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No. 627.]

OF

LITERATURE, AMUSEMENT, AND INSTRUCTION. SATURDAY, OCTOBER 12, 1833.

Rammohand

(PRICE 2d.

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RAJAH RAMMOHUN ROY

THE very recent death of this remarkable person-known by his good works, and distinguished by his labours of love-induces us to condense from accredited sources the following particulars of his well-regulated career. They are recommended to the reader's notice by the interesting circumstances of their subject having been the first Hindu, of any consequence, who not only became converted from Brahmanism to the Christian faith, but wrote in support of the religion of VOL. XXI.

Jesus Christ. Of importance, second only to these holy influences, were the noble exertions of Rammohun Roy in the sacred cause of civil liberty. His visit to England excited considerable interest; not only from his reli

tianity, Bishop Heber says: "many of the Brahmins themselves express admiration of the morality of the Gospel, and profess to entertain a better opinion of the English since they have found that they too have in India, vol. iii. p. 252. a religion and a Shaster."-Narrative of a Journey 627

Of the ready conversion of the Hindus to Chris

gious conversion, but from the patriotic interest which he took in the affairs of his native country. Previously to the commencement of the inquiries preparatory to the renewal of the East India Charter, the Rajah successfully advocated a more liberal intercourse with India; for, it is understood that, in the course of these inquiries, his advice on this subject was of extensive effect.

Rammohun Roy was a native of the province of Bengal, properly so called, and was born, (according to the preface to one of his tracts,) in Burdwan, the most fertile and populous district of all British India. As this district was ceded to the British Government so early as 1760, Rammohun was, of course, born a subject of that rule. In Lower Bengal there are two distinct classes of Brahmansnamely, those who trace their pedigree to the ancient priesthood of the country, and those who trace their descent from certain emigrants from the north-west of India, who planted themselves in Bengal shortly before the Mohammedan conquest of that country, or nine centuries back. The true Bengalee Brahman is little respected, being neither esteemed for learning nor for purity of blood; those of western descent are highly venerated, and of this order was Rammohun Roy. Considerable pains appear to have been taken with the early education of Rammohun, long before he had formed any acquaintance with Europeans; for, in his own district, he was instructed in all the learning usually bestowed upon a Brahman, and was afterwards sent to the celebrated seminary of Benares, where he remained several years, engaged in studying the Sanscrit language.

A brief sketch of the outline of the life of Rammohun Roy, previous to his visit to England, will, however, be read with greater interest than the preceding facts. It was furnished by Rammohun at the request of a friend, and one who was acquainted with the Rajah has described its simplicity to be truly characteristic of the man. This autobiographic sketch is as follows:

"My ancestors were Brahmans of a high order, and from time immemorial were devoted to the religious duties of their race, down to my fifth progenitor, who about 140 years ago gave up spiritual exercises for worldly pursuits and aggrandizement. His descendants ever since have followed his example, and, according to the usual fate of courtiers, with various success, sometimes rising to honour, and sometimes falling; sometimes rich and sometimes poor; sometimes exulting in success, sometimes miserable through disappointment. But my maternal ancestors being of the sacerdotal order by profession, as well as by birth, and of a family than which none holds a higher rank in that profession, have, up to the present day, uniformly adhered to a life of religious observances and

devotion, prefering peace and tranquillity of mind to the excitements of ambition and all the allurements of worldly grandeur.

"In conformity with the usage of my pa ternal race, and the wish of my father, I studied the Persian and Arabic languages; these being accomplishments indispensable to those who attached themselves to the Courts of the Mohammedan Princes; and, agreeably to the usage of my maternal relations, I devoted myself to the study of Sanscrit, and the theological works written in it, which contain the body of Hindu literature, law, and religion.

"When about the age of sixteen, I composed a manuscript, calling in question the validity of the idolatrous system of the Hindus. This, together with my known sentiments on that subject, having produced a coolness between me and my immediate kindred, I proceeded on my travels, and passed through different countries, chiefly within, but some beyond, the bounds of Hindustan, with a feeling of great aversion to the establishment of the British power in India. When I had reached the age of twenty, my father recalled and restored me to his favour; after which, I first saw, and began to associate with Europeans, and soon after made myself tolerably acquainted with their laws and form of government. Finding them generally more intelligent, more steady, and moderate in their conduct, I gave up my prejudices against them, and became inclined in their favour; feeling persuaded that their rule, though a foreign yoke, would lead most speedily and surely to the amelioration of the native inhabitants. I enjoyed the confidence of several of them even in their public capacity. My continued controversies with the Brahmans on the subject of their idolatry and superstition, and my interference with their custom of burning widows, and other pernicious practices, revived and increased their animosity against me with renewed force; and, through their influence with my family, my father was again obliged to withdraw his countenance openly, though his limited pecuniary support was still continued to me.

