interpreted with a superstitious irrationalism, quite opposed to the teachings of the law, are disabilities under which the Mussulman woman of the middle classes still has in part to suffer. But she is at least oppressed by no tradition of renunciation or asceticism, and she has, in favour of her fulfilment and just cherishing, text after text in the sacred Book. The recent tendency to a purer Islamic practice, hand in hand with the growth of rationalism, offer her hope of early liberation from extraneous bonds and of development as a free human agent. The women of Islam have as guide rules of law, sanctioned by revelation, which if practised are more rational and more insistent on justice and human freedom than any other precepts ever codified into statutes. It is to be hoped that the recent advance and rationalistic movement in Islamic countries will secure the happiness that should follow intelligent practice of a humane code. The devastation caused by Mongol invasions and ravages and the subtle perversions induced by an alien atmosphere have to be repaired and eradicated; but there is no intrinsic reason why the social system of Islam should not again reach and surpass the high level it commanded in the days of Al Ma’mun. [Illustration: MEMAN LADY WALKING] In a review of the middle classes of India, it would be impossible to omit the rich and influential sect of Parsis. Descendants of the ancient inhabitants of Persia, expelled after the Mussulman conquest, followers of Zoroaster and worshippers of fire, they reached the west coast of India after many perils, to be finally protected by a Hindu Rána or prince. Small in numbers, for many centuries they lived in the main by agriculture, though there were a few among them who achieved a name in arms. With the coming of the British they changed their pursuits and their social habits. Commerce had heretofore been strictly protected by the exclusive guilds of the Hindu merchants. Its doors were now thrown open. Moreover, the British official required body-servants, if possible of good class. The Hindu was precluded from accepting such an occupation by caste rules of purity and caste prohibitions. The Zoroastrian religion left the Parsi free from such scruples. Many members of the community, by commerce direct and by the assistance that gratitude was ready to bestow, were soon able to insinuate themselves into positions which they maintained by their adaptability and their commercial integrity. In shipbuilding they excelled, and both in this and in the kindred trade of ship-broking they accumulated many fortunes. The liquor trade was their monopoly; and, aided by the privilege of exclusive distilling and a monopoly of sale, it was remunerative to an undreamt degree. By the end of the eighteenth century, an old traveller notes, practically the whole of Malabar Hill, the most fashionable and only really enjoyable portion of Bombay had already passed into the ownership of rich Parsis. Throughout