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John Morrison, M.A., D.D.</title> +<style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + p { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + } + hr { width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; + } + + table {margin-left: auto; margin-right: auto;} + + body{margin-left: 10%; + margin-right: 10%; + } + + .linenum {position: absolute; top: auto; left: 4%;} /* poetry number */ + .blockquot{margin-left: 5%; margin-right: 10%;} + .pagenum {position: absolute; left: 92%; font-size: smaller; text-align: right;} /* page numbers */ + .sidenote {width: 20%; padding-bottom: .5em; padding-top: .5em; + padding-left: .5em; padding-right: .5em; margin-left: 1em; + float: right; clear: right; margin-top: 1em; + font-size: smaller; background: #eeeeee; border: dashed 1px;} + + .bb {border-bottom: solid 2px;} + .bl {border-left: solid 2px;} + .bt {border-top: solid 2px;} + .br {border-right: solid 2px;} + .bbox {border: solid 2px;} + + .center {text-align: center;} + .smcap {font-variant: small-caps;} + + .figcenter {margin: auto; text-align: center;} + + .figleft {float: left; clear: left; margin-left: 0; margin-bottom: 1em; margin-top: + 1em; margin-right: 1em; padding: 0; text-align: center;} + + .figright {float: right; clear: right; margin-left: 1em; margin-bottom: 1em; + margin-top: 1em; margin-right: 0; padding: 0; text-align: center;} + + .footnotes {border: dashed 1px;} + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .footnote .label {position: absolute; right: 84%; text-align: right;} + .fnanchor {vertical-align: super; font-size: .8em; text-decoration: none;} + + .poem {margin-left:10%; margin-right:10%; text-align: left;} + .poem br {display: none;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem span {display: block; margin: 0; padding-left: 3em; text-indent: -3em;} + .poem span.i2 {display: block; margin-left: 2em;} + .poem span.i4 {display: block; margin-left: 4em;} + + UL {list-style-type:none;} + // --> + /* XML end ]]>*/ + +</style> +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of New Ideas in India During the Nineteenth +Century, by John Morrison + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: New Ideas in India During the Nineteenth Century + A Study of Social, Political, and Religious Developments + +Author: John Morrison + +Release Date: December 7, 2004 [EBook #14294] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK NEW IDEAS IN INDIA *** + + + + +Produced by Jonathan Ingram, Shawn Wheeler and the PG Online +Distributed Proofreading Team. + + + + + + +</pre> + +<div> +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + + +<h1>NEW IDEAS IN INDIA DURING THE NINETEENTH CENTURY</h1> + +<br /> + <br /> + + +<h2><em>A Study of Social, Political, and Religious Developments</em></h2> + +<br /> + <br /> + + +<h3>BY THE<br /> + REV. JOHN MORRISON, M.A., D.D.<br /> + LATE PRINCIPAL, THE GENERAL ASSEMBLY'S INSTITUTION,<br /> + CHURCH OF SCOTLAND MISSION, CALCUTTA, AND<br /> + MEMBER Of SENATE OF CALCUTTA UNIVERSITY</h3> + +<br /> + <br /> +<h5>LONDON<br /> + MACMILLAN AND CO., LIMITED<br /> + NEW YORK: THE MACMILLAN COMPANY<br /> + 1907<br /> +</h5> + +<br /> + <br /> + <br /> + <br /> + + +<hr style="width: 65%;" /> +<h2><a name="PREFACE" id="PREFACE" />PREFACE</h2> + +<p>The substance of the following volume was delivered in the form of +lectures in the Universities of Glasgow and Edinburgh during Session +1904-5. As "Alexander Robertson" lecturer in the University of Glasgow, +the writer dealt with the new religious ideas that have been impressing +themselves upon India during the British period of her history. As +"Gunning" lecturer in the University of Edinburgh, the writer dwelt more +upon the new social and political ideas. The popular belief of Hindu India +is, that there are no new ideas in India, that nought in India suffers +change, and that as things are, so they have always been. Even educated +Indians are reluctant to admit that things have changed and that their +community has had to submit to education and improvement—that +suttee, for example, was ever an honoured institution in the province now +most advanced. But to the observant student of the Indian people, the <i> +evolution</i> of India is almost as noteworthy as the more apparent +rigidity. There is a flowering plant common in Northern India, and chiefly +notable for the marvel of bearing flowers of different colours upon the +same root. The Hindus call it "the sport of Krishna"; Mahomedans, "the +flower of Abbas"; for the plant is now incorporate with both the great +religions of India, and even with their far-back beginnings. Yet it is a +comparatively recent importation into India; it is only the flower known +in Britain as "the marvel of Peru," and cannot have been introduced into +India more than three hundred years ago. It was then that the Portuguese +of India and the Spaniards of Peru were first in touch within the home +lands in Europe. In our own day may be seen the potato and the cauliflower +from Europe establishing themselves upon the dietary of Hindus in defiance +of the punctiliously orthodox. <i>À fortiori</i>—strange that +we should reason thus from the trifling to the fundamental, yet not +strange to the Anglo-Indian and the Indian,—<i>à +fortiori</i>, we shall not be surprised to find novel and alien ideas +taking root in Indian soil.</p> + +<p>Seeds, we are told, may be transported to a new soil, either wind-borne +or water-borne, carried in the stomachs of birds, or clinging by their +burs to the fur of animals. In the cocoa-nut, botanists point out, the +cocoa-nut palms possess a most serviceable ark wherein the seed may be +floated in safety over the sea to other shores. It is thus that the +cocoa-nut palm is one of the first of the larger plants to show themselves +upon a new coral reef or a bare volcano-born island. Into India itself, it +is declared, the cocoa-nut tree has thus come over-sea, nor is yet found +growing freely much farther than seventy miles from the shore. One of the +chief interests of the subject before us is that the seeds of the new +ideas in India during the past century are so clearly water-borne. They +are the outcome of British influence, direct or indirect.</p> + +<p>Here are true test and evidence of the character of British influence +and effort, if we can distil from modern India some of the new ideas +prevailing, particularly in the new middle class. Where shall we find +evidence reliable of what British influence has been? Government Reports, +largely statistical, of "The Moral and Material Progress of India," are so +far serviceable, but only as <i>crude</i> material from which the answer +is to be distilled. Members of the Indian Civil Service, and others +belonging to the British Government of India, may volunteer as expert +witnesses regarding British influence, but they are interested parties; +they really stand with others at the bar. The testimony of the missionary +is not infrequently heard, less exactly informed, perhaps, than the Civil +Servant's, but more sympathetic, and affording better testimony where +personal acquaintance with the life of the people is needed. But of him +too, like the Civil Servant, there is some suspicion that in one sphere he +holds a brief. This, indeed, may be said in favour of the missionary's +testimony, that while the Anglo-Indian identifies the missionary's +standpoint with that of the native, the native identifies him with the +Anglo-Indian, so that probably enough he occupies the mean of impartiality +and truth. The British merchant in India may also offer as evidence, and +indeed is "on the spot," and apparently qualified by reason of his +independence. But the interest of his class is professedly limited to +India's material progress; and of his general views, we recall what +Chaucer said of the politics of his "merchant,"</p> + +<span style="margin-left: 1em;">"Sowninge alway th' encrees of his +winning."</span><br /> + + +<p>And finally, in increasing numbers, natives of India themselves are +claiming to pronounce upon the effect of the British connection upon +India; and yet again we feel that the proferred evidence must be regarded +with suspicion. That Indian is exceptional indeed whose generalisations +about India are based on observations and historical knowledge. If the +Civil Servant's honour is bound up with a favourable verdict upon the +question at issue, the educated native is as resolved upon the other side. +Nay, truth requires one to say that at this time the educated Indian is +virtually pledged against acknowledging any indebtedness to Britain. For +the reason why, we need not anticipate, but it is foolish to shut one's +eyes to the unpleasant fact, or to hide it from the British public.</p> + +<p>Where, then, is the testimony that is reliable? Is there nothing else +than the disputing, loud and long, of the six blind men of Indostan who +went to <i>see</i> the Indian elephant and returned,</p> + +<span style="margin-left: 1em;">"Each in his own opinion</span><br /> +<span style="margin-left: 1em;">Exceeding stiff and strong,</span><br /> +<span style="margin-left: 1em;">Though each was partly in the +right,</span><br /> +<span style="margin-left: 1em;">And all were in the wrong!"</span><br /> + + +<p>From preferred testimony of all kinds, from all affidavits, however +honestly sworn, we turn again to the ideas now prevailing as they <i> +betray</i> themselves in the lives of the people and the words that fall +from their lips. Carefully studying earlier history, we ask ourselves +wherein the new ideas differ from the ideas current in India a century +ago. Then as progress appears, or is absent, the forces at work stand +approved or condemned. The exact historical comparison we may claim to be +a special feature of this book.</p> + +<p>The writer is not ignorant of the delicacy of the historical task he +has set himself. He claims that during the twenty years he spent in India +he was eager to know India and her sons, read the pamphlets and articles +they wrote, enjoyed constant intercourse with Indians of all classes and +religions, reckoned, as he still reckons, many Indians among his friends. +He claims that during these years it was his pleasure, as well as a part +of his professional duty, to study the past history of India. Ignorance of +Indian history vitiates much of the writing and oratory on Indian +subjects. As a member of the staff of an Indian college, with six hundred +University students, the writer claims to have had exceptional +opportunities of entering into the thoughts of the new middle class, and +of cross-questioning upon Indian problems. In India, students "sit at the +feet" of their professors, but let it not be assumed that the Oriental +phrase implies a stand-off superior and crouching inferior. Nay, rather it +implies the closest touch between teacher and taught. All seated +tailor-fashion on the ground, the Indian teacher of former days and his +disciples around him were literally as well as metaphorically in touch. +The modern professor, successor of the pandit or guru, enjoys intercourse +with his students, as full and free, limited in truth only by his time and +his temperament.</p> + +<p>Judging by the test of the new ideas in India, the writer has no +hesitation in declaring that the British regime has been a great blessing +to India. Likewise, whether directly inculcated or indirectly, some of the +best features of Christian civilisation and of the Christian religion are +taking hold in India and becoming naturalised. Called upon as "Alexander +Robertson" lecturer in the University of Glasgow to deliver a course of +lectures "in defence of the Christian faith," the writer felt that no more +effective defence could be offered than this historical survey of the +naturalising in India of certain distinctive features of the Christian +religion and of the civilisation of western Christian lands.</p> + +<p>Of this also the writer is sure, whether he possess the qualifications +for the delicate task or lack them—there is a call for some one to +interpret Britain and India to each other. In their helpless ignorance, +what wonder that Britons' views are often incomplete and distorted? On the +Indian side, on the other hand, the terrible anti-British feeling now +prevailing in India must surely be based on ignorance and +misunderstanding, and in part at least removable.</p> + +<hr style='width: 45%;' /> +<p>The Rev. Alexander Robertson, a probationer of the Free Church of +Scotland, although never in office, died at Glasgow in 1879, leaving the +residue of his estate for the endowment of a lectureship as aforesaid. As +trustees he nominated two personal friends—the Rev. J.B. Dalgety, of +the Abbey Church, Paisley, and James Lymburn, Esq., the librarian of +Glasgow University. These two gentlemen made over the trust to the Glasgow +University Court, and the writer had the honour of being appointed the +first lecturer.</p> + +<p>The Gunning Victoria Jubilee Lectureship in the University of Edinburgh +was founded by the late Dr. R.H. Gunning of Edinburgh and Rio de Janeiro, +in the year 1889. The object of the lectureship was "to promote among +candidates for the ministry, and to bring out among ministers the fruits +of study in Science, Philosophy, Languages, Antiquity, and Sociology."</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + + +<h2><a name="CONTENTS" id="CONTENTS" />CONTENTS</h2> + +<a href="#Page_1">I. THE NEW ERA—SOME LEADING WITNESSES</a><br /> + <br /> + <a href="#Page_11">II. INDIAN CONSERVATISM</a><br /> + <br /> + <a href="#Page_21">III. NEW SOCIAL IDEAS</a><br /> + <br /> + <a href="#Page_39">IV. THE CHIEF SOLVENT OF THE OLD IDEAS</a><br /> + <br /> + <a href="#Page_50">V. WOMAN'S PLACE</a><br /> + <br /> + <a href="#Page_65">VI. THE TERMS WE EMPLOY</a> <br /> + <br /> + <a href="#Page_72">VII. NEW POLITICAL IDEAS—A UNITING INDIA</a> +<br /> + <br /> + <a href="#Page_88">VIII. NEW POLITICAL IDEAS—FALSE PATRIOTISM</a> +<br /> + <br /> + <a href="#Page_103">IX. NEW RELIGIOUS IDEAS—ARE THERE ANY?</a> +<br /> + <br /> + <a href="#Page_120">X. THE NEW RELIGIOUS ORGANISATIONS OF INDIA IN THE +NINETEENTH CENTURY—INDIAN CHRISTIANS AND BRAHMAS</a> <br /> + <br /> + <a href="#Page_132">XI. NEW RELIGIOUS ORGANISATIONS—ĀRYAS AND +THEOSOPHISTS</a> <br /> + <br /> + <a href="#Page_144">XII. THE NEW MAHOMEDANS</a> <br /> + <br /> + <a href="#Page_148">XIII. HINDU DOCTRINES—HOW THEY CHANGE</a> +<br /> + <br /> + <a href="#Page_166">XIV. THE NEW THEISM</a><br /> + <br /> + <a href="#Page_184">XV. JESUS CHRIST HIMSELF</a><br /> + <br /> + <a href="#Page_194">XVI. JESUS CHRIST THE LODESTONE</a><br /> + <br /> + <a href="#Page_213">XVII. INDIAN PESSIMISM—ITS BEARING ON BELIEF IN +THE HERE AND HEREAFTER</a><br /> + <br /> + <a href="#Page_223">XVIII. INDIAN TRANSMIGRATION AND THE CHRISTIAN HERE +AND HEREAFTER</a><br /> + <br /> + <a href="#Page_239">XIX. THE IDEAS OF SIN AND SALVATION</a> <br /> + <br /> + <a href="#Page_254">XX. THE IDEA OF SALVATION</a> <br /> + <br /> + <a href="#Page_269">XXI. CONCLUSION</a> <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 1 --><a name="Page_1" id="Page_1" /> + +<h1>NEW IDEAS IN INDIA</h1> + +<h2>CHAPTER I</h2> + +<h3>THE NEW ERA—SOME LEADING WITNESSES</h3> + +<span style="margin-left: 1em;">"The epoch ends, the world is +still,</span><br /> +<span style="margin-left: 1em;">The age has talked and worked its +fill;</span><br /> + <br /> +<span style="margin-left: 1em;">The famous men of war have +fought,</span><br /> +<span style="margin-left: 1em;">The famous speculators +thought.</span><br /> + <br /> +<span style="margin-left: 2em;">See on the cumbered plain,</span><br /> +<span style="margin-left: 2em;">Clearing a stage,</span><br /> +<span style="margin-left: 2em;">Scattering the past about,</span><br /> +<span style="margin-left: 2em;">Comes the New Age.</span><br /> +<span style="margin-left: 2em;">Bards make new poems;</span><br /> +<span style="margin-left: 2em;">Thinkers, new schools;</span><br /> +<span style="margin-left: 2em;">Statesmen, new systems;</span><br /> +<span style="margin-left: 2em;">Critics, new rules."</span><br /> + <br /> +<span style="margin-left: 2em;">MATTHEW ARNOLD.</span><br /> + <br /> +<br /> +<br /> + + +<p>India is a land of manifold interest. For the visitors who crowd +thither every cold season, and for the still larger number who will never +see India, but have felt the glamour of the ancient land whose destiny is +now so strangely linked to that of our far-off and latter-day islands, +<!-- Page 2 --><a name="Page_2" id="Page_2" />India has not one but many +interests. There is the interest of the architectural glories of the +Moghul emperors, in whose grand halls of audience, now deserted and merely +places of show, a solitary British soldier stands sentry over a visitors' +book. For the great capitals of India have moved from Delhi and Agra, the +old strategic points in the centre of the great northern plain, to +Calcutta, Bombay, Madras, and Rangoon, new cities on the sea, to suit the +later over-sea rulers of India. There is the interest of the grand +organisation of the British Government, holding in its strong paternal +grasp that vast continent of three hundred million souls. Sometimes the +sight of the letters V.R.I, or E.R.I. (Edwardus Rex Imperator) makes one +think of the imperial S.P.Q.R.<a name="FNanchor_1_1" id= +"FNanchor_1_1" /><a href="#Footnote_1_1" class="fnanchor">[1]</a> once not +unfamiliar in Britain. But this interest rather I would +emphasise—the penetration into the remotest jungle of the great +organisation of the British Government is a wonderful thing. By the +coinage, the post-office, the railways, the administration of justice, the +encouragement of education, the relief of famine,—by such ways the +great organisation has penetrated everywhere,—in spite +<!-- Page 3 --><a name="Page_3" id="Page_3" />of faults, the greatest +blessing that has come to India in her long history. Travelling by rail +from Calcutta to Benares, the metropolis of Hinduism, situated upon the +north bank of the sacred Ganges, we see the British rule, in symbol, in +the great railway bridge spanning the river. By it old India, +self-centred, exclusive, introspective, was brought into the modern world; +compelled, one might say, by these great spans to admit the modern world +and its conveniences, in spite of protest that the railway bridge would +pollute the sacred stream. Crossing the bridge, our eyes are fixed on the +outstanding feature of Benares—city of hundreds of Hindu temples. +What is it? Not a Hindu temple, but a splendid Mahomedan mosque whose +minarets overlook the Hindu city, calling the city of Hindus to the +worship of Allah. For the site of that mosque, the Moghul emperor +Aurangzeb ruthlessly cleared away a magnificent temple most sacred to the +Hindus. Concerning another famous Hindu temple in the same city, listen to +the Autobiography of another earlier Moghul emperor, Jahangir. "It was the +belief of these people of hell [the Hindus] that a dead Hindu laid before +the idol would be restored to life, if in his life he had been a +worshipper there.... I employed a confidential <!-- Page 4 --><a name= +"Page_4" id="Page_4" />person to ascertain the truth, and as I justly +supposed, the whole was detected to be an impudent imposture.... Throwing +down the temple which was the scene of this imposture, with the very same +materials I erected on the spot the great mosque, because the very name of +Islam was proscribed at Benares, and with God's blessing it is my desire +... to fill it full of true believers." These things I write, not to hold +up to condemnation these Moghul rulers, but to point out by contrast the +voluntary character of the influence during the British and Christian +period. For there is in India a grander interest still than that of the +British political organisation, namely, the peaceful gradual +transformation of the thoughts and feelings, the hopes and fears, of each +individual of the millions of India.</p> + +<div class="sidenote">The nineteenth century in India—a conflict of +ideas</div> + +<p>The real history of the past century in India has been the conflict and +commingling of ideas, a Homeric struggle, renewed in the nineteenth +century, between the gods of Asia and Europe. Sometimes the shock of +collision has been heard, as when by Act of Legislature, in 1829, Suttee +or widow-burning was put down, and, in 1891, the marriage of girls under +twelve; or when by order of the Executive, the sacred privacy of Indian +houses was violated in well-meant <!-- Page 5 --><a name="Page_5" id= +"Page_5" />endeavours to stay the plague [1895-], great riots ensuing; or +when an Indian of social standing has joined the Christian Church. At +other times, like the tumbling in, unnoticed, of slice upon slice of the +bank of a great Indian river flowing through an alluvial plain, opinion +has silently altered, and only later observers discover that the old idea +has changed. Not a hundred years ago, students of Kayasth (clerk) caste +were excluded from the Sanscrit College in Calcutta. Now, without any new +ordinance, they are admitted, as among the privileged castes, and the idea +of the brotherhood of man has thus made way. The silent invasion is +strikingly illustrated in the official <i>Report on Female Education in +India</i>, 1892 to 1897. On a map of India within the <i>Report</i>, the +places where female education was most advanced were coloured greener +according to the degree of advance—surely most inappropriate +colouring, though that is not our business. The map showed a strip of the +greenest green all round the sea-coast. There the unobserved new influence +came in. The <i>Census Report</i> for 1901 showed the same silently +obtruding influence from over the sea in the case of the education of +males. Many such silent changes might be noted. And <!-- Page 6 --><a +name="Page_6" id="Page_6" />yet again, the most diverse ideas may be +observed side by side in a strange chequer. In the closing years of the +nineteenth century, the University of Calcutta accepted an endowment of a +lectureship "to promote Sanscrit learning and Vedantic studies," any +Hindus without distinction of caste being eligible as lecturers; and then, +shortly after, agreed to the request of the first lecturer that none but +Hindus be admitted to the exposition of the sacred texts, thus excluding +the European heads of the university from a university lecture. Perhaps +the lecturer thought himself liberal, for to men like him at the beginning +of the century it would have been an offence to read the sacred texts with +Sudras or Hindus of humble castes. According to strict Hindu rule, only +brahmans can read the sacred books.<a name="FNanchor_2_2" id= +"FNanchor_2_2" /><a href="#Footnote_2_2" class="fnanchor">[2]</a></p> + +<div class="sidenote">Indian ideas.</div> + +<p>For in all three spheres, social, political, and religious, the advent +of the new age implied more or less of a conflict. India has still of her +own a social system, political ideas, and religious ideas and ideals. In +the Indian social system, caste and the<!