according to their conceptions, means and opportunities are kindly, hospitable, gentle, law-abiding, mutually helpful, full of respect for others, and peace loving. It is, in fact, the abnormal extent in which these qualities exist that has contributed to our political and economic exploitation by others. In India capitalism and landlordism have not yet developed as fully as they have among the civilized nations of the West. The West is in revolt against capitalism and landlordism. We do not claim that before the advent of the British there was no capitalism or landlordism in India. But we do contend that, though there was a certain amount of rivalry and competition between the different castes, within the castes there was much more coöperation and fellow-feeling than there has ever been in the West. Our native governments and their underlings, the landlords, did exact a high price from the village communities for the privilege of cultivating their lands but within the village there was no _inter se_ competition either between the tillers of the soil or between the pursuers of crafts. The gulf between the rich and the poor was not so marked as it is to-day in the West. Under the British rule and since its introduction, however, things have changed considerably. Without adopting the best features of modern life, we have been forced by circumstances, political and economic, to give up the best of our own. Village communities have been destroyed; joint and corporate bargaining has given place to individual transactions; every bit of land has been separately measured, marked and taxed; common lands have been divided; the price of land and rent has risen abnormally. The money-lender who, before the advent of British rule, held an extremely subordinate position in the village community, has suddenly come to occupy the first place. He owns the best lands and the best houses and holds the bodies and souls of the agriculturalists in mortgage. The villages which were generally homogeneous in population, bound to each other by ties of race, blood and religion, have become heterogeneous, with nondescript people of all races and all religions who have acquired land by purchase. Competition has taken the place of coöperation. A country where social coöperation and social solidarity reigned at least within castes, within villages and within urban areas has been entirely disrupted and disintegrated by unlimited and uncontrolled competition. India never knew any poor laws; she never needed any; nor orphan asylums, nor old age pensions and widow homes. She had no use for organized charity. Rarely did any man die for want of food or clothing, except in famines. Hospitality was open and was dispensed under a sense of duty and obligation and not by way of charity or kindness. The survival of the fittest had no hold on our minds. We had no factories or workshops. People worked in their _own_ homes or shops either with their