wrested from their obvious intent in order to furnish political capital to classes who contribute not a farthing to the funds collected for the purpose;, and to prevent this and other diversion from the straight way of public benefit, the State has arranged that private charity should be directed into channels supplementary to those under the general scheme of operations organised on a general plan, but left largely to private agency to carry out, not irresponsibly but rationally, and so as to be of the most real benefit to the sufferers and the indigent.

In conclusion, regarding the famine and the campaign against it as not merely a local incident, but a matter of Imperial concern, let us consider for a moment the tie which links the Indian masses to a country so far distant, to a people so materially different. From their point of view, if even from motives of self-preservation, it is a tie which it is worth their while to maintain. It is based upon the relations of two different types of character, one abounding in the very traits which the other most lacks. The Indian, with all his excellent qualities, is strangely deficient in the integrity and self-reliance which we are accustomed to look upon as the stock-in-trade of the young Englishman on which he is to start in life. But there is another trait which we possess, though we do not let it appear above the surface to the same extent as most other peoples: we make no profession of good intentions or a civilising mission; but, having done our best, we are content to take our stand upon the results. Now, to a population which, like that of India, has never since the dawn of history known even the shadow of political independence, but has always been in subjection to some foreign power or other, a word or two of sympathy bears a far higher value than it does in the free and self-reliant atmosphere of the West. Such words have been evoked by the great calamity which is now afflicting enormous tracts and

vast populations in the East, and in accordance with our wont we have backed our words with substantial proofs that we feel for the sufferers, and are sincerely desirous of doing all in our power to alleviate their trouble. With the same object in view a few hundreds of our fellow-countrymen are struggling out there with a hard task; and, believe me, the actual physical strain of famine administration, when the sky is of brass and the earth of iron, is not greater than that of the depressing effect on the mind and temperament of the surrounding circumstances, the never-ending demand of misery to be relieved, the never-absent mass of suffering on all sides, an ordeal from which few escape uninjured. But they may succumb or wear themselves to the bone in their efforts to cope with the enemy, without their self-sacrifice having anything like the effect upon the small number of Indians who are educated sufficiently to express their feelings, without eliciting anything like the same amount of gratitude as will the spontaneous manifestation of national goodwill which finds expression, not only in the MansionHouse Fund, but in contributions from colonies as far from India as Australia and Canada, the very names of which are unknown to the mass of those to whose succour they have come.

These manifestations prove to India, as nothing else will, that from this heart of our Empire one pulse throbs to the farthest extremes; that difference of race, creed, and colour is as nothing when it comes, not merely to the fulfilment of self-imposed Imperial responsibilities, but to the stretching forth the hand of sympathy, and recognising that we have part and share in the fortunes of those who, with ourselves, enjoy the prestige of world-wide rule. The message thus conveyed will gain many times over by the knowledge that the name which heads the list of subscribers is that of the only Englishwoman whose title is familiar

to every household in India. It must be a sad reflection to her who can recall such unparalleled and glorious memories, that the year in which she completes a reign longer than that of any of her predecessors on the throne should also have had to bear the impress of so terrible a calamity. It is, however, the hope of us all that she may be spared to witness the restoration to prosperity and content of the largest of all the communities which, in every quarter of the globe, have risen or come to maturity under her long and beneficent sovereignty.

HINDU WOMEN

BY KRISHNARAO BHOLANATH DIVATIA

OF AHMEDABAD

THE present condition of Hindu women has been the subject of much controversy both in Europe and in India, and extreme views are sometimes expressed by those engaged in the discussion. It will be our endeavour in this paper to give an impartial account of the position which Hindu women hold in India at the present day.

Much has been done within recent years to promote female education in India, but the education of girls is still in a backward state. Among the higher castes, such as Brahmans, Banias, Kayasthas, and Kshatriyas, female education has spread to some extent; a large number of girls attend vernacular schools, and a very small percentage receive English education. Except among the higher classes, however, the females are practically illiterate, and know little beyond the narrow concerns of their daily life. They are, nevertheless, taught from their childhood such practical work as cooking and sewing, and thus become useful helpmates to their mothers, and to their husbands when they marry. Marry they must; a Hindu girl must not remain unmarried. One may find an old bachelor in India, but never an old spinster. Girls are generally married between the ages of ten and thirteen. There are, however, instances of delayed marriages. Amongst the Jains and some Banias in Western India, and in

Orissa and some other parts of Eastern India, the marriage of a girl is deferred till fifteen, sixteen, or even eighteen. Owing to this custom of early marriage amongst the Hindus, the education of girls, even amongst the higher classes, is very limited. Girls begin to learn at the age of six or seven, and they have to give it up at eleven, or twelve, when they are married.

A thin petticoat and short jacket form the girl's home dress in Western India, while in Bengal girls and women content themselves with the sari, a long piece of cloth wound round the body, and covering it from head to foot. Women in India, as elsewhere in the world, are fond of trinkets and ornament; they use fragrant oil for the hair, and braid the hair up behind, parting it in the centre at the forehead. Occasionally a flower or a small garland is tied over the braid. Jewellery used by girls is smaller in size and less in value than that used by grown-up women.

Hindu girls in India have no voice in selecting their husbands; the parents arrange the match for them. And a marriage once concluded is final and indissoluble. Even the form of betrothal is considered to be final, and the only caste that allows a betrothal to be set aside is that known as the Nagar Brahmans, who allow an engagement to be broken off at any stage before the legalising ceremony is performed. When an engagement is broken off among the people of this caste, the presents that have passed between the families are returned, and the parents of the boy and girl then look out for another suitable match.

An unmarried Hindu girl is permitted various games and pastimes, and joins boys in games in which she can take a share. The Indian national games are various, and different in different provinces. There are some games, however, which are common to most provinces. They are not quite systematised like the