CHAPTER I

THE DUTT FAMILY

AMONG the poets whom the gods have loved there are, surely, few more remarkable than Toru Dutt. Writing in a foreign language, seeking her models in a foreign literature, interpreting a foreign religion, she built up in three years an eternity of fame. In an Introductory Memoir prefixed to Toru’s Ancient Ballads and Legends of Hindustan, Mr. Edmund Gosse wrote in 1881: ‘If Toru Dutt were alive, she would still be younger than any recognized European writer, and yet her fame, which is already considerable, has been entirely posthumous.’ The great French critic James Darmesteter says of her: ‘This daughter of Bengal, so admirably and so strangely gifted, Hindu by race and tradition, an Englishwoman by education, a Frenchwoman at heart, poet in English, prose-writer in French; who at the age of eighteen made India acquainted with the poets of France in the rhyme of England, who blended in herself three souls and three traditions, and died at the age of twenty [sic], in the full bloom of her talent and on the eve of the awakening of her genius, presents in the history of literature a phenomenon without parallel.’

It will interest the reader to learn something about the family from which the poet descended, more especially as genius must derive much of its form, if not its force, from the environment in which it has been nurtured. The following summary will show that Toru Dutt owed something to her ancestry, and that the gift of poesy may have been inherited from her father Govin Chunder Dutt, who with his brothers had embraced Christianity under circumstances that will be described in their due place. Govin Chunder was a man of large views, great sympathy, and freedom from prejudice, and possessed a remarkable command of the English tongue. He contributed a great number of his own verses to the Dutt Family Album, and of him it might almost be said that ‘he lisped in numbers for the numbers came’. Toru Dutt thus breathed in her infancy an atmosphere in which lofty thoughts naturally found rhythmical expression.

The Dutts of Rambagan are an old and well-known Kayastha Hindu family of Calcutta.¹ The early home of the family was at Ajapur in the district of Burdwan, where Nilmoni Dutt, one of the patriarchs of the family, was born on the 3rd January, 1757. We do not possess any reliable information as to the time when the Dutts left Ajapur for Calcutta, but we know that while one branch of the family went to Burdwan, Nilmoni Dutt’s father migrated to Calcutta and finally settled there. Nilmoni Dutt was a distinguished resident of Calcutta during the latter part of the eighteenth century, that is, shortly after the foundation of the British power in Bengal. It is said that Nilmoni threw his house open to all sorts of guests and was famous far and wide for his hospitality. Pious Brahmins and others who went every day to perform their ablutions in the sacred stream of the Ganges gathered at Nilmoni’s house on their return and received a warm welcome. The foremost citizens of Calcutta regarded him as one of their chief friends. Maharaja Navakissen of Sobhabazar and Maharaja Nandkumar were constant visitors at his house. His opinions were so liberal and he himself was so sympathetic that many prominent Englishmen even among the Christian missionaries were his friends. When the missionary ² William Carey was destitute and without a home, harassed by his wife’s insanity and his children’s illness, Nilmoni gave him a home in his garden-house at Manicktollah. Carey never forgot the deed, and long afterwards, when his benefactor was in poverty, returned the kindness. A well-known, honest, hospitable, and kind-hearted man, he lived the blameless life of a Hindu of the highest class in the eighteenth century. Orthodox in his principles, he never omitted to perform the usual Pujas and ceremonies enjoined by the Hindu Shastras, and spent money lavishly in alms and charities. He died in the early part of the nineteenth century.

