fostering of Industries. Capital and technical skill are the main factors in it. The one industry to which all the Indian States can and should devote attention is agriculture. This industry is capable of expanding in the direction of intensiveness, as well as of giving a better class of out-turn. Better seed will give better fruit, lessen dangers from diseases and command a paying market. The supplying of manure, irrigation and seasonable sowings will increase the output. The use of labour-saving machines ought to reduce the cost of cultivation, which means increase of profits. an Allied to agriculture are sylvan industries. The advantages of a forest policy have been only lately understood. It is a host in itself. Worked within its natural limits, it gives both direct and indirect advantages. The forests of India are capable of starting several new industries, such as paper making, production of dye-stuffs and oils, and sericulture. The exploitation of minerals may be advantageous to some states. The methods employed and the opportunity are the two determining factors in it. Generally speaking in the present stage of the development of the industries of India, this industry had better lag behind. The advance made by science in the electrical engineering has placed a new power at the service of mar.. In several native states are water-falls, the energy of which is running to waste. There are also natural places where with a small labour and at a trifling cost artificial water-falls can be made. It will be of great use to harness them. Their energy can then not only be utilised for affecting economics in lighting, conducting trams and similar other things, but it can bring new industries into existance. By nature Indian states, which are mostly situated in hilly tracts, are best fitted for starting glass-making factories. Waterfalls and quartz can be found in juxtaposition and at a comparatively small cost things of glass can be manufactured. India must be able to produce all such things required by it. The energy of water-falls can also aid many industries connected with forests. If careful and minute attention is paid to local circumstances, many industries can be fostered, resusciated or even started. Chief among these is the handloom industry. There are certain kinds of fabrics in the making of which powerlooms are powerless. It is here where the handloom comes in. Owing to neglect and greater attraction of the work in mills, the condition cf the weavers on handlooms has become deplorable. Its reformation is a necessity on more than one account. The making of cutlery, metal utensils, toys and games and similar other things would not only find bread for many, but give the purchasers better articles at the same or perhaps lesser cost than the present. The Courts of Indian rulers yet afford shelter to indigenous medicines. It is a matter for regret that, in spite of the vast stores of the raw materials at hand, neither any individual nor a combined attempt has been made to systematise the practice of the production of indigenous medicines. The principle of the Government in native states is of the greatest help to the undertaking of new projects. These states are governed as autocracies. Every thing the state possesses belongs to the ruler personally and therefore, he can utilise his possessions in any way he likes. He can invest his money in commerce industries. or For a great many of the states it will be convenient (and perhaps the only means of starting new industries,) if they themselves undertake to do so. They can command capital and technical skill But which no institution of their subjects can. some states at least can and must associate their subjects with themselves. This can be done by guaranteeing the interest on certain concerns, by partly subscribing to the capital or even by bounties. The Governments of many Indian states can utilise the suggestions made to the Government of India in a paper contributed to this conference last year. The Mysore Government has set a good example by appointing a Director of Industries. It is, however, not easy to get a qualified man for the post. There are not many Chattertons. For bigger states it will be advantageous to send men to foreign countries and let them be trained. Smaller states may continue to secure such men. The establishment of technical schools of more or less quantity according to the ability of a state to incur the expenditure is one of their chief duties. The work of creating or fostering industries is not one which can be accomplished by a stroke of the pen or by arm chair advi-ers; it requires patient and steady endeavours and minute and detailed surveys no less than en'lsiasm, money, wide outlook and luck.