When the _Guru_, or teacher, enters the school, he is always received with the utmost reverence and respect. His pupils must throw themselves down at full length before him; place their right hand on their mouth, and not venture to speak a single word until he gives them express permission. Those who talk and prate contrary to the prohibition of their master are expelled the school, as boys who cannot restrain their tongue, and who are consequently unfit for the study of philosophy. By these means the preceptor always receives that respect which is due to him: the pupils are obedient, and seldom offend against rules which are so carefully inculcated. The chief branches taught by the _Guru_ are: 1st, the principles of writing and accompts: 2d, the Samscred grammar, which contains the declensions and conjugations; in Malabar it is called _Sidharùba_; but, in Bengal, _Sarasvada_, or the art of speaking with elegance: 3d, the second part of this grammar, which contains the syntax, or the book _Vyagarna_: 4th, the _Amarasinha_, or Brahmanic dictionary. This work, which is highly esteemed by the Brahmans, does not consist, as Anquetil du Perron says, of three, but of four parts; and contains every thing that relates to the gods, the sciences, colours and sounds, the earth, seas and rivers, men and animals, as well as to the arts and all kinds of employment in India. To render the construction of the Samscred language, and its emphatic mode of expression, more familiar to their pupils, the _Guru_ employs various short sentences clothed in Samscred verse, which are called _Shloga_. These verses serve not only as examples of the manner in which the words must be combined with each other, but contain, at the same time, most excellent moral maxims, which are thus imprinted in the minds of the young people as if in play; so that, while learning the language, they are taught rules proper for forming their character, and directing their future conduct in life. That the reader may be better enabled to conceive some idea of the morality of the Brahmans, I shall here subjoin a specimen of these sentences. I. What is the use of study, if the object of it be not to learn knowledge and fear, which is true wisdom? II. Why have we ceased living in the forests, and associated ourselves in cities and towns, if the object of our doing so be not to enjoy friendship; to do good mutually to each other, and to receive in our habitations the stranger and wanderer? III. The wounds occasioned by a slanderous tongue occasion far more pain, and are much more difficult to be healed, than those which proceed from fire and the sword. IV. Of what use is it to thee to shut the door of thy house? It is necessary in order that thy wife may learn to be upon her guard. V. He who revenges an injury enjoys a pleasure which endures only a day; but he who forgives receives a satisfaction which will accompany him through life.