unrest than its appeals to the Hindu scriptures and to the Hindu deities
and its exploitation of the religious sentiment for the promotion of
racial hatred. _Swadeshi_ and _Swaraj_ are the battle-cries of this new
Hindu "nationalism," but they mean far more than a mere claim to fiscal
or even political independence. They mean an organized uplifting of the
old Hindu traditions, social and religious, intellectual and moral,
against the imported ideals of an alien race and an alien civilization,
and the sincerity of some, at least, of the apostles of this new creed
cannot be questioned. With Mr. Arabindo Ghose, they firmly believe that
"the whole moral strength of the country is with us, justice is with us,
nature is with us, and the law of God, which is higher than any human
law, justifies our action."

This is a grave phenomenon not to be contemptuously dismissed as the
folly of ill-digested knowledge or summarily judged and condemned, in a
spirit of self-righteousness, as an additional proof of the innate
depravity and ingratitude of the East. It undoubtedly represents a deep
stirring of the waters amongst a people endowed with no mean gifts of
head and heart, and if it has thrown up much scum, it affords glimpses
of nobler elements which time may purify and bring to the surface. Nor
if our rule and our civilization are to prevail must we be unmindful of
our own responsibility or forget that our presence and the influences we
brought with us first stirred the waters.

The part played by Brahmanism in Indian unrest is far more conspicuous
in some parts of India than in others, and for reasons which are
generally not far to seek. Wherever it has been most active, it connotes
perhaps more than anything else the reactionary side of that unrest.
Though there have been and still are many enlightened Brahmans who have
cordially responded to the best influences of Western education, and