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fair as they appeared to the eyes of the deserted lover in the sweetest and saddest of Burns's love lyrics. Close by rose the lofty monument of the poet surrounded by a garden adorned with many flowers, the scent of which was fresh and fragrant as his memory is in the hearts of his countrymen. A walk of about half a mile back from the monument in the direction of Ayr brought us to the birth place of Burns. So great is the spirit of heroship and idolatry in the fervidum ingenium Scotorum that it is estimated that this literary shrine of the poet of Scotland is visited yearly by about twice as many men and women as go to Stratford-on-Avon to see the birth place of the great dramatist of England and the world. The cottage which was built of clay by the poet's father's own hands has now been restored as nearly as possible to its original condition. It consists of a kitchen, a sitting room, and a byre under the same thatched roof. In the kitchen is a bed built into the wall, probably the very bed in which the poet was born. In the grounds behind is a museum containing M.S.S. and original editions of his poems, the family bible with entries made in his own hand, and other valuable and interesting mementoes.

From the home of Burns' childhood and boyhood we took the train to the central region of Ayrshire, where he spent the years of his early manhood. We had the advantage of staying at the hospitable mansion of Barskimming. Burns himself was a frequent visitor there and must often have wandered over the beautiful grounds alone or with Sir Thomas Miller

"Thro' many a wild romantic grove
Near many a hermit-fancied cove
Fit homes for friendships or for love.
In musing mood."

Just in front of the house the Aye flows under a picturesque bridge through a deep gorge of red sandstone overshadowed by the many coloured foliage of the trees growing on either bank. Altogether it is the most lovely river scene that

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has ever met my eyes in the course of my wander ings over two continents. In a meadow by the side of the river a mile higher up Burns composed the poem entitled "Man was made to Mourn " and a mile lower down, also in the grounds of Barskimming, is the hallowed grove where under the fragrant birch and hawthorn hoar he bade his last farewell to his Highland Mary. My kind hostess drove me in succession to most of the places connected with Burns in the neighbourhood, as for instance to the town of Manchline the scene of the Holy Fair and the home of bonnie Jean. Here too is still to be seen Poosic. Nancy's Hostelry where the Jolly Beggars "a mery core o'randie, gangrel bodies held the splore". and indulged in wild revelry that rivalled that of the witches in Alloway Kirk. At a mile and a half from Manchline on a hill commanding a wide prospect over land and over sea with the mountains of Arran in the back ground stands Mossgiel farm, Burns's home from 1784 to 1786, the most prolific period of his literary life. It was in a field of this farm that his plough share turned up the nest of the field mouse and crushed among the stone the slender stem of the mountain daisy. Close by the farm is the National Monument to Burns, a high and unsightly sower which disfigures the beautiful landscape.

All through his poetry and his prose correspondence Burns shows how dearly he loved his native land. He is not by any means cosmopolitan in his sentiments like Byron, and Shelley, or Browning.

Burns never visited the continent and never went farther into England than to Carlisle and Newcastle. His patriotism burned with a warmer glow because it was focussed on one small portion of the earth's surface. He might well have said of his the descriptions of scenery in his poems, as Allan Ramsay writes of the Scotch poems collected in his Evergreen, that "the groves rise in our own valleys, the rivers flow from our own fountains, and the winds blow upon our own hills."

The Future of Industrial India Sir P. C. Ray, writing in the current number of The Modern Review, offers a searching criticism of the Report of the Indian Industrial Commission. The special object of the Commission was to suggest methods for the building up of indigenous industries.

The development of Indian industries would not mean that "the manufacturer who now competes with you from a distance would transfer his activities to India and compete with you within your own boundaries." "We do not want mere Indian Capital," said H. E. the Viceroy recently, ་་ we want Indian men and not Indian men only as labour but as leaders who will turn their attention to industrial enterprise and equip themselves for a great Industrial regeneration in India." The declared policy of the Government of India is decidely against the exploitation of Indian minerals and her almost inexhaustible resources of raw materials by foreigners, be they British, American, or German. Here Sir P. C. Ray pauses to think of some of the potent causes that brought about the ruin of the staple Industries in India.