In tracing the various influences which help to form people’s characters in this world, it is sometimes necessary to go far back in order to estimate the value of the forces acting on future generations. In the days of the East India Company and afterwards, when the knowledge of English was in its infancy, it would have required a prophet’s foresight to predict the extraordinary revolution in Indian thought and literature which was to result from the general dissemination of the English language. It was the failure to estimate the influences of the future which caused the controversy between the Orientalists and the Anglicists, resulting as every one knows, in the triumph of the latter in 1833. The latter party were clearly of opinion that, in order to ensure progress in the Arts and Sciences, to build up national greatness and to keep abreast of the enlightened peoples of the West, it was necessary that English should be made the vehicle of instruction in the East; and teaching on the lines laid down by the master-minds of England would assuredly tend to bring about the much-desired result in India. A study of the writings of the great Sanskrit and Arabic authors was looked upon as merely subsidiary to the real end of education. It was in connexion with this controversy, that Lord Macaulay wrote his famous minute of 1835 in which he said: ‘What Greek and Latin were to the contemporaries of More and Ascham, our tongue is to the people of India.’ Sir John Seeley referring to Macaulay’s minute says, ‘Never was there a more momentous question discussed.’ But even before the publication of Macaulay’s Minute advising the use of the English language for purposes of higher education, other influences tending in the same direction were already at work. David Hare founded the Hindu College in January 1817, and so gave an impetus to the study of English literature in Bengal. Carey founded the Serampore College in 1818 mainly with a view to Christian enlightenment. But it was reserved for a European missionary, in the person of Dr. Duff, when establishing his scheme for the education of the youth of Calcutta in 1830, to set forth the effect that the English tongue would have on the religious atmosphere of India. Dr. George Smith ³ remarks that Dr. Duff had argued years before that ‘what the Christian Reformation did for Europe through the Greek tongue, the Roman Law, and the Bible in the vernaculars, it would similarly do for India and Further Asia through the English language and the British administration. It is difficult to say whether he showed more genius in instinctively seizing the position in 1830, in working out the parallel down to 1835, or in influencing the Indian Government and the British public by his heaven-born enthusiasm and fiery eloquence.’

Moreover, apart from the ideals of higher education as conceived by Dr. Duff and others, the growing trade of Calcutta was causing the practical importance of the English language to be felt in commercial and Government circles. ‘Interpreters, clerks, copyists, and agents of a respectable class were in demand, alike by the Government and the great mercantile houses.’

Among the leading Bengali gentlemen in Calcutta at that time were Raja Ram Mohun Roy, founder of the Brahmo Somaj, one of the earliest fruits of the new educational movement, who had gained a first-hand knowledge of the Bible by the study of Greek and Hebrew; Dwarkanath Tagore ⁴ and his cousin, Prosunno Kumar Tagore;⁵ Ram Komul Sen;⁶ Ram Gopal Ghose;⁷ and Rasamoy Dutt, at that time ‘Banian’ to Messrs. Cruttenden, Mackillop and Co. The last mentioned was the most distinguished of the three sons of Nilmoni Dutt, great-grandfather of Toru Dutt. All these personages were great friends, and, being conversant with English culture, were amongst the most active in spreading English education among their countrymen. The British Government welcomed the participation of such influential Bengalis as these in spreading English education and in the adoption of other measures calculated to promote it, and soon came to appreciate the brilliant abilities of Rasamoy Dutt. He was appointed Honorary Secretary to the Hindu College Committee and afterwards Judge of the Small Cause Court, then a position of the highest trust and responsibility. Later, he was made a Commissioner to the Court of Requests. He led the way in all public movements during the first part of the nineteenth century, and was a staunch advocate of the cause of education at a time when few people in Bengal recognized that in that direction lay the line of most useful service to the motherland. He had a rare and choice collection of English books, and created in his children that remarkable devotion to English literature which distinguishes the family to this day. He was catholic in his views, and opposed the extravagance in connexion with Hindu Pujas and ceremonials which had involved his father in pecuniary difficulties. He was consequently in bad odour with the Brahmins and other orthodox people. The life of Rasamoy Dutt constitutes a landmark in the history of the transformation of Hindu society under the influence of the English. He died on the 14th May, 1854.

