with shade. Sycophants, hustlers and cheats abound in every community;
happily for the future of civilisation there is also a leaven of true
nobility: "The flesh striveth against the spirit," nor does it always
gain mastery. Having mixed with all classes for twenty eventful years,
and speaking the vernacular fluently, I am perhaps entitled to hold
an opinion on this much-vexed question. The most salient feature in
the Indian nature is its boundless charity. There are no poor laws,
and the struggle for life is very severe; yet the aged and infirm,
the widow and the orphan have their allotted share in the earnings of
every household. It is a symptom of approaching famine that beggars
are perforce refused their daily dole. Cruelty to children is quite
unknown. Parents will deny themselves food in order to defray a son's
schooling-fees or marry a daughter with suitable provision. Bengalis
are remarkably clannish: they will toil and plot to advance the
interests of anyone remotely connected with them by ties of blood.

Their faults are the outcome of superstition, slavery to custom,
and an unhealthy climate. Among them is a lack of moral courage,
a tendency to lean on stronger natures, and to flatter a superior by
feigning to agree with him. The standard of truth and honesty is that
of all races which have been ground under heel for ages: deceit is the
weapon of weaklings and slaves. Perjury has become a fine art, because
our legal system fosters the chicane which is innate in quick-witted
peoples. The same man who lies unblushingly in an English court, will
tell the truth to an assembly of caste-fellows, or to the Panohayat (a
committee of five which arbitrates in private disputes). Let British
Pharisees study the working of their own Divorce and County Courts:
they will not find much evidence of superior virtue! As for honesty,
the essence of commercialism is "taking advantage of other people's
needs," and no legal code has yet succeeded in drawing a line between