This

"After my father's death I opposed the advocates of idolatry with still greater boldness; availing myself of the art of printing, now established in India, I published various works and pamphlets against their errors in the native and foreign languages. raised such a feeling against me that I was at last deserted by every person, except two or three Scotch friends, to whom, and the nation to which they belong, I always feel grateful. The ground which I took in all my controversies was not that of opposition to Brahmanism, but to a perversion of it; and I endeavoured to show that the idolatry of the Brahmans was contrary to the practice of their ancestors, and the principles of the an

1

cient books and authorities, which they profess to revere and obey. Notwithstanding the violence of the opposition and resistance to my opinions, several highly respectable persons, both among my own relations and others, began to adopt the same sentiments.

"I now felt a strong wish to visit Europe, and obtain by personal observation a more thorough insight into its manners, customs, religion, and political institutions. I refrained, however, from carrying this intention into effect until my friends, who coincided in my sentiments, should be increased in number and strength. My expectations having at length been realized, in November, 1830, I embarked for England, as the discussion of the East India Company's Charter was expected to come on, by which the treatment of the natives of India and its future government would be determined for many years to come; and an appeal to the King in Council against the abolition of the practice of burning Hindu widows, was to be heard before the Privy Council; and his Majesty the Emperor of Delhi had likewise commissioned me to bring before the authorities in England certain encroachments on his rights by the East India Company. I accordingly arrived in England in April, 1831.

"RAMMOHUN ROY."

In early life, Rammohun, by untiring in dustry, laid the basis of his fortune. He had many and formidable obstacles to encounter: the renunciation of the religion of his native country caused him to be disinherited by his family, and his prospects of employment under the British Government were, by no means, cheering. He, however, entered their service, and attained the highest rank any native could possibly hold in the branch to which he was attached. He was dewan, or head native revenue officer of the district of Rungpoor, one of the most easterly portions of Bengal; " and, to the practical experience and knowledge of business, he acquired in that office, the public are indebt. ed for most of the valuable information he has afforded the British Government. It led also to the formation of a friendship between him and Mr. Digby, (a gentleman in the East India Company's Civil Service, who was in the revenue department in that quarter,) which had an important influence on his future life."* They studied Oriental and European languages together, and it is stated that to Mr. Digby, Rammohun was indebted for his earliest acquaintance with the English language.

In his office of dewan, Rammohun acquired the small fortune which enabled him to become a zemindar or proprietor, with an income of 1000l. a-year. The death of relatives next enabled him to retire from public life, to settle * Communicated to the Athenæum, by Mr. Sandford Arnot, private secretary to Rammohun Roy.

at Calcutta, and devote himself to the cultivation of literature. Mr. Arnot, who knew Rammohun Roy in India, relates that "Sanscrit and Arabic learning, Rammohun had studied deeply in his youth; Persian, the court language of the East, he knew as his mother tongue; he had read and tasted the beauties of its poets, and often recited with enthusiasm the mystic strains of Hafiz, and the fine moral maxims of Sadi." In India, he published a weekly journal in Persian, which he carried on for some years, until discouraged by the laws made against the press in 1823; a measure against which he took a more decided part than, perhaps, he ever took in political affairs.

His vigorous mind was, however, chiefly directed to religion. "Having rejected the corrupt systems of the Brahmans," observes Mr. Arnot, "and exposed the pretended revelations of Mohammed," he evinced great talent in illustrating the doctrines of the Hindu Scriptures. He next studied the Christian Scriptures in the original; the Old Testament, with a Jewish rabbi, and the New, with Christian divines. These investigations led him to adopt, (though in degree,) the principles of the Unitarians; and thenceforward, according to Mr. Arnot, the Rajah gave his whole support to the views of this sect. "He compiled and printed an abstract of the moral principles of the gospel, apart from its miracles and doctrines, which he published under the title of The Precepts of Jesus, a Guide to Peace and Happiness :" this work led the author into controversies, to which he replied in forcible and luminous argument.

The principal object of Rammohun Roy in visiting England is stated to have been of a political nature. Here he shunned rather than courted religious controversy. His first respect being shown to the Unitarians, he is said to have exclusively attached himself to that sect: but such was not the case. Mr. Arnot says, "he occasionally joined the con gregations of persons of every persuasion, from the Roman Catholic to the Free-thinking Christian, listening to all with the same reverence, or appearance of external respect. He was a most regular attendant, however, on the ministration of the Rev. D. A. H. Kenney, of St. Olave's, Southwark, which he called his church."" Other persons who have contributed particulars of Rammohun to the newspapers, state that he regularly attended the Unitarian chapels at Hackney, in Moorfields, in Essex-street, or Regent.

