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and mens sana, the sound mind, is the superstructure. A clear con- science, freedom from worry and from hatred and malice, and peace and goodwill to all, are the stable foundations upon which the phy- sical system must rest. They are moral rather than material in their essence. After all the mind and body must act and react upon one another, and strengthen one another. The mind dominating the body, the physical co-operating with the moral, must form a homo- geneous whole, checking and restraining whatever is evil in human nature, improving and elevating whatever is good in us, thus quali- fying the individual man to do his duty to himself and to society, and to rise to the full measure of his stature.

My reminiscences disclose my views and my mental attitude with regard to the political situation in India and the side-issues that they raise. Concerning the social side, however, I have said little or nothing, except incidentally, when they have formed a part of political problems or of quasi-political discussions. For instance, I have referred once or twice to the question of enforced widowhood prevailing in Hindu society. The problem occupies a large place in Hindu thought. It is daily growing in importance. Its discussion is welcomed even by those who are not in favour of any reform or change. The other social problems, indeed, stand upon a more or less different plane. There is not about them, perhaps, the same popular interest, the same history linked with one of the greatest names in modern India, nor the same growing sense of a wrong done to the weaker sex, which the latter are beginning to realize. But all the same, it is useless to disguise the fact that the social problem in India is weighted with issues of unusual difficulty and complexity. You cannot think of a social question affecting the Hindu community that is not bound up with religious considera- tions; and when divine sanction, in whatever form, is invoked in aid of a social institution, it sits enthroned in the popular heart with added firmness and fixity, having its roots in sentiment rather than in reason.

Thus the social reformer in India has to fight against forces believed to be semi-divine in their character, and more or less invulnerable against the commonplace and mundane weapons of expediency and common sense. This feeling transmitted through generations has assumed the complexion of a deep-seated instinct. It is against a social edifice, resting upon traditional instinct and reinforced by religious conviction, that the Indian social reformer has had to fight; and that he has been able at times to make an