against priestly arrogance: and Hindustan witnessed a conflict between the religious and secular arms. Brahminism had the terrors of hell fire on its side; feminine influence was its secret ally; the world is governed by brains, not muscles; and spiritual authority can defy the mailed fist. After a prolonged struggle the Kshatriyas were fain to acknowledge their inferiority.

When a hierocracy has been firmly established its evolution always follows similar lines. Ritual becomes increasingly elaborate: metaphysical dogma grows too subtle for a layman’s comprehension. Commercialism spreads from the market to the sanctuary, whose guardians exploit the all-pervading fear of the unknown to serve their lust of luxury and rule.

Brahminism has never sought to win proselytes; the annals of ancient India record none of those atrocious persecutions which stained mediaeval Christianity. It competed with rival creeds by offering superior advantages: and the barbarous princes of India were kept under the priestly heel by an appeal to their animal instincts. A fungoid literature of abominations grew up in the Tantras, which are filthy dialogues between Siva, the destroying influence in nature, and his consorts. One of these, Káli by name, is the impersonation of slaughter. Her shrine, near Calcutta, is knee-deep in blood, and the Dhyán or formula for contemplating her glories, is a tissue of unspeakable obscenity. Most Hindus are Saktas, or worshippers of the female generative principle: happily for civilisation they are morally in advance of their creed. But it is a significant fact that Káli is the tutelary goddess of extremist politicians, whose minds are prepared for the acceptance of anarchism by the ever-present ideal of destruction.

It was Bengal’s misfortune that its people received Brahminism in a corrupt and degenerate form. According to legend, King Adisur, who reigned there in the ninth century of our era, imported five priests from Kanauj to perform indispensable sacrifices. From this stock the majority of Bengali Brahmins claim descent. The immigrants were attended by five servants, who are the reputed ancestors of the Kayasth caste. In Sanskrit this word means “Standing on the Body,” whence Kayasths claim to be Kshatriyas. But the tradition of a servile origin persisted, and they were forbidden to study the sacred writings. An inherited bent for literature has stood them in good stead: they became adepts in Persian, and English is almost their second mother-tongue to-day. Kayasths figure largely in Mr. Banerjea’s tales: their history proves that the pen is mightier than the sword.

Economic necessity was the cause of the first invasion of India: the second was inspired by religion. The evolution of organised creeds is not from simple to complex, but vice versa. From the bed-rock of magic they rise through nature-worship and man-worship to monotheism. The god of a conquering tribe is imposed on subdued enemies, and becomes Lord of Heaven and Earth. Monotheism of this type took root among the Hebrews, from whom Mohammed borrowed the conception. His gospel was essentially militant and proselytising. Nothing can resist a blend of the aesthetic and combative instincts; within a century of the founder’s death his successors had conquered Central Asia, and gained a permanent footing in Europe. In the tenth century a horde of Afghan Moslems penetrated Upper India.

The Kshatriya princes fought with dauntless courage, but unity of action was impossible; for the Brahmins fomented mutual jealousies and checked the growth of national spirit. They were subdued piecemeal; and in 1176 A.D. an Afghan Emperor governed Upper India from Delhi. The Aryan element in Bengal had lost its martial qualities; and offered no resistance to Afghan conquest, which was consummated in 1203. The invaders imposed their