Rasamoy Dutt had five sons—Kishen Chunder, Koilash Chunder, Govin Chunder, Hur Chunder, and Girish Chunder, of whom Govin Chunder became the best known. In describing the early life and times of Govin Chunder we should say something about the English professors who moulded in a large measure the character and aspirations of the rising generation and who made India the land of their adoption. Govin was a pupil of the celebrated Professor Richardson of the Hindu College.

David Lester Richardson, better known as Captain Richardson, came out to India in the service of the East India Company in 1819. Although he was a soldier by profession, his natural inclinations were towards literature. He soon severed his connexion with the army and devoted himself to the cause of education. In 1836 through the influence of Lord William Bentinck, at that time Governor-General of India, he joined the staff of the Hindu College, Calcutta. He had already made some mark as a man of letters by publishing poems and contributing to the literary periodicals of the day. Richardson’s works, particularly his Literary Leaves, exerted a more profound influence on the immediately subsequent generation in Bengal than those of any other contemporary writer. His poetry and the polish of his style elicited admiration from all interested in literature and were largely responsible for the efforts of the Bengalis of his day in the direction of English scholarship. He excelled as a teacher. All the leading artists connected with the theatres of Calcutta made a point of taking lessons from him in the recitation of Shakespeare, and even Lord Macaulay is reported to have said to him, ‘I can forget everything of India, but not your reading of Shakespeare.’ Like Mr. Henry Vivian Derozio, one of his predecessors at the Hindu College, he aimed at developing the minds of his pupils. But there was an essential difference between the methods of these two great teachers; Derozio sought to stimulate the thinking powers of the students committed to his charge by discussing social, moral, political, and religious questions, whereas Richardson confined himself to the literary aspects of education and attempted to awaken the dormant energies of the mind by creating in his students a true literary taste, which would enable them to appreciate graces of style. Both, being poets and thinkers, were well calculated to inspire their young pupils with noble and lofty thoughts.

The teaching of Professor Richardson exercised a wholesome influence on the future life of Govin Chunder. Among his contemporaries signally distinguished in the field of literature and other callings, were Michael Madhusudan Dutt,⁸ Peary Charan Sircar,⁹ Ganendra Mohun Tagore,¹⁰ Bhudeb Mookerjee,¹¹ Bholanath Chunder.¹² Govin Chunder was a proficient linguist, and he added to this a talent for poetry. A small volume of English verses composed by him at an early age received an appreciative review from Blackwood’s Magazine. The Calcutta Review for December 1849, in a critical notice of his poems and those of his brothers and his cousin Shosee Chunder, singled him out for special commendation. These early productions of his, with additions, and others by his two brothers and a nephew, were published in England in 1870 in a handsome little volume under the title of The Dutt Family Album. He married Kshetramoni Mitter, daughter of Babu Brindaban Mitter, a son-in-law of the well-known Dutt family of Hatkhola. She knew the vernacular well and was well versed in Hindu Mythology, and although at the time of her marriage her knowledge of English was very limited, in later years she translated from English into Bengali a book, The Blood of Jesus, which was published by the Tract and Book Society of Calcutta. Her philanthropy was well known, and after her death in 1900 she left a handsome contribution towards the building of the Oxford Mission Church at Barisal, one of the finest in Bengal.

Govin Chunder held a high post under the Government of India and was afterwards promoted to the position of Assistant Comptroller-General of Accounts, which he soon resigned owing to his claims not finding recognition at the hands of the superior authorities, for at that time they hardly did justice to the merits of their Bengali subordinates, being obsessed by the notion that the latter were unwilling to transplant themselves far from their place of birth. But Govin Chunder was a man of independent spirit, and offered to serve the Government anywhere they pleased to appoint him. He was accordingly transferred to Bombay; but this not bringing him the promotion he had been led to expect, he threw up his post the very same year. Being now free to follow his own inclinations, he devoted himself to the cultivation of letters and to the prosecution of religious studies. Later in life he was an Honorary Magistrate and a Justice of the Peace in Calcutta, and was also made a Fellow of the University. His disposition was gentle, and his erudition and literary attainments place him in the front rank of Indian writers of English in those days. He became a Christian, together with all his family. As a fuller account of these conversions to Christianity may be of interest, we quote the following extract from a letter sent home by Dr. W. S. Mackay dated Calcutta, 29th June, 1854:¹³

