at Bombay by Professor Bhâṇḍârkar, Shankar Pandurang Pandit, and others, need not fear comparison with the best work of European scholars. There is a school of native students at Benares whose publications, under the auspices of Mr. Griffith, have made their journal, the “Pandit,” indispensable to every Sanskrit scholar. Râjârâmasâstrî’s and Bâlaśâstrî’s edition of the “Mahâbhâshya” has received the highest praise from European students. In the “Antiquary,” a paper very ably conducted by Mr. Burgess, we meet with contributions from several learned natives, among them from his Highness the Prince of Travancore, from Ram Dass Sen, the Zemindar of Berhampore, from Kâshinâth Trimbak Telang, from Sashagiriśâstrî, and others, which are read with the greatest interest and advantage by European scholars. The collected essays of Ram Dass Sen well deserve a translation into English, and Rajanîkânta’s “Life of the Poet Jajadeva,” just published, bears witness to the same revival of literary tastes and patriotic feelings. Besides this purely literary movement, there is a religious movement going on in India, the Brahmo-Samâj, which, both in its origin and its later development, is mainly the result of European influences. It began with an attempt to bring the modern corrupt forms of worship back to the purity and simplicity of the Vedas; and by ascribing to the Veda the authority of a Divine Revelation, it was hoped to secure that infallible authority without which no religion was supposed to be possible. How was that movement stopped, and turned into a new channel? Simply by the publication of the Veda, and by the works of European scholars, such as Stevenson, Mill, Rosen, Wilson, and others, who showed to the natives what the Veda really was, and made them see the folly of their way.[5] Thus the religion, the literature, the whole character of the people of India are becoming more and more Indo-European. They work for us, as we work for them. Many a letter have I received from native scholars in which they express their admiration for the wonderful achievements of European ingenuity, for railways, and telegraphs, and all the rest; and yet what, according to their own confession, has startled them and delighted them most, is the interest we have taken in their literature, and the new life which we have imparted to their ancient history. I know these matters seem small, when we are near to them, when we are in the very midst of them. Like the tangled threads hanging on a loom, they look worthless, purposeless. But history weaves her woof out of all of them, and after a time, when we see the full and finished design, we perceive that no color, however quiet, could have been dropped, no shade, however slight, could have been missed, without spoiling the whole. And now, after having given this account of our stewardship, let me say in conclusion a few words on the claims which Oriental studies have on public sympathy and support.