The case of Bengal is very different. Poona and Calcutta are separated geographically almost by the whole breadth of India between two seas; yet the historical antecedents of the Bengalees and Marathas are even further apart. The Marathas were the leaders of revolt against the Moghal Empire; they were formidable opponents to the rise of the British power; their chiefs fought hard before yielding to British authority. On the other hand, Lower Bengal belonged to a province that had fallen away from the Moghal Empire, and which was transferred from its Mahomedan Governor to a British General by the result of a single battle at Plassey. The Bengalees took no part in the contest, and they had very good reason for willing acquiescence in the change of masters. In a comparison, therefore, of the Marathas with the people of Bengal, we have a remarkable instance of the production of similar effects from causes very distinct and dissimilar. In the former case their present unrest may be traced, in a large degree, to the memories of early rulership and to warlike traditions. In the latter case there can be no such recollections, military or political, for the country has had no experience whatever of a state of war, since Lower Bengal is perhaps the only considerable province of India which has enjoyed profound peace during nearly 150 years. It is no paradox to suggest that this prolonged tranquillity has had some share in stimulating the audacity of Bengalee unrest, for the literary classes seem to have no clear notion that the real game of revolutionary politics is necessarily rough and dangerous--certain, moreover, to fail whenever the British Government shall have resolved that it is being carried too far, and must end. But it is beyond question that the promoters of disaffection on both sides of India have been making strenuous exertions to enlist in the movement the influence of Brahminism; and upon this point the book rightly lays particular stress. The position and privileges of the Brahmins are rightly compared to those of the Levites; they are the depositories of orthodox tradition; they preside over and hold (not exclusively) a monopoly for the performance of the sacred rites and offices; and ritual in Hinduism, as in most of the ancient religions, is the essential element; it is closely connected with the rules of caste, which unite and divide innumerable groups within the pale of Hinduism. And in India the peculiar institution of caste, the strict regulation of social intercourse, particularly in regard to inter-marriage and the sharing of food, prevails to an extent quite unknown elsewhere in the world. The divisions of caste have always operated to weaken the body politic in India, and thus to facilitate foreign conquest; but, on the other hand, they have opposed a stiff barrier to the invasion of foreign religions, to the fusion of alien races with the Hindu people, and to any success in what may be called national unification.