amongst other trials of this nature, he had to endure the bitter reproaches of his mother, who, however, before her death, he recently stated, " expressed great sorrow for what had passed, and declared her firm conviction in the unity of God, and the futility of Hindu superstition."

The study of the English language and literature, and above all association with Europeans, naturally attracted him to the study of our Scriptures; for which purpose he acquired Greek, in order that he might read the New Testament in the original tongue. The light he obtained from this study, diffused over the ancient theological writings of his race, enabled him to recognize their pure original dogma," the existence of one God, Maker and Preserver of the Universe." By a sublimizing process, applied by his powers of abstraction and analysis to the Christian and Hindu systems, he brought them into approximation, regarding, with a philosophical eye, the additions to the sublime and simple truth above stated, which both discover in their concrete form, as mere human corruptions. Thus he be came a Theist, Monotheist, Unitarian, or Theophilanthropist, according to the fancy of those who endeavoured to class him as a religionist; and even a Christian, so far as a belief in the existence and offices of our Saviour, apart from his divine character, entitles a person to that denomination.> 1

The work by which he made known distinctly his sentiments on this vital point was a "Translation of an Abridgment of the Vedant, or Resolution of all the Veds," which appeared first in an English dress at Calcutta, in 1816. Translations and abridgments had been published by him previously, in Hindustanee and Bengalee, and distributed amongst the natives, as he tells us, free of cost. In the Introduction to this work, he states that his objects, in publishing it, were to convince his countrymen of the true meaning of their sacred books, and thereby enable them to " contemplate, with true devotion, the unity and omnipresence of Nature's God;" and to prove to Europeans that "the superstitious practices, which deform the Hindu reli gion, have nothing to do with the pure spirit of its dictates.”#eting919da In viewing the course pursued by this great reformer of his nation, we must not lose sight of the influence which caste doubtless exercised over his mind and actions. Considered as a social and political distinetion merely, 'un connected with theological principles, as, in fact, a mark of high hereditary rank, there is nothing surprising, far less criminal, in his vigilant retention of his caste (its symbol, the poita, or distinguishing thread, being found upon his body after death); and when it is recollected that the "loss of caste" entails legal loss of patrimony and utter degradation, amongst Hindus, his scrupulous abstinence from every act that could subject his family to such a penalty was perhaps a measure of sound wisdom, as well as rational prudence. Attempts were made by his enemies to deprive him of his caste, and he was subjected to much expense in the ordeal; but the attempts failed. Those who mixed in social intercourse with Ram Mohun, in England, must have noticed his solicitude on this head, which sometimes imparted an air of constraint to his behaviour in the eyes of those who could not appreciate its source. How far this consideration may have

withheld him from embracing, at the first, with less reservation, the doctrines of Christianity, and always kept him in a middle course, is a question. which can be solved only by Him, before whose eye all human hearts are open. It is but justice to Ram Mohun to observe, that his actions were never known to be otherwise than disinterested.

The Vedant was followed by a translation into Bengalee of the principal chapters of the Véds or Védas, with a view, he says, in the introduction, of " explaining to his countrymen the real spirit of the Hindu Scriptures, which is but the declaration of the Unity of God." Portions of the Yajur Véda, of the Atharva Véda, and the Sáma Véda, were afterwards translated by him into English, and published at Calcutta in 1816, 1819, and 1823.

*

The publication of the translations from the Yajur Véda, and a statement in a Calcutta paper, that "this eminently learned and indefatigable reformer" had discovered that the doctrine of the Unity of the Godhead was taught in the Puránas and Tantras, as well as in the Védas, led to a controversy, in 1816, between Ram Mohun and Sankara Sastri, head English master in the College of Fort St. George, who admitted the fact contended for by Ram Mohun, insisting that the latter had no claim to be considered as the "discoverer" of a doctrine known to all. At the same time, he justified the worship of the personified attributes of the Almighty, which he considered to have distinct existence. One of his arguments is not much unlike that employed to defend the Roman Catholic worship of Saints: "If a person be desirous to visit an earthly prince, he ought to be introduced, in the first instance, by his ministers, but not of himself to rush in upon him at once, regardless of offending him. Should a man wish to ascend a flight of stairs, he ought to proceed step by step, and not to leap up several at a time, so as to endanger the wounding of his legs. In like manner, the grace of God ought to be obtained by degrees, through the worship of his attributes."

