While the generous are severely taxed, the less liberal get off scot free. They cannot give to all and therefore they will give to nobody. Some beggars are frauds, therefore they will help none. They have been taken in once, therefore they do not mean to be taken in again.

6. Finally the Indian army of beggars is continually increasing, and will sooner or later have to be dealt with. Private charity will soon be unable to cope with its demands, and humanity forbids that we should leave them to starve.

I return therefore to the question, can we not seize this opportunity, in the common interests of both beggars and be-begged, for dealing vigorously with the difficulty, and for mitigating it, if we cannot at one stroke entirely remove it?

I am very hopeful that this can be done, and that now certain classes of beggars. But in any case I think we may fairly view the problem in a spirit of hopefulness.

Roughly speaking the beggars may be divided into four classes:—

(a) The blind and the infirm.

(b) Those who take them about and share the proceeds of their begging.

(c) The able bodied out-of-works, and

(d) The religious mendicants.

Passing over the last of these for obvious reasons, I would confine myself to the first three classes. But I must not anticipate. The scheme for their deliverance is fully described in a later portion of this book, and for the present I would only say that they constitute a very important section of India's submerged tenth and no plan would be perfect that did not take them fully into account.

It is true that this does not form a part of General Booth's original scheme. But the reason for this is patent. In England vagrancy is forbidden. There is a poor law in operation and there are work-houses provided by the State. In India there is nothing of the kind, save a law for the compulsory emigration of European vagrants, who are deported by Government and not allowed to return. For Natives there is no choice save the grim one between beggary, starvation, and the jail. To obtain the shelter of the last of these they must leave their family, sacrifice their liberty, and commit some offence. Therefore the honest out-of-works are driven by tens of thousands to lives of beggary, which too often pave the way for lives of imposture and crime.

That the problem is capable of being successfully solved, if wisely handled, has been proved by the Bavarian experiment of Count Rumford quoted by General Booth in an appendix to his book. True that in that case the Government lent their authority, their influence and the public purse to the carrying out of the Count's plan of campaign.

This we do not think that public opinion would permit of in India, even if Government should be willing to undertake so onerous a responsibility. Nor do I believe that there is any necessity for it. The circumstances are a good deal different to those in Bavaria, and will be better met by the proposals which I have elsewhere drawn up.

Anyhow it is high time that something should be done, and that on an extensive scale and of such a drastic nature as to deal effectually with the question.

I can easily imagine that some may fear lest in dealing with the system we should wound the religious susceptibilities of the people. Begging has come to be such a national institution and is so much a part and parcel of the Indian's life and religion, that any proposal to extinguish the fraternity may cause in some minds positive regret. To such I would say that we do not propose to extinguish but to reform, and with this one hint I must beg them, before making up their minds, to study carefully the proposals detailed in Chapter VII of Part II.

CHAPTER VI.

"THE OUT-OF-WORKS."

I should question whether there is a single town or country district in India which does not present the sad spectacle of a large number of men, willing and anxious to work, but unable to find employment. Moreover, as is well known, they have almost without exception families dependent upon them for their support, who are necessarily the sharers of their misfortunes and sufferings. There is one district in Ceylon, where deaths from starvation have been personally known to our Officers, and yet the country appears to be a very garden of Eden for beauty and fertility.

In the early years of our work I remember begging food from a house, and learning afterwards that what they had given us was positively the last they had for their own use. Needless to say that it was hastily returned. During the same visit a cry of "Thief, thief!" was raised in the night. We learnt next morning that the robbery had been committed by a man whose wife and child were starving. It consisted of rice, and the thief was discovered partly by the disappearance of the suspected person, and partly by the fact that in his house was found the exact quantity which had been stolen, whereas it was known that on the previous day he had absolutely nothing whatever in his house! He had left it all for his starving wife and child, and had himself fled to another part of the country, probably going to swell the number of criminals or mendicants in some adjoining city.

I quote these instances as serving to show the impossibility of judging merely from outside appearances in regard to the existence or non-existence of destitution of the most painful character, which it is often to the interest of the local landlords to whitewash and conceal. It is only on looking under the surface that such can in many cases be discovered. It has been the actual living among the people that has made it possible for us to obtain glimpses of their home life, such as could not otherwise have been the case.

But let me enumerate a few of the classes among whom the Indian "Out-of-works" are to be found. I do not mean of course to imply that the entire castes, or tribes, or professions, referred to, constitute them. Far from it. A large proportion are comparatively well off, and though entangled almost universally in debt, are included among the 210 millions with whom we are not now concerned. None the less it will be admitted, I believe, that it is from these that the ranks of destitution are chiefly recruited. I call attention to this fact, because it helps in a large measure to remove the religious difficulty which might at first sight appear likely to stand in the way of our being commissioned by the Indian public to undertake these much-needed reforms. They are almost without exception of either no caste, or of such low caste, that religiously speaking they may justly be regarded as "no man's land." The higher castes and the respectable classes are mostly able to look after themselves, and will not therefore come within the scope of our scheme.

And yet on the threshold of our inquiry we are confronted with an important and increasing class, of "out-of-works" who are being turned out of our educational establishments, unfitted for a life of hard labour, trained for desk service, but without any prospect of suitable employment in the case of a great and continually increasing majority. I do not see how it will be possible for us to exclude or ignore this class in our regimentation of the unemployed. Certainly our sympathies go out very greatly after them. But beyond registering them in our labour bureau, and acting as go-betweens in finding employment for a small fraction of them, I do not see what more can be done. However, the majority of them have well-to-do relations and friends