-Paper prepared for the Indian Industrial Conference, LORD CURZON'S WAR POEMS. BY MR. STANLEY P. RICE, I.C.S. T is not given to every one to be a poet and probably Lord Curzon would be the first to disclaim any such title for himself. There is hardly anything original in his book of War Poems (War Poems and other translations by Lord Curzon of Kedleston: John Lane, London), but there are many admir able translations. If the main impression left upon the reader is that, here is the work of the scholar and not of the poet, yet the renderings are for the most part both elegant and faithful. And their impression of scholarship is enhanced by the inclusion of several classical piecesnot only translations from Greek and Latin into English but also experiments in lyric and elegiac Latin verse. The author does not shrink from comparison with the originals which are very wisely printed opposite to the translations, so that the reader has the opportunity of reading either separately or both together. The first part of the book is entitled "War Poems," but out of the series of 18 pieces only the first eight are directly connected with the War of 1914, and of these seven are from the pen of the Belgian writer, Emile Cammaerts. The "Song of the Belgians" is distinctly reminiscent of Aytoun. Here is a stanza at random : Come with flaming beechen branches Come and strew them on the earth-heaps Choose a day like this, my brothers, When the wind a pattern weaves 'Mid the shivering poplar tree tops, When the scent of fallen leaves Floats like perfume through the woodland, Some sweet odour of our good land There is no attempt here to conform in any way to the French metre. It is well known that the absence of accent in French makes it particularly difficult to adhere to the metre and in this particular song the original verse is of the irregular type. There is a good marching swing about "The Belgian Flag," which begins thus : Red for the blood of soldiers Black, yellow and red Black for the tears of mothers, Black, yellow and red And yellow for the light and flame Of the fields where the blood is shed. The lines are very close to the original and the rendering is very spirited, in spite of the fact that the translator is in 3 of the verses bound by the necessity of the 2nd and 4th lines: 66 Black, yellow, and red." It is one of his difficulties of translation that though the ideas are ready made, the exigencies of rhyme and rhythm sometimes compel the translator to abandon a close fidelity to the original, or on the other hand, where the form must be retained at all costs, to choose words which fail to reproduce a particular conceit or point of the author. This is especially the case where each verse ends in a kind of refrain, either repeated without change or varied according to the sense of what went before. Thus in Swinburne's "Rococo," the alternate verses end : pleasure pain remember forget Any translation which ignored this, would change the form and thereby lose the conceit of the poem. In "Bells of Flanders," Lord Curzon is hampered in this way. The describes in a series of four verses poem Flanders before the War, the approach of the enemy, the ruin of the country and, lastly, the ultimate revenge and victory. The refrain in the first verse is : Va! Sonne! Sonne gaiement! a quiet And in the succeeding verses "leger" becomes respectively "Vaillant," "noble" and "libre." The first three words are appropriately rendered by English dissyllable, but the word "libre " which is also a dissyllable, becomes "free-born, evidently because there is no appropriate dissyllable in English. But the point is lost. Flanders has emerged from her bondage into a new freedom; "free-born entirely fails to give this idea. And while we are still concerned with details, it is worth while to mention several false rhymes. In "The Wounded Soldier," "impatience" is made to rhyme with "patients"; in "The Spring Road," "love" is made to rhyme with "love twice over. This kind of rhyme is sometimes legitimate as in Verlaine's "Romance Sans Paroles", but in the "Spring Road," one fancies that the translator was driven to the repetition. Other instances of this occur in the translation from Dante, in some respects the best poem in the book. We find there " rhyming with "discourse," and "Universe " 66 perverse." course with Go, tell the Spartans, thou that passest by That here, obeying their commands, we lie. Lord Curzon has attempted the classical elegiac metre thus : Stranger, go hence and say to the men who hold [Lacedaemon Here, far away, we lie, proudly obeying her words. It is well known that the elegiac metre does not suit the English language which has never yet produced really great hexameters and pentameters. Moreover, in order to get the metre a great deal of padding is put in. The Lacedaemonians do not "hold Lacedaemon as the Germans hold Brussels, but as the French "hold" Paris in peace time, and the expression is hardly to be justified. These is nothing in the lines of Simonides which corresponds either to "far away," or to "proudly. Both the simplicity and the vigour of the original have disappeared. A more successful effort in this sort of thing is the following: Colley fell ill and is no more His fate you bid me to deplore ? The three longer poems in the book are the Francesea da Rimini episode from