organized force and scientific achievements had worn off, a certain reaction should have ensued. In the same way it was inevitable that, after the novelty of British rule, of the law and order and security for life and property which it had established, had gradually worn away, those who had never experienced the evils from which it had freed India should begin to chafe under the restraints which it imposed. What is disheartening and alarming are the lengths to which this reaction has been carried. For among the younger generation of Hindus there has unquestionably grown up a deep-seated and bitter hostility not only to British rule and to British methods of administration, but to all the influences of Western civilization, and the rehabilitation of Hindu customs and beliefs has proceeded _pari passu_ with the growth of political disaffection. Practices which an educated Hindu would have been at pains to explain away, if he had not frankly repudiated them thirty years ago, now find zealous apologists. Polytheism is not merely extolled as the poetic expression of eternal verities, but the gods and goddesses of the Hindu pantheon are being invested with fresh sanctity. The Brahmo Saniaj is still a great influence for good, but it appears to be gradually losing vitality, and though its literary output is still considerable, its membership is shrinking. The Prarthana Samaj is moribund. The fashion of the day is for religious "revivals," in which the worship of Kali, the sanguinary goddess of destruction, or the cult of Shivaji-Maharaj, the Mahratta chieftain who humbled in his day the pride of the alien conquerors of Hindustan, plays an appropriately conspicuous part. The Arya-Samaj, which is spreading all over the Punjab and in the United Provinces, represents in one of its aspects a revolt against Hindu orthodoxy, but in another it represents equally a revolt against Western ideals, for in the teachings of its founder, Dayanand, it has found an aggressive gospel which bases the claims of Aryan, _i.e._, Hindu, supremacy on the Vedas as the one ultimate source of human and Divine wisdom. The exalted character of Vedantic philosophy has been as widely recognized among European students as the subtle beauty of many of the Upanishads, in which the cryptic teachings of the Vedas have been developed along different and often conflicting lines of thought to suit the eclecticism of the Hindu mind. But the Arya-Samaj has not been content to assert the ethical perfection of the Vedas. In its zeal to proclaim the immanent superiority of Aryan civilization--it repudiates the term Hindu as savouring of an alien origin--over Western civilization, it claims to have discovered in the Vedas the germs of all the discoveries of modern science, even to wireless telegraphy and aeroplanes.