They come to us, naturally, by different routes, a few by the south-eastern and any number by the north-western group. _Pariah_, a non-Aryan word which has come into our language from the East, derives its peculiar forcibility from the age-old division of India’s population into castes. _Ignite_ is from the Latin ‘ignis’, which is derived from the same parent word as the Sanskrit ‘Agni’, the fire-god. In _magic_ we have a reminiscence of the Persian ‘Magi’, mighty prophets and interpreters of dreams, of whom three were said to have found their way to Bethlehem; but unless it be in the modern trade-name _Mazda_, there is little, if any, trace in our language of the great Persian religion of Zoroastrianism, with its everlasting conflict between light and darkness, Ahura Mazdao and Ahriman. The meagreness in our language of these relics of Hindoo and Persian religion is again eloquent of the total separation of the north-western and south-eastern Aryans. The whole vast structure of Eastern philosophy, with its intricate classifications cutting completely across our own, was practically a sealed book to the West until after the French re-established a commercial connection with India in the eighteenth century. Signs are not wanting, however, that the rapid growth of interest in this ancient and lofty outlook, which has taken place in Europe during the last fifty years, may enrich our vocabulary with some extracts from the ancient terminology, such, for example, as _maya_—the soul’s external environment considered as being ‘illusion’, or as obscuring and concealing the spiritual reality, and _karma_, the destiny of an individual as it is developed from incarnation to incarnation.