Dante, the Myth of Er from Plato's Republic and the Vision of Mirza from the Spectator. The two last are an attempt to throw into verse material which is in the form of prose poetry. The task sounds perhaps harder than it really is, for the subjects are eminently poetical and the writer is not hampered by the form he can be as free as he likes. Gilbert Murray has so treated the plays of Euripides, for the choruses especially must have been translated into English prose before they took lyrical shape, : and again: Quel giorno più non vi leggemms avante. which is admirable in its simplicity. For various reasons it does not seem desirabl to offer any comment on the English translation into Latin. As Lord Curzon says in the prefac to the book: "It is an exercise of much attraction and has provoked the expenditure of no sma ingenuity. But one cannot help wondering wha an ancient Greek or Roman would have though of the Iambics or Elegiacs of even the mos erudite of modern classical scholars, much mor of the mediocre practitioner." Apart from the fact that such poems are probably "caviare to the general" in the case of the majority of the readers of this "Review," it would be presump tuous in one who is not a Professor of Latin, an who for many years has not tried seriously to cult vate the little he knew, to attempt to criticis If the translations do not reach the highest wate mark of translation into the English languag they are at any rate admirable and on th whole a successful effort. An example of th author at his best may fitly close this paper :Give me your hands; give me your eyes Your eyes that sparkle in my dream; My troubled heart to exorcise Give me your hands; give me your eyes, Stars that beguile me as they gleam, Give me your eyes, give me your hands, Your hands with their magician's spell; To guide me through the unknown lands, Give me your eyes, give me your hands, Your hands Princess in mine to dwell, BY PANDIT SRI KRISHNA JOSHI. It is now generally recognised in the learned world that the culture which has influenced the largest part of the human race is of Aryan The If Aryan culture played so important a part in the West, its developments in the East were no less remarkable. The Aryans of Persia founded a State which rose to such eminence that one of its kings, Cyrus, conquered the ancient and powerful kingdom of Babylon and subjugated Greek territories in Asia Minor. Another king, Dariaus, invaded the very home of the Greeks. Although the heroes of Marathon did not allow him to gain a footing in their country, Xerxes won victories and his son made conquests in Greece, and it required all the resources of the Athenians and Spartans to save themselves and their neighbours from falling under the Persian yoke. which is the subject of the Mahabharat and which cannot be placed later than the thirteenth century before the Christian era, even by those who exercise the greatest stringency in admitting proofs of the antiquity or the excellence of that civilization. According to Indian chronology based upon astronomical and other data, that war took place more than 2,400 years before Christ. Many of the greatest achievements of the Aryans of India had been completed long before that war. They had built cities and states, and their sovereigns had ruled over an empire stretching east and west as far as the ocean, that is to say, from the Bay of Bengal to the Arabian sea of modern geography. This is evident from even earlier records than the Mahabharat. Among other authorities. may be mentioned the Aitareya Brahmana, which contains a most impressive description of the ceremonials observed at the coronation of the paramount ruler, who is referred to as the one sovereign of the world extending to the ocean, श्रान्तादापरार्धात्प्रांथण्यै समुद्रपर्यन्तायाएकराट्. The Rajasuya and the Asvamedha were performed to signalize the assumption of suzerainty over the then civilized world which was confined to India in the age of those sacrifices. The ritual for these sacrifices is laid down in the Yajurveda, which is regarded by modern scholars to be older than the Aitareya Brahmana. These functions belong to an age long before the formation of Greek States or the buliding of the City of Rome, which is said to have commenced about 750 B.C., and which was the nucleus of the Roman Empire and the startingpoint of Roman civilization. The Aryans of India not only made conquests of territories but did far greater things. They made conquests in the domains of thought, knowledge, and spirit. All the great civilizations of the world are well known to have had their beginnings in religion. The religion of ancient India, viz., the Vedic religion, is not only the oldest of the religions of which any records exist, but can substantiate its claim to the highest spiritual and moral truths that are to be found in any religion. It is the highest form of monotheism ever conceived. Evidence is being slowly discovered which some scholars regard as pointing to the Vedic religion as the ultimate source of all