+ A note in the Literary Gazette review of one of Rammohun Roy's works, explains the distinction of his opinions from Unitarianism as follows: "the Unitarians in England hold the proper humanity of Christ as one of their fundamental tenets: Rammohun Roy, on the contrary, maintains his pre-existence and super-angelic rank and dignity." -Lit. Gas. No. 750.

street; and a short time previous to his death, he attended Dr. Lant Carpenter's Unitarian chapel, at Lewin's-mead, Bristol.

"In politics, Rammohun Roy was a republican. At Calcutta he seldom or ever visited the Government-house. Among Europeans he associated chiefly with the ultra-liberal party. In 1823, he wrote and printed a petition to his Majesty in Council against the Government measure against the Press at Calcutta. In 1820, on the breaking out of the Spanish, Neapolitan, and Sardinian Revolutions, Rammohun gave a public entertainment in honour of them. In England, his politics were less obtruded than in India, but still he never allowed an opportunity to pass of expressing his hearty approbation of all liberal institutions. The progress of the Reform Question kept him in a perfect fever of anxiety."*

Rammohan Roy was charged with a mission from the King of Delhi to enforce a claim against the East India Company, to the extent of half a million of money. He succeeded in the negotiation, and a few weeks previous to his death, the matter was brought to a termination by a compromise. As the arrangement now stands, 30,000l. a-year are added to the stipend of the fallen King of Delhi; and, as the reward of his services, Rammohun was to receive from the King, an annual sum of from 3,000l. to 4,000%. sterling, to be continued to his heirs for ever. Among other objects of his visit, were certain improvements in the internal administration of the government of India, particularly the introduction of juries in the judicial courts of Hindustan; an improved system of collecting the revenue; the abolition of the salt monopoly; and an internal trade with the East India Company and the natives.-Upon all these subjects, he either published or prepared for the press various able papers or essays; but his most valuable political work is his Remarks on the Judicial and Revenue Systems of India, in the form of queries and replies, contained among the minutes of evidence laid before Parliament on the India Question.

Mr. Arnot may be referred to in regard to the literary attainments of Rammohun: "he was acquainted, more or less, with ten languages-Sanscrit, Arabic, Persian, Hindustani, Bengali, English, Hebrew, Greek, Latin, and French. The two first he knew critically, as a scholar; the third, fourth, fifth, and sixth, he spoke and wrote fluently; in the eighth, perhaps, his studies or reading did not extend much beyond the originals of the Christian Scriptures; and in the latter two his knowledge was apparently more limited. He has published works in Sanscrit, Arabic, Persian, Bengali, and English: his most useful labour, in regard to the first is *Correspondent of the Times.

his translation of the Veds; and his vernacular tongue, the Bengali, owes to him a wellwritten Grammar, in the English language." He also spoke and wrote the English language with considerable facility, correctness, and elegance.

In private life, Rammohun Roy was distinguished by social endearments of the most interesting character. Mr. Arnot describes him to have been " affable in his manners, cheerful and instructive in conversation, and scrupulously attentive to the rules of society." He was a quick and keen observer of character, and in the ordinary intercourse of life discreet and prudent; and about his whole demeanour there is stated to have been a charm of modesty and reverence that produced the most agreeable effect on all who saw or conversed with him. He lived in genteel style, and kept a carriage; but he never altered his simple regimen. Since his arrival in England he had been, as it were, overwhelmed with those fashionable hospi talities by which the reception of an enlightened foreigner in England is usually characterized. He studied the "sweet small courtesies" almost fastidiously: invitations pressed on him from all quarters, and Mr. Arnot says, "he often sacrificed to etiquette both utility and personal comfort. "

Of Rammohun's reception in the best society, we find the following records in the Literary Gazette of last week:

"Among the persons in this country with whom he was most intimate, was Sir Alexander Johnston; whose great general intelligence was not the less acceptable to him from being accompanied by a comprehensive and minute knowledge of India, and the having spent many valuable years in endeavouring to ameliorate and improve that vast dominion. From that gentleman we have obtained some interesting particulars relative to the subject of this memoir. At his suggestion, the Rajah, had he lived, had determined to translate two English works into Sanscrit, Arabic, and Persian, for the use of his countrymen in India; the one is the Introductory Discourse to the Library of Useful Knowledge, written by the present Lord Chancellor; the other, the work upon the Elements of Logic, written by the present Archbishop of Dublin. The circumstances connected with his determination to translate these works are strikingly indicative of his habits and way of thinking:-Sir Alexander, shortly after his arrival in London, took him one morning, with his lordship's permission, to breakfast with the Chancellor. Rammohun was so much pleased with this interview, that he immediately after asked Sir A. Johnstone if his lordship had written any work? Upon which Sir A. J. gave him his Introductory Discourse, which he immediately offered to translate, and to illustrate the translation with such drawings as would facilit

