socially depressed castes themselves are showing signs of restlessness under the ostracism to which they are subjected.  From almost all of these castes a few individuals have always emerged, who acquired wealth and the relative recognition that wealth brings with it, and the numbers of such individuals are increasing.  In some cases a whole caste has seen its circumstances improve under new economic conditions entirety beyond its own control—­like the Namasudras of Bengal, who, as agriculturists, have had their share of the growing agricultural prosperity of that region.  They are materially better off than they used to be, and so they are no longer content with their old social status of inferiority.  Not only Christian but Mahomedan missionaries have been at work amongst them, and though the vast majority remain Hindus, they note, like the Panchamas all over India must note, the immediate rise in the social scale of their fellow-caste-men who embrace either Christianity or Islam.  For it is one of the anomalies of this peculiar conception that the most untouchable Hindu ceases to be quite as untouchable when he becomes a Christian or a Mahomedan.  The Bengalee politician was quick to see the danger of losing hold altogether of the Namasudras, and he set up a propaganda of his own, which I have already described, with the object of winning them over to his side and to his methods of agitation by promising them in return a relaxation of caste stringency.  The question with which we are confronted is whether we shall ourselves take a hand in the elevation of the depressed castes or whether we shall leave it to others, many of whom would exploit them for their own purposes.  Is not this an opportunity for the Government of India to respond to the Gaekwar’s invitation and depart for once from their traditional policy of laisser faire?  In the Christian Missions they have an admirable organization ready to hand which merely requires encouragement and support.  Though there are manifold dangers in giving official countenance to proselytizing work amongst the higher classes of Indian society, none of those objections can reasonably lie to co-operating in the reclamation of whole classes which the orthodox Hindu regards as beyond the pale of human intercourse.  From the religious point of view, this is a matter which should engage the earnest attention of the great missionary societies of this country.  The hour seems to be at hand when a great and combined effort is required of them.  From the moral and social point of view they may well claim in this connexion the sympathy and support of all denominations and no-denominations that are interested in the welfare and progress of backward races.  From the political point of view the conversion of so many millions of the population of India to the faith of their rulers would open up prospects of such moment that I need not expatiate upon them.

CHAPTER XV.