‘Strange events are passing around us; and though our fears exceed our hopes, no man can say what the issue may be. You may have heard that Rasamoy Dutt is dead; and you know that the family had always a leaning towards the Gospel.

‘While attending his father’s burning, the eldest son, Kishen, was taken ill of fever, and died also after a few days’ illness. The next day, Girish (the youngest son) wrote to Ogilvy Temple, asking me to go and visit him. I was very ill at the time, and confined to bed; so I got Mr. Ewart to accompany Ogilvy; and they saw nearly all the brothers together. They conversed with Ewart long and seriously, and begged him to pray with them, all joining in the Amen. It gradually came out that their dying brother had a dream or vision of the other world; that he professed, not only his belief in Christianity, but his desire to be immediately baptized, and desired me to be sent for. Objections were made to this, and then he asked them to send for Mr. Wylie. This also was evaded; and at last, Girish offered to read the baptismal service, to put the questions, and to baptize him; and thus the youngest brother (himself not yet a Christian) actually baptized the other in the name of the Father, the Son, and the Holy Spirit of God! The dying man then called all his family around him, and, in the presence of Mr. Naylor, bore dying testimony to Christ, and besought his family to embrace the Gospel. It appeared that old Rasamoy himself had been a careful reader of the Bible, and that he had made all the ladies of the family write out the whole of the Psalms in Bengalee.

‘We found that all the brothers and most of their sons were so far believers in Christianity that they were making preparations in their families, getting their affairs in order, and conversing with their wives, with a view of coming over to the Lord in a body—their cousin, Shosee Chunder Dutt, with them. The wives were willing to remain with their husbands, but are still firm idolaters. We have had several interviews with them since of a very interesting nature, and Lal Behari ¹⁴ has been particularly useful…. If the whole family are baptized together, you may suppose what an excitement it will produce; for, take them all in all, they are the most distinguished Hindoo family under British rule. Their ideas of Christian doctrine are vague, but sound on the whole. Their guide in reading the Bible has been Scott’s Commentary; and they seem to acquiesce in his views of the Trinity and Atonement. But alas, our dear friend Wylie hangs between life and death, and I fear the worst. He went to see the Dutts at my request on Wednesday week—was eagerly interested—and as soon as he got home, began a letter to one of them. While he was writing the fever struck him, and he had to lay down his pen. The half-finished letter, with a few words added by Milne, and a note from me, describing the circumstances in which it was written and Mr. Wylie’s desire that it should be sent as it was, have all been sent to Girish.’

Dr. Duff writing in October 1854, speaks of the case as

‘one of the very rarest, if not the rarest that has yet occurred in India. The old man, ¹⁵ the father, was the very first of my native acquaintances. Many a long and earnest talk have I had with him. From the first he was singularly enlightened in a general way, and superior to native prejudices. His sons were wont to come constantly to my house, to discuss the subject of Christianity and borrow books. I need not say how, in my sore affliction, the tidings of God’s work among them has tended to let in some reviving beams on the gloom of my distressed spirit. Intelligence of this sort operates like a real cordial to the soul, more especially now as I am slowly emerging from the valley of the shadow of a virtual death. Praise the Lord, O my Soul!’

After further instruction all the families were baptized in Christ Church, Cornwallis Square in 1862.

