number of Germans--surely no disadvantageous transaction. In conclusion, it may be worth while to point out that the current impression that the maintenance by states of "bloated armaments" is a keen incentive to war, is fallacious. How often do we hear, "There must be a big war soon; the powers cannot long stand the cost of standing looking at each other, all armed to the teeth!" War is infinitely more costly than the costliest preparedness. But this is not all. The country gentleman for once in a way brings his family to town for the season, pledging himself privily to strict economy when the term of dissipation ends, in order to restore the balance. But for a State, as the sequel to a season of war there is no such potentiality of economy. Rather there is the grim certainty of heavier and yet heavier expenditure after the war, in the still obligatory character of the armed man keeping his house. Therefore it is that potentates are reluctant to draw the sword, and rather bear the ills they have than fly to other evils inevitably worse still. Whether the final outcome will be universal national bankruptcy or the millennium, is a problem as yet insoluble. GEORGE MARTELL'S BANDOBAST [Footnote: _Bandobast_ is an Indian word, which, like many others, has been all but formally incorporated into Anglo-Indian English. The meaning is, plan, scheme, organised arrangement.] George Martell was an indigo-planter in Western Tirhoot, a fine tract of Bengal stretching from the Ganges to the Nepaul Terai, and roughly bounded on the west by the Gunduck, on the east by the Kussi. Planter-life in Tirhoot is very pleasant to a man in robust health, who possesses some resources within himself. In many respects it more resembles active rural life at home than does any other life led by Anglo-Indians. The joys of a planter's life have been enthusiastically sung by a planter-poet; and the frank genial hospitality of the planter's bungalow stands out pre-eminent, even amidst the universal hospitality of India. The planter's bungalow is open to all comers. The established formula for the arriving stranger is first to call for brandy-and-soda, then to order a bath, and finally to inquire the name of the occupant his host. The laws of hospitality are as the laws of the Medes and Persians. Once in the famine time a stranger in a palki reached a planter's bungalow in an outlying district, and sent in his card. The planter sent him out a drink but did not bid him enter. The stranger remained in the veranda till sundown, had another drink, and then went on his way. This breach of statute law became known. There was much excuse for the planter, for the traveller was a missionary and in other respects was a _persona ingrata_. But the credit of planterhood was at stake; and so strong was the force of public opinion that the planter who had been a defaulter in hospitality had to abandon the profession and quit the district. It was on this occasion laid down