qualities of courtesy, ripe scholarship, culture and diplomacy, there towered his dominating love for his Motherland. All his abilities, his life, his sufferings, were dedicated upon that one altar. He never faltered, swerved, looked back, nor failed. His single-mindedness was equal to his ardour, and his devotion matched his high purpose. Obloquy financial loss, isolation, misrepresentation, unfaithfulness-all these he endured in full measure without flinching. Rich compensations he had in abundance. If no man was more hated, none was ever more loved. If no man was ever more persecuted, neither was a leader ever more perseveringly followed by the multitude. Just as his Mahratta race was the last to come under alien domination, so was he ever the first to indicate the path away from that servitude and toward freedom. When the day dawns for India to take her place among the free nations of the earth there will be no name more meriting inscription upon her floating banner than that of Bal Gangadhar Tilak. He might have been one of the world's most eminent educationists. He abandoned that for India. He could have been a most eminent advocate. He gave up that, too, for India. His published works prove that he could have become one of the greatest lights in the

firmament of the entire learned world. Again he turned side, and for the sake of his fettered country he died, as he lived, an “agitator"-to adopt the Times phraseology. He has left the savants and legalists, and joined the noble army of martyrs.

The present is not the moment for criticism not its rebuttal. But perhaps it may not be out of place just to allude to the frequent disparagement that Mr. Tilak was an opponent of social reform. He was orthodox, and perhaps somewhat conservative in his orthodoxy. He was opposed to the imposition of any form of social reform upon the unwilling and unprepared, especially when it proceeded from a foreign Government. He flung back as absurd the old fiction that social reform must precede Home Rule, citing the awkward instance of caste-free yet politically-bound Burma, to the confusion of the sophists. But in his heart he was no hidebound conservative; indeed, the last Mahratta from India (under date July 4) contains the news that he had then just attended a Kirtan party organised by the members of the depressed classes in Poona. He educated thoroughly his own daughters and postponed their marriages to the latest limits permitted by the Shastras. But he was of that true fibre of leadership which clearly preceives

the impossibility of leading every movement and of fussing and spluttering upon Committee after Committee in promoting so-called progress. One thing he placed before all else, the freedom of his country, and that cause he held supreme. Tilak has gone. We know not who can replace him.-August 6, 1920.