From private sources we learn that the German missionary, the Rev. C. Bomwetsch, C.M.S., was also of great spiritual assistance to the Dutts. In a letter from Professor E. B. Cowell ¹⁶ to his mother, dated Calcutta, June 26, 1863, we read:

‘Dr. Kay is coming to dine with us next Monday, and in the evening those Hindu converts, the Dutts, are coming to meet him. You will remember the Dutts and our being sponsors for two of their children.¹⁷ We met them at the Bishop’s ¹⁸ at tea not long since. They are a wealthy family in high position.’

Mrs. Barton, widow of the well-known C.M.S. Missionary, the Rev. J. Barton, who knew the family intimately in Calcutta from 1865 to 1870, writes:

‘They were all Christians and highly respected by their townspeople. All spoke English well and were educated in European literature far above the average of other Bengalis of their generation. These Dutt families were the backbone and mainstay of the Christian Church and congregation which was in Cornwallis Square. I am told by Mr. Joseph Welland that he learned from these educated Dutts, that they always, even among themselves, made use of all the theological terms needed, in the English language, even when conversing in Bengali. Govin Chunder was a delightful man and most highly educated; he spoke excellent English, and was an earnest-minded and religious Christian in faith.’

The wives of the Dutt brothers, though they were baptized at the same time as their husbands, were still idolaters at heart. Govin Chunder refers to this fact in his touching poem in which he appeals to his wife to follow him in his admiration and worship of Jesus Christ. We give an extract from this poem which is entitled ‘The Hindu Convert to his Wife’:

Nay, part not so—one moment stay, Repel me not with scorn. Like others, wilt thou turn away, And leave me quite forlorn? Wilt thou too join the scoffing crowd, The cold, the heartless, and the proud, Who curse the hallowed morn When, daring idols to disown, I knelt before the Saviour’s throne?

It was not thus, in former hours, We parted or we met; It was not thus, when Love’s young flowers With hope and joy were wet. That kindling cheek, averted eye, That heaving breast and stifled sigh, Attest thy feelings yet. It was not thus, reserved and cold, Like strangers, that we met of old.

In a sonnet Govin Chunder fondly describes his family as follows:

Most loving is my eldest ¹⁹ and I love him most; Almost a man in seeming, yet a child; And may it long be thus! I would not boast; But of his age who taller? less defiled? My next, the beauty of our home, is meek; ²⁰ Not so deep-loving haply, but less wild Than her dear brother;—brow and blushing cheek Her nature show serene, and pure, and mild As evening’s early star. And last of all, ²¹ Puny and elf-like, with dishevelled tresses, Self-willed and shy, ne’er heeding that I call, Intent to pay her tenderest addresses To bird or cat,—but most intelligent, This is the family which to me is lent.

The companion sonnet which refers to his son Abju shows his firm trust in a future life. To those who are familiar with Indian thought and aspirations, a father’s anguish on the death of a son is not surprising; but such anguish, touched with a Christian’s hope, is indeed an object lesson to all Indians:

To me is ‘lent’—was rather—one is gone, Gone where the ‘many mansions’ glorious rise; The one most loving, in whose innocent eyes, As in a mirror, his pure nature shone; And I am left heart-broken and alone With weary mind to count the weary days. Oh happy hours! when dwelt with me mine own; Your very memory half my grief allays, Whispering, what matters if we part awhile? Love never dies, and there no parting’s known;— The hour approaches, soon the morn must smile, And I shall stand before the awful throne With him my loved one, when the ransomed raise The never-ending hymn of prayer and praise.

We give here a few other quotations from Govin Chunder’s poems. Of nearly two hundred poems in the Dutt Family Album many are written by him. They are mostly didactic in character. Amongst those more purely descriptive are some containing beautiful poetic imagery and lessons of morality. His intense love of nature, imbibed from the inspired writings of Wordsworth, distinguished him as a fitting disciple of the great English poet. The reflective poems and sonnets deal with the mysteries of birth, death, and the after-life, written from the Christian point of view, and abound in sentiments both truly poetical and prophetic. His vindication of Lord Canning is dictated by his love of justice and fair-play. We need hardly dwell on the intrinsic beauty of the ‘Lines’ which mirror the troubles of his heart and his pious resignation to the Will of God in bereavement. These poems speak for themselves and do not require any commendatory notes.