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the palace, made him fix a day for dining alone with the royal family. Such attentions from such a quarter made a great impression upon the mind of Rammohun; and he never mentioned the name of the King of France without expressing the highest respect for his talents and his domestic virtues."

the understanding of its contents to the na-
tives of India. With respect to the other
work, Sir Alexander having, in the course of
his inquiries in the Asiatic Society into the
state of education amongst the Hindus, took
into consideration, with Rammohun Roy, the
nature and the contents of all the elementary
works upon different subjects, which are in From his first arrival in England, the health
use in their schools, stated to Rammohun, of Rammohun began to decline, from some
that from his experience of the Hindus deri- accident during his passage from India. He
ved from his observation of them while dis- was, however, in part, in good health in 1831
charging the duty of jurymen, he thought it and 1832; but since his return from France,
would be of great advantage to teach them, in January of the present year," both body and
by some short and clear work upon logic, the mind seemed losing their tone and vigour."
mode of analyzing and classifying their ideas, A short time since he went on a visit to
and thereby strengthening their understand- Stapylton Grove, near Bristol, where "he was
ing. As Rammohun entered perfectly into first confined to his bed on the 17th ultimo,
this opinion, and knew that Sir Alexander in- and never rose again from that to the 26th,
tended, had he remained in India, to have when he died. For the last two or three
had a work of this class prepared for the use days he appeared to have lost almost all con-
of the Hindus, it was agreed between them, sciousness and power of speech, and only ex-
after considering all the different works upon pressed thanks for the services rendered to
logic in English, that the Archbishop of him." Among those who attended him in
Dublin's was the best to be translated; and his last moments were his Indian servants,
Rammohun undertook to execute the task in one of whom, a Brahman, was distantly re-
a dialogue, taking the form of Cicero's Tus- lated to him. He has left two sons in India,
culan Questions for his model. He deter- one thirty and the other fifteen years of age.
mined to give it the title of a dialogue between Of his female relations, according to the cus-
a Brahman, who had come to England in tom in the East, no cognizance is taken, and
search of knowledge, and an English arch- nothing is positively known.
bishop, who had invented the surest mode of
obtaining knowledge; and being very much
delighted with the situation of Sir Alexander's
house at Twickenham, called York House,
had fixed upon the walks in the grounds be-
longing to that house as the locale where the
dialogue is supposed to have taken place,
there being a tradition that some of the essays
of Lord Clarendon, to whom it belonged in
the days of Charles II., had been composed
in those walks. Another circumstance that
made this locale a place of great interest to
him, was its neighbourhood to the burying-
place of Pope- the beauty of whose Essays
upon Man was a frequent theme of praise by
Kammohun, who had derived great pleasure
from his perusal of these essays in verse, as
he had done from the essays of Clarendon in
prose. When Rammohun was about to go
to France, he expressed to Sir Alexander
Johnston a great desire to become acquainted
with the king;* and Sir Alexander accordingly
wrote to Baron Atalan, his majesty's aid-de-
camp, upon the subject. The Baron, though
too ill himself to go out at the period Ram-
mohun reached Paris, lost no time in inform-
ing his majesty of his arrival, and of the letter
of introduction which he had brought to him.
The king immediately, with the greatest
kindness and condescension, invited him to
dine with him on the day some of his minis-
ters and many persons of distinction were
present; and when Rammohun was leaving

His grand desire was to see a monarch whose early life had been passed like that of a common

man.

The person of Rammohun Roy may be in the recollection of many of our readers. He is well described in the Times, to have been "about six feet high, and large in proportion, but his person, though not wanting in appa rent symmetry, was unwieldy and without activity. His features were large, manly, and fine, and such as are more frequently to be found in the paintings of the Italian masters than in the real condition of any nation." His countenance was dark, with the sallow tinge of ill health; but the eye was full of Asiatic fire. His portrait and fac simile prefixed to this somewhat hasty outline of his life, have been copied from No. 750 of the Literary Gazette, the editor of which journal numbers himself among the acquaintance of the Rajah.

It may be added that the name Rammohun, or Ram Mohun Roy, is in Sanscrit literally "the beloved of Rama, royally descended." His title of Rajah was formally bestowed by the King of Delhi, shortly before he entered upon his mission; and by the universal admission of all India, the Mogul is the only power that can bestow such a title. This is a matter of no great moment, for the title of Rajah is now more common in India than Baron in Germany, or Count in Old Frauce.

Rammohun Roy is said to have often expressed a wish that the following maxim from Sadi should be inscribed on his tomb :-"The true way of serving God is to do good to man :' -a truth which influenced his wisdemtempered life.

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