to be further indoctrinated by the revelation of God's will. The human mind cannot, however, continue stagnant for any length of time. The movement must therefore either retrograde; or carry its originators to happier positions than they can as yet anticipate.

But why, it may be asked, all this prosy detail of the transitionstates of the Hindu mind? Why detain the reader so long with accounts of sects and opinions, with which not one out of ten of those into whose hands our Review is likely to fall has any connection whatever? We shall conclude this paper by answering this question.

In the history of the Hindu mind we have the history of the human mind. The transitions from one state to another which India exhibits, are just those which we should expect from the efforts and speculations of unassisted reason. The gradual departure from primitive patriarchal traditions, was but the natural result of the confusion of tongues and the separation of the sons of men. The lapse into elemental idolatry and fireworship, which the earliest Vedas testify, was the legitimate consequence of their forgetfulness of the revelations which Adam and Noah had received. Unwritten and unrecorded, these revelations soon fell into oblivion, or were but indistinctly remembered. Their faint recollections, however, contributed, together with the natural cravings of the human mind, to keep up a feeling of dependence upon something supernatural, and a longing after something unseen. What this object of their involuntary groanings was-or how it was to be attainedthey either knew not, or if they had ever learnt from primeval traditions-remembered not-understood not. They saw and felt however the elements constantly in operation around them, with forces and powers which they could not calculate or reduce to any physical principle as yet discovered. The solar and the lunar orbs-the greater and the lesser lights-daily revolved over their heads. The stars twinkled night after night-a few of which they perceived changed their positions in relation to the rest. It was natural that they should recognize in these, individually or collectively, the very object which their minds longed after, and tender to them the tribute of devotion and worship, which they felt they owed to some Being or other. And thus the adoration of the sun, moon, and stars, of fire, air, and water, might naturally follow the first forgetfulness of original revelations.

But the mind has a tendency, as its powers are progressively developed, to reduce isolated points of faith and observation to

science. This too is evidenced in the transition which the Hindu theology underwent from the simple worship of the elements to systems of philosophy. New discoveries in the physical world, and the wider expansion of the intellectual faculties, suggested the suspicion that the tangible elements of fire and air and water could not be the great Being which their minds spontaneously longed after. There must be one superior to all visible and sensible substances. Philosophy commenced accordingly to correct the previous belief. But that belief was sanctified by the recollections of revered ancestors, and was a holy legacy bequeathed for a perpetual memorial of their devotion. The philosophers were greatly embarrassed-and felt their work to be one of no small delicacy. Different theories were invented, harmonizing their improved speculations with the ancient pyrolatry. That the philosphical theories under such peculiar circumstances should fail in the task proposed-or might in some instances prove a deterioration upon the earlier hereditary worship of the elements, was as natural, as in the case of the Brahmins it was an actual fact. And since every one had a right to speculate in his own way, philosophy might easily be, as we know it really was, divided into diversified systems and schools.

The era of Buddhism, supposing it to have been posterior to the first ages of Brahminism, (and its abounding more with negations than with affirmations shows it to be a departure from, or an improvement upon, some previously existing system)—is a striking evidence of the fact that human patience has its appointed limit,-beyond which it cannot be tried with impunity. The extreme pressure of sacerdotal outrages against individual liberty, perpetrated by Brahmins, secure in their long-continued enthronement in the hearts of their votaries, and confident of the popular inclination in their favour,-might well provoke the opposing energies of an indignant nation, and bring down thunders of reproaches upon spiritual tyranny.-Storms however soon blow over, and the elements are then reduced to greater calm than before. The ill-adaptation of Buddhism-of a category more of negations than of affirmations-to the spiritual wants of human nature, become more and more visible, and the priestly arrogance of the Brahmins was forgotten in the general craving after something practical,something which might supply aliment to the famished soul. A reaction was the consequence in favour of the old religion. which, with all its faults, pretended to treat man as he required to be treated as a spiritual invalid. The sympathies of the people, ignorant of a better and a more substantial system, were

T

again turned towards the sons of Brahma. Unsuccessful rebellions tend eventually to strengthen the interests of royalty in the political world. The decay of heresy did the same service to the Indian hierarchy in the religious world. The Brahmins rose to greater favour than ever,—and carefully improved the opportunity thus presented. We find in the succeeding ages fuller developments of Brahminism then ever before. A pantheon better replenished-liturgies more expanded -sacrifices more bloody-ceremonies more multifold-occasional services more numerous and more dependant upon priestly functionaries-images and legends extended ad infinitum, were established as the bulwarks of Brahminism, which have since continued impregnable to foreign foes,-which have gathered strength in every succeeding age, and subsequently bidden defiance to the conquering sword itself of proselyting Mohammed. The Shacteyas, the Shaivas, and the Vaishnavas,-the three great ramifications of the Pouranic mythology, however opposed to each other, have all equally reverenced the Brahmins;-and though among the modern Vaishnavas, the followers of Chaitanya, hereditary priesthood, except in the Goswami families, is not in high repute, yet they have never ventured to declare open war against the Brahmins, and have often winked at what they could not resist.