… We have on earth No city for continuous stay; As children of the second birth We seek another far away; Nor, with our hands upon the plough, Dare we look back and break our vow.

The following is quoted from a poem addressed to Lord Canning during the Mutiny of 1857:

And the next life? is there not one when God shall judge us all, The peasant from his cottage and the ruler from his hall? Then who shall justified appear, and who shall win the crown? The man that strove for duty, or the man that sought renown?

The following two stanzas are extracted from Lines in a Bible:

I sought for Fame—by day and night I struggled, that my name might be Emblazoned forth in types of light, And wafted o’er the pathless sea. But sunken cheek and vision dim Were all I had from that vain whim.

I sought for Wealth—the lust of gold Sucked my best feelings, seared my heart, Destroyed those aspirations bold That formed my nature’s ‘better part’; And at the last, though seeming fair, The prize I clutched was empty air.

Mr. and Mrs. Dutt during their latter years became associated with the Oxford Mission to Calcutta, which more than any other Mission carries on Dr. Duff’s ideal, though on different lines. In concluding our account of Govin Chunder, we refer the reader to a letter written by the late Mlle Bader to Toru’s English friend, Miss Mary E. R. Martin, who corresponded with Mr. Dutt after his daughter’s death, till his own death on Good Friday, 1884. Both these friends shared in the great privilege of comforting a heart bruised by sorrow.

The following is the letter translated from the French:

Paris, rue de Babylone, 62, May 30, 1884.

DEAR MADEMOISELLE,—There are strange coincidences in life. The day before yesterday, when you were writing to me, I was reading over again the letters which you did me the honour of addressing to me in 1880. I found them in the great heap of letters received from our poor Calcutta friends, letters which I was reading over again with deep emotion since receiving the Indian mail which brought me the dreadful news. Without ever having seen Babu Govin Chunder Dutt, I regarded him as one of my dearest friends. The father of our dear Toru Dutt had a deep affection for me, and this, he used to say, made him always associate my name with his daughter’s memory. His great soul, warm heart, and high mind, revealed themselves strongly in his letters, and above all, his firm and valiant faith, which on his death-bed was the support of his last moments as it had been during his life. The Attorney-at-Law,²² who in Mrs. Dutt’s name wrote to announce our friend’s death, described with eloquent brevity the religious beauty of that supreme moment: ‘A word or two, indicative of firm trust in God, an assurance, twice repeated, that he departed in charity with all, and everything was over.’ You are right, dear Mademoiselle, he is happy, happy in having at last rejoined the dear and well-beloved children whom he was longing with such courageous patience to see again. In endeavouring to console his widow, I could only quote from himself the beautiful words of resignation found in his letters. It seemed that thus she might hear again the beloved voice, for ever silenced on earth…. May the memory of our dear Calcutta friends now passed away form a link between us, dear Mademoiselle. With my best sympathy,

CLARISSE BADER.

The life of Govin Chunder Dutt and the history of the Dutt family would be incomplete without a brief reference to the careers of the other members of his family. Hur Chunder his fourth brother and Girish Chunder his youngest brother shared his inheritance of literary taste and his poetic gifts. Hur Chunder was a regular contributor to the pages of the Bengal Magazine and the author of two beautiful works entitled Writings, Spiritual, Moral and Poetic and Heart Experience or Thoughts for Each Day of the Month. Girish Chunder’s best work is his Cherry Blossoms. Having been the chief instrument in bringing the whole Dutt family within the fold of Christianity, the name of Abraham was bestowed on him by his niece, Toru. Mrs. Barton has written a few lines from her recollections, for the present memoir, which bear testimony to the literary and spiritual attainments of both Mr. and Mrs. Girish Chunder Dutt. ‘Girish Babu was such a cultivated man, and taught his wife both French and German. One day Mr. Barton called and found them both reading Schiller. Girish Babu said “God has denied us children, so these are our children”. And, turning to his wife he said, “Show Mr. Barton how many of these classics we have read.” She got up shyly and ran her fingers along a shelf containing twelve or twenty volumes.’