-- Page 7 --><a name="Page_7" id= +"Page_7" /> social inferiority of women stand opposed to the freedom of +the individual and the equality of the sexes that prevail in Great +Britain, at least in greater degree. In the sphere of politics, the +absolutism, long familiar to the Indian mind, is the antithesis of the +life of a citizen under a limited monarchy, with party government and +unfettered political criticism. In the sphere of religion, the hereditary +priesthood of India stands over against the British ideal of a clergy +trained for their duties and proved in character. The Hindu conception of +a religious life as a life of sacrificial offerings and penances, or of +ecstasies, or of asceticism, or of sacred study, stands over against the +British ideal of religion in daily life and in practical philanthropies. +To the Hindu, the religious mood is that of ecstatic whole-hearted +devotion; the Briton reverences as the religious mood a quiet staying +intensity in noble endurance or effort.</p> + +<div class="sidenote">Testimony to the change in ideas</div> + +<p>The nineteenth century has witnessed a great transition in ideas and a +great alteration in the social and political and religious standpoints. It +is easy to find manifold witness to the fact from all parts of India. The +biographer of the modern in ideas. Indian reformer, Malabari, a Parsee<a +name="FNanchor_3_3" id="FNanchor_3_3" /><a href="#Footnote_3_3" class= +"fnanchor">[3]</a> writing of a <!-- Page 8 --><a name="Page_8" id= +"Page_8" />Parsee, and representing Western India, is impressed by the +singular fate that has destined the far-away British to affect India and +her ideals so profoundly. Crossing to the east side of India, we seek a +trustworthy witness. The well-known reformer, Keshub Chunder Sen, a +Bengali, and representative therefore of Eastern India, declares in a +lecture published in 1883: "Ever since the introduction of British power +into India there has been going on a constant upheaval and development of +the native mind,... whether we look at the mighty political changes which +have been wrought by that ... wonderful administrative machinery which the +British Government has set in motion, or whether we analyse those deep +national movements of <i>social</i> and <i>moral</i> reform which are +being carried on by native reformers and patriots." All Indian current +opinion is unanimous with the Parsee and the Bengali that a great movement +is in progress. The drift from the old moorings is a constant theme of +discourse. Let Sir Alfred Lyall, once head of the United Provinces, speak +for the most competent European <!-- Page 9 --><a name="Page_9" id= +"Page_9" />observers. "There may be grounds for anticipating," he says, +"that a solid universal peace and the impetus given by Europe must +together cause such rapid intellectual expansion that India will now be +carried swiftly through phases which have occupied long stages in the +lifetime of other nations."<a name="FNanchor_4_4" id="FNanchor_4_4" /><a +href="#Footnote_4_4" class="fnanchor">[4]</a> In another essay, in a more +positive mood, he writes of British responsibility for "great +non-Christian populations [in India] whose religious ideas and +institutions are being rapidly transformed by English law and morality."<a +name="FNanchor_5_5" id="FNanchor_5_5" /><a href="#Footnote_5_5" class= +"fnanchor">[5]</a> In a third passage he even prophesies rashly: "The end +of simple paganism is not far distant in India."</p> + +<p>Sir George Bird wood has also had a long Indian career, and no one +suspects him of pro-British bias—rather the reverse. Yet we find him +writing to the <i>Times</i> in 1895 about one of the Indian provinces, as +follows: "The new Bengali language and literature," he says, "are the +direct products of our Law Courts, particularly the High Court at +Calcutta, of Mission schools and newspaper presses and Education +Departments, the agents which are everywhere, not in Bengal only, giving +if not absolute unity yet community in diversity <!-- Page 10 --><a name= +"Page_10" id="Page_10" />to the peoples of British India." The modern +literature of Bengal, he goes on to say, is Christian in its teaching; if +not the Christianity of creed and dogma, yet of the mind of Christ.</p> + +<p>It is that transition in ideas, that alteration in social, political, +and religious standpoint which we are going to trace and illustrate.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> +<!-- Page 11 --><a name="Page_11" id="Page_11" /> +<h2><a name="CHAPTER_II" id="CHAPTER_II" />CHAPTER II</h2> + +<h3>INDIAN CONSERVATISM</h3> + +<span style="margin-left: 1em;">"By the well where the bullocks +go,</span><br /> +<span style="margin-left: 1em;">Silent and blind and slow."</span><br /> + <br /> +<span style="margin-left: 2em;">RUDYARD KIPLING.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Indian conservatism.</div> + +<div class="sidenote">Is mere inertia.</div> + +<p>But while acknowledging the potent influences at work, and accepting +these representative utterances, it may yet be asked by the +incredulous—What of the inherent conservatism, the proverbial +tenacity of India? Is there really any perceptible and significant change +to record as the outcome of the influences of the nineteenth century? +Well, the expression "Indian conservatism" is misleading. There is no +Indian conservatism in the sense of a philosophy of politics, of society, +or of religion. Indian conservatism—what is it? To some extent an +idealising of the past, the golden age of great law-givers and +philosophers and saints. But very much more—mere inertia and +torpidity in mind and body, a reluctance to take stock of things, and an +instinctive treading in the <!-- Page 12 --><a name="Page_12" id= +"Page_12" />old paths. "Via trita, via tuta." In the path from one Indian +village to another may often be observed an inexplicable deviation from +the beeline, and then a return to the line again. It is where in some past +year some dead animal or some offensive thing has fallen in the path and +lain there. Year after year, long after the cause has disappeared, the +feet of the villagers continue in that same deviating track. That is in +perfect keeping with India. Or—to permit ourselves to follow up +another natural sequence—things may quickly begin to fit in with the +deviation. Perhaps the first rainy season after the feet of the villagers +had been made to step aside, some plant was found in possession of the +avoided spot. India-like, its right of possession was unconsciously +deferred to. And then the year following, may be, one or other of the +sacred fig trees appeared behind the plant, and in a few years starved it +out. Ten years will make a banyan sapling, or a pipal, into a sturdy +trunk, and lo, by that time, in some visitation of drought or cholera or +smallpox, or because some housewife was childless, coloured threads are +being tied upon the tree or some rude symbolic painting put upon it. Then +an ascetic comes along and seats himself in its shade, and now, +<!-- Page 13 --><a name="Page_13" id="Page_13" />already, a sacred +institution has been established that it would raise a riot to try to +remove.</p> + +<p>Visitors to Allahabad go to see the great fort erected upon the bank of +the River Jumna by the Mahomedan emperor, Akbar. One of the sights of the +fort, strange to tell, is the underground Hindu temple of "The Undying +Banyan Tree," to which we descend by a long flight of steps. Such a sacred +banyan tree as we have imagined, Akbar found growing there upon the slope +of the river bank when he was requiring the ground for his fort. The +undying banyan tree is now a stump or log, but it or a predecessor was +visited by a Chinese pilgrim to Allahabad in the seventh century A.D. +Being very tolerant, instead of cutting down the tree, Akbar built a roof +over it and filled up the ground all round to the level he required. And +still through the gateway of the fort and down underground, the train of +pilgrims passes as of old to where the banyan tree is still declared to +grow. Such is Indian conservatism, undeterred by any thought of +incongruity. Benares is crowded with examples of the same unconscious +tenacity. I have spoken of the ruthless levelling of Hindu temples in +Benares in former days to make way for Mahomedan mosques. +<!-- Page 14 --><a name="Page_14" id="Page_14" />Near the gate of +Aurangzeb's mosque a strange scene meets the eye. Where the road leads to +the mosque, and with no Hindu temple nowadays in sight, are seated a +number of Hindu ashes-clad ascetics. What are they doing at the entrance +to a Mahomedan mosque? That is where their predecessors used to sit two +hundred years ago, before Aurangzeb tore down the holy Hindu temple of +Siva and erected the mosque in its stead.</p> + +<div class="sidenote">Yields before a persistent obtruding +influence.</div> + +<div class="sidenote"><i>E.g.</i> British influence.</div> + +<p>But Indian conservatism is more than an indisposition to effort and +change; for the same reason, it is also an easy adaptation to things as +they are found. When a new disturbing influence obtrudes from without, and +persistently, it may be easier to give way than to resist. British +influence is such a persistent obtrusion. In English literature as taught +and read, in Christian standards of conduct, in the English language, and +in the modern ideas of government and society, ever presented to the +school-going section of the people of India within their own land, there +is such a continuous influence from without. The impression of works like +Tennyson's <i>In Memoriam</i> or <i>Idylls of the King</i>, common +text-books in colleges, the steady pressure of Acts of the British +Government in India, like that raising the marriage age<!-- Page 15 --><a +name="Page_15" id="Page_15" /> of girls; the example of men in authority +like Lord Curzon, during whose vice-regal tour in South India there were +no nautch entertainments; the necessity of understanding expressions like +"general election" and "public spirit," and of comprehending in some +measure the working of local self-government—all such constant +pressure must effect a change in the mental standpoint. The army of +Britain in India, representative of the imperial sceptre, has now for many +years been gathered into cantonments, and its work is no longer to quell +hostilities within India, but only to repel invaders from without. Other +British forces, however, penetrating far deeper, working silently and for +the most part unobserved, are still in the field all over India, effecting +a grander change than the change of outward sovereignty. "Ideas rule the +world," and he who impresses his ideas is the real ruler of men.</p> + +<div class="sidenote">Indian conservatism overpowered otherwise.</div> + +<p>Telling against Indian conservatism or inertia are other things also +besides persistent Western influences. Many things Western appeal to the +natural desire for advancement and comfort, and the adoption of these has +often as corollary a change of idea. To take examples without further +explanation. The desire for education, the key to <!-- Page 16 --><a name= +"Page_16" id="Page_16" />advancement in life, has quietly ignored the old +orthodox idea that education in Sanscrit and the Sacred Scriptures, <i> +i.e.</i> higher education as formerly understood, is the exclusive +privilege of certain castes. The very expression "higher education" has +come to mean a modern English education, not as formerly an education in +Sanscrit lore. Had the British Government allowed things to take their +course, the still surviving institutions of the old kind for Oriental +learning would have been transformed, one and all, into modern schools and +colleges. Even in 1824, when Government, then under "Orientalist" +influence, founded the Sanscrit College in Calcutta for the encouragement +of Sanscrit learning, a numerous body of native gentlemen, with the famous +Raja Rammohan Roy at their head, petitioned that a college for the study +of Western learning might be established instead. For a number of years +now, the Sanscrit College, then founded, has actually had fewer pupils on +its rolls than it is permitted to admit at a greatly reduced fee.<a name= +"FNanchor_6_6" id="FNanchor_6_6" /><a href="#Footnote_6_6" class= +"fnanchor">[6]</a></p> + +<p>Again, the idea of <i>public questions</i>, the idea of the common +welfare, has come into being with the nineteenth century, and is quietly +repudiating caste and giving to the community a solidarity and a +<!-- Page 17 --><a name="Page_17" id="Page_17" /> feeling of solidarity +unknown hitherto. Upon one platform now meet, as a matter of course, the +native gentlemen of all the castes, when any general grievance is felt or +any great occasion falls to be celebrated. The Western custom of public +meetings for the discussion of public questions is now an established +Indian institution, and daily gives the lie to the idea that there is +pollution in bodily contact with a person of lower caste. That a special +seat should be reserved for a man because he is a brahman would be +scouted. The convenience of travelling by rail or in tram-cars has been +even more widely effective in dissolving the idea. And if the advantage or +convenience of the new ways can overcome the force of custom, so can the +unprofitableness of the old. For illustrations, I pass from the gentlemen +who attend public meetings where the speeches are in English, to the less +educated and more superstitious and more blindly conservative people. In +the Mahratta districts of the Central Provinces, says the <i>Census +Report</i> for 1901, in recent years an unavoidable scepticism as to his +efficiency has tended to reduce the earnings of the Garpagari or averter +of hail from the crops. In Calcutta the same influence has extinguished +the trade of supplier of Ganges water. The water taps <!-- Page 18 --><a +name="Page_18" id="Page_18" />in the house or on the street are too +convenient, and the quality of the water is too manifestly superior for +the desecration from the iron pipes to outweigh the advantages. A few +years ago, in Darjeeling, north of Bengal, the brahman names upon the +signs of the liquor shops were distinctly in the majority. The sacerdotal +caste, new style, had appreciated the chances of big profits and shut +their eyes to the regulations of caste, which have relegated drink-sellers +to a very low place in the scale. Brahmans are even said to figure among +the contractors who supply beef, flesh of the sacred animal, to the +British army in India. "A curious sign of the changing time," says Mr. +Lockwood Kipling (<i>Beast and Man in India</i>), "is the fact that Hindus +of good caste, seeing the profit that may be made from leather, are +quietly creeping into a business from which they are levitically barred. +Money prevails against caste more potently than missionary preaching."</p> + +<p>In this region, where convenience or comfort or personal advancement +are concerned, it may safely be asserted that the so-called Indian +conservatism has not much resisting power. There, at least, it is found +that where there is a will there is a way.<a name="FNanchor_7_7" id= +"FNanchor_7_7" /><a href="#Footnote_7_7" class="fnanchor">[7]</a></p> + +<div class="sidenote">The Indian mind awakened.</div> + +<p><!-- Page 19 --><a name="Page_19" id="Page_19" />And there is a higher +influence at work dissolving and reconstituting the whole framework of +ideas. Upon the Indian mind, long lain fallow, modern civilisation and +modern thought and the fellowship with the world are acting as the +quickening rain and sunshine upon the fertile Indian soil. That these and +similar obtruding influences have had a transforming effect has already +been alleged. But far beyond, in promise at least, is the revived activity +of the Indian mind itself. If the age of Elizabeth be the outcome of the +stirring of the minds of Englishmen through the discovery of a new world, +the multiplication of books, the revival of learning, and the reformation +of religion, how shall we measure the effect upon the acute Indian mind of +the far more stimulating influences of this Indian Renaissance! What +comparison, for example, can be made between the stimulus of the new +learning of the sixteenth century and the stimulus of the first +introduction to a modern library? It would be an exaggeration to say that +the Indian mind is now showing all its power in response to the +<!-- Page 20 --><a name="Page_20" id="Page_20" />stimulus. But it is +everywhere active, and in some spheres, as in Religion and Philanthropy, +in History, in Archæology, in Law, in certain Natural Sciences, +individuals have already done service to India and contributed to +knowledge. Glimpses of great regions, unexplored, in these domains are +rousing students to secure for themselves a province. "More copies of +books of poetry, philosophy, law, and religion now issue every year from +the press of British India than during any century of native rule."<a +name="FNanchor_8_8" id="FNanchor_8_8" /><a href="#Footnote_8_8" class= +"fnanchor">[8]</a> Of course it would be misleading to ignore the fact +that reaction as well as progress has its apostles among the awakened +minds of India. Much of the awakened mental activity, also, is +spent—much wasted—on political writing and discussion, which +is often uninformed by knowledge of present facts and of Indian history. +The general poverty also, and the so-called Western desire to "get on," +prevent many from becoming in any real sense students or thinkers or men +of public spirit.</p> + +<p>Indian conservatism, therefore, we contend, is not the insurmountable +obstacle to new ideas that many superficially deem it to be.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> +<!-- Page 21 --><a name="Page_21" id="Page_21" /> +<h2><a name="CHAPTER_III" id="CHAPTER_III" />CHAPTER III</h2> + +<h3>NEW SOCIAL IDEAS</h3> + +<span style="margin-left: 1em;">[<i>Purusha, the One Spirit, +embodied,</i>]</span><br /> + <br /> +<span style="margin-left: 1em;">"Whom gods and holy men made their +oblation.</span><br /> +<span style="margin-left: 1em;">With Purusha as victim, they +performed</span><br /> +<span style="margin-left: 1em;">A sacrifice. When they divided +him,</span><br /> +<span style="margin-left: 1em;">How did they cut him up? What was his +mouth?</span><br /> +<span style="margin-left: 1em;">What were his arms? And what, his thighs +and feet?</span><br /> +<span style="margin-left: 1em;">The Brahman was his mouth; the kingly +soldier</span><br /> +<span style="margin-left: 1em;">Was made his arms; the husbandman, his +thighs;</span><br /> +<span style="margin-left: 1em;">The servile Sudra issued from his +feet."</span><br /> + <br /> +<span style="margin-left: 2em;">From the <i>Rigveda</i>, Mandala x. +90,</span><br /> +<span style="margin-left: 2em;">translated by Sir M. MONIER +WILLIAMS.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Caste represses individuality.</div> + +<p>New ideas in the social sphere first claim our attention. The +individual and the community, each have rights, says a writer on the +philosophy of history, and it is hurtful when the balance is not +preserved. If the community be not securely established, the individuals +will have no opportunity to develop; if the individual be not free, the +community can have no real greatness. Speaking broadly, when Western +social ideas meet Indian, the conflict is between the rights of the +<!-- Page 22 --><a name="Page_22" id="Page_22" />individual as in Western +civilisation, and the rights of the community or society as in the Indian. +India stands for the statical <i>social</i> forces, modern Europe for the +dynamical and <i>individualistic</i>. In India, as in France before the +Revolution, certain established usages are prejudicially affecting the +progress of the individual, fettering him in many ways. I refer to caste, +the denial of the brotherhood of mankind, the artificial barricading of +class from class, the sacrifice of the individual to his +class—condemned by native reformers like Ramananda, Kabir, Nanak, +and Chaitanya long before the advent of European ideas. Whatever the +origin or original advantages of the caste system, it has long operated to +repress individuality.<a name="FNanchor_9_9" id="FNanchor_9_9" /><a href= +"#Footnote_9_9" class="fnanchor">[9]</a> It is a vast boycotting agency +ready to hand to crush social non-conformity.<a name="FNanchor_10_10" id= +"FNanchor_10_10" /><a href="#Footnote_10_10" class="fnanchor">[10]</a> One +can easily understand that if society is rigidly organised for certain +social necessities (marriage for example) into a number of mutually +exclusive sets or circles, admission to all of which is by birth only, an +individual cast out from any set must <!-- Page 23 --><a name="Page_23" +id="Page_23" />perish. No one will eat with him, no one will intermarry +with him or his sons and daughters. It is into such a society that modern +social ideas have been sown, the ideas let us say of John Stuart Mill's +book, <i>On Liberty</i>—the <i>individual's</i> liberty, that is to +say—which used to be a common university text-book in India.</p> + +<div class="sidenote">Caste suggests an imperfect idea of the +community.</div> + +<div class="sidenote">Nevertheless, a practical solidarity in +Hinduism.</div> + +<p>Besides setting the community too much above the individual, the caste +system is faulty in presenting to the Indian mind an imperfect idea of the +community. The caste is the natural limit to one's interest and +consciousness of fellowship, to the exclusion of the larger community. +According to Raja Rammohan Roy, writing in 1824, the caste divisions are +"<i>as</i> destructive of national union as of social enjoyment." In <i> +Modern India</i>, Sir Monier Williams expresses himself similarly. Caste +"tends to split up the social fabric into numerous independent +communities, and to prevent all national and patriotic combinations." Too +much, however, may be made of this, for the practical solidarity of +Hinduism, in spite of caste divisions, is one of the most striking of +social phenomena in India. Whatever may have brought it about, the +solidarity of Hinduism is an undeniable fact. The supremacy of the +priestly caste <!-- Page 24 --><a name="Page_24" id="Page_24" />over all +may have been a bond of union, <i>as</i> likewise the necessity of all +castes to employ the priests, for the Jewish ritual and the tribe of Levi +were the bonds of union among the twelve tribes of Israel. Sir Alfred +Lyall virtually defines Hinduism as <i>the employment of brahman +priests</i>, and it is the adoption of brahmans as celebrants in social +and religious ceremonies that marks the passing over of a non-Hindu +community into Hinduism. It is thus it becomes a new Hindu caste.<a name= +"FNanchor_11_11" id="FNanchor_11_11" /><a href="#Footnote_11_11" class= +"fnanchor">[11]</a> Then, uniting further the mutually exclusive castes, +many are the common heritages, actual or adopted, of traditions and sacred +books, and the common national epics of the Ramayan and the Mahabharat. +The cause of the solidarity is not a common creed, as we shall see when we +reach the consideration of new religious ideas, ideas.</p> + +<div class="sidenote">New ideas opposed to caste, namely, individual +liberty and nationality.</div> + +<p>If Hinduism as a social system is to be moved by the modern spirit, we +may look for movement in the direction of freedom of individual action, +that is, the loosening of caste; we may look for larger ideas of +nationality and citizenship, <!