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90 his privileges in a spiritual kingdom and his value in a professional market.

It is a little difficult to explain because there is, I think, no exact parallel in the institutions of the West. It is a combination of several determining causes of exclusiveness—the social Western conception of the right instinct and the appropriate culture, the interests of labour as represented by trade-guildism, and the Judaic idea of a chosen people as something peculiarly the care of a God who nevertheless made all the world.

And, at the present day, the social and economic distinctions are merged in the religious, so that the feeling, as we find it, is of a barrier placed by God, not man. Is it not exactly otherwise in the nearest parallel afforded by the West? Your neighbour may, in Church, I take it, assume the privileges of an equal; in the Park he may not. The Hindu high-caste man might joke and laugh with his inferior in the Park; but he will not go to Church with him, i.e., he will not eat with him because this is a religious act, and he will not “pray” with him in the sense of admitting him to certain mysteries of the religion,