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RELIGIOUS PRACTICES AND OPINIONS
upon a knowledge of that system. By placing those defects clearly before them, they will become more aware of their existence and character, and their conviction will be rational and permanent. They will also be able to defend their conviction, perhaps to communicate it to others. At present truth derives not that benefit even from its professed votaries, which they might easily be in a position to render.
The mere native English scholar has no common debateable ground on which to contend with his learned countrymen. The contemptuous answer of the Brahman to his objections is, “You know nothing about the matter -- you understand not the language of the Sástras--you are unacquainted with their contentsyou are not qualified to impugn them.” If his adversary can shew that he is conversant with the system, he will acquire the right of being listened to, and he will possibly not be listened to wholly in vain. When too at the same time that he is supplied with valid reasons for his own departure from the national superstitions, he is furnished with arguments and inducements to seek shelter from his own uneasy mmdulations of opinion in the harbour of Christian certainty, it may be hoped that he will not only contribute to win his countrymen from their errors, by laying bare their enormity, but that he will afford in his own person an example and a guide to the adoption of a pure and holy system of belief.
It is recommended that, with a view to the translation of the proposed Essay, it should be written in
