self-preservation into practical forms, the social system of most
peoples has hitherto been built up with a view to protection against
external enemies in the shape of hostile tribes and nations; the
internal enemies of the commonwealth--the thieves, the housebreakers,
the disturbers of public order, the shedders of blood, the perpetrators
of violence--have been treated as only worthy of secondary consideration.
Such are the lines on which social structure has, in most cases,
proceeded, with the result that while external security was for long
periods assured, internal security remained as imperfect and defective
as ever.

The structure of society in India is, however, an exception to the
general rule. External security, or, in other words, the desire for
political freedom has, to a great extent, become extinct wherever the
principles of Brahmanism have succeeded in taking root.

These principles have been operating upon the Indian mind for thousands
of years; their effect in the sphere of politics excited the wonder of
the ancient Greeks, who tell us that the Indian peasant might be seen
tilling his field in peace between hostile armies preparing for battle.
A similar spectacle has been seen on the plains of India in modern
times. But Brahmanism, while extinguishing the principle of liberty in
all its branches, and exposing its adherents to the mercy of every
conqueror, has succeeded, through the caste system, in bringing
internal order, security, and peace to a high pitch of excellence. This
end, the caste system, like most other religious institutions, did not
and does not have directly in view; but the human race often takes
circuitous routes to attain its ends, and while apparently aiming at
one object, is in reality securing another. The permanent forces
operating in society often possess a very different character from