Ram Mohun, in his reply, disclaims the titles of❝ reformer" and "discoverer," justly remarking, that he was commonly stigmatised as an ❝ innovator;" and with respect to the Divine Attributes, he shews that the doctrine of their distinct existence is repugnant to the Védas, and that the worship of them would lead obviously to dangerous consequences. Soon after, he was called into the field of controversy by an attack upon his hypothesis by a learned brahmin of Calcutta, in a letter printed in Bengalee and English, to which Ram Mohun Roy replied by a "Second Defence of the Monotheistic system of the Vedas," published in the same languages. These assaults served to promote his ends, and to fortify his arguments.

The admiration which the writings of Ram Mohun now began to excite in Europe as well as India (for he and his works were at this time extensively known in France) was not limited to the justness of the reasoning, the soundness of the reflections, and the general good sense which pervaded them; his correct English style was a subject of astonishment to those who knew with what difficulty even a native of foreign Europe acquires a

critical knowledge of its niceties. Upon this point, however, we shall have something to say by and bye.,

As his reading enlarged, he was enabled to justify to himself more satisfactorily the conclusions at which he had arrived. He was not driven from the simplicity of his theory, even by the fascinating philosophy of the Greeks and Romans. He attributed the success of the gospel over the doctrines of Plato (says a gentleman who knew him well), and the lasting influence of Christianity, whilst the philosophy of the wisest of the ancients is comparatively a dead letter, to the circumstance of the precepts of Jesus claiming a divine sanction, whilst other systems of morality profess to emanate from man.

In 1820, after having acquired the Hebrew, and matured the fruits of his researches in his own as well as our scriptural books, studying the Old Testament with a Jewish rabbi and the New with Christian divines, he published (anonymously), in English, Sanscrit, and Bengalee, his celebrated work, "the Precepts of Jesus, the Guide to Peace and Happiness," which consists of selections from the Gospels, principally the first three. In this work, all passages which are made the basis of sectarian divisions or of distinctive doctrines, and most of the allusions to miracles, are omitted, the preceptive part being, in his opinion, best adapted "to improve the hearts and minds of men of different persuasions and degrees of understanding." In the preface to this work, he speaks of the gospels in the following terms: "This simple code of religion and morality is so admirably calculated to elevate men's ideas to high and liberal notions of one God, who has equally subjected all living creatures, without distinction of caste, rank, or wealth, to change, disappointment, pain and death, and has equally admitted all to be partakers of the bountiful mercies which he has lavished over nature, and is also so well fitted to regulate the conduct of the human race in the discharge of their various duties to God, to themselves, and to society, that I cannot but hope the best effects from its promulgation in the present form."

This publication, brought upon him an attack far more serious than any which his countrymen could offer. In the Friend of India, published by the Serampore Missionaries, the Unitarian character of the work was severely animadverted upon, and its compiler was termed "a heathen." Ram Mohun replied, under the signature of "A Friend to Truth," in an Appeal to the Christian Public in defence of his work, wherein he contends that a collection of the precepts only of the Gospel was best adapted to recommend it to the natives of India, two-fifths of whom were Musulmans, believers in one God; and he endeavours to shew the reasonableness of the Unitarian doctrine, and that those of the Trinity and Atonement are not consonant with the Scriptures. This led to a reply from Dr. Marshman, and to a second appeal, in Ram Mohun's own name, which discloses what may be regarded as his confession of faith, which is as follows: "That the Omnipotent God, who is the only proper object of religious veneration, is one and undivided in person; that, in reliance on numerous promises Asiat, Jour.N.S.VOL. 12.No.47.

2 D

found in the sacred writings, we ought to entertain every hope of enjoying the blessings of pardon from the merciful Father, through repentance, which is declared the only means of procuring forgiveness for our failures; and that he leads such as worship him in spirit to righteous conduct, and ultimately to salvation, through his guiding influence, which is called the Holy Spirit, given as the consequence of their sincere prayer and supplication." Of our Saviour he speaks as "the Christ of God;" he says he places implicit confidence in his veracity, candour, and perfection;" he represents him as "a Being in whom dwelt all truth, and who was sent with a divine law to guide mankind by his preaching and example; as receiving from the Father the commission to come into the world for the salvation of mankind; as judging the world by the wisdom of God, and as being empowered to perform wonderful works." He considers his nature. as subordinate, and that he received all the power which he manifested from the Father; that he was, however, "superior to the Angels in Heaven, living from the beginning of the world to eternity; and he believes that the Father created all things by him and for him ;" and he dwells with great satisfaction on the conclusion to which the Gospel had led him, that the unity existing between the Father and himself is "a subsisting concord of will and design, such as existed among his apostles, and not identity of being!"* ca

S

Of the force of argument, by which he supported his Unitarian creed, some estimate may be formed from the singular fact, that one of the Baptist Missionaries of Serampore (Mr. Wm. Adam) was actually converted by Ram Mohun, and is now a Unitarian.