the world-religions. There is no doubt about Far away from Persia and farther away from Greece and Rome, the Aryans of India, cut off from the rest of the world by the barriers of the Himalaya and the Ocean, reared a civilization of their own which is acknowledged to be no less developed than that of Rome or Greece, and to have reached an advanced stage of progress long before the Romans or the Greeks began to organise themselves into civilized communities. One of the most important landmarks in the history of Indian civilization is, the great war * Paper lead in connection with the Benares Hindu University Opening Ceremony.] Buddhism, which is known to count 40 per cent. of the world's world's population among its followers, being derived from the Vedic religion. It may, in fact, be regarded as a Protestant form of that religion. The very founder of Buddhism says that his teaching is the ancient religion of India एसोधम्मो सनत्तना (एष धर्मः सनातनः) occurs again and again in the Dhammapada. Modern scholarship has discovered that the highest truths of morality taught by Christianity formed part of Buddhism centuries before the birth of Christ, that the Sermon on the Mount was anticipated in Asoka's edicts, that the Buddhist monks in Palestine, known to the Greeks as the Essenes, had been preaching their religion in Asia Minor at and before the time of Christ, and that the foremost sacrament of Christianity, viz., baptism was adopted from Buddhism by John the Baptist, and through him by Jesus who was afterwards honoured with the appellation of Christ for reasons similar to those for which Siddhartha Gautama came to be called the Buddha. These facts were incorporated by the late Mr. Romesh Chunder Dutt in his History of Civilization in Ancient India, and summed up in the remark that: "Christianity, as an ethical and moral advance on the religions of antiquity, is indebted to Buddhism as preached in Palestine by the Essenes when Jesus was born.' Mahomedanism may be said to be even more intimately related to Christianity than Buddhism is to the Vedic religion; for the Old Testament of Christians is a part of Mahomedan scriptures, and Christ is honoured by all Mahomedans as one of their prophets. Whether the religion of India is or is not the parent of other religions is, however, of far less importance than the question how far that religion provides for the material, moral, and spiritual welfare of humanity. This question may, to some extent, be regarded as answered by the very terms in which the word religion, as understood in ancient India, is defined : यतोऽभ्युदय निःश्रेयस सिद्धिः सधर्मः (That is religion which conduces to temporal prosperity and eternal bliss). Equally well known and equally authoritative are the oft-quoted texts of the Mahabharat to the effect that religion is so called because it unites and maintains individuals in communities, that its purpose is to make them prosperous and powerful, and that he alone understands religion who is friendly to all and devoted to the good of all by actions, mind, and speech: धारणाद्धर्म इत्याहुर्धर्मेण विधृताः प्रजाः यः स्याद्धारणसंयुक्तः स धर्म इति निश्चयः यः स्यात् प्रभवसंयुक्तः स धर्म इति निश्चयः ॥ These texts are not merely on paper but were for ages observed in actual life. Those who have the privilege of direct acquaintance with the pictures of life in the societies regulated by the Vedic religion, and the codes of law and morals based upon the Vedas, cannot but feel a longing to live that life. It is true that there were wars and conquests in India in very ancient times, when civilization was being substituted for savagery, but it is equally true that those times were followed by a long era of peaceful life and true civilization in which moral force is substituted for brute force, and in which justice and freedom take the place of aggression and serfdom a state of things which Europe is longing and struggling to secure. Prosperous communities lived under the government of their own chiefs and under the protection of a central power, which preserved peace and acted as the arbitrator between conflicting interests. That state of things is pithily described by Kalidas in the line: नृपा इवेोपलविनः परेम्यो धर्मोत्तमं मध्यममाश्रयन्ते । The form of government mostly prevailing in those communities was limited monarchy. There were very few democracies, if any, like those of ancient Greece; but the most thorough-going democrat may be tempted to hail a monarchy in which the king is bound by law to see that his subjects do not suffer from hunger, preventible and curable disease, or from exposure to heat and cold. That the king was so bound is evident from such texts as the following from Apastamba Dharmasutra : न चास्य विषये क्षुधा रोगेण हिमातपाभ्यां वाऽवसीदेत कश्चित It is also evident from the Mahabharat that the king was expected to find means of living for his subjects, protect their possessions, promote their prosperity and prevent disease, avoidable mortality, and other dangers. This is concisely express ed in the couplet: |