-- Page 25 --><a name="Page_25" id= +"Page_25" />superseding to some extent the idea of caste. As is not +infrequent in India, Government pointed out the way for public opinion. In +1831 the Governor-General, Lord William Bentinck, issued his fiat that no +native be debarred from office on account of caste, creed, or race, and +that a son who had left his father's religion did not thereby forfeit his +inheritance.</p> + +<div class="sidenote">Loosening of caste.</div> + +<p>To any observer it is now plain that while caste is still a very +powerful force, and even while new castes, new social rings, are being +formed through the working of the spirit of exclusiveness, the general +ideas of caste are undergoing change. In these latter days one can hardly +credit the account given of the consternation in Calcutta in 1775, when +the equality of men before the law was asserted, and the <i>brahman</i>, +Nanda-kumar, was hanged for forgery. Many of the orthodox brahmans shook +off the dust of the polluted city from their feet and quitted Calcutta for +a new residence across the Hooghly. In 1904, we find conservative Hindus +only writing to the newspapers to complain that even in the Hindu College +at Benares, the metropolis of Hinduism, some of the members of the College +Committee were openly violating the rules of<!-- Page 26 --><a name= +"Page_26" id="Page_26" /> caste. In the same year a Calcutta Hindu +newspaper, the <i>Amrita Bāzār Patrikā</i>, declared, +"Caste is losing its hold on the Hindu mind."<a name="FNanchor_12_12" id= +"FNanchor_12_12" /><a href="#Footnote_12_12" class="fnanchor">[12]</a> The +recent denunciation of caste by an enlightened Hindu ruler, the Gaekwar of +Baroda, is a further significant sign of the times.</p> + +<div class="sidenote">Offences against caste.</div> + +<p>What does caste forbid and punish? Freedom of thought, if not +translated into social act, has not been an offence against caste at any +time in the period under review, neither has caste taken cognisance of +sins against morality as such. The sins that caste has punished have been +chiefly five, as follows: Eating forbidden food, eating with persons of +lower caste, crossing the sea, desertion of Hinduism for another religion, +marrying with a person of a lower caste, and, in many communities also, +marrying a widow. The Hindustani proverb, "Eight brahmans, nine +cooking-places," hits off with a spice of <i>proverbial</i> exaggeration +the old punctiliousness about food. The sin of eating forbidden food is +thus described by Raja Rammohan Roy in 1816: "The chief part of the theory +and practice of Hinduism, I am sorry to say," writes the Raja, "is made to +consist in the <!-- Page 27 --><a name="Page_27" id="Page_27" />adoption +of a peculiar mode of diet; the least aberration from which (even though +the conduct of the offender may in other respects be pure and blameless) +is not only visited with the severest censure, but actually punished by +exclusion from the society of his family and friends. In a word, he is +doomed to undergo what is commonly called loss of caste."<a name= +"FNanchor_13_13" id="FNanchor_13_13" /><a href="#Footnote_13_13" class= +"fnanchor">[13]</a> Now, in respect of the first three of these offences, +in all large centres of population the general attitude is rapidly +changing. In the light of modern ideas, these prohibitions of certain food +and of certain company at food, and of sea voyages, are fading like ghosts +at dawn. An actual incident of a few years ago reveals the prevailing +conflict of opinion, especially with regard to the serfdom which ties down +Indians to India.</p> + +<div class="sidenote">An actual case.</div> + +<p>Two scions of a leading family in a certain provincial town of Bengal, +brave heretics, made a voyage to Britain and the Continent, and while away +from home, it was believed, flung caste restrictions to the winds. On +their return, the head of the family gave a feast to all of the caste in +the district, and no one objected to the presence of the two voyagers at +the feast. This <!-- Page 28 --><a name="Page_28" id="Page_28" />was +virtually their re-admission into caste. But shortly after, a document was +circulated among the caste complaining, without naming names, of the +readmission of such offenders. The tactics employed by the family of the +offenders are noteworthy. The demon of caste had raised his head, and they +dared not openly defy him. So the defence set up was the marvellous one +that, while on board ship and in Europe, the young men had never eaten any +forbidden or polluted food. They had lived upon fruit, it was said, which +no hand except their own had cut. The old caste sentiment was so strong +that the family of the voyagers felt compelled to bring an action for +libel against the publishers of the circular. They lost their case, as no +offender had been mentioned by name, and the tyranny of caste thus +indirectly received the support of the courts.</p> + +<p>Of course it would still be easier to discover instances of the tyranny +of caste than the assertion of liberty, even among highly educated men. In +this matter of emancipation also, North India is far ahead of the South. +While minister at the court of Indore, 1872-75, the late Sir T. Madhava +Rao, a native of South India, was invited to go to England to give +evidence on Indian Finance <!-- Page 29 --><a name="Page_29" id= +"Page_29" />before a Committee of the House of Commons. <i>On religious +grounds</i> he was not able to accept the invitation.<a name= +"FNanchor_14_14" id="FNanchor_14_14" /><a href="#Footnote_14_14" class= +"fnanchor">[14]</a> Nor is it generally known that the Bengali nobleman +who represented his country at the King's coronation in London belongs to +a family that is out of caste. If the newspapers are to be believed, an +orthodox Bengali Hindu was first invited to attend the coronation, and was +"unable to accept." Had that gentleman accepted and gone, his example +might at once have emancipated his countrymen. But he did not know his +hour. "There is a venial as well as a damning sin," we may note, in regard +to this crossing of the sea. "A man may cross the Indian Ocean to Africa +and still remain an orthodox Hindu. The sanctity of caste is not affected. +But let him go to Europe, and his caste as well as his creed is lost in +the sea."<a name="FNanchor_15_15" id="FNanchor_15_15" /><a href= +"#Footnote_15_15" class="fnanchor">[15]</a> An orthodox Hindu has never +been seen in Britain.</p> + +<p>It is worth noting also, that in earlier times it involved loss of +caste to go away South, even within India itself, among the Dravidean +peoples beyond the known Aryan pale in the North. Thus, slowly the cords +of serfdom lengthen.</p> + +<p><!-- Page 30 --><a name="Page_30" id="Page_30" />Towards the fourth of +the offences against caste, namely, the adoption of a new religion, the +general attitude has likewise changed, although to a less degree. In large +towns, at least, the convert to Christianity is not so rigidly or so +instantaneously excluded from society as he used to be, and the Indian +Christian community, although small, is now in many places one of the +recognised sections of the community.</p> + +<p>This certainly may be asserted, that the modern Hindus are being +familiarised as never before with non-brahman leaders, religious and +social. Neither of the recent Brāhma (Theistic) leaders, the late +Keshub Chunder Sen and the late Protap Chunder Mozumdar, was brahman by +caste. The great Bombay reformer, the Parsee, Malabari, is not even a +Hindu. The founder of the Arya sect, the late Dyanand Saraswati, was out +of caste altogether, being the son of a brahman father and a low-caste +mother. The late Swami Vivekananda (Narendranath <i>Dutt</i>, B.A.), who +represented Hinduism at the Parliament of Religions in Chicago in 1893, +was not a brahman, as his real surname plainly declares. While, most +wonderful of all, the accepted leaders of the pro-Hindu Theosophists, +champions of Hinduism more <!-- Page 31 --><a name="Page_31" id= +"Page_31" />Hindu than the Hindus, after whom the educated Hindus flock, +are not even Indians; alas, they belong, the most prominent of them, to +the inferior female sex! I mean the Russian lady, the late Madame +Blavatsky, the English ladies Mrs. Annie Besant and Miss Noble [Sister +Nivedita], and the American, Colonel Olcott. Which side of that glaring +incongruity is to give way—brahman and caste ideas, or the +buttressing of caste ideas by outcastes, Feringees, like Mrs. Besant? It +would be interesting to hear an orthodox brahman upon Mrs. Besant's claim +to have had a previous Hindu existence as a Sanscrit pandit. What sin did +the pandit commit, would be his natural reflection, that he was born again +a Feringee, and a woman?</p> + +<div class="sidenote">Unpardonable offences.</div> + +<p>But the offence of the fifth sin, marrying below one's caste, or the +marriage of widows, seems as rank as ever. Upon these points, rather, the +force of caste seems concentrating. The marriage of widows will be +considered when we come to discuss the social inferiority of woman in +India. To marry within one's caste promises to be the most persistent of +all the caste ideas. The official observation is that "whatever may have +been the origin and the earlier developments of caste, this prohibition of +mixed marriages stands forth now as<!-- Page 32 --><a name="Page_32" id= +"Page_32" /> its essential and most prominent characteristic. The feeling +against such unions is deeply engrained." And again, a second +pronouncement on caste: "The regulations regarding food and drink are +comparatively fluid and transitory, while those relating to marriage are +remarkably stable and absolute."<a name="FNanchor_16_16" id= +"FNanchor_16_16" /><a href="#Footnote_16_16" class="fnanchor">[16]</a> The +pro-Hindu lady, already referred to, also agrees. "Of hereditary caste," +she says, "the essential characteristic is the refusal of +intermarriage."<a name="FNanchor_17_17" id="FNanchor_17_17" /><a href= +"#Footnote_17_17" class="fnanchor">[17]</a> Even Indian Christians are +reluctant to marry below their old caste, and value a matrimonial alliance +with a higher. To that residuum of caste, when it becomes the residuum, +one could not object. The Aryan purity of the stock may be a fiction, as +authorities declare it to be in the great majority of castes and in by far +the greater part of India; but given the belief in the purity of blood, +the desire to preserve it is a natural desire. If one may prophesy, then, +regarding the fate of the caste system under the prevailing modern +influences, castes will survive longest simply as a number of in-marrying +social groups. To that hard core the caste idea is being visibly worn +down.</p> + +<div class="sidenote">Support of caste by British authorities.</div> + +<p><!-- Page 33 --><a name="Page_33" id="Page_33" />With strange +obliviousness surely, the British officials are lending support to caste +ideas in various ways, while many of the best minds in India are groaning +under the tyranny. The compilers of the <i>Report of the Census of India +for</i> 1901, gentlemen to whom every student of India is deeply indebted, +in their enumeration of castes, give the imprimatur of government to such +Cimmerian notions as that the touch of certain low castes is defiling to +the higher. The writer and condoner of the following paragraph surely need +a lengthy furlough to Britain or the States. We read that "the table of +social precedence attached to the <i>Cochin Report</i> shows that while a +Nayar can pollute a man of a higher caste only by touching him, people of +the Kammalan group, including masons, blacksmiths, carpenters, and workers +in leather, pollute at a distance of 24 feet, toddy drawers at 36 feet, +Palayan or Cheruman cultivators at 48 feet; while in the case of the +Paraiyan (Pariahs) who eat beef, the range of pollution is stated to be no +less than 64 feet." Some consolation let us even here take from the fact +that in an earlier publication the extreme range of the polluting X-rays +of the pariah is stated to be 72 feet. So there has been 8 feet of +<!-- Page 34 --><a name="Page_34" id="Page_34" />progress for the pariah. +But our point is, that interesting as all that table of precedence no +doubt is, it is out of place in a Government report, which may be quoted +against a poor low-caste man as authoritative pronouncement regarding his +social position. Justice and humanity, good grounds in the eyes of the +Indian Government ere now for legislating contrary to caste ideas, ought +to have enjoined the ignoring of caste ideas here. It is no mere fancy +that after an accident one of these low-caste masons in South India might +be brought to the door of a Government hospital and be refused admission +by a native medical officer because his presence polluted at a distance of +24 feet—has not the Government Report declared it so? It is no +fancy, for a year or two ago the Post Office reported that in one village +the Post Office was found located where low castes were not allowed to +approach. In some provinces, also, teachers will object to the admission +of low-caste children in their schools; or "if they admit them make them +sit outside in the verandah."<a name="FNanchor_18_18" id= +"FNanchor_18_18" /><a href="#Footnote_18_18" class="fnanchor">[18]</a> +What now of the dignity of manual labour which many a high official has +expounded to native youth? Or to take another instance of un-British +countenancing of the caste <!-- Page 35 --><a name="Page_35" id= +"Page_35" />idea. The Shahas of <i>Bengal</i> are a humble caste, and the +members of higher castes will not, as a rule, take water at their hands, +so the Government Report tells us. On the other hand, the Shahas of <i> +Assam</i>, immigrants from Bengal, have managed to raise themselves high +in the social scale. Why, when an Assam Shaha takes up his residence again +in his motherland, Bengal, should this Blue-book be casting up to him his +humble origin? Why this un-British weighting of those who are behind in +the race? Again, at the very time of the Census, the Maratha caste was in +conflict with the brahman in two Native States of Western India, Kohlapur +and Baroda, over a matter of religious privileges. The brahman contention +is that the Mahratta pretensions to high-caste blood [kshatriya] are +groundless, and now we have the very same statement in the <i>Census +Report</i>, backing "the king of the castle" against "the dirty rascal." +Not a century ago, students of kayasth [clerk] caste were excluded from +the Sanscrit College in Calcutta; they are now within the privileged +circle, but their claim might not yet have been made good had a Government +Blue-book of these earlier days been allowed to brand them as debarred +from the College by their caste. At a public meeting the writer heard one +of the <!-- Page 36 --><a name="Page_36" id="Page_36" />most learned and +respected Hindus of Calcutta respectfully protest to the +Lieutenant-Governor against the public recognition in the <i>Census +Report</i> of such irrational social grading.<a name="FNanchor_19_19" id= +"FNanchor_19_19" /><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> + +<p>Similarly in the provision by Government of Caste Hostels for students. +According to the first rule of the Hindu Hostel in connection with the +Government College in Calcutta, "none but respectable Hindu students ... +shall be admitted,... and such inmates shall observe the rules and usages +of Hindu Society." In that rule, "respectable" simply means <i>other than +low caste</i>. Now for the <i>reductio ad absurdum</i>. A certain Bengali +gentleman of low caste was some years ago entitled to be addressed as +"Honourable," from the high public office he held, yet by departmental +orders the Principal of the Government College would shut the door of the +College Hostel in the face of the Honourable's son.</p> + +<div class="sidenote">New religious organisations repudiate caste.</div> + +<p>Of the new religious organisations of educated India, three repudiate +caste, namely, the Protestant Christian community, the Brāhma +Samāj or Theistic Association, chiefly found in Bengal, and the +Ārya Samāj or Vedic Association of the United Provinces and the +Punjab. These forces of new religious feeling are marshalled against +<!-- Page 37 --><a name="Page_37" id="Page_37" />caste as a social anomaly +and a bar to progress. Mahomedanism in its day was a powerful force +arrayed against caste, but its regenerating power has long ago evaporated, +for in many districts of India caste ideas are found flourishing among the +Mahomedan converts from Hinduism. They have carried over the caste ideas +from their old to their new religion.<a name="FNanchor_20_20" id= +"FNanchor_20_20" /><a href="#Footnote_20_20" class="fnanchor">[20]</a> The +Sikhs in the Punjab also repudiate caste, but they too have forgotten +their old reforming mission. Notwithstanding, we repeat, Northern India +owes an immense debt to these two religions, particularly to Mahomedanism. +Let any one who doubts it observe the caste thraldom of Southern India, +where Mahomedan rule never established itself. Irrational as caste is in +Northern India, it is tenfold more so in the South, as we have already +seen. A noteworthy assertion of "the rights of men," or more literally of +the rights of women, against caste may be noted in that same caste-bound +South India. In the Native State of Travancore, caste custom had +prohibited the women of the lower castes from wearing clothing above the +waist. But about the year 1827, the women who became Christians began to +don a loose jacket as the women of higher caste had been in the habit of +doing. Bitter persecution of the <!-- Page 38 --><a name="Page_38" id= +"Page_38" />Christian women followed, but in 1859 the right of these +lower-caste women to wear an upper cloth was legally acknowledged.<a name= +"FNanchor_21_21" id="FNanchor_21_21" /><a href="#Footnote_21_21" class= +"fnanchor">[21]</a></p> + +<p>But the outstanding evidence of new ideas in regard to caste is +furnished by the Hindu revivalists who, under the leading of Mrs. Annie +Besant and the Theosophists, have established the Hindu College, Benares, +as a buttress of Hinduism. From the <i>Text-book of Hindu Religion</i> +prepared for the College, we learn that these representatives and +champions of orthodoxy defend caste only to the extent of the ancient +fourfold division of society into brahmans, rulers, merchants and +agriculturists (one caste), and servants. What, we may ask, is to become +of the 1886 sub-divisions of the brahman caste alone, all mutually +exclusive with regard to inter-marriage? The text-book actually quotes +sacred texts to show that caste depends on conduct, not on birth, and +refers to bygone cases of promotion of heroes to a higher caste without +rebirth. Its final pronouncement on caste is that "unless the abuses that +are interwoven with it can be eliminated, its doom is certain." So far has +the opinion of orthodox conservative Hinduism progressed with reference to +its fundamental social feature, caste.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 39 --><a name="Page_39" id="Page_39" /> +<h2><a name="CHAPTER_IV" id="CHAPTER_IV" />CHAPTER IV</h2> + +<h3>THE CHIEF SOLVENT OF THE OLD IDEAS</h3> + +<span style="margin-left: 1em;">"Let knowledge grow from more to +more,</span><br /> +<span style="margin-left: 1em;">But more of reverence in us +dwell;</span><br /> +<span style="margin-left: 1em;">That mind and soul according +well,</span><br /> +<span style="margin-left: 1em;">May make one music as +before."</span><br /> + <br /> +<span style="margin-left: 2em;">TENNYSON, <i>In Memoriam</i>.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">English education the chief solvent.</div> + +<p>English education is the chief solvent of old ideas in India and the +chief source from which the new are supplied. English is the language of +the freest peoples in the world. It is only to be expected, therefore, +that with the spread of English education in India the idea of individual +freedom and the feeling of nationality should grow and the caste idea +decline. The beginning of the process is often witnessed among the boys in +Secondary Schools in India. You lay your hand upon the arm of a boy, a +new-comer to the school, and you ask him in English, "What class?" He +answers "Brahman," giving you his caste instead of his class in school. +The boy will not be long <!-- Page 40 --><a name="Page_40" id= +"Page_40" />in the English school before he will classify himself +differently. In a dozen ways each day he is made to feel that the school +and the modern world have another standard for boys and men than the +caste. Or take another example of the educative effect of a study of +English—I can vouch for its genuineness. In your house in India you +get into friendly conversation with a half-educated shopkeeper or native +tradesman. You ask in English how many children he has, and his reply is, +"I have not any children, I have three daughters." Just a little more +reading in English literature would have taught him that elsewhere the +daughter is a child of the family equally with the son.</p> + +<p>There, in these two examples, the great social problems of India +present themselves—caste and the social inferiority of women, and in +the English language we see India confronted with ideas different from her +own. Take a third illustration from the socio-religious sphere. Few Hindus +think of Hinduism as a system of religious practices and doctrines to be +justified by reason or by spiritual intuition, or by the spiritual +satisfaction it can afford to mankind. No, Hinduism is a thing for +Indians, and belongs to the Indian soil. The <!-- Page 41 --><a name= +"Page_41" id="Page_41" />converse of the idea is that Christianity is a +foreign thing, the religion of the intruding ruling race. It is not for +Indians. A vigorous patriotic pamphlet, published in 1903, entitled <i>The +Future of India</i>, assumes plainly that <i>Hindus</i> and <i>Indians</i> +mean the same thing. The pamphlet speaks of the relations of Indians to +"other races, such as Mahomedans, Parsees, and Christians," as if these +were less truly Indians than the Hindus. To the writer, manifestly, +Hinduism is a racial thing. To him, however, or to the next generation +after him, further study of modern history will make clear that only in a +slight degree and a few instances is religion a racial thing, and that +there are laws and a science of spiritual as of bodily health. Once more, +how ill-fitting are, say, the Indian word <i>mukti</i> (deliverance from +further lives, the end of transmigrations) and the English word <i> +salvation</i>, although <i>mukti</i> and <i>salvation</i> are often +regarded as equivalents.</p> + +<p>To the man instructed in English, such contrasts are always being +presented, tacitly inviting him to compare and to modify. We can put +ourselves in the place of many a youth of sixteen or seventeen, hope of +the village school, going up to enter a college in one of the larger towns +of India. He <!