dustries, in organising the postal and the telegraph systems, and in opening the country to the world.They cannot see why the Indian should wish to get rid of the British. The British have done so much for him, have brought civilisation to his door, have raised him from “obscurity,” have given him their language and their institutions, have opened to him the gates of knowledge, have provided for him security from both domestic and foreign dangers, and have put him on the road to ever-increasing prosperity and “happiness.” Let us assume for the moment that all this is wholly true, but can it compensate for the loss of manhood which is involved in political bondage? Chains are chains, no matter if gilded. Can the wealth of the whole world be put in the scales over against liberty and honour? What would it avail if one were to get the sovereignty of the world but lose his own soul? A subject people has no soul, just as a slave can have none. Subjects and slaves are not even the masters of their bodies.
An Indian leader, a high-class Bengali lawyer, who is now one of His Majesty’s judges in the High Court of Calcutta, once said, while presiding over a conference in Bengal before he became a judge, that a subject people could have no politics. A people who have no politics have no soul. A man without a soul is a mere animal. A nation without a soul is only a herd of “dumb driven cattle,” and such are the Indians of the present day. It is a base calumny, and a mean falsehood to say in reply, that they have been so from time imme-