The East has been immobile, overt and conservative to the core for centuries. In a manner she was living in peace and repose dreaming dreams or absorbed in meditations on the essence of the Supreme Being. Every village with the graduated hierarchy of the caste regulations was There was the village artisan and the smith-the an ideal republic. barber, the washerman, the priest-the landlord, the tenant-cultivator-the weaver and the small trader and so forth-each doing his allotted duty. But contact with the mobile, progressive and energetic west changed all that. At barely a moment's notice India found herself confronted with a formidable rival. She must run at railway speed or be lost for ever, and thus came a tremendous crash and the collapse of her industries. Here again, Nemesis overtook unhappy India. What was once an apparent source of strength now became the weak point in her armour-I mean the pernicious caste system.

The ruin and downfall of Indian Industries, Sir P. C. Ray remarks, was hastened by the selfish policy of British statesman, who, by the imposition of prohibitive duties, protected the British manufacturer and began to look

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upon the vast continent as a field for the supply of raw material required by them. The most fatal mistake has been the hostile attitude of the Government towards elementary mass education. Though we have got an Agricultural Institute at Pusa with all its expensive machinery, it is of no avail to the agricultural population who, steeped in ignorance, are not able to take advantage or utilise the elaborate scientific researches which lie entombed in the bulletins and transactions of these Institutes". An ignorant people and a costly machinery of scientific experts go ill together.

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For the recruitment of the Scientific Services, the Commissioners propose the wholesale importing of experienced men from England. Even when the choice lies between the best brains of India and the mediocres of England in the filling up of the posts of so-called experts, the former get but scanty justice.

Dr. Ray then writes of the serious obstacle that Swadeshi concerns ought to encounter in the matter of marketing the products on the output of their factories.

The damaging evidence of Mr. Adamjee Peerbhoy of Bombay, which for obvious reasons the President of the Commission wanted to be heard in camera, but which has leaked out, goes to prove, what is, however, notorious, that the Heads of the big purchasing departments show but scant consideration to the claims of Indians when there are British competitors in the field-it is but natural that they should fraternise with their own countrymen. The excellent intentions of the Government as embodied in Resolutions with sonorous periods get whittled down to precious little in filtering through the official strata.

In a Postscript, Dr. Ray refers with sorrow to the winding up of principal Swadeshi concerns in Calcutta which have been purchased by powerful British companies, partly with threats of overwhelming competition and partly with the offer of a rich bait.

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If this is an earnest of what bids fair to become of " a self-contained India," she will soon be reduced to the position of a "human cattle-farm" and a plantation, with her people as coolie and "Babu labourers; and the "Industrial Commission" had better be called "Foreign Exploitation Commission."

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Lord Morley on History Professor A. F. Pollard, writing in the current number of History, the quarterly journal of the Historical Association, says that Lord Morley's characterisation of some of his colleagues is worth more to the historian than reams of laudatory or vituperative journalism. Gradually Lord Morley's absorption in letters gave way to affairs and his interest in politics became more practical and more insular. The Fortnightly led on to the Pall Mall Gazette; the studies of eighteenth century philosphers were followed by an official biography of Cobden; and first Chamberlain and then Gladstone took the place of Mill and Mazzini, Gambetta and Victor Hugo. The Englishmen of Letters' yielded to 'Twelve English Statesmen' and the author of 'compromise' produced an excellent plea for Walpole. Lord Morley does not regret his own progress to politics; and if he had the choice, he would not retrace his political steps and start once more from the point at which he abandoned the singleminded pursuit of letters.

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About History he writes in the course of his Recollections: "History has advanced with a powerful stride to a commanding place within the last forty or fifty years, and a vigorous contest now stimulates and entertains us as to the true genius of the Historic Muse, or whether she be a Muse at all or only a kitchen drudge; whether a Science reducing great bodies of detail to concentrated and illuminating law, or that very different things, an Epic Art, a source of bright and living popular influence." His antithesis implies the exclusion of either science or art from History, whereas both are indispensable. Latter on he has an excellent remark that 'true history is the art of rapprochement-bridging distances of place and circumstance." This is the comparative method which alone can raise history to the level of literature or philosophy. This is the highest function of history but it is not the only one.