The movements among the pure Hindus and in the Tuttwabodhini Shabha are confined within such contracted circles, that it is impossible to anticipate their future developments. They are also so intimately connected with extraneous causeswith" the introduction of the European sciences," and so evidently called forth as the last expiring efforts of Hinduism against "the doctrines of Christianity, so successfully promulgated by its teachers" that they can scarcely be ranked with the other movements, which were owing purely to intrinsic causes.

The history of the Hindu mind may accordingly prove an interesting subject of speculation in every part of the world. It is a chronicle of the progressive developments of the human mind, unassisted by revelation, and pourtrays at the same time the deficiencies and capabilities of unaided reason. To Indian readers, the history of Hindu opinions must be still more deeply interesting. It is the history of millions of their own neighbours. The Vedantists, the Puranics, the Shacteyas, the Shaivas, the Vaishnavas exist at their own doors. To Christian speculators the struggles of the Indian intellect for spiritual light must prove a visible demonstration of the evangelical maxim that the full knowledge of our religious duties can only be derived from revelation;-that so long as India is not chris

tianized, the past vicissitudes may be taken as omens for the future, and that it is only in the life-giving faith and allconsoling hopes of the everlasting gospel that she can find an anchor of the soul-capable of securing her against being "tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness whereby they lie in wait to deceive."

ART. V.-1. Report of the Superintendent of Police, 1842. 2. Rambles and Travels of an Official, (Colonel Sleeman) in India.

THE attention of the inhabitants of Bengal, but more especially of Calcutta, has been lately much invited to the state of the Police in the Lower Provinces, and it has been admitted by all parties that it is inefficient.

The report of the Superintendent of Police for the year 1842 (only just published) is a document which, if correct, fully bears out the opinion of the public. We say, if correct, because the Superintendent himself admits that many of the statements on which it is founded are not trustworthy. The Superintendent does not tell us upon what authority he arrives at this conclusion, but he here and there mentions conversations with private Natives, which have influenced his opinion, and we must therefore be content with his assertion.

True or not, however, the report is startling, and it naturally leads us to enquire in what the inefficiency of the Police consists, and the causes of the inefficiency. Assuming the statements upon which the report is based to be correct, we at once see that the Police is insufficient to afford that protection to life and property which the inhabitants have a right to expect, and is incapable, after the perpetration of crimes, of collecting evidence sufficient to ensure the conviction of criminals.

There are in the provinces of Bengal and Behar, under the jurisdiction of the Superintendent of Police, 33 zillahs or districts; and we learn, from the epitome of offences ascertained by the Police to have been committed during the last six months of 1842 (vide page 81 of the Report,) that 28,147 crimes were committed, in which 48,875 persons were supposed to have been concerned, of whom 24,821 were arrested, and that of them, 16,098 were convicted and punished, 6573 acquitted, and 1932 remained under trial at the end of the year.

In round numbers then it may be assumed that there are 60,000 offences in the year committed against the persons or property of the peaceable part of the community, and that consequently 300,000 persons (assuming five to a house) are annually placed in a state of agitation and alarm, owing to the inefficiency of the police. Nor does the alarm affect only the inhabitants of the house in which the offence is committed; the whole community is agitated by a feeling of insecurity, which is by no means allayed by the knowledge, that of 90,000 persons supposed to be concerned, 35,000 only have been convicted,— 45,000 being left at large to repeat their depredations on the inhabitants on the first favorable opportunity.

The computed value of the property stolen during the last six months of 1842 (page 83 of the Report) amounts to Rs. 2,24,888-14-7, of which Rs. 61,394-11-11 was recovered; and of that sum we observe that Rs. 23,024-12 was recovered in one zillah alone, Rs. 1829-1-3 only having in that zillah been unrecovered.

This we attribute to fortuitous circumstances; for in other zillahs the average amount recovered is only 10 per cent, and of that again 10 per cent. is by law allowed to the Police as a stimulus to exertion; so that the parties robbed recovered but little, if any, of the property stolen from them.

It is, however, possible that both the number of offenders and the amount of property stolen is greatly exaggerated by the sufferers; the first with a view to give themselves imaginary consequence, the second to conceal their cowardice, by pretending to shew that resistance would have been in vain.

On the other hand the number of crimes ascertained to have been committed is probably only half of the number which actually occurred, the sufferers wisely considering that it is better to rest with the loss they have suffered, than to lose the remainder of their property by calling down upon themselves a visitation from the Police.

We will now endeavour to ascertain the causes of the inefficiency of the Police, and will point them out as they appear to us honestly and fearlessly, as we are fully satisfied of the desire of the Government to apply a remedy.

The officers of Police of all grades are not selected from one particular caste or class of persons, but are taken at random from every caste and creed in the Company's territories. Mussulmans, Brahmans, Christians, and Domes are all employed, some within the district in which they were born, and some at a distance from it. Their inefficiency then cannot be traced to a particular class of men, for no particular class is employed; neither can it be traced to local connections, for many of the