the various classes of the community. How then, by the arrangements of civil polity, by the exertions of a wise administration, may the greatest proportion of happiness be distributed throughout this vast and populous division of the British empire? How may we raise, to the highest pitch that their genius and circumstances will allow, the excellence of human nature, and the improvement of human society, among our eastern sub

Passing refe

rence to ancient state.

jects? How may we enable them to enjoy the full benefit of social order, and to fulfil, in the best manner, the grand purposes of the existence of man upon the earth? To the solution of these interesting problems we are to address ourselves.

One circumstance it would be improper not to notice, in our progress. By reason of a revolution, not unexampled indeed in the history of mankind, but attended in this case with circumstances of peculiarity, the civilisation of Hindostan admits of a retrospective consideration. An elegant and well-informed historian* has attempted to prove, by a long and argumentative induction of facts, that "the inhabitants of India were not only more early civilised, but had made greater progress in civilisation than any other people." The reason assigned for this attempt, in the close of that elaborate treatise, is both interesting to our feelings, and intimately connected with the object of this dissertation; while the accuracy of his research, the extent of his information, the correctness of his judgment, and the plausibility of his arguments, entitle his conclusions to a high degree of respect. Yet, the extraordinary refinement in civil po

* Dr Robertson, App. Hist. Disq.

licy, in laws and judicial proceedings, in useful and elegant arts, in sciences, and in religious institutions, which he ascribes to that people; and, especially, the high antiquity to which he carries up the reference, have induced many to doubt, and some formally to controvert, the truth of his hypothesis. But, without entering into a question, which, in its intrinsic merits is detached from our present inquiry, it may be sufficient for our purpose to observe, that, admitting the fact (which is indisputable) that the Hindoos have been, at some former period, more highly civilised than they are at present, it is evident they must be a nation susceptible of farther improvement than they now exhibit. Besides, as it is more difficult to restore suspended animation, or reinvigorate a decayed constitution, than to preserve the health and augment the strength of a system which is unimpaired, so, to recal a nation in a retrograde state, to the career of improvement; to renovate a degenerated society; to inspire new life into a languishing people, we may presume, from analogy, must be an attempt peculiarly arduous. Here, then, is an enterprise, which requires the deepest consideration ; an enterprise, which, while it presents an object at once difficult and magnificent, to invite the exertions of genius, also promises to crown success with no common praise. Failure

cannot be dishonourable. The attempt is laudable; and he who sinks in the course, may yet enjoy the consolation of the brave, but too adventurous son of Apollo:

Magnis tamen excidit ausis.

Statistical

view of mo

dern Hindos

tan.

Climate.

After all, however, the question is not what the Hindoos as a people have been, but what they now are. Their present state is the point from which our inquiries must set out; and it may not be improper, as the ground work of the subsequent plan of improvement, to sketch a brief view of this state, deduced from the most authentic accounts. To do this satisfactorily is no easy task; for, not only are the representations given by different writers on the subject often contradictory, but the same author appears occasionally to be at variance with himself. The following abstract is taken from a comparison of various statements.

The author of the "Spirit of Laws" has suggested abundant reason for adverting particularly to climate, in accounting for any system of institutions, or devising any scheme of policy. Too much, indeed, may have been ascribed to this cause: yet, as unquestionably it has a mighty influence in forming the character, and determining the condition of