The cousin of Govin Chunder, the ‘estimable’ Rai Shosee Chunder Dutt Bahadur, was a voluminous writer in English. He continued to be a voracious reader almost to the last moment of his life. His Historical Studies are his best-known work. Of his minor works, The Reminiscences of a Kerani’s Life are the most interesting. Shosee Chunder’s work bears the impress of an original and independent mind. His ‘Vision of Sumeru’ and ‘My Native Land’ are two of his best poems. Mr. J. N. Gupta tells us in his Life and Work of Romesh Chunder Dutt that ‘the success of Shosee Chunder as a writer lay, said the Indian Echo, in the extreme ease and felicity of his style, directness of narrative, brilliant anecdote, quiet humour, and chaste sentiment’. His services for thirty-four years as Head Assistant in the Bengal Secretariat were recognized by successive Lieutenant-Governors. On his retirement the title of Rai Bahadur was conferred on him, a mark of distinction bestowed in those days only on the most distinguished men.

Omesh Chunder Dutt, also well known as a French and German scholar, was a nephew of Govin Chunder. He wrote original verses in English and made metrical translations from some of the French and German poets. The major portion of the poems in the Dutt Family Album is his work.

The literary mantle of the Dutt family latterly fell on the shoulders of Mr. Romesh Chunder Dutt, C.I.E., one of the ablest members of the Indian Civil Service, and also one of the greatest administrators that Bengal has ever produced. His literary abilities were unquestionably of a very high order. Romesh Chunder’s first Bengali novel Banga-Bijeta, a tale of the times of Akbar; Madhavi-Kankan, which he afterwards translated into English under the title of The Slave Girl of Agra; Rajput Jivan-Sandhya; and two social novels Sansar and Samaj, the first of which he translated into English as The Lake of Palms:—all these works have passed through several editions in Bengali, and all combine to place him in the front rank of Indian novelists. In consequence of the love he bore to his mother tongue, he was reluctant to accede to entreaties to translate his works into English, although he was as facile with his pen in English as in Sanskrit and Bengali. His translation of the Rig Veda into Bengali, and those invaluable works, The History of Civilization in Ancient India, The Literature of Bengal (in English), besides his translations from the Ramayana and the Mahabharata into English verse forming part of the published collection of the Temple Classics, afford evidence of the spirit of research into ancient literature which pervades his later writings.

Enough has been said to show that the Dutts of Rambagan far excelled the other aristocratic families of Bengal in their intelligence and literary culture. They did not share in the general belief that English education served only to undermine the deep-rooted ancient faiths and the ideals of life cherished by the Indian people; they saw in it the hope of a new intellectual life and a means of gradually uplifting the whole nation. Poetry seemed to be as natural to them as song to birds. Indeed, it was a happy expression of Professor Richardson’s when he styled them ‘The Rambagan nest of singing-birds’.

The following is not a complete genealogy of the Dutt family, but it shows the connexion between Toru and Romesh Chunder Dutt, the two members of the family best known to the English reading public:

                    Nilmoni
                       |
      -----------------------------------
      |                |                |
   Rasamoy           Harish          Pitamber
      |                                 |
 --------------------         ---------------------
 |  |     |    |    |         |                   |
 K  K     G    H    G       Ishan               Shosee
 i  o     o    u    i         |
 s  i     v    r    r      ROMESH
 h  l     i         i
 e  a     n         s
 n  s     |         h
    h     |
    ---------------
    |      |      |
   Abju   Aru    TORU