-- Page 42 --><a name="Page_42" id="Page_42" />is entering +the new world. Should he be of brahman caste, it may profit him a little, +for he will still meet with many non-brahman householders ready to find +him in food and lodging simply because he is a poor brahman student. Of +course he is looking forward to one of the new professions, Law, or +Medicine, or Engineering, or Teaching, or Government Service. In <i> +these</i> it is patent to him that caste is of no account. High caste or +low, he and all his fellow-students are aware they must prove themselves +and fight their way up. The leading place at the bar is no more a +high-caste man's privilege than it is his privilege to be exempted from +standing in the dock or suffering the extreme penalty of the law. We have +already referred to the effect of the assertion of the equality of men +before the law in 1775 in the hanging of the brahman, Nandakumar, for +forgery. Now, looking back at the dissolving of the old ideas of +artificial rank and privileges, we may reckon also the equality of men in +the great modern professions, foremost in India being Law, as among the +chief dissolving agencies.</p> + +<div class="sidenote">Extent of English education.</div> + +<div class="sidenote">English words naturalised.</div> + +<p>It is easy to give <i>figures</i> at least for the vast agency now at +work in the spread of English education in India. Higher English education +<!-- Page 43 --><a name="Page_43" id="Page_43" />for natives began with +the founding of the Hindu College in Calcutta in 1817; in the year 1902 +there were in India five Universities, the examinations of which are +conducted in English; and affiliated to these examining Universities were +188 teaching colleges containing 23,009 undergraduates; and preparing for +the Matriculation Examination (in the year 1896-97) were 5267 Secondary +Schools, containing 535,155 pupils. From these Secondary Schools in the +year 1901, 21,750 candidates appeared at the Matriculation Examinations of +the Universities professing to be able to write their answers in English, +and of these nearly 8000 passed. That figure is a measure of the process +of leavening India with modern ideas through English education—8000 +fresh recruits a year. That is the measure of the confusion introduced +into the old social organism. A small number, no doubt, compared with the +ten million of unleavened youth born in the same year, and yet they are +the pick of the middle classes and must become the leaders of the masses. +The <!-- Page 44 --><a name="Page_44" id="Page_44" />masses in China, it +is alleged, would not be anti-foreign were it not for the influence of +their literati, and the thoughts of these Indian literati must also become +the thoughts of the Indian masses. It is the mind of these literati, +mainly, which we are trying to gauge. According to the census of 1901 +their total number approached one million, being those who could read and +write English. Descending below the English-reading literati, I have noted +about three hundred English words naturalised in two of the chief +vernaculars of India, an indication, if not a measure, of the new +influence among the masses.</p> + +<div class="sidenote">Too sanguine prophecies of progress.</div> + +<p>Yet having tabulated figures, once more, ere we proceed, we enjoin upon +ourselves and our readers a cautious estimate of the progress of ideas. +The European hood and gown of the Indian student may merely <i>drape</i> +an <i>unchanged</i> being. Writing in 1823 about the encouragement of +education and the teaching of English and the translation of English +books, the Governor of Bombay, Mountstuart Elphinstone, declared too +confidently that "the conversion of the natives <i>must</i> result from +the diffusion of knowledge among them." Macaulay, similarly, writing from +India in 1836 to his father, the well-known philanthropist, declares: "It +is my firm belief that if our plans of[English] education are followed up, +there will not be a single idolater among the respectable classes in +Bengal thirty years hence." Omar <!-- Page 45 --><a name="Page_45" id= +"Page_45" />Khayyam's words suggest themselves as the other extreme of +opinion regarding English education in India, inside of which the truth +will be found:</p> + +<span style="margin-left: 1em;">"Myself when young did eagerly +frequent</span><br /> +<span style="margin-left: 1em;">Doctor and saint, and heard great +argument</span><br /> +<span style="margin-left: 1em;">About it and about, but +evermore</span><br /> +<span style="margin-left: 1em;">Came out by that same door wherein I +went."</span><br /> + + +<p>The lines express the view of many Anglo-Indians. We may reply that +anywhere only a few individuals are positively liberalised by a liberal +education. We must patiently wait while their standpoint becomes the lore +and tradition of the community.</p> + +<div class="sidenote">Reformers are English-speaking; reactionaries are +ignorant of English.</div> + +<p>The part played by English education in the introduction of new ideas +is apparent whenever we enumerate the leading reformers of the nineteenth +century. One and all have received a modern English education, and several +of them have made some name by addresses and publications in English. Of +Indian reformers, distinguished also as English scholars, may be named +with all honour:</p> + +<p>1. Rammohan Roy, a great opponent of Suttee and Idolatry, who also +dared to make the voyage to England. He died at Bristol in 1833.</p> + +<p>2. Iswar Chunder Vidyasagar, a great upholder of the right of widows to +remarry and an advocate <!-- Page 46 --><a name="Page_46" id= +"Page_46" />of education, both elementary and higher. He died at Calcutta +in 1891.</p> + +<p>3. K.M. Banerjea, D.L., C.I.E., an opponent of the caste system, the +greatest scholar among Indian Christians. He died at Calcutta in 1885.</p> + +<p>4. Keshub Chunder Sen, religious reformer, an advocate of a higher +marriage age for girls. He died at Calcutta in 1884.</p> + +<p>5. Mr. Behramji Malabari, an advocate of a higher marriage age for +girls—of the Bombay side of India.</p> + +<p>6. The late Mr. Justice M.G. Ranade, a social reformer of Bombay.</p> + +<p>7. The late Mr. Justice K.T. Telang, C.I.E., an opponent of child +marriages and a social reformer of Bombay.</p> + +<p>8. The late Raja Sir T. Madhava Rao, K.C.S.I., a social reformer, of +the Madras Presidency—died in 1891.</p> + +<p>Pandita Ramabhai, it may be noted, had entered upon her career as a +champion of female education before she began the study of English.</p> + +<div class="sidenote">Sanguine estimate of progress.</div> + +<p>In striking contrast with all these in this respect are the men who +represent the extreme conservative or reactionary spirit, who as a rule +are as ignorant of English as the great reformers are the reverse. We may +cite, in illustration:</p> + +<p><!-- Page 47 --><a name="Page_47" id="Page_47" />1. Dyanand Saraswati, +founder of the new sect of Āryas in the United Provinces and Punjab. +Their chief doctrine, the infallibility of the Vedas or earliest Hindu +scriptures, is reactionary, although a number of reforms are inculcated in +the name of a return to the Vedas.</p> + +<p>2. The late Ramkrishna Paramhansa, a famous Bengali ascetic of high +spiritual tone, but of the old type.</p> + +<p>3. The gentleman already referred to, who as University lecturer on +Hindu Philosophy in Calcutta insisted that none but Hindus be admitted to +the exposition of the sacred texts, shutting out the Chancellor, the +Vice-Chancellor, and many Fellows of the University.</p> + +<p>4. Sanscrit pundits, very conservative as a class, and generally +unfamiliar with English.</p> + +<p>New Hinduism in contact with the modern educational influences was most +interestingly manifest in the person of Swami Vivekananda (<i>Reverend +Rational-bliss</i> we may render his adopted name), representative of +Hinduism at the Parliament of Religions in Chicago in 1893. The +representative Hindu was not even a member of the priestly caste, as we +have already told. It were tedious to analyse his Hinduism, as set +<!-- Page 48 --><a name="Page_48" id="Page_48" />forth at Chicago and +elsewhere, into what was Christianity or modern thought, and what, on the +other hand, was Hinduism. Suffice it to say that as Narendra Nath Dutt, +B.A., he figures on the roll of graduates of the Church of Scotland's +College in Calcutta. While a student there, he sat at the feet of two +teachers representing the new and the old, the West and the East. In the +College classroom he received religious instruction from Dr. Hastie, the +distinguished theologian who afterwards taught Scottish students of +theology in the University of Glasgow. At the same time he was in the +habit of visiting the famous Bengali ascetic, Ramkrishna Paramhansa, +already mentioned, and of communing with him. Returning from Chicago +crowned with the honour which his earnestness, his eloquence, his power of +reasoning, his attractive manner, and his striking physique and dress +called forth, Young India lionised him; Old India met in Calcutta and +resolved that Mr. Dutt of kayasth caste must drop the brahman title <i> +Swami</i>, which he had assumed, before <i>they</i> could recognise him. +In 1895, having gone to Dakhineswar, the old residence of his Hindu +master, Ramkrishna, Swami Vivekananda was actually expelled from the +temple where his <!-- Page 49 --><a name="Page_49" id="Page_49" />master +had been wont to worship. The Chicago representative of Hinduism had been +guilty of the sins of crossing the sea and of living like a European, and +so he must be disowned and the temple purged of his presence. After a few +years, Swami Vivekananda bravely settled down to unobtrusive, +philanthropic work, one had almost said <i>Christian philanthropic +work</i>, in a suburb of Calcutta, denouncing caste and idolatry and the +outcasting of those who had crossed the sea, and recommending the Hindus +to take to flesh-eating. There, and while so engaged, in 1902 he died. How +shall we ticket that strange personage? Kayasth caste as he was born, or +new brahman? Swami or B.A. of a Mission College of the modern Calcutta +University? A conservative or a reformer? Hindu ascetic or Christian +philanthropist? He stands for India in transition, old and new ideas +commingling. He is a typical product of the English and Christian +education given to multitudes in India to-day.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 50 --><a name="Page_50" id="Page_50" /> +<h2><a name="CHAPTER_V" id="CHAPTER_V" />CHAPTER V</h2> + +<h3>WOMAN'S PLACE</h3> + +<span style="margin-left: 1em;">"To lift the woman's fallen +divinity</span><br /> +<span style="margin-left: 1em;">Upon an equal pedestal with +man's."</span><br /> + <br /> +<span style="margin-left: 1em;">"The woman's cause is man's; they rise or +sink</span><br /> +<span style="margin-left: 1em;">Together, dwarfed or godlike, bond or +free."</span><br /> + <br /> +<span style="margin-left: 2em;">TENNYSON, <i>The +Princess</i>.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Social inferiority of women.</div> + +<p>Next to caste, the chief social feature of India is the position of +women in the community. Hindus and Mahomedans alike assign to the female +sex an inferior position. In Mahomedan mosques, for example, no woman is +ever seen at prayer; she would not be permitted to take part. Only by the +neglect of female children in India, and the special disadvantages from +which women suffer there, can it be explained why in India in 1901 there +were only 963 females to every 1000 males. In India, as in Europe and all +the world over, more boys than girls are born, but in the course of life +the balance is soon redressed, and in the <!-- Page 51 --><a name= +"Page_51" id="Page_51" />whole population in every country in Europe, +except Italy<a name="FNanchor_22_22" id="FNanchor_22_22" /><a href= +"#Footnote_22_22" class="fnanchor">[22]</a> and Bulgaria, the females +actually outnumber the males. Why are the Indian figures so different? +Pro-Hindu enthusiasts may glorify the Hindu social system, and wish to +deny the social inferiority of the female sex; average Anglo-Indians may +be suspected of being unsympathetic in their statements; but the Census +figures stand, and demand an explanation. Where are these 37 girls and +women out of every 1000—over five million altogether? Common +humanity demands an answer of India, for we seem to hear a bitter cry of +India's womanhood. As infants, less cared for; as girls, less educated; +married too early; ignorantly tended in their hour; as married ladies, +shut out of the world; always more victimised by ignorance and +superstition—in life's race, India's women carry a heavy handicap, +and 37 out of every 1000 actually succumb.</p> + +<p>In the matter of the social elevation of their sex, it appears to the +writer that Anglo-Indian ladies fall far short of what they might do. A +fair number do interest themselves in their Indian <!-- Page 52 --><a +name="Page_52" id="Page_52" />sisters through the lady missionaries and +lady doctors, but first-hand knowledge of the lives of Indian women is +very rare indeed. Our late revered Queen's interest in India and in the +womanhood of India is well known, but her feeling about the duty of +Anglo-Indian ladies I have never seen recorded. Speaking at Balmoral to an +Indian Christian lady, a member of one of the royal families of +India—the only lady perhaps who ever conversed in Hindustani with +Queen Victoria—she expressed her regret that more Anglo-Indian +ladies did not get up the native language, sufficiently at least to let +them visit their Indian sisters. Than Christian sisterly sympathy thus +expressed, what better link also could there be between two communities +which many things seem to be forcing apart?</p> + +<div class="sidenote">Suttee and female infanticide.</div> + +<p>It would be unjust to depreciate the influence of mother and wife among +Hindus, and we freely acknowledge that, after custom, the mainstay of the +zenana system is concern for the purity of the female members of the +household. Saying that, we must now also note that modern ideas of the +just rights of the female sex have made little progress in India. Some +progress there has been, judging by the standard already applied; for +<!-- Page 53 --><a name="Page_53" id="Page_53" />although in 1901 there +were only 963 females to every 1000 males, in the year 1891 there were +only 958, and in the year 1881 still fewer, namely, 954. But it seems as +if in India we had justification of the law of social progress that +woman's rights will not be recognised until man's have been. The +brotherhood of man must be established before men recognise that sister +women too have rights. Translating into Indian terms, and without +professing to have given positive proof—caste feeling must still +further decay before the position of women becomes much improved. At all +events, judging by the past, it almost seems to have been necessary for +the Legislature to intervene to secure any progress for the sex and give a +foothold to the new ideas, glaringly unfair to the sex as the old ideas +were. Thus in 1870 female infanticide, earlier prohibited in single +provinces, was put down by law throughout India; although there are +localities still in which the small proportion of female children +justifies the belief that female infanticide is not extinct.<a name= +"FNanchor_23_23" id="FNanchor_23_23" /><a href="#Footnote_23_23" class= +"fnanchor">[23]</a> Nevertheless, let the progress of the new ideas +regarding women be noted; we compare the hesitating <i>inference</i> of +the practice of female infanticide in the <i>Indian Census +<!-- Page 54 --><a name="Page_54" id="Page_54" />Report</i> of 1901 with +the voluminous evidence in the two volumes of Parliamentary Papers on +Infanticide in India published in 1824 and 1828. Kathiawar and Cutch, +Baroda and Rajputana, round Benares and parts of Oude and Madras were the +localities particularly infected with the barbarous custom in the first +quarter of the century. But to return to the recognition of the rights of +women in legislative enactments. In 1829 an Act of the Supreme Government +in Bengal made Suttee or the burning of a widow upon the dead husband's +pyre an offence for all concerned. In 1830 similar Acts were passed by the +Governments of Madras and Bombay, and the abolition of Suttee is now +universally approved.<a name="FNanchor_24_24" id="FNanchor_24_24" /><a +href="#Footnote_24_24" class="fnanchor">[24]</a> Such is the educative +influence of a good law. Perhaps a would-be patriot may yet occasionally +be heard so belauding the devotion of the widows who burned themselves +that his praise is tantamount to a lament over the abolition of Suttee. +But the general sentiment has been completely changed since the first +quarter of the nineteenth century, when the Missionaries and some +outstanding Indians like the Bengali reformer Rammohan <!-- Page 55 --><a +name="Page_55" id="Page_55" />Roy agitated for the abolition of Suttee, +and the Government, convinced, still hesitated to put down a custom so +generally approved. In these changed times it will hardly be believed that +Rammohan Roy only ventured to argue against any form of compulsion being +put upon the widow, and that the orthodox champions of the practice +appealed against the abolition not only to the Governor-General, but also +to the King in Council,—the petition having been heard in the House +of Lords in 1832. But once more to return to the emancipation of women by +Acts of the Legislature. By another Act, in 1856, the Indian Government +abolished the legal restrictions to widow marriage. Still another Act, in +1891, forbade cohabitation before the age of twelve; and although fiercely +opposed in the native press and in mass meetings, the Act, which expressed +the views of many educated Hindus, is now apparently acquiesced in by all, +and must be educating the community into a new idea of marriage.</p> + +<p>In five aspects the social inferiority of the female sex is still +apparent—namely, in the illiteracy of females, in marriage before +womanhood, in polygamy, in the seclusion of women, and in the prohibition +of the marriage of widows. Excepting the last, no one of these customs is +<!-- Page 56 --><a name="Page_56" id="Page_56" />imposed by caste, nor is +the last even in every caste.</p> + +<div class="sidenote">Their lack of education.</div> + +<p>The inferior position still assigned to women in Indian society can +best be shown in figures. The indifference to their education is manifest +when for all India, rich and poor, European and native, in 1901, there +were fourteen times as many men as women who could read and write. Only +one female in 144 was educated to that extent, and the movement for female +education has practically been at a stand-still for some years, in spite +of the increase of native Christians, Brahmas, and Āryas, who all +advocate the education of girls, and in spite of fostering by Governments +and missionaries. Taking <i>British</i> India by itself, there was a +higher proportion of educated females, as we should of course expect, +although that only makes the proportion less elsewhere. In British India, +about 1 in 100 [9 per 1000] could read and write; but even there, less +than 1 per cent. The quickening of ideas in cities is apparent. In the +cities there are proportionally more than twice as many educated females +as in the whole country.</p> + +<div class="sidenote">Premature marriage.</div> + +<p>The injustice done to the sex by marriage before womanhood is apparent +from another paragraph of the same Report, showing that out of every 1000 +<!-- Page 57 --><a name="Page_57" id="Page_57" />girls of the age of 10 or +under, 58 are already married, as against 22 boys. Taking Hindus alone, +the number of married girls of 10 years of age or under is 70 per 1000 as +against 28 married boys. Even allowing for those provinces where +cohabitation is delayed, these figures mean in other provinces a cruel +wrong to the children of the weaker sex, a doubly cruel wrong when to +premature marriage may be added girl widowhood. The <i>Census Report</i> +declares that in the lower strata of Hindu society there has been a rapid +extension of child marriage and prohibition of the marriage of widows +within the last two or three generations, although at the low age of 10, +fewer girls are reported married than in 1881.<a name="FNanchor_25_25" id= +"FNanchor_25_25" /><a href="#Footnote_25_25" class="fnanchor">[25]</a> +That is to say, the bad example of the higher castes is lowering the +marriage age in the humble castes, while modern influences are diminishing +the number of marriages of mere children,—we can see both forces in +operation. Here again Indian Christians, Brāhmas, and Āryas are +at one in setting a better example and advocating reform. The educative +Act of 1891 for British India has also been noted above. Native States too +are following up. In Rajputana, through the influence of the Agent of the +Governor-General, <!-- Page 58 --><a name="Page_58" id="Page_58" />Colonel +Walter, an association was formed in 1888 which fixed the marriage age for +two of the chief castes at eighteen for the bridegroom and fourteen for +the bride. In the Native State of Baroda, in the extreme West of India, a +new Marriage Act has just been passed by the enlightened ruler [1904]. In +Baroda, except in special cases, the minimum marriage age of girls is +henceforward to be twelve, and of the bridegrooms sixteen. Exceptional +cases had to be provided for, because of the custom in certain communities +within the state of Baroda to celebrate marriages only once every twelve +years, female infants and girls of ten and twelve being then "happily +despatched" together. With that custom and with the new Act together, it +would necessarily happen that girls of eleven at the general marrying time +would have to wait twelve years more, or until their twenty-third year. +Since in some parts of India there is a saying about women "Old at +twenty," that delay would not do. All educated young men may be said to +hold the new ideas in these marriage matters. Students now regard it with +regret and some sense of a grievance when their guardians have married +them in their school or college years. The only alleviation to their minds +is when the dowry which <!-- Page 59 --><a name="Page_59" id= +"Page_59" />they bring into the family at their marriage helps to endow a +sister who has reached the marriage age, or to educate a brother or pay +off the family debts. Among educated people too, the idea that the other +world is closed to bachelors and childless men has died, although a +daughter unmarried after the age of puberty is still a stigma on the +family. Do British readers realise that in an Indian novel of the middle +and upper classes there can hardly be a bride older than twelve; there can +be no love story of the long wooing and waiting of the lovers?</p> + +<div class="sidenote">Polygamy.</div> + +<p>As regards polygamy, the Census shows 1011 married women for every 1000 +married men, so that apparently not more than 11 married men in every 1000 +are polygamists. But polygamy is still an Indian institution, in the sense +that it is at the option of any man to have more than one wife; in the +matter of marriage, the rights of man alone are regarded. All over India, +however, among the educated classes, Mahomedans excepted, public opinion +is now requiring a justification for a second marriage, as, for example, +the barrenness, insanity, infirmity, or misconduct of the first spouse. +The temptation of a second dowry is still, however, operative with men of +certain high castes in which <!