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and the most immoral actions, with impunity. Dr. Tennant, who 
lias well discriminated the Hindoo character, after along residence 
among them, asserts a melancholy truth, which must be confirmed 
by every impartial observer of these singular people. 
“ That private charity is b} r no means the bright part of a 
Hindoo’s character: religious persons, or those who assume that 
character, certainly are liberally supplied; but this must be the 
offspring of superstition, rather than the dictate of humanity. On 
some particular occasions, such as opening a new serai, most ex- 
tensive charities are distributed to the multitude which is invited 
there: but this is mere ostentation; neither in its principles, nor 
in its effects, does it come up to the rational idea of charity. The 
necessitous poor are more happily directed for relief to the door 
of an European, than to their brethren in the faith. Temples in- 
deed are raised, choultries built, and on great occasions thousands 
are fed by a wealthy native; but all this may be done in compli- 
ance with the interested advice of the Brahmins, or to gratify 
ostentation: and we ought not to confound what is extorted by 
the fears of superstition, or what is lavished by vanity, with the 
charitable benefactions dictated by a sound understanding, and a 
benevolent heart. Another circumstance in which the religious 
system of the Hindoos is prejudicial to industry and moral virtue, 
and consequently to the happiness of society, is the multitude of 
ceremonious rites, and trifling observances, by which it occupies 
the mind: thus withdrawing the attention from the necessity of 
practising rectitude, and preserving integrity of heart. In almost 
every action of his life, the Hindoo is under the immediate influ- 
ence of his superstition; his prayers are offerings to his gods; his 