The intrinsic sublimity and simplicity of this doctrine of the Unity of the Deity, and the conviction that all the great teachers of mankind, Moses, Menu, Christ, and Mahomet, inculcated no other, recommended it more and more to a mind like his, and increased his zeal to propagate it. He courted opportunities for dispute with Pagans-Hindus and Bauddhas and with Deists as well as Trinitarian Christians; his pen was not idle, and in the course of a few years he made many converts amongst his own countrymen. One of our authorities,+ states, that "the great object of his life was to establish a new sect in his native country, the basis of whose creed was to be the Unity of God. It is certain that, in conjunction with some whom he had brought over to his views (amongst others, that respectable and liberal-minded man, Dwarkanath Tagore), he held meetings, and established a system of worship, which consisted of reading monotheistic writings, music and singing hymns or songs inculcating the Unity of the Deity. The forms resembled those in our Unitarian chapels: first, a hynin; then a prayer, followed by a portion of a monotheistic scripture; then another hymn; after which a sermon or lecture.‡

The first two appeals were printed at the Serampore press; but the proprietor of that press refused to print the final appeal, whereupon Ram Mohun Roy purchased, type, and set up the Unitarian Press, Dhurmtollah," where he printed his appeal, chiefly with native ald only. go'd suɛaf † Mr. Arnot.

The institution which he and his party established, in 1828, at a house in the Chitpoor Road, is named the Bhurma Subha. The meetings are held there on Saturday evenings; the service consists in preaching from the Vedant (in the vernacular Bengalee), and singing psalms in praise of the One True

A part of his plan for correcting the errors of his countrymen, and disseminating the doctrine he had adopted, was the establishment of schools, at his own expense, with the aid of a few liberal and philanthropic individuals. The pupils of Ram Mohun's school at Calcutta are likely to swell the sect of seceders from Brahminism, which now comprehends a considerable number of the rising generation of baboos.

Another auxiliary part of his scheme was availing himself of the periodical press, the efficacy of which, in the propagation of truth, he could well appreciate. He was, at different times, the proprietor or publisher of newspapers in the native languages, one of which, the Caumoodi (set up by him in opposition to the Brahminical Chundrika), is now edited by his son, Radhaprasad Roy. In 1829, he became, in conjunction with Dwarkanath Tagore and Neel Rutton Holdar, a proprietor of an English newspaper, the Bengal Herald, and was obliged, as such, to plead guilty in the Supreme Court of Calcutta to a libel on an attorney.* This paper was soon after discontinued.

His connexion with the periodical press brought him, of course, into communication with the conductors of what was termed the liberal press of Calcutta, then struggling for dangerous power. The candid and ingenuous mind of Ram Mohun Roy did not see, in the attempts of these liberals, a project to lift themselves into notoriety, eminence, and influence, at the expence of order and public security; he deemed them coadjutors with himself in the work of reform he was urging onward. Accordingly, when the ordinance for registering the Calcutta press was issued, in 1823, he joined five other native gentlemen in a memorial (understood to have been from his pen) to the sole acting judge of the Supreme Court, praying him not tọ register the Regulation.† We are assured he lived to acknowledge the propriety of the measure he then condemned.

One of the great practical abuses against which Ram Mohun Roy early directed his assault, was the practice of suttee. Prior to the death of his father, he openly denounced this barbarous rite, and in 1810 he published, in Bengalee, for general circulation, a little tract, entitled "Conference between an Advocate for, and an Opponent of, the Practice of Burning Widows alive;" and two years after, a second "Conference." The irre sistible arguments contained in these little works silently prepared the way for the safe prohibition by government of this disgraceful custom.

It is worthy of remark, however, that Ram Mohun Roy was long averse to the authoritative abolition of suttees. In the Minute of Lord Wm, Bentinck,+ proposing the regulation for that purpose, after referring to the opinion of Mr. H., H, Wilson, that the attempt to put down the practice

God. Christians and persons of every persuasion are admitted, and wavering orthodox Hindus (as the idolaters are termed) sometimes visit the meetings, and ask questions of the pundits of the institution. Gifts are sometimes given to the brahmins there. A regular chapel was built in 1829, on ground pürchased by some wealthy Hindus, "for the worship and adoration of the eternal, unsearchable, and immutable Being, who is the author and preserver of the universe." See the curious trust-deed, Asiat. Journ. N. S. Vol. II. 141.

• As. Journ. N. 5. Vol. I. pp. 106 and 123.

+ See the Memorial, Asiat. Journ. Vol. XVI. p. 581.

Beng. Crim. Jud. Cons. 4th Dec. 1829..