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fearing and sacrificing householder; contemplative forest dweller; and wandering, world-abandoning ascetic. Such at least is the theory of their religious law. Even though practice at all times fell short of this mechanical and exacting arrangement, yet the claim is allowed that life is an essentially solitary religious pilgrimage, the goal being personal salvation. There is no provision in such a scheme for the interests of the State and the development of the race. Unintentionally, but none the less effectively, they are left out of account, leaving a corresponding blank in India's national character.

Over this hovers, like a black cloud, another institution, the system, or rather the chaos, of caste. Its grotesque inconsistencies and bitter tyranny have gone far to make the Hindu what he is. The corrosive properties of this single institution, more than anything else whatsoever, have checked the development of India into a nation. They have made possible the spectacle of a country of nearly 300 millions of inhabitants, governed by the skill of 60,000 military and 60,000 civilian foreigners.

In olden times there were four castes: the Brahman, or priestly caste; the Kshatriya, or warrior caste; the Vaiçya, or merchant and farmer caste; and the Çūdra, or servitor caste. Then came many cross-castes, the result of intermarriages between