ruling race.  It is not for Indians.  A vigorous patriotic pamphlet, published in 1903, entitled The Future of India, assumes plainly that Hindus and Indians mean the same thing.  The pamphlet speaks of the relations of Indians to “other races, such as Mahomedans, Parsees, and Christians,” as if these were less truly Indians than the Hindus.  To the writer, manifestly, Hinduism is a racial thing.  To him, however, or to the next generation after him, further study of modern history will make clear that only in a slight degree and a few instances is religion a racial thing, and that there are laws and a science of spiritual as of bodily health.  Once more, how ill-fitting are, say, the Indian word mukti (deliverance from further lives, the end of transmigrations) and the English word salvation, although mukti and salvation are often regarded as equivalents.

To the man instructed in English, such contrasts are always being presented, tacitly inviting him to compare and to modify.  We can put ourselves in the place of many a youth of sixteen or seventeen, hope of the village school, going up to enter a college in one of the larger towns of India.  He is entering the new world.  Should he be of brahman caste, it may profit him a little, for he will still meet with many non-brahman householders ready to find him in food and lodging simply because he is a poor brahman student.  Of course he is looking forward to one of the new professions, Law, or Medicine, or Engineering, or Teaching, or Government Service.  In these it is patent to him that caste is of no account.  High caste or low, he and all his fellow-students are aware they must prove themselves and fight their way up.  The leading place at the bar is no more a high-caste man’s privilege than it is his privilege to be exempted from standing in the dock or suffering the extreme penalty of the law.  We have already referred to the effect of the assertion of the equality of men before the law in 1775 in the hanging of the brahman, Nandakumar, for forgery.  Now, looking back at the dissolving of the old ideas of artificial rank and privileges, we may reckon also the equality of men in the great modern professions, foremost in India being Law, as among the chief dissolving agencies.

[Sidenote:  Extent of English education.]

[Sidenote:  English words naturalised.]

It is easy to give figures at least for the vast agency now at work in the spread of English education in India.  Higher English education for natives began with the founding of the Hindu College in Calcutta in 1817; in the year 1902 there were in India five Universities, the examinations of which are conducted in English; and affiliated to these examining Universities were 188 teaching colleges containing 23,009 undergraduates; and preparing for the Matriculation Examination (in the year 1896-97) were 5267 Secondary Schools, containing