Secondly, higher education in India is conducted for the most part in English, and educated India, rapidly growing in numbers, has English for its second language, and is modifying local beliefs, usages, aspirations, patriotisms in accordance with ideas more or less consciously assimilated from European teachers and models. No one can deny that this new unity of India is the direct result of centralised British rule. In the far distance of time, all or nearly all India would, for a while, accept the domination of some Hindu ruler or dynasty. Under the Muhammadans, similarly, there were times when the Emperor at Delhi was the ruler of all or nearly all India. Under British rule, a much wider and more populous India, ranging from Baluchistan to Burma, and only excepting the semi-independent states which have been allowed to retain sovereign powers, is really and for the first time part of the greatest administration on earth except that of China, if we look to numbers. It is a result, as the history of British India shows, for which we cannot claim the whole credit. The direction of the great work of unification has been in British hands; it has chiefly been carried out by indigenous agency, and, in matters of detail, in deference to Indian ideas and Indian suggestions. Even fifty years ago, few Indians supposed that the wide Empire of India could be governed save under British guidance, or without the aid of British bayonets. The old habitual forces of disruption were too obvious; the distrust of one race for another was still too keenly felt to allow Indian politicians to imagine a united India under indigenous rule. But as the educated classes grow in power, in numbers, in self-reliance, and reliance on one another; as some of them are promoted to posts of higher trust and authority in India, and even in England, it is perhaps only natural that Indians should suppose that, so far as politics and administration are concerned, the old divisions and dissensions are obsolete, and that united India can in future be governed by native agency. That is not a matter with which ethnology has anything to do. It is the ethnologist's business merely to record impartially what racial, tribal, social, and religious differences still survive, and, if he can, to show how far they have been, and are being, obliterated by the spread of education, and by growing self-confidence and ambition among educated Indians. Whether the information the ethnologist collects can be put to any administrative use does not concern him, nor does he desire that his impartiality shall be affected by these considerations. But, in a little book of this kind it may not be amiss to point out that one result of British rule has been the growth of a new type of Indian, the educated Indian; who, whether he be Hindu or Muhammadan or Buddhist, is at least inclined to subordinate the old hereditary divisions to common political ambitions.