to our Government, and the Queen’s English officials are held up to execration as types of everything that is at once brutal and tyrannical.  The second pamphlet gives us a dialogue between a native barrister, and a farmer called Rambaksh, and between them as much evil is said of us and our rule as can well be packed into so short a space.  As an instance of the way in which the English officials ill-treat the natives, Rambaksh declares that because on one occasion he had not furnished enough grass for the horses of the collector—­Mr. Zabardust (literally a brutal and overbearing tyrant), he had been struck by the Sahib over the face and mouth, and that by his orders he (Rambaksh) had been “dragged away and flogged till he became insensible.  It was months before he could walk” (p. 209 of Report).  Then the India of the present is contrasted with what India would be if it were under the rule of the Congress, and an allegorical comparison is made between the village of Kambaktpur (the abode of misery) and that of Shamshpur (the abode of joy).  The moral is that British rule, which is typified by the former, is making the people poorer and poorer, that through it land is going out of cultivation, that oxen for the plough are becoming scarce, that the villages are going to ruin, and that nothing nourishes except the liquor shops in which the Government encourages drinking, while the very irrigation works we are providing as a protection against famine are described as an evil, and a mere pretext for extorting more money from the people.  The village of Shamshpur (the abode of joy), on the other hand, is described in glowing colours, and we need hardly say is the home of the institutions to be introduced by the Congress.  The only conclusion to be drawn from all this by the masses of India is, that the sooner they rebel against the existing rule, and substitute for it the rule of the Congress, the sooner will they leave the abode of misery, and enter the abode of joy, where all the delights to be provided by the Congress will be theirs.  The imaginary dialogue concludes (p. 214) with a demand for money to carry on the work, and the barrister suggests to the farmer various injurious means for the collection, which Rambaksh promises to carry out.  He then tenders payment of some fees previously owing to the barrister, who indeed receives the money, but magnanimously declares his intention of enrolling Rambaksh as a member of the association, and paying in the fees as a contribution from Rambaksh.  “Blessed are the earnings of the virtuous which go to the service of God,” said the barrister, and with this pious utterance the dialogue closes.