Even the comparative method is worthless unless the comparison is between real phenomena; and we need the most vigorous and scientific research to establish that truth in detail without which our general impressions are invalid and quite fallacious. The specialist bent on contributing to accurate knowledge of detail is making true history, no less than the profoundest dealer in generalisations, though the relative value of his labour may be less. Paleography, diplomatic sigillography, numismatics and other scientific equipments are essential to the discovery of historical truth; but they do not make their votaries historians in the highest sense of the word. But neither does mere literary art make the historian; the sense of how things happen and what men mean is the supreme qualification for the historian.

Lord Morley's opinions on historians form very interesting reading. According to him Froude has no historic sense-no depth of faith in any principle-cynical at bottom and misleading. His Notes on Politics and History' gives better his thoughts on history and historians. "The controversies about the artistic, scientific and other possible characteristics of the Historic Muse leave no doubt that she is something of a sphinx and her riddles do not admit of mathematical solutions."

The New Age of Industry and Peace

The Current History (New york) for January publishes Mr. Frederick Harrison's very interesting and thoughtful article on " the Dawn of a New Era," wherein he draws a fascinating picture of a New World, free from barbarism and all these fierce weapons of destruction which Germany forged within her own walls for nearly half a century to imprison humanity at large. Mr. Harrison wonders whether one has realised the enormous changes which this Earth-War has brought about, what a new world we are entering, and what a new epoch of civilisation we have to

make. These years of war, without example in range and in horror, have caused a new, a loftier civilisation to appear, in which militarism and national hostility may be transferred into an age of Industry and Peace. "Take it in all all its aspects and its consequences, this new era of which we see the dawn is greater and more blessed than the epoch which Europe began to settle after barbarism, more pure than the advent of the New Learning and the New thought, more wise than the spasmodic revolutions in the times of Danton or Napoleon." Mr. Harrison reviews the progress of civilisation made within his own lifetime and, after making a brief reference to the political history of England, Russia, America, China, Japan, Germany, India, etc., speaks of the weighty task before his people, that of keeping to the ideal of a common faith, of a common spirit, of chivalry, loyalty and honour steadfastly and making it live and grow to Peace among men.

This awful time of bloodshed, ranging from the Arctic circle to the furthest Pacific, meaning to all the forces that have been gathering up has given new for a century, and it has discovered many new forces and brought together former enemies. Only twenty years ago Britain and America, Britain and France, were at arm's length. Can Britain, France, the United states, Italy, ever be parted again? Will not the races of Russia, Turkey, of the Empires, owe their free life to us now together the Central vanguard of civilisation?

Four years of superhuman strain have transformed the world. East and West, North and South, have come together as brothers, in ways that they never knew. Humanity has come and Union! Inventions to use and control the material into its own in Peace earth, which were suddenly become realities. dreamed of for generations, have

The barborous blood tax must cease. Nevermore shall the nations have to offer up their sons to Moloch. The hideous waste of labour in engines of destruction -more than half the entire must cease. And with the waste Governmentdistruction there must be ended also the waste of of labour for labour in debasing luxuries and wanton extravagance.

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It will be a new world in this twentieth century. Shall we be new men, new women, worthy to use it rightly?

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Education of Indian Labour

In the February number of East and West, Mr. R. Suryanarayana Rao writes an interesting article on the education of Indian labour in connection with the findings of the Indian Industrial Commission. He states that the Industrial Commission has gone into the question of the resources of the generating power necessary for the growth of industry. "The harvesting of waterpower appears, however, to afford a more reliable source of energy." The conditions of labour in India are unsatisfactory and if they want to keep pace with the times, they need training and education, Various recommendations have been made by the Commission and great stress is laid on the extension of universal primary education. This reform, together with others suggested by the Commission will increase the intellectual capacity of Indian workmen, and hence his ability to adjust himself to the altered conditions for which the developments of science, etc., are largely responsible. That the large employers of labour, though conscious of the usefulness-of education, have done nothing to provide for the education of labourers is really unfortunate.

The real point at issue is whether the State or the organisers of industry should undertake this task, The Industrial Commission solves the problem by suggesting that "it would be unfair and unjust to impose upon employers this duty, which devolves rather upon the State and the local authorities."

The people in the country must be made to understand the importance of education in the industrial life of India. In addition to worldly success and material progress, wide diffusion of education provides that intellectual, moral, and spiritual equipment which enables the workmen to appreciate and take part in the higher activities of life. Every child has a right to claim for an opportunity to develop its latent powers, to enable it to take an 'intelligent and reasoning ' interest in things with which it is. familiar.

Is it too much to hope for the inauguration of an education policy which adopts a system of education that turns out the children that come under it, 'models of propriety and efficiency'?

The Ideal of Unity in Hindu Philosophy Mahamahopadhyaya Dr. Ganganatha Jha, M.A., D. Litt., writing in the January number of The Hindustan Review, discusses in detail the fundamental unity of the entire philosophical and political life of India. The writer begins :

Paradoxical as it may sound, India has, since the very beginnings of history, been the land of unification. In every department of knowledge and practice it has been the aim of our best men at any rate, to trace harmony amidst disharmony, agreement amidst disagreement, and unity in the midst of diversity. As early as the Rigveda, which, notwithstanding the great difference of opinion that there is in regard to its exact age, is acknowledged to be the oldest systematic record that has been handed down to us by antiquity, we find the pregnant declaration-ekam sad vipra bahudha vadanti, the one real being the learned describe in manifold ways. In this short aphoristic sentence we find what has been rightly called the grandest and boldest stretch of philosophic generalisation. Coming down to the Upanishads, we find this same idea presented to us in diverse ways; and sought to be brought home to us by means of a series of metaphors and parables.

The advent of the great Shankaracharya, he proceeds to observe, witnessed a radical change în the philosophic outlook inasmuch as he asserted the "unreality" of all things in this world. The one result of this preaching of the negative side of the great Philosophy is an interminable struggle which we find going on in India among the advocates of various faiths and convictions. With a view to help the really earnest student who finds himself puzzled in the whirl of conflicting theories and attractive but evading ideas, Dr. Ganganatha Jha begins to prove that "the unity of the Vedantin is not only purely spiritual, but also strictly logical aud scientific." It is pointed out that there is real difference among the theistic philosophers as regards the oft-proved theory of one indivisible real essence pervading through all that is, that was, or ever will be, but the difference arises when they come to analyse the nature of the encasements of the underlying reality. "To this all-pervading something, the Indian philosophers have given the name of Being a word that best appeals to the humanistic tendencies of man, and

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"nothing can appeal to our higher nature which has not a personal or human touch."

After making a passing reference to telepathy, researches in chemistry and physics which definitely prove the unity of all things, he attempts to answer the question-" If it is true that the same consciousness is functioning in all phenomenal existences, whence the diversity"? The answer is:

At this stage of enquiry the question that suggests itself is-If it is one and the same consciousness functioning in all phenomenal existences, whence the diversity? The presence of diversity cannot be denied what then is it that causes the diversity in the manifestation when that which manifests itself is even one? This diversity we are told is due to the limitations taken by the Consciousness upon itself, for the purposes of manifestation; it needs the limitations, as without these its manifestation would not be possible. For instance, for the purpose of manifesting in the mineral kingdom, the Consciousness has to take upon itself a coating of mineral matter; and so forth in every phase of manifestation: without a vegetable encasement, Consciousness could not manifest itself and function in the vegetable world; and without the animal body it could not be manifested in the animal world. For what, after all, is the manifestation of Consciousness' in any phase of phenomenal existence? It is only its appearance in some form in which tae distinctive matter of that particular phase constitutes the predominating element; hence the need of the several kinds of forms, the mineral, the vegetable and the animal; in fact, formless manifestation would be a contradiction in terms; there can be no manifestation without some form, however subtle this may be. Metaphysically speaking, Consciousness per se is undifferentiable; and yet, without differentiation, no manifestation is possible; and differentiation implies diversity. Consequently, if it has to manifest itself, Consciousness must consent to be crabbed and cabined within limitations, and thereby lead to that diversity which thenceforth becomes the ruling principle in all phenomena.

Co-operative Representation

Professor J. C. Coyajee, in a recent issue of The Bengal Bihar and Orissa Co-operative Journal puts forward a strong plea for the representation of Co-operative Societies on local and district, boards and other bodies, He observes that Cooperative Societies will supply a new motive power to create an interest in the rural population in the management of their own affairs. He says:

I would first point out certain inconveniences which have resulted in the conduct of the present system of

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