-- Page 60 --><a name="Page_60" id= +"Page_60" />bridegrooms require to be paid for. The writer well remembers +the pitiful comic tale of a struggling brahman student of Bengal, whose +home had been made unhappy by the advent of two stepmothers in succession +alongside of his own mother. The young man did not blame his father, for +his father disapproved of polygamy, and was a polygamist only because he +could not help himself. It had come about in an evil hour when he was +desperate for a dowry for his eldest daughter, now come of marriageable +age. He had listened to the village money-lender's advice that he might +take a second wife himself and transfer to the daughter the dowry that the +second wife would bring. Then in like manner the lapse of time had brought +a second daughter to the marriage age, the necessity for another dowry, +and a third mother into the student's home. The poor fellow himself was +married too, and one could not resist the conjecture that <i>his</i> +marriage was another sacrifice for the family, and that his marriage had +saved his father from bringing home yet another stepmother. The redeeming +feature of the story—the strength of Indian family ties—let us +not be blind to.</p> + +<p>Polygamy in India is certainly now hiding itself. A couple of +generations ago it was practised<!-- Page 61 --><a name="Page_61" id= +"Page_61" /> wholesale by the kulin brahmans of Bengal. Several +middle-aged kulins are known to have had more than 100 wives, and to have +spent their lives in a round of visits to their numerous fathers-in-law. +For each wife they had received a handsome bridegroom-price. So declares +the last <i>Census Report</i>. Except among Indian Mahomedans, who have +the sanction of the Koran and the example of the Prophet himself, there +are now few upholders of polygamy in India. In a meeting of educated +gentlemen in Calcutta a Mahomedan lately protested against some passing +condemnatory reference to polygamy, on the ground that in a general +meeting he expected that his religion would be free from attack. A learned +Mahomedan judge, on the other hand, writes that among Indian Mahomedans +"the feeling against polygamy is becoming a strong social if not a moral +conviction." "Ninety-five out of every 100 are either by conviction or +necessity monogamists." "It has become customary," he tells us, "to insert +in the marriage deed a clause by which the intending husband formally +renounces his supposed right to contract a second union."<a name= +"FNanchor_26_26" id="FNanchor_26_26" /><a href="#Footnote_26_26" class= +"fnanchor">[26]</a></p> + +<div class="sidenote">Seclusion of women.</div> + +<p>With regard to the seclusion of women, at some points the custom seems +to be slowly yielding to <!-- Page 62 --><a name="Page_62" id= +"Page_62" />Western ideas, although it is still practically true that +Indian ladies are never seen in society and in the streets of Indian +cities.<a name="FNanchor_27_27" id="FNanchor_27_27" /><a href= +"#Footnote_27_27" class="fnanchor">[27]</a> A different evolution, +however, is still more manifest at this present time. It almost seems as +if at first modern life were to bend to the custom of the seclusion of +women rather than bend the custom to itself. The Lady Dufferin Association +for Medical Aid to Indian Women is bringing trained medical women <i> +into</i> the zenanas and harems, and every year is also seeing a larger +number of Indian Christian and Brāhma ladies set up as independent +practitioners, able to treat patients <i>within</i> the women's quarters. +In the year 1905 a lady lawyer, Miss Cornelia Sorabjee, a Parsee Christian +lady, was appointed by the Government of Bengal to be a legal adviser to +the Bengal Court of <i>Wards</i>, or landowning minors. Zenana or harem +ladies, e.g. the widowed mothers of the minors, would thus be able to +consult a trained lawyer at first hand <i>within</i> the zenana or harem. +Missionaries are discussing the propriety of authorising certain Christian +women to baptize women converts <i>within</i> the zenanas.<a name= +"FNanchor_28_28" id="FNanchor_28_28" /><a href="#Footnote_28_28" class= +"fnanchor">[28]</a> Long ago missions organised <!-- Page 63 --><a name= +"Page_63" id="Page_63" />zenana schools, and now native associations have +begun to follow in their steps. In all Indian Christian churches, women of +course are present at public worship, but they always sit <i>apart</i> +from the men, a segregation even more strictly followed by the Brāhma +Samāj or Indian Theistic Association. For the sake of zenana women, +the Indian Museum in Calcutta is closed one day each week to the male sex, +and in some native theatres there is a ladies gallery in which ladies may +see and not be seen behind a curtain of thin lawn. Movement even towards a +compromise, it is good to observe.</p> + +<div class="sidenote">Prohibition of the marriage of widows.</div> + +<p>The prohibition of the marriage of widows has already been referred to +as bound up with caste ideas of marriage and with social standing, and as +the most deeply rooted part of the social inferiority of women. By some at +least the injustice has been acknowledged since many years. At Calcutta, +between 1840 and 1850, Babu Mati Lal Seal promised Rs10,000 to any Hindu, +poor or rich, who would marry a widow of his own faith, but no one came +forward.<a name="FNanchor_29_29" id="FNanchor_29_29" /><a href= +"#Footnote_29_29" class="fnanchor">[29]</a> The late Pandit Iswar Chander +Vidyasagar of Calcutta has also already been mentioned as a champion of +the widow's rights. But though legalised in 1856, the cases +<!-- Page 64 --><a name="Page_64" id="Page_64" />of re-marriage among the +higher castes of Hindus in any year can still be counted on the fingers of +one hand. The <i>Report of the Census of India</i>, 1901, takes a gloomy +view regarding the province of Bengal, the most forward in many respects, +but the most backward in respect of child-marriage and prohibition of the +marriage of widows. The latter custom, we are told, "shows signs of +extending itself far beyond its present limits, and finally of suppressing +widow marriage throughout the entire Hindu community of Bengal."<a name= +"FNanchor_30_30" id="FNanchor_30_30" /><a href="#Footnote_30_30" class= +"fnanchor">[30]</a> The actual number of widows in all India in 1901 was +25,891,936, or about 2 out of every 11 of the female population, more than +twice the proportion [1 in 13] in Great Britain. As in the matters of the +repudiation of caste and the raising of the marriage age, the three new +religious bodies, namely, the Indian Christians, the Brahmas, and the +Āryas, stand side by side for the right of the widow.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 65 --><a name="Page_65" id="Page_65" /> +<h2><a name="CHAPTER_VI" id="CHAPTER_VI" />CHAPTER VI</h2> + +<h3>THE TERMS WE EMPLOY</h3> + +<span style="margin-left: 2em;">"Precise ideas and precisely defined words +are the wealth and</span><br /> +<span style="margin-left: 2em;">the currency of the mind."</span><br /> + <br /> +<span style="margin-left: 2em;">—Introduction to <i>The Pilgrim's +Progress,</i> Macmillan's Edition.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">No <i>Indian</i> race or religion.</div> + +<p>Experience teaches the necessity of explaining to Western readers +certain terms which even long residence in India often fails to make clear +to Anglo-Indians. Let it be remembered then that the terms <i>India, +Indian</i>, have only a geographical reference: they do not signify any +particular race or religion. India is the great triangular continent +bounded on the south-west and south-east by the sea, and shut in on the +north by the Himalayan Mountains. Self-contained though it be, and easily +thought of as a geographical unit, we must not think of India as a racial, +linguistic, or religious unit. We may much more correctly speak of <i> +the</i> European race, language, or religion, than of <i>the</i> Indian. +<!-- Page 66 --><a name="Page_66" id="Page_66" /></p> + +<div class="sidenote">A Hindu religion.</div> + +<p>The term <i>Hindu</i> refers to one of the Indian religions, the +religion of the great majority no doubt. It is not now a national or +geographical term. Practically every Hindu is an Indian, and almost +necessarily must be so, but every Indian is not a Hindu. There are Indian +Mahomedans, sixty-two million of them; Indian Buddhists, a few—the +great majority of the Buddhists in the "Indian Empire" being in Burmah, +not in India proper; there are Indian Christians, about three million in +number; and there are Indian Parsees. A Hindu is the man who professes +Hinduism.<a name="FNanchor_31_31" id="FNanchor_31_31" /><a href= +"#Footnote_31_31" class="fnanchor">[31]</a></p> + +<div class="sidenote">Where is Hindustan?</div> + +<p><i>Hindustan</i>, or the land of the Hindus, is a term that never had +any geographical definiteness. In the mouths of Indians it meant the +central portion of the plain of North India; in English writers of half a +century ago it was often used when all India was meant. In exact writing +of the present time, the term is practically obsolete.</p> + +<div class="sidenote">Who speak Hindustani?</div> + +<p>Unfortunately for clearness, the term <i>Hindustani</i> not only +survives, but survives in a variety <!-- Page 67 --><a name="Page_67" id= +"Page_67" />of significations. The word is an adjective, <i>pertaining to +Hindustan</i>, and in English it has become the name either of the people +of Hindustan or of their language. It is in the latter sense that the name +is particularly confusing. The way out of the difficulty lies in first +associating <i>Hindustani</i> clearly with the central region of +Hindustan, the country to the north-east of Agra and Delhi. These were the +old imperial capitals, be it remembered. Then from that centre, the +Hindustani language spread—a central, imperial, Persianised language +not necessarily superseding the other vernaculars—wherever the +authority of the empire went. Thus throughout India, Hindustani became a +<i>lingua franca</i>, the imperial language. In the Moghul Empire of +Northern India it was exactly what "King's English" was in the +Anglo-Norman kingdom in England in the thirteenth and fourteenth +centuries. French was the language of the Anglo-Norman court of London, as +Persian of the court of Delhi or Agra; the Frenchified King's English was +the court form of the vernacular in England, as the Persianised Hindustani +in North India. It was this <i>lingua franca</i> that Europeans in India +set themselves to acquire.</p> + +<div class="sidenote">Urdu literature</div> + +<p>Continuing the English parallel—the Hindustani <!-- Page 68 --><a +name="Page_68" id="Page_68" />of Delhi, the capital, Persianised as the +English of London was Frenchified, became the recognised literary medium +for North India. The special name <i>Urdu</i>, however, has now superseded +the term <i>Hindustani</i>, when we think of the language as a literary +medium. <i>Urdu</i> is the name for literary Hindustani; in the Calcutta +University Calendar, for example, the name <i>Hindustani</i> never +occurs.</p> + +<div class="sidenote">Hindi language and literature</div> + +<p>About the beginning of the nineteenth century another dialect of +Hindustani, called <i>Hindi</i>, also gained a literary standing. It +contains much less of Persian than Urdu does, leaning rather to Sanscrit; +it is written in the deva-nagari or Sanscrit character; is associated with +Hindus and with the eastern half of Hindustan; whereas Urdu is written in +the Persian character, and is associated with Mahomedans and the western +half of Hindustan.<a name="FNanchor_32_32" id="FNanchor_32_32" /><a href= +"#Footnote_32_32" class="fnanchor">[32]</a></p> + +<div class="sidenote">The Brahmans</div> + +<p>Another series of terms are likewise a puzzle to the uninitiated. To +Westerns, the <i>brahmans</i><a name="FNanchor_33_33" id= +"FNanchor_33_33" /><a href="#Footnote_33_33" class="fnanchor">[33]</a> +<!-- Page 69 --><a name="Page_69" id="Page_69" />are best known as the +priests of the Hindus; more correctly, however, the name <i>brahman</i> +signifies not the performer of priestly duties, but the caste that +possesses a monopoly of the performance. The brahman caste is the Hindu +<i>Tribe of Levi</i>. Every accepted Hindu priest is a brahman, although +it is far from being the case that every brahman is a priest. As a matter +of fact, at the Census of 1901 it was found that the great majority of +brahmans have turned aside from their traditional calling. In Bengal +proper, only about 16 per cent. of the brahmans were following priestly +pursuits; in the Madras Presidency, 11.4 per cent.; and in the Bombay +Presidency, 22 per cent.</p> + +<div class="sidenote">Brahmanism.</div> + +<p><i>Brahmanism</i> is being employed by a number of recent writers in +place of the older <i>Hinduism</i>. Sir Alfred Lyall uses <i> +Brahmanism</i> in that sense; likewise Professor Menzies in his recent +book, <i>Brahmanism and Buddhism</i>. Sir Alfred Lyall's employment of the +term <i>Brahmanism</i> rather than <i>Hinduism</i>, is in keeping with his +description of Hinduism, which he defines as the congeries of diverse +local beliefs and practices that are held together by the employment of +brahmans as priests. The description is a true one; the term Brahmanism +represents what is common to the<!-- Page 70 --><a name="Page_70" id= +"Page_70" /> Hindu castes and sects; it is their greatest common measure, +as it were. But yet the fact remains that <i>Hindus</i> speak of +themselves as such, not as <i>Brahmanists</i>, and it is hopeless to try +to supersede a current name. Sir M. Monier Williams employs the term <i> +Brahmanism</i> in a more limited and more legitimate sense. Dividing the +history of the Hindu religion into three periods, he calls them the stages +of Vedism, Brahmanism, and Hinduism respectively. The first is the period +of the Vedas, or earliest sacred books; the second, of the Brahman +philosophy, fundamentally pantheistic; the third is the period of "a +confused tangle of divine personalities and incarnations." Sir M. Monier +Williams' standard work on the religion of the Hindus is "<i>Brahmanism +and Hinduism."</i> "Hinduism," he tells us, "is Brahmanism modified by the +creeds and superstitions of Buddhists and non-Aryans of all kinds."</p> + +<div class="sidenote">Brahmā, Brahma.</div> + +<div class="sidenote">Brāhmas</div> + +<p>We are not done with this confusing set of terms. <i>Brahmā</i> is +the first person of the Hindu divine triad—the Creator—who +along with the other two persons of the triad, has proceeded from a divine +essence, <i>Brahma</i> or <i>Brahm</i>. Brahma is Godhead or Deity: +Brahmā, is <i>a</i> Deity, a divine <i>person</i> who has emanated +from <!-- Page 71 --><a name="Page_71" id="Page_71" />the Godhead, Brahma. +<i>Brāhmas</i> or theists, believers in Brahma, are a religious body +that originated in Bengal in the nineteenth century. Repudiating caste, +idolatry, and transmigration, they are necessarily cut off from Hinduism. +The body is called the Brāhma Samāj, that is, the Theistic +Association. Enough for the present; in their respective places these +distinctions can be more fully gone into.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 72 --><a name="Page_72" id="Page_72" /> +<h2><a name="CHAPTER_VII" id="CHAPTER_VII" />CHAPTER VII</h2> + +<h3>NEW POLITICAL IDEAS</h3> + +<h4>I. A UNITING INDIA</h4> + +<span style="margin-left: 2em;">"There are many nations of the Indians, +and they do not speak</span><br /> +<span style="margin-left: 2em;">the same language."</span><br /> + <br /> +<span style="margin-left: 2em;">—HERODOTUS.<a name="FNanchor_34_34" +id="FNanchor_34_34" /><a href="#Footnote_34_34" class= +"fnanchor">[34]</a></span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">The ideas of citizenship and public questions.</div> + +<p>With modern education and the awakening of the Indian mind have come +entirely new political ideas. That there are public questions has in fact +been discovered; for in India the idea of citizenship, the consciousness +of being a political unit, was itself a new idea. We may say that it was +made possible in 1835, when an Act of Legislature was passed declaring the +press free. In 1823 an English editor had been deported from Calcutta for +free criticism of the authorities, but after 1835 it was legal not merely +to think but to speak on public questions. Before we pass on, we note the +strange inverted sequence of events which may attend on fostered liberty. +The right to criticise <!-- Page 73 --><a name="Page_73" id= +"Page_73" />was bestowed before any right to be represented in the +Legislature or Executive was enjoyed. In this freedom to criticise the +acts of Government, the India of to-day is far ahead of countries like +Germany and Russia.</p> + +<div class="sidenote">Government exists for the good of the +governed.</div> + +<p>The new idea of citizenship, thus made possible by a free press, is +largely the outcome of three great influences. Christian philanthropic +ideas, disseminated both by precept and example, could not but be +producing some sense of brotherhood, and what Burke calls a "civil +society." Then again, the free and often democratic spirit of English +literature was being imbibed by thousands; and in the third place, through +the newspapers, English and vernacular, the people were being brought into +actual contact with the political life of Great Britain. Due particularly +to the first of these influences, the noblest of the new Indian political +ideas is that tacitly assumed in many of the native criticisms of the +British Government in India—high tribute as well as +criticism—that Government exists for the good of the governed, and +indeed responsible for the welfare of the masses. The British Government +is indeed an amazing network covering the whole continent, ministering +life, like the network of the blood-vessels in our frame. +<!-- Page 74 --><a name="Page_74" id="Page_74" />At least, its apologists +declare it <i>to be doing so</i>, and its native critics declare that it +<i>ought to</i>. The native press, for example, is prompt to direct the +attention of the Government to famine and to summon the Government to its +duty. In India a noble idea of the Commonwealth and its proper government +has thus come into being. Likewise, it ought to be added, except in times +of political excitement, and in the case of professional politicians, it +is generally acknowledged that the conception of the British Government in +India is noble, and that many officers of Government are truly the +servants of the people. It is not suggested that the policy or the methods +should be radically altered. The politician's theme is that the Government +is more expensive and less sympathetic than it might be, because of the +employment of alien Europeans where natives might be employed.</p> + +<div class="sidenote">The new national consciousness.</div> + +<div class="sidenote">English rule, a chief cause.</div> + +<div class="sidenote">The very name <i>Indian</i> is English.</div> + +<p>Other new political ideas follow the lines of social change. We have +seen how in the modern school, the idea of caste gives way before the idea +of rank in the school, to be followed in College by the idea of +intellectual distinction, and still later in life by the idea of success +in some modern career. In the political sphere, modern life is +<!-- Page 75 --><a name="Page_75" id="Page_75" />also busy dissolving the +older and narrower conceptions of life. Atop of the sectarian +consciousness of being a Hindu or the provincial consciousness of +belonging to Bengal or Bombay, is coming the consciousness of being an +Indian. This consciousness of a national unity is one of the outstanding +features of the time in India, all the more striking because hitherto +India has been so unwieldily large, and her people incoherent, like dry +sand. "The Indian never knew the feeling of nationality," says Max +Müller. "The very name of India is a synonym for caste, as opposed to +nationality," says Sister Nivedita, the pro-Hindu lady already referred +to, who likewise notes the emergence of the national idea.<a name= +"FNanchor_35_35" id="FNanchor_35_35" /><a href="#Footnote_35_35" class= +"fnanchor">[35]</a> "Public spirit or patriotism, as we understand it, +never existed among the Hindus," writes Mr. Bose, himself an Indian, +author of a recent work on <i>Hindu Civilisation under British Rule</i>.<a +name="FNanchor_36_36" id="FNanchor_36_36" /><a href="#Footnote_36_36" +class="fnanchor">[36]</a> And Raja Rammohan Roy, the famous Bengali +reformer of the beginning of the nineteenth century, we have already heard +denouncing the caste system as "destructive of national union." From what +then, during the nineteenth century, has the national consciousness come +forth? Many causes may be <!-- Page 76 --><a name="Page_76" id= +"Page_76" />cited. The actual unification effected by the postal, the +telegraph, and the railway organisation, has done much. The omnipresence +of the foreign government, all-controlling, has also done much. The +current coins and the postage stamps with King Edward's head upon +them—the same all over India, a few native states +excepted—bring home the union of India to the most ignorant. The +constant criticism of the Government in the native press, the meetings of +the All-India political association called the Congress, and the fact that +modern interests, stimulated by daily telegrams from all over the world, +are international, not provincial or sectarian—all these things +combine to give to the modern educated Indian a new Indian national +consciousness in place of the old provincial and sectarian one. In short, +the British rule has united India, and the awakened mind of India is +rejoicing in the consciousness of the larger existence, and is identifying +the ancient glories of certain centres in North India with this new India +created by Britain. Never before was there a united India in the modern +political sense; never, indeed, could there be until modern inventions +brought distant places near each other. Two great Indian empires there +certainly were in <!-- Page 77 --><a name="Page_77" id="Page_77" />the +third century B.C. and the fourth and fifth centuries A.D., and the +paternal benevolence of Asoka, the great Buddhist emperor of the third +century B.C., deserves record and all honour. Let Indians know definitely +who deserves to be called an ancient Indian emperor, when they wish to +lament a lost past; and descending to historical fact and detail, let them +compare that period with the present. The later empire referred to was an +empire only in the old sense of a collection of vassal states. Turning +back to the hoary past, in which many Indians, even of education, imagine +there was a golden Indian empire, we can trace underneath the ancient +epic, the Ramayan, a conquering progress southward to Ceylon itself of a +great Aryan hero, Ram. But of any Indian empire founded by him, we know +nothing. "One who has carefully studied the Ramayan will be impressed with +the idea that the Aryan conquest had spread over parts of Northern India +only, at the time of the great events which form its subjects."<a name= +"FNanchor_37_37" id="FNanchor_37_37" /><a href="#Footnote_37_37" class= +"fnanchor">[37]</a> Coming down to the period of the greatest extent of +the Moghul empire in India in the end of the seventeenth century, we find +the Emperor Aurangzeb with as extensive a military <!-- Page 78 --><a +name="Page_78" id="Page_78" />empire as that of Asoka, but with the +Mahrattas rising behind him even while he was extending his empire +southwards. That decadent military despotism cannot be thought of as a +union of India. In truth, the old Aryan conquest of India was not a +political conquest, and never has been; it was a conquest, very complete +in the greater part of India, of new social usages and certain new +religious ideas. The first complete political conquest of India by Aryans +was the British conquest, and the ideas which have come in or been +awakened thereby, we are now engaged in tracing. As regards the new idea +of nationality, we have noted that the new national name <i>Indian</i> now +heard upon political platforms, is not a native term, but an importation +from Britain along with the English language. How, indeed, could the +educated Indian employ any other term with the desired comprehensiveness? +If he speak of <i>Hindus</i>, he excludes Mahomedans and followers of +other religions; if he use a Sanscrit term for <i>Indians</i>, he still +fails to touch the hearts of Mahomedans and others who identify Sanscrit +with Hindus. There is no course left but to use the English language, even +while criticising the British rulers. The English language has been a +prime factor in <!-- Page 79 --><a name="Page_79" id="Page_79" />evoking +the new national consciousness, and in the English language the Indian +must speak to his new found fellow Indians.<a name="FNanchor_38_38" id= +"FNanchor_38_38" /><a href="#Footnote_38_38" class="fnanchor">[38]</a> +Even a considerable portion of the literature of the attempted Revival of +Hinduism is in English, strange as the conjunction sounds.</p> + +<p>How the thought of Indian unity over against the sovereignty of Britain +may reach down even to the humblest, the writer once observed in a humble +street in Calcutta. A working man was receiving his farthing's worth of +entertainment from a peep-show. His eyes were glued to the peepholes, to +secure his money's worth, for the farthing was no small sum to him; and +the showman was standing by describing the successive scenes in a loud +voice, with intent both to serve his customer and to stimulate the +bystanders' curiosity. Three of the scenes were: "This is the house of the +great Queen near London city," "This is one of the great Queen's lords +writing an order to the Viceroy of Calcutta," "This is the great committee +that sits in London city." He actually used the English word <i> +committee</i>, the picture probably showing the House of +<!-- Page 80 --><a name="Page_80" id="Page_80" />Commons or the House of +Lords. Thus the political constitution of India and its unity under +Britain are inculcated among the humblest. In the minds of the educated, +one need not then be surprised at the growth of a sense of Indian unity +over against British supremacy.</p> + +<div class="sidenote">The Indian National Congress.</div> + +<div class="sidenote">English, the <i>lingua franca</i> of the +Congress.</div> + +<p>The Indian National Congress, or All-India political association, is +the embodiment of this new national consciousness of educated Indians, the +only embodiment possible while India is so divided in social and religious +matters. Were there only ten or twelve million Mahomedans in India instead +of sixty, the new national consciousness would undoubtedly have been a +Hindu or religious, instead of a political, consciousness. But in matters +religious, Hindu looks across a gulf at Mahomedan, and Mahomedan at Hindu, +neither expecting the other to cross over. Christianity, third in numbers +in India proper, proclaims the Christian Gospel to both Hindus and +Mahomedans, but is regarded by both as an alien.<a name="FNanchor_39_39" +id="FNanchor_39_39" /><a href="#Footnote_39_39" class="fnanchor">[39]</a> +Nor is any All-India <i>social</i> movement possible while social +differences are so sacred as they are. But politically, all India <i> +is</i> already <i>one</i>; her educated men have drunk at <i>one</i> +<!-- Page 81 --><a name="Page_81" id="Page_81" />well of political ideas; +citizenship and its rights are attractive and destroy no cherished +customs; and in the English language there is a new <i>lingua franca</i> +in unison with the new ideas. The Indian National Congress is the natural +outcome. There, representatives of races which a hundred years ago made +war on one another, of castes that never either eat together or +intermarry, now fraternise in one peaceful assembly, inspired by the novel +idea that they are citizens. The Congress meets annually in December in +one or other of the cities of India. The first meeting at Bombay in 1885 +has been described as follows<a name="FNanchor_40_40" id= +"FNanchor_40_40" /><a href="#Footnote_40_40" class="fnanchor">[40]</a>: +"There were men from Madras, the blackness of whose complexions seemed to +be made blacker by spotless white turbans which some of them wore. A few +others hailing from the same Presidency were in simplest native fashion, +bareheaded and barefooted and otherwise lightly clad, their bodies from +the waist upwards being only partially protected by muslin shawls. They +had preferred to retain their national dress and manners; and in this +respect they presented a marked contrast to the delegates from Bengal. +Some of these appeared in entirely European <!-- Page 82 --><a name= +"Page_82" id="Page_82" />costume, while others could easily be recognised +as Bengalis by the peculiar cap with a flap behind which they had donned. +None of them wore the gold rings or diamond pendants which adorned the +ears of some of the Madrassees; nor had they their foreheads painted like +their more orthodox and more conservative brethren from the Southern +presidency. There were Hindustanis from Delhi, Agra, and Lucknow, some of +whom wore muslin skull-caps and dresses chiefly made of the same fine +cloth. There were delegates from the North-West—bearded, bulky, and +large-limbed men—in their coats and flowing robes of different hues, +and in turbans like those worn by Sikh soldiers. There were stalwart +Sindhees from Karachee wearing their own tall hat surmounted by a broad +brim at top instead of bottom. In the strange assemblage were to be +observed the familiar figures of Banyas from Gujarat, of Mahrattas in +their cart-wheel turbans, and of Parsees in their not very elegant +head-dress, likened to a slanting roof. Assembled in the same hall, they +presented a variety of costumes and complexions scarcely to be witnessed +except at a fancy ball." Now and again, we may add, a speaker expresses +himself in a vernacular, and with the inborn Indian courtesy +<!-- Page 83 --><a name="Page_83" id="Page_83" />and patience the assembly +will listen; but the language of the motley gathering is English; the +address of the president and his rulings are in English; the protests, +claims, and resolutions of the Congress are in English. For in the sphere +of politics, the new national feeling <i>confessedly</i> looks to Britain +for ideals. Apologies for India's social customs and for her religious +ideas and ideals are not wanting in India at the present time, for in +matters social and religious, as we shall see, the political reformers are +often ardently conservative, or pro-Indian at least. But in the sphere of +politics it is the complete democratic constitution of Britain that looms +before India's leaders. Britons can view with sympathy the rise of the +national feeling as the natural and inevitable fruit of contact with +Britain and of education in the language of freedom, and even although the +new problems of Indian statesmanship may call forth all the powers of +British statesmen. Like a young man conscious of noble lineage and of +great intellectual power, New India, brought up under Britain's care, is +loudly asserting that she can now take over the management of the +continent which Britain has unified and made what it is.</p> + +<p>Where the "National Congress" and the <!-- Page 84 --><a name="Page_84" +id="Page_84" />Congress ideas have sprung from is manifest when she first +presents herself upon the Indian stage. As her first president she has a +distinguished barrister of Calcutta, Mr. W.C. Bonnerjee, of brahman caste +by birth, but out of caste altogether because of frequent visits to +Britain. Patriot though he is—nay, rather, as a true patriot, he has +broken and cast away the shackles of caste. His English education is +manifest when he opens his lips, for in India there is no more complete +master of the English language, and very few greater masters will be found +even in Britain. Further, as her first General Secretary and general +moving spirit, the first Congress has a Scotchman, Mr. A.O. Hume, commonly +known as the "Father of the Congress." His leading of the Congress we can +understand when we know that he is the son of the celebrated reformer and +member of Parliament, the late Dr. Joseph Hume.</p> + +<div class="sidenote">Representative Government.</div> + +<p>Several of the claims of the Congress have been conceded in whole or in +part. Since the first meeting in 1885, elected members have been added to +the Legislative Councils in the three chief provinces, Bengal, Madras, and +Bombay, and new Legislative Councils set up in the United Provinces and +the Punjab. To the Council for <!-- Page 85 --><a name="Page_85" id= +"Page_85" />all India, the Viceroy's Council, also have been added five +virtually elected members, out of a council now numbering about twenty-two +members in all. Four of the new members represent the chief provinces, and +the fifth the Chamber of Commerce, Calcutta. Other five the Viceroy +nominates to represent other provinces or other interests. Looking at the +representation of Indians, it is noteworthy that in 1880 only two Indians +had seats in the Viceroy's Council, whereas in 1905 there were no fewer +than six. The Provincial Legislative Council of Bombay will suffice as +illustration of the stage which Representative Government has now reached. +Eight of the twenty-two members are virtually elected. That is to say, +certain bodies nominate representatives, and only in most exceptional +circumstances would the Governor refuse to accept the nominees. And who +make the nominations? Who are the electors enjoying the new political +citizenship of India? We shall not expect that the electors are "the +people" in the British or American sense: no Congress yet asks for +political rights for them. The idea regarding citizenship still is that it +is a royal concession, as it were to royal burghs, not that it is one of +the rights of men. The University<!-- Page 86 --><a name="Page_86" id= +"Page_86" /> elects a member to the Governor's Council, for it has +intelligence and can make its voice heard; the Corporation of Bombay +elects a representative, for in the capital are concentrated the +enlightenment and the wealth of the province; the importance of the +British merchants must be recognised, and so the Chambers of Commerce of +Bombay and Karachi send each a representative. Other groups of +municipalities elect one; the boards of certain country districts elect +one; and finally two groups of landlords elect one representative each. It +comes to this, that the men of learning, the burgesses of the chief towns, +the British traders, and the landowners and country gentlemen, have now a +measure of citizenship in the modern sense of the word.</p> + +<p>The same feeling of citizenship has been given recognition to in 759 +towns, whose municipalities are now partly elected, the right of election +having been greatly extended by the Local Self-Government Acts of 1882-84. +In these Municipalities even more than in the higher Councils the new +educated Indian comes to the front. According to the roll of voters, it is +property that enjoys the municipal franchise; emphatically so, for a +wealthy citizen of Calcutta might conceivably cast three<!-- Page 87 --><a +name="Page_87" id="Page_87" /> hundred votes for his Municipality +throughout the twenty-five wards of the city; but they are +English-speaking Indians in all cases who are returned as members. +Politically, this is the day of the English-educated Indians. Such is the +stage of the recognition of this new idea of citizenship in India. The +idea represents a great advance during the British period, although, +broadly speaking, it has not yet reached the stage of British opinion +prior to 1832. Nevertheless one feels justified in saying that in present +circumstances the desire of the educated class for a measure of +citizenship has been reasonably met. Of course at the examination for the +Indian Civil Service, held annually in London, the Indian competes on a +complete equality with all the youth of the Empire.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 88 --><a name="Page_88" id="Page_88" /> + +<h2><a name="CHAPTER_VIII" id="CHAPTER_VIII" />CHAPTER VIII</h2> + +<h3>NEW POLITICAL IDEAS</h3> + +<h4>II. FALSE PATRIOTISM</h4> + +<span style="margin-left: 2em;">"Now do I know that love is +blind."</span><br /> + <br /> +<span style="margin-left: 2em;">ALFRED AUSTIN.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Cleavage of opinion—European <i>v.</i> +Native.</div> + +<p>An unpleasant aspect of the new idea is much in evidence at the present +time. On almost every public question, the cleavage of the public opinion +is Europeans <i>versus</i> Natives. Far be it from me to assert that the +natives only are carried away by the community feeling. A case in point is +the violence of the European agitation over the "Ilbert Bill" of 1883, to +permit trial of Europeans by native judges in rural criminal courts. Our +question merely is: How has the new regime affected native ideas? Given +then, say, a charge of assault upon a native by a European or Eurasian, or +the reverse—a case by no means unknown—the native press and +the class they represent are <!-- Page 89 --><a name="Page_89" id= +"Page_89" />ranged at once, as a matter of course, upon the native's side. +Given a great public matter, like Lord Curzon's Bill of 1903 for the +necessary reform of the Indian Universities, immediately educated Indians +and the native press perceive in it a veiled attempt to limit the higher +education in order to diminish the political weight of the educated class. +The 1904 expedition into Thibet was unanimously approved by the +Anglo-Indian, and as unanimously disapproved by the native press. Educated +India no doubt joined with the rest of the Empire in wishing success to +Japan in the 1904-5 war with Russia, but the war presented itself +primarily to the Indian mind as a great struggle between Asia and Europe. +Other lines of cleavage may temporarily show themselves,—among +natives the division into Hindus and Mahomedans, or into officials and +non-officials; but on the first occasion when a European and a Native are +opposed, or when the Government takes any step, the minor fissures close, +and the new consciousness of nationality unites the Indians. European +lines of cleavage like the division between capital and labour or between +commerce and land have not yet risen above the Indian horizon.</p> + +<p><!-- Page 90 --><a name="Page_90" id="Page_90" />The Indian Christian +community occupies the peculiar position of sharing in the new-born +national consciousness as strongly as any, and yet of being identified +with the British side in the eyes of the Hindu and Mahomedan +communities.</p> + +<div class="sidenote">Anti-British bias.</div> + +<div class="sidenote">India ruled by Indians.</div> + +<p>Thus, almost inevitably, an anti-British bias has been generated, one +of the noteworthy and regrettable changes in the Indian mind within the +last half-century. Probably many would declare that the unifying national +consciousness of which I have spoken is nothing more than a racial +anti-British bias. At all events, hear an independent Indian witness +regarding the bias.<a name="FNanchor_41_41" id="FNanchor_41_41" /><a href= +"#Footnote_41_41" class="fnanchor">[41]</a> "There is a strong and strange +ferment working in certain ranks of Indian society.... Instead of looking +upon the English rulers as their real benefactors, they are beginning to +view their actions suspiciously, seizing every opportunity of criticising +and censuring their rulers.... The race feeling between rulers and ruled, +instead of diminishing, has increased with the increase, and spread with +the spread, of literary education. That all this is more or less true at +present cannot be denied by an impartial political observer." An +up-to-date illustration of the bias <!-- Page 91 --><a name="Page_91" id= +"Page_91" />appears in the address of the Chairman of the National +Congress of 1906. "The educated classes," he says, "... now see clearly +that the [British] bureaucracy is growing frankly selfish and openly +opposed to their political aspirations." While regretting that feeling and +the prejudice that often mingles with it, let those interested in India at +least understand the feeling. It is the natural outcome of the new +national consciousness. Even educated natives are in general too ignorant +of India, past and present, to appreciate the debt of India to Britain, +and how great a share of the administration of India they +themselves—the educated Indians—actually enjoy. For every +subordinate executive position in the vast imperial organisation is held +by a native of India, and "almost the entire original jurisdiction of +Civil Justice has passed out of the hands of Europeans into those of +Indians."<a name="FNanchor_42_42" id="FNanchor_42_42" /><a href= +"#Footnote_42_42" class="fnanchor">[42]</a> But the anti-British bias, let +us on our part understand. The attitude of educated Indians to the British +Government of India, and to Anglo-Indians as a body, is that of a +political opposition, ignorant of many pertinent facts, divided from the +party in power by racial and religious differences, and with +<!-- Page 92 --><a name="Page_92" id="Page_92" />no visible prospect of +succeeding to office. The National Congress is the permanent Opposition in +India. A permanent Opposition cannot but be biassed, and its press will +seize at everything that will justify the feeling of hostility.</p> + +<div class="sidenote">Illustrations of the bias: Famines.</div> + +<p>An outstanding illustration of the anti-British spirit is the +frequently expressed opinion that the Indian famines are a result of +British rule, or at all events have been aggravated thereby. The reasoning +is that India is being financially drained to the amount of between thirty +and forty millions sterling a year, and that the people of India have thus +no staying fund to keep them going when famine comes. Having said this, we +ought perhaps to quote the opinion (1903), on the other side, of Mr. A.P. +Sinnett, ex-editor of one of the leading Indian newspapers, and, as a +theosophist, very unlikely to be prejudiced in favour of Britain. He +insists "that loss of life in famine time is infinitesimal compared with +what it used to be." "As for impoverishment," he goes on to say, "we have +poured European capital into the country by scores of millions for public +works and the establishment of factories, and we have enriched India +instead of impoverishing it to an extent that makes the Home +Charges—of which such agitators as Digby always exaggerate the +<!-- Page 93 --><a name="Page_93" id="Page_93" />importance—a mere +trifle in the balance." Lord Curzon's statement of three or four years +back was that there were eight hundred and twenty-five crores of rupees +(five hundred and fifty millions sterling) of buried capital in India; and +he might have added the easily ascertainable fact that the sum is yearly +being added to. The anti-British idea was put forward in 1885 by the late +Mr. William Digby, an ardent supporter of the Congress; the Congress +adopted it in one of its resolutions in 1896, and the idea has lamentably +caught on. In 1897 a Conference of Indians resident in London did not +mince their language. In their opinion, "of all the evils and terrible +misery that India has been suffering for a century and a half, and of +which the latest developments are the most deplorable famine and plague +arising from ever-increasing poverty,... the main cause is the unrighteous +and un-British system of Government, which produces an unceasing and ever +increasing bleeding of the country," etc. etc.<a name="FNanchor_43_43" id= +"FNanchor_43_43" /><a href="#Footnote_43_43" class="fnanchor">[43]</a> +Such language, such ideas, do not call for refutation, here at least; they +are symptoms only of a state of mind now prevailing, out of which educated +India must surely grow.</p> + +<p><!-- Page 94 --><a name="Page_94" id="Page_94" />Nor need it be +forgotten that the rise of the anti-British feeling was foreseen and +political danger apprehended when the question of English education for +natives of India was under discussion. A former Governor-General, Lord +Ellenborough, declared to a committee of the House of Commons in 1852, +that England must not expect to retain her hold on India if English ideas +were imparted to the people. "No <i>intelligent</i> people would submit to +our Government," were his words—a sentiment repudiated with +indignation by the learned Bengali, the late Rev. Dr. K.M. Banerjea. In +the same spirit, apparently, Sir Alfred Lyall still contemplates with some +fear the rapid reformation of religious beliefs under modern influences. +He sees that the old deities and ideas are being dethroned, and that the +responsibility for famines, formerly imputed to the gods, is being cast +upon the British Government. "The British Government," he says, "having +thrown aside these lightning conductors [the old theocratic system], is +much more exposed than a native ruler would be to shocks from famines or +other wide-spread misfortunes." "Where no other authority is recognised, +the visible ruler becomes responsible for everything."<a name= +"FNanchor_44_44" id="FNanchor_44_44" /><a href="#Footnote_44_44" class= +"fnanchor">[44]</a> Fortunately, "policy" of that <!-- Page 95 --><a name= +"Page_95" id="Page_95" />sort has not prevailed with Indian statesmen in +the past, and Britain can still retain self-respect as enlightener and +ruler of India.</p> + +<div class="sidenote">Championing of things Indian.</div> + +<p>The championing of all things Indian is another recent phase of the +same national consciousness. As the work of Britain is depreciated, the +heroes, the beliefs, and the practices of India are exalted and defended +as such. Idolatry and caste have their apologists. At almost every public +meeting, according to the late Mr. Monomohun Ghose of Calcutta, he heard +the remark made "that the ancient civilisation of India was far superior +to that which Europe ever had."<a name="FNanchor_45_45" id= +"FNanchor_45_45" /><a href="#Footnote_45_45" class="fnanchor">[45]</a> In +the political lament over a golden past, there is glorification by Hindus +of the Mahomedan emperor Akbar, praise of the Native States and their rule +as opposed to the condition of British India, and there are apologies for +leaders in the Mutiny of 1857. Much of that is natural and proper +patriotism, no doubt, and no one would deny the ancient glories of India +or the many admirable characteristics of the people of India to-day. It is +the self-deceiving patriotism, the blind ancestor-worship, of which we are +speaking as a phase of modern opinion. As an instance when +<!-- Page 96 --><a name="Page_96" id="Page_96" />Indians certainly did +themselves injustice by this spirit, we may single out the celebrated +trial in 1897 of the Hon. Mr. Tilak, member of the Legislative Council of +the Governor of Bombay. The Mahrattas of Western India look back to Sivaji +as the founder of their political power, which lasted down to 1817, and +have lately instituted an annual celebration of Sivaji as the hero of the +Mahratta race. One great blot rests on Sivaji's career. In one campaign he +invited the Mahomedan general opposing him to a personal conference, and +stabbed him while in the act of embracing him. It was at one of these +Sivaji celebrations in 1897 that Mr. Tilak abandoned himself to the +pro-Indian and anti-British feeling, glorifying Sivaji's use of the knife +upon foreigners. "Great men are above common principles of law," ... he +said. "In killing Afzal Khan did Sivaji sin?" ... "In the Bhagabat Gita," +he replied to himself, "Krishna has counselled the assassination of even +one's preceptors and blood relations.... If thieves enter one's house, and +one's wrists have no strength to drive them out, one may without +compunction shut them in and burn them. God Almighty did not give a +charter ... to the foreigners to rule India, Sivaji strove to drive +<!-- Page 97 --><a name="Page_97" id="Page_97" />them out of his +fatherland, and there is no sin of covetousness in that." Practical +application of Mr. Tilak's language was soon forthcoming in the +assassination of two British officers in the same city of Poona. Mr. +Tilak, victim of his own eloquence and of the spirit of the day, was +necessarily prosecuted for his inflammatory speech, and was sent to prison +for eighteen months. But it is not too much to say that the <i> +unanimous</i> feeling of educated India went with Mr. Tilak and regarded +him as a martyr.</p> + +<div class="sidenote">Boycott of British goods.</div> + +<p>From the pro-Indian feeling to the anti-British Boycott feeling is only +one step along the road that new-educated India is treading. The boycott +of British goods in 1905 has been the next step. The provocation alleged +by the politicians who organised the boycott was the division of the +province of Bengal. Whether that was cause sufficient to justify the +boycott or a mere pretext for another anti-British step is now of +secondary importance. The plea of encouragement of native industries we +may set aside as an afterthought. The boycott has been declared, and what +concerns us is to see the national feeling now take the form of a +declaration of commercial war upon Great Britain—none the less +disconcerting because some of those concerned clearly have an eye, however +<!-- Page 98 --><a name="Page_98" id="Page_98" />foolishly, upon Boston in +1773 and the war thereafter. It gives pause to India's well-wishers. +"India for the Indians," will that come next? There no friend of India +dare wish her success, to be a possible prey to Russia or Germany, or even +to Japan. But reasoning to the logical issue, we get light upon our +premisses. <i>India for what Indians?</i>, we ask ourselves. For Hindus or +Mahomedans; for the million, English-speaking, or the many-millioned +masses? For many a day yet to come it will be Britain's duty to hold the +balance, to instruct in self-government and to learn from her +blunders.</p> + +<p>That the national feeling of Indians may become a main strand in a +strong Imperial feeling, as is the national feeling of Scotland, must be +the wish of all friends of India. But how is the Indian feeling to be +transformed?</p> + +<div class="sidenote">Remedies.</div> + +<div class="sidenote">Instruction in History and Political Economy.</div> + +<div class="sidenote">High-minded Anglo-Indians.</div> + +<p>The new Social Ideas of India have asserted themselves in spite of +opposing ideas, deep-rooted; on the other hand, the new Political Ideas +are in accordance with the natural ambition of educated Indians, and have +had no difficulty in expanding and spreading. In comparison with the new +social ideas, in consequence, the new political ideas are a somewhat rank +and artificial growth, forced <!-- Page 99 --><a name="Page_99" id= +"Page_99" />by editors and politicians, and warped by ignorance and +prejudice. The widely current idea that, owing to British rule, the +poverty of the Indian people is now greater, and that the famines are more +frequent and severe than in former dynasties, is the outstanding instance +of the rank growth. Neither the allegation of greater poverty nor the +causes of the acknowledged low standard of living have been studied except +in the fashion of party politicians. Another of the ideas, as widely +current, is that every ton of rice or wheat exported is an injury to the +poor. A third is that the payments made in Britain by the Government of +India are virtually tribute, meanly exacted, instead of honest payment for +cash received and for services rendered. Again, what can be the remedy? In +the early part of the nineteenth century, the Foreign Mission Committee of +the Church of Scotland objected to Dr. Duff, their missionary, teaching +Political Economy in the Church's Mission College, the General Assembly's +Institution, Calcutta. They feared lest the East India Company would deem +it an interference in politics.<a name="FNanchor_46_46" id= +"FNanchor_46_46" /><a href="#Footnote_46_46" class="fnanchor">[46]</a> In +1897, after the Tilak case already referred to, the writer on Indian +affairs in <i>The Times</i> <!-- Page 100 --><a name="Page_100" id= +"Page_100" />complained of the teaching of historical half-truths and +untruths in Indian schools and colleges, instancing the partisan writings +of Burke and Macaulay, and many Indian text-books full of glaring +historical perversions. The remedy for such erroneous ideas is certainly +not to withhold the present dole of knowledge, but to teach the whole +truth. The recent History of India and Political Economy with reference to +India should be compulsory subjects for every student in an Indian +University. It ought to be the policy of Government to select the ablest +men for professors and teachers of such subjects. If, along with that +remedy, more Anglo-Indians would take a high view of their mission to +India, and of their residence in that country, much of that regrettable +bias and bitterness on the part of Indians would surely pass away. If +instead of adopting the attitude of exiles, thinking only of the +termination of the exile and how to while away the interval, Anglo-Indians +would take some interest in something Indian outside their business, much +would be gained! The best Anglo-Indians are eager to promote intercourse +between Europeans and Indians, but many Anglo-Indians, whatever the cause, +seem incapable of friendly intercourse. On <!-- Page 101 --><a name= +"Page_101" id="Page_101" />the matters that should interest both them and +their fellow-citizens in India, they have in them nothing save unreasoned +feelings. These form the numerous class, of whom Sir Henry Cotton spoke in +an address in London in February 1904, to whom it is an offence to travel +in the same railway-carriage with Indians. These are the corrupters of +good feeling between Britons and Indians, as sympathetic men are the salt +that preserves what good feeling may still exist. In every Indian sphere +the men of the latter class are well known to the native community, and +are always spoken of with cordiality. The writer remembers trying to have +a talk with a British soldier about the generals of the army, and how the +man seemed unable to do more than say, with enthusiasm, of Lord Roberts +and General Wauchope and others, "Yon was a man!" and as depreciatorily of +others again, "Yon was no man at all." Such sympathetic "men," +instinctively discerned, India has much need of, if this anti-British +feeling, so far as it is not inevitable, is to be checked. In such "men" +the new Indian feelings of manhood and citizenship and nationality will +find recognition and response, in spite of displeasing accompaniments, for +such feelings we must look for under <!-- Page 102 --><a name="Page_102" +id="Page_102" />British rule and from English and Christian education. +From such "men," also, the new Indians will accept frank condemnation of +social irrationalities or political exaggerations, as <i>e.g.</i> the +notion that those have right to claim full share in the British Empire's +management who would outcaste a fellow-Indian for visiting Britain, even +had he gone to state their case before the House of Commons. To speak of +laymen only, there are no Anglo-Indians more trusted than those who make +no secret of their desire for the advancement of India's welfare through a +religious reformation, who hold that this purely pro-Indian national +feeling is as yet imperfect because divorced from the idea of the unity of +mankind and the concomitant idea of the progress of the whole race.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> +<!-- Page 103 --><a name="Page_103" id="Page_103" /> + +<h2><a name="CHAPTER_IX" id="CHAPTER_IX" />CHAPTER IX</h2> + +<h3>NEW RELIGIOUS IDEAS—ARE THERE ANY?</h3> + +<span style="margin-left: 1em;">"From low to high doth dissolution +climb.</span><br /> + + +<hr style='width: 25%;' /> +<span style="margin-left: 1em;">Truth fails not; but her outward forms +that bear</span><br /> +<span style="margin-left: 1em;">The longest date do melt like frosty +rime,</span><br /> +<span style="margin-left: 1em;">That in the morning whitened hill and +plain</span><br /> +<span style="margin-left: 1em;">And is no more; drop like the tower +sublime</span><br /> +<span style="margin-left: 1em;">Of yesterday, which royally did +wear</span><br /> +<span style="margin-left: 1em;">His crown of weeds, but could not even +sustain</span><br /> +<span style="margin-left: 1em;">Some casual shout that broke the silent +air,</span><br /> +<span style="margin-left: 1em;">Or the unimaginable touch of +Time."</span><br /> + <br /> +<span style="margin-left: 2em;">WORDSWORTH.</span><br /> +<br /> + <br /> +<br /> + + +<div class="sidenote">A Renaissance without a reformation.</div> + +<p>It would be interesting to speculate what the Renaissance of the +sixteenth century would have done for Europe had it been unaccompanied by +a Reformation of religion. Without the Reformation, we may aver there +would have been for the British nation no Bible of 1611, no Pilgrim +Fathers to America, and no Revolution of 1688, along with all that these +things imply of progress many-fold. What might have been, however, +although interesting as a speculation, is too uncertain to be discussed +further with profit. <!-- Page 104 --><a name="Page_104" id="Page_104" />I +only desire to give a general idea of the religious situation in India at +the close of the nineteenth century. There has been a Renaissance without +a Reformation.</p> + +<p>Into the new intellectual world the Hindu mind has willingly entered, +but progress in religious ideas has been slow and reluctant. The new <i> +political</i> idea of the unity of India and the consciousness of +citizenship were pleasing discoveries that met with no opposition; but +that same new Indian national consciousness resented any departure from +the old <i>social</i> and <i>religious</i> ideas.</p> + +<div class="sidenote">Meaning of the term <i>religious</i>.</div> + +<p>In speaking of the development of religious ideas in India, I use the +term <i>religious</i> in the modern sense. Under religion, in India is +comprehended much that in Europe would be reckoned within the <i> +social</i> sphere. In India all questions of inter-marriage and of eating +together, many questions regarding occupations and the relations of +earning members of a family to idle members, are religious not social +questions.</p> + +<p>The case was similar among the Jews, we may remember. As recorded in +the fifteenth chapter of the Acts of the Apostles, two of the three +injunctions of the Jerusalem Church to the Gentile Church at Antioch deal +with these same <!-- Page 105 --><a name="Page_105" id= +"Page_105" />socio-religious matters. Blood and animals killed by +strangling were to be prohibited as food, and certain marriages also were +forbidden.</p> + +<p>Perhaps among Europeans the question of burial <i>v</i>. cremation may +be instanced as a matter of social custom that has been made a religious +question. But in no country more than in India have customs, <i>mores</i>, +come also to mean morals. A halo of religious sanctity encircles the +things that have been and are. Taking "religion," however, in the modern +sense, we ask: Although there has not been any great Reformation of +religion, have religious ideas undergone no noteworthy development? It is +well to put the question definitely with regard to religion, although in +the opening chapter abundant testimony to a general change in ideas has +already been cited. There <i>is</i> no lack of specific evidence as to +religious changes, and the adoption of certain Christian ideas.</p> + +<p>Sir Alfred Lyall's observations let us first of all recall, for he +possesses all the experience of an Indian Civil Servant and Governor of a +Province—the United Provinces. He speaks both for officials and for +Europeans conversant with India.<a name="FNanchor_47_47" id= +"FNanchor_47_47" /><a href="#Footnote_47_47" class="fnanchor">[47]</a> +Speaking in the person of an orthodox brahman surveying +<!-- Page 106 --><a name="Page_106" id="Page_106" />the moral and material +changes that English rule is producing in India, he says: "We are parting +rapidly under ... this Public Instruction with our religious beliefs." The +old brahman warns the British Government that the old deities are being +dethroned, and that the responsibility for famines, formerly imputed to +the gods, is being cast upon the British Government. Another official +witness speaks still more plainly. <i>The Bengal Government Report</i> +upon the publications of the year 1899 asserts: "All this revolution in +the religious belief of the educated Hindu has been brought about as much +by the dissemination of Christian thought by missionaries as by the study +of Hindu scriptures; for Christian influence is detectable in many of the +Hindu publications of the year." The writer of the <i>Report</i> is a +Hindu gentleman. The <i>Report of the Census of India</i>, 1901, declares +that "the influence of Christian teaching is ... far reaching, and that +there are many whose acts and opinions have been greatly modified +thereby." After these statements from secular and official writers, we may +refrain from quoting from Mission authorities more than the statement of +the Decennial Conference of representative missionaries from all India in +1902. The statement refers to South India. "<!-- Page 107 --><a name= +"Page_107" id="Page_107" />Christianity," we are told, "is in the air. The +higher classes are assimilating its ideas."<a name="FNanchor_48_48" id= +"FNanchor_48_48" /><a href="#Footnote_48_48" class="fnanchor">[48]</a> +Thus from East and North and South, from officials and non-officials, from +Europeans and natives, comes concurrent testimony. There is no declared +Reformation, but Christian and Western religious ideas are leavening +India.</p> + +<div class="sidenote">Variety of religious ideas in India.</div> + +<p>To the student of Comparative Religion, or of Christianity, or of the +general progress of nations, that testimony from India is particularly +interesting. To the student of Comparative Religion, India presents a +particularly attractive field. Not hidden away in sacred classics or in +the records of travellers, but as elements of existing religions, +professed by men around, are illustrations of most of the types of +religious thought and practice. There are the pantheism of certain Hindu +ascetics, the polytheism of the masses, the animism of aboriginal races, +and the varieties of theism of Christians, Mahomedans, and the new Hindus +respectively. There are the curious phenomena of goddesses as well as +gods, and of distinctive features in the character and worship of the +female deities. There is the whole scale of worship up from bloody +sacrifices and self-tortures and from worship where <!-- Page 108 --><a +name="Page_108" id="Page_108" />the priest is everything, to worship like +that of Mahomedans and of Protestant Christians, where a mediatory +priesthood is virtually repudiated. There is the stage, still farther +beyond, at which the worshipper is supposed to be able to say of himself +"I am God." Of the first and last stages, India may be called the special +fields, for probably nowhere else in the world are so many animals killed +in sacrifice as at the temple of Kalighat in Calcutta; and the last stage, +as an observable religious phenomenon, is peculiar to India. In India +there is presented to us salvation in the attainment of an eternal +existence along with God, as among Christians and Mahomedans and many of +the less educated Hindus; and there is salvation in deliverance from +further lives, as among those Hindus who hold the doctrine of +transmigration. In India all these varieties of religious thought and +practice are actual, perceptible phenomena, ready for first-hand +observation by the student of Comparative Religion. But still more +interesting to him is that they are there in mutual contact, and telling +upon each other. For in the sphere of human beliefs, the student is much +more than an outside observer and classifier. He has his own conception of +truth, and is interested in observing how far in each case +<!-- Page 109 --><a name="Page_109" id="Page_109" />there is a convergence +towards truth or a divergence from it. In the sphere of human beliefs he +holds further, that, given opportunity, the nearer to truth the greater +certainty of survival. Given opportunity, as already postulated, the law +of beliefs is the survival of the truest. Truth will prevail.</p> + +<div class="sidenote">Dynamical elements of Christianity.</div> + +<div class="sidenote">Dynamical doctrines in other spheres</div> + +<p>To the student of Christianity, again, that same concurrent testimony +is profoundly interesting. Certain Christian ideas are being assimilated +in India. Certain cardinal aspects of Christianity are proving themselves +possessed of inherent force and attractiveness. They are showing that they +possess force not from authority, or tradition, or as part of a system of +doctrine, or as racially fitting, but when presented in new and often very +unfavourable surroundings. Borrowing an expression from physical science, +certain elements of Christianity are proving <i>themselves dynamical</i>. +For in non-Christian India, ecclesiastical authority or tradition and the +system of Christian doctrine as such, possess no force. By illustrations +from other spheres, let us make clear what is meant by such dynamical +elements of Christianity. The doctrine of the Origin of Species by means +of Natural Selection was put before the world by <!-- Page 110 --><a name= +"Page_110" id="Page_110" />Darwin in 1859, and within the half century has +been accepted almost as an axiom by the whole civilised world. Undoubtedly +that doctrine has proved itself dynamical. On the other hand, a few years +earlier than the publication of <i>The Origin of Species</i>, another body +of new doctrine was propounded to Britain and the world, and strongly +urged by its upholders, namely, the doctrine of Free Trade—the +advantage to the community of buying in the cheapest market. True or +false, that body of doctrine has not proved dynamical among the nations, +for the great majority of peoples still repudiate the doctrines of Free +Trade. Similarly certain elements of Christianity are commending +themselves to new India, and certain others are failing to do so at this +time.</p> + +<div class="sidenote">Illustrations from the history of +Christianity.</div> + +<p>From century to century these dynamical elements of Christianity may +vary; and it is profoundly interesting to the student of the history of +religious beliefs to observe the variation. In the early apostolic times, +when the apostles and disciples were "scattered abroad," we see plainly in +the Acts of the Apostles that the dynamical element of Christianity is the +Resurrection of Our Lord. It is that which tells, and His coming +reign—with Jewish audiences in particular. It <!-- Page 111 --><a +name="Page_111" id="Page_111" />was, <i>e.g.</i>, the manifestation of +Christ to St. Paul on his way to Damascus that completed the conversion of +his life. And so, repeatedly throughout the record of the Acts of the +Apostles, they are described as witness—bearers of the resurrection +to the outside world. [Greek: Megalê dynamei], "<i>with great +power</i> gave the apostles their witness of the resurrection of the Lord +Jesus; and great grace was upon them all."<a name="FNanchor_49_49" id= +"FNanchor_49_49" /><a href="#Footnote_49_49" class="fnanchor">[49]</a> And +yet—dynamical elements vary—in the different atmosphere of +Athens (we are twice told in so many words) this same resurrection of +Christ dug a gulf between St. Paul and the Athenians.<a name= +"FNanchor_50_50" id="FNanchor_50_50" /><a href="#Footnote_50_50" class= +"fnanchor">[50]</a> Passing to a very different period, the latter half of +the eighteenth century, the period of the rise of Methodism and the +revival of religion in England, the period of new interest in the inmates +of prisons, of agitation for the abolition of slavery, of the foundation +of all the great missionary societies, the period of the French Revolution +and the demand at home for extension of the franchise, all outcome of the +same inspiration,—what was the strong epidemic thought? Reading the +religious history of the time, we feel that the power that passed from +soul to soul was a tremulously intense realisation of the family of God +<!-- Page 112 --><a name="Page_112" id="Page_112" />and the love of God +for men, represented in Christ's voluntary death upon the cross, love for +the neglected and the enslaved in their sins and their sorrows. And again +in our own day, when we are tempted to say that the consciousness of God +and the eternal, the primary religious instincts, are fading, what by +common consent is really dynamical among educated men? Assuredly not the +shibboleths of High or Low Church. It is the person of Jesus Christ that +is dynamical; what He was on earth, what He has been ever since in the +hearts of individuals and in the Church. In a real sense we are starting +again from and with Himself. Anticipating, let us say that these two +elements most recently dynamical in Britain have had force likewise in +India.</p> + +<div class="sidenote">India a new touch-stone of Christianity.</div> + +<p>India in the nineteenth century has been indeed a new touchstone to the +Christian religion; and, in brief, to make plain how far Christianity has +proved its force and its fitness to survive will occupy the remaining +chapters of this book. What has been the nature and extent of the impact +of Christian and modern thought upon India, and particularly upon +Hinduism? Of course I am thinking particularly of the educated native +Hindu community that has sprung up during the century just closed. The +<!-- Page 113 --><a name="Page_113" id="Page_113" />dynamic of +Christianity, which it is our task to test, implies a measure of conscious +and intelligent approval. Japan is another such testing ground. Indeed the +only large fields where Christianity is presented to bodies of +non-Christian men able to yield approval or refuse it on intelligent +grounds, of which they are conscious, are India and Japan. In China also +there are no doubt large bodies of literati, but as a class they have not +yet come into the modern world and into contact with Christianity. Even +down to the Boxer rising of 1900, the wall of conservative patriotism shut +off the literati in China from the outer civilisation and religions.</p> + +<div class="sidenote">Indians themselves to be our witnesses.</div> + +<p>Fortunately for students of India, her new literati are not merely in +touch with the modern world, but express their minds readily in public +meetings and in print. From themselves we shall chiefly quote in +justifying the statements that will be made regarding the former or the +modern religious opinions of India. To non-Christian or secular writers, +also, we shall chiefly go, that the bias may rather be against than for +the acknowledgment of change and progress. Our plan is to pronounce as +little as possible upon either the Christian or the Hindu positions. We +are observers of the religious ideas of modern India, and desire our +readers to <!-- Page 114 --><a name="Page_114" id="Page_114" />come into +touch with modern Indians and to see for themselves.</p> + +<div class="sidenote">Obstacles to changes in religion.</div> + +<div class="sidenote">Education strips new Indians of belief.</div> + +<p>Truth is great and will prevail, but let us not under-estimate the +difficulties in the way of new opinions in India, where these do not +appeal to the natural desires for power or status or comfort. I have +already referred to the deep-rooted notion that Hinduism is of the soil of +India, and adherence to it bound up with the national honour. I refer to +it here again only to glance at a kindred notion, common among +Anglo-Indians, that the Indian religion is the outcome of Indian +environment, and is "consequently" the best religion for India. That +superficial fallacy, undoubtedly, alienates the sympathy of many +Anglo-Indians from religious and social progress in India. Thrice at least +did one of the most distinguished viceroys, when addressing native +audiences, advise them to stick to their own beliefs, using these or very +similar words. He was addressing Mahomedans at one place, Hindus at the +second place, and Buddhists at the third, and we leave his advice at one +place to contradict his advice at another. Certainly let us allow for +variation in local usage, and in subjective opinion, while we are +insisting on the universality and objectivity of truth. For +<!-- Page 115 --><a name="Page_115" id="Page_115" />in spite of new and +strange environment, in spite of that prevailing notion that religion is a +racial thing, of the natural disinclination to change, of modern +agnosticism and materialism when the old ideas do give way—in spite +of these things, some of the cardinal features of Christianity are +commending themselves to educated India. Far from religion being racial, +the recent religious evolution of India suggests that in respect of the +religious instinct and the religious faculty, mankind are one, not +divided. <i>A priori</i>, therefore, we might anticipate that the elements +of Christianity which have proved dynamical with new India will be the +same that have proved their dynamic with educated men at home. So far as +the situation in India has been created by the destructive influence of +modern education, and by what may be called the modern spirit, the same +influences are telling both in Europe and in India; they have come from +Europe to India. There is the same unwillingness to believe in the +supernatural, and the same demand that religion shall satisfy ethical and +utilitarian tests. One difference, however, we may note. The educated men +of India may not be living so entirely in the modern atmosphere as the men +of Europe and America; but in India the modern spirit finds +<!-- Page 116 --><a name="Page_116" id="Page_116" />usages and systems of +thought more inconsistent with modern ideas. As a consequence, where in +India the modern spirit <i>has</i> come, it has stripped men barer of +belief. Listen to the following curious conglomeration, showing the +influences at work, constructive and destructive. It is a passage from the +pamphlet already referred to, <i>The Future of India</i>; the author is +arguing for what he calls "practical recognition of the Fatherhood of +God"—one new positive idea. That idea he takes to mean that "God is +the Father of all nations and religions," and that <i>therefore</i> "it +does not matter much to what religion a man belongs, so far as the future +of his soul is concerned." Does not that signify that he himself is +stripped bare of belief? From which modern notion, that religion does not +matter much, he next argues that a man ought to deny himself the luxury +and "satisfaction of breaking his religious fetters," <i>i.e.</i> of +seceding from his own faith and joining another. He ought to stick to his +community, says this writer, and "have the satisfaction of working for the +elevation of his countrymen." There we have the new political +consciousness. The writer, it should be added, says some plain things +about the need of social reform.</p> + +<div class="sidenote">Three dynamical elements of Christianity.</div> + +<p><!-- Page 117 --><a name="Page_117" id="Page_117" />As proved by +observation in India, the dynamical elements of Christianity may be +briefly enumerated as follows. Monotheism, tending more and more to the +distinctively Christian idea of God, Our Father, is commending itself, and +being widely accepted. Secondly, in a remarkable degree, Jesus Christ +Himself is being recognised and receiving general homage. In a less +degree, and yet notably, the Christian conception of the Here and +Hereafter is commending itself to the minds of the new-educated Hindus. In +the new religious organisations also, the Christian manner of worship and +of public worship commends itself almost as a matter of course. In none of +these spheres am I describing the outcome of visible conflict or of any +loud controversy. Rather, Christianity brought close to the religious +instincts and the religious ideas of India has been like a great magnet +introduced among a number of kindred but non-magnetised bodies lying +loosely around. In the presence, simply, of these dynamical elements, or +in contact with them, Indian religious thought is becoming polarised. +Towards and away from the same great points, Indian religious thought is +setting. These dynamical elements of Christianity, and the illustration of +their power, will be considered in the following chapters.</p> + +<p><!-- Page 118 --><a name="Page_118" id="Page_118" />Of the elements of +Christianity that have proved themselves dynamical, we may note the +natural order in which they have come. The order in which I have stated +them is the order in which they asserted themselves, first "God Our +Father," then "Jesus Christ Himself." First, of this world in which we +find ourselves, when our <i>minds</i> awake, we must have some satisfying +conception. The belief in one God, in Him for whom we can find no better +name than "Our Father," approved itself to awakened India, to the <i> +intellectually</i> enlightened, and in the first place to small groups of +enlightened men in the large towns, the centres of modern education and +Christian influence. Then came an advance of a different nature +altogether. To those spiritually minded and more intense men who needed a +religious master, a hero, to whom their <i>hearts</i> might go out, there +came, after certain obstacles had been broken down, some knowledge of the +actual historical Jesus Christ. The first stage satisfied the <i>mind</i> +of modern educated India; the second stage concerns the highest affections +and the lives. We know the step, when in the Apostles' Creed we pass from +"I believe in God the Father Almighty, Maker of heaven and earth," to the +<!-- Page 119 --><a name="Page_119" id="Page_119" />words "and in Jesus +Christ." Thereat we have brought theology down from heaven to earth; or +rather, in these days we would say, in Jesus Christ we have obtained on +earth, in actual history, in our affections, a foundation on which to rear +our system of actual and motive-giving belief.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 120 --><a name="Page_120" id="Page_120" /> +<h2><a name="CHAPTER_X" id="CHAPTER_X" />CHAPTER X</h2> + +<h3>THE NEW RELIGIOUS ORGANISATIONS OF INDIA IN THE NINETEENTH +CENTURY</h3> + +<h4>THE INDIAN CHRISTIAN CHURCH AND THE BRĀHMAS</h4> + +<span style="margin-left: 1em;">Children of one family.</span><br /> + + +<div class="sidenote">Two physical changes on the face of a country.</div> + +<p>When we consider how the face of a country has been altered during the +lapse of time, two great changes may be noticed, both of them due to the +action of man. First we may observe that the whole general character of +the country has undergone transformation. Gone are the ancient forests of +Scotland, which of old in many districts clad the whole countryside, and +with them have gone the wild animals which they sheltered. The forests +destroyed, and the rainfall in consequence less abundant, the surface +marshes and lakes have in many places vanished, taking the old agues and +fevers in their train. Instead of the strongholds of chieftains in their +fastnesses, surrounded by bands <!-- Page 121 --><a name="Page_121" id= +"Page_121" />of their clansmen and retainers, has come the sober, +peaceful, life of independent tenants, agricultural or artisan. And so on, +down through the general changes wrought on the face of a land by modern +conditions of life, we might watch the evolution of new features of the +landscape. But we turn to the other kind of change, which is more +noticeable at first sight, and is more directly due to the action of man. +Great, laboriously cultivated, fields now stretch where formerly there was +only waste or forest, or at best small sparsely scattered patches; and the +very products of the soil in these new spacious fields are in many cases +new. Where, for example, even in Britain before the close of the +seventeenth century, were the great fields of potatoes and turnips and red +clover, and even of wheat, which now meet the eye everywhere as the +seasons return? Where in India before the British period were the vast +areas now under tea and coffee, jute and cotton, although the two last +have been grown and manufactured in India from time immemorial? "It might +almost be said that, from Calcutta to Lahore, 50 per cent. of the +prevalent vegetation, cultivated and wild, has been imported into India +within historic times."<a name="FNanchor_51_51" id="FNanchor_51_51" /><a +href="#Footnote_51_51" class="fnanchor">[51]</a></p> + +<div class="sidenote">Two similar changes in the religious thought of +India.</div> + +<p><!-- Page 122 --><a name="Page_122" id="Page_122" />All that, of +course, is a parable. Likewise, in the new India we are studying, product +of new modern influences direct and indirect, two kinds of religious +changes impress us. There is, first, the gradual change coming over the +whole thought of the people, a transformation like that wrought upon the +face and climate of many lands. There is, further, the religious change, +more immediately evident, in the new Indian religious organisations of the +past century, analogous to the new, cultivated, products of the soil.</p> + +<div class="sidenote">Four new religious organisations.</div> + +<p>As change more definite and perceptible, we look first at the new +Indian religious organisations. Within the British period, four organised +religious movements attract our notice. They are: I. The new Indian +Christian Church; II. The Brāhma Samāj and the kindred +Prārthanā Samājes; III. The Ārya Samāj; and IV. +The Theosophical Society, which in India now stands for the revival of +Hinduism.</p> + +<p>I. To hear the native Indian Church reckoned among the products of the +British period may be surprising to some. There are indeed Christian +communities in India older than the Christianity of many districts in +Britain, and even excluding the Syrian and Roman Christians of India we +must <!-- Page 123 --><a name="Page_123" id="Page_123" />acknowledge that +the Protestant Christian community dates farther back than the British +period. Yet in a real sense the Protestant Indian Church, and the +progressive character of the whole Indian Church, belong to the century +just closed. The Moravians and one English Missionary Society excepted, +all the great Missionary Societies now at work have come into being since +1793. In 1901 the native <i>Protestant</i> community in India, outcome of +these Societies' labours, numbered close upon a million souls.</p> + +<div class="sidenote">The Indian Church.</div> + +<div class="sidenote">The Indian Church and the national +consciousness.</div> + +<p>The Indian Christian Church is a living organisation, or congeries of +organisations, over two and a half million souls all told, and growing +rapidly. The exact figures in 1901 were 2,664,313, showing an increase +during ten years of 30.8 per cent. The figures exclude Eurasians and +Europeans; and in Anglo-Indian speech, we may remark, all Americans and +Australians and South African whites and the like are Europeans. The +attitude of the Indian Christian Church to the new ideas introduced by the +British connection and by the modern world can readily be understood. Cut +off, cast off, by their fellow-countrymen, and brought into closer contact +than any others with Europeans in their missionaries and teachers, their +<!-- Page 124 --><a name="Page_124" id="Page_124" />minds have been open +to all the new ideas. We know in fact that Indian Christians are often +charged, by persons who do not appreciate the situation, with being +over-Europeanised. It may be so in certain ways, but, irrespective of +Christianity or Hinduism, the adoption of European ways results from +contact with Europeans, and in certain respects is almost a condition of +intercourse with Europeans. Let those, for example, who talk glibly about +Indians sticking to their own dress, know that gentlemen in actual native +dress are not allowed to walk on that side of the bandstand promenade in +Calcutta where Europeans sit—a scandal crying for removal. With +regard to the new national consciousness, it may be repeated that the +Indian Christian community is almost as alive with the national feeling as +the educated Hindu community. As the Indian Church becomes at once more +indigenous and more thoroughly educated in Western learning, as it becomes +less identified with European denominations, and less dependent upon +stimulus from without, it will no doubt become still more national in +every sense, be more recognised as one of India's institutions, and become +a powerful educator in India. Once within the environment of the national +feeling, the seed of <!-- Page 125 --><a name="Page_125" id= +"Page_125" />Christian thought and modern ideas will spring up and +spontaneously flourish. The future progress of the Indian Church may be +said to depend upon the growth of that national consciousness within it. +The sense of independence and the duty of self-support and union are, +properly, being fostered in the native churches. But one of the dangers +ahead undoubtedly is that, like one of the other religious movements of +the past century, or like the Ethiopian Church in South Africa, the Indian +Church may become infected with the political rather than the religious +aspect of the idea.</p> + +<div class="sidenote">The Brāhma Samāj.</div> + +<div class="sidenote">Rammohan Roy.</div> + +<p>II. <i>The Brāhma Samāj</i>.—Next to the Christian +Church in order of birth of the issue of the new age, comes the +Brāhma Samāj or Theistic Association. It was founded in Calcutta +in 1828 by the famous reformer, Raja Rammohan Roy, first of modern +Indians. The Brāhma Samāj is confessedly the outcome of contact +with Christian ideas. By the best known of the Brāhma community, the +late Keshub Chunder Sen, it was described as "the legitimate offspring of +the wedlock of Christianity with the faith of the Hindu Aryans." "No other +reformation" [in India], says the late Sir M. Monier Williams, "has +<!-- Page 126 --><a name="Page_126" id="Page_126" />resulted in the same +way from the influence of European education and Christian ideas." The +founder himself, Raja Rammohan Roy, was indeed more a Christian than +anything else, although he wore his brahman thread to the day of his death +in order to retain the succession to his property for his son. In London +and in Bristol, where he died in 1833, he associated himself with Dr. +Carpenter and the more orthodox section of the Unitarians, explicitly +avowing his belief in the miracles of Christ generally, and particularly +in the resurrection. In Calcutta, indeed, the origin of the Brāhma +Samāj was acknowledged at its commencement. After attending the +Scotch and other Churches in Calcutta, and then the Unitarian Church, +Rammohan Roy and his native friends set up a Church of their own, and one +name for it among educated natives was simply the Hindu Unitarian Church. +It is a secondary matter that, to begin with, the reformer believed that +he had found his monotheism in the Hindu Scriptures, now known to all +students as the special Scriptures of pantheism.</p> + +<p>Raja Rammohan Roy, the brave man who made a voyage to Britain in +defiance of caste, the champion of the widow who had often been +<!-- Page 127 --><a name="Page_127" id="Page_127" />virtually obliged to +lay herself on her dead husband's pyre, the strenuous advocate of English +education for Indians, the supporter of the claim of Indians to a larger +employment in the public service, has not yet received from New India the +recognition and honour which he deserves. To every girl, at least in +Bengal, the province of widow-burning, he ought to be a hero as the first +great Indian knight who rode out to deliver the widows from the torturing +fire of Suttee.</p> + +<div class="sidenote">Service of the Brāhma Samāj to +India.</div> + +<p>As its theistic name implies, the Brāhma Samāj professedly +represents a movement towards theism, <i>i.e.</i> a rise from the +polytheism and idolatry of the masses and a rejection of the pantheism of +Hindu philosophy. Of course, noteworthy though it be, the foundation of +the Brāhma Samāj in 1828 was not the introduction of monotheism +to India. In the Indian Christian Church and in Mahomedanism, the +<!-- Page 128 --><a name="Page_128" id="Page_128" />doctrine of one, +personal, God had been set forth to India, and in one of the ancient Hindu +philosophical systems, the Yoga Philosophy, the same doctrine is implied. +But in India, Christianity and Mahomedanism were associated with hostile +camps; the Yoga Philosophy was known only to a few Sanscrit scholars. In +Brāhmaism, the doctrine of one personal God became again natural +naturalised in India. That has been its special service to India, to +naturalise monotheism and many social and religious movements. For in +India, things new and foreign lie under a peculiar suspicion. In the +social sphere, the Brāhma Samāj repudiates caste and gives to +women a position in society. As Indian <i>theists</i> also, when their +first church was opened in 1830, they gave the Indian sanction to +congregational worship and prayer, "before unknown to Hindus." For, the +brahman interposing between God and the ignorant multitude, the Hindu +multitude do not assemble themselves for united prayer, as Christians and +Mahomedans do; and at the other end of the Hindu scale, the professed +pantheist as such cannot pray. In proof of the latter statement, we recall +the words of Swami Vivekananda, representative of Hinduism in the +Parliament of Religions at Chicago in 1893, in a lecture "The Real and the +Apparent Man," published in 1896. "It is the greatest of all lies," he +writes somewhat baldly, although one is often grateful for a bald, +definite statement, "that we are mere men; we are the God of the +Universe.... The worst lie that you ever told yourself is that you were +born a sinner.... The <!-- Page 129 --><a name="Page_129" id= +"Page_129" />wicked see this universe as a hell, and the partially good +see it as heaven, and the perfect beings realise it as God Himself.... By +mistake we think that we are impure, that we are limited, that we are +separate. The real man is the One Unit Existence." Prayer is therefore +irrational for a pantheist, for no man is separate from God.</p> + +<div class="sidenote">Its limited membership.</div> + +<p>The influence of the Brāhma Samāj has been far greater than +its numerical success. Reckoned by its small company of 4050 members,<a +name="FNanchor_52_52" id="FNanchor_52_52" /><a href="#Footnote_52_52" +class="fnanchor">[52]</a> some of them certainly men of the highest +culture and of sincere devoutness, the Brāhma Samāj is a limited +and local movement, limited largely to the province of Bengal, and even to +a few of the larger towns in the province. But if the taint of the +intellectual origin of the Brāhma Samāj be still visible in the +eclecticism that it professes, in its rejection of the supernatural, and +in its poor numerical progress, it has nevertheless done great things for +India.</p> + +<div class="sidenote">The Brāhma Samāj and the national +feeling.</div> + +<p>As yet the Brāhma Samāj has remained unaffected by the +political aspect of the new national feeling. Early in its history there +was, indeed, a section of the Samāj resolved to limit the +<!-- Page 130 --><a name="Page_130" id="Page_130" />selection of +scriptures to the scriptures of the Hindus, but the late Keshub Chunder +Sen successfully asserted the freedom of the Samāj, and probably +saved it from the narrow patriotic groove and from the political character +of the third of the new religious organisations, the Ārya +Samāj.</p> + +<div class="sidenote">Prārthanā Samājes or Prayer +Associations of S.W. India.</div> + +<p><i>The Prārthanā Samājes</i> or Prayer Associations of +South-Western India.—The history of India is pre-eminently the +history of Northern India, that is of the great plains of the Ganges and +the Punjab. One may test it by the simple academical test of reckoning +what percentage of marks in an examination on Indian history is assigned +to the events of the great northern plains. It is the same in the more +recent religious history of India. The southern provinces of Bombay and +Madras have contributed very little in respect of new religious life, +organised or unorganised, compared with the northern provinces of Bengal, +the United Provinces, and the Punjab. The Prārthanā Samājes +or Prayer Associations of Bombay and South-western India are monotheistic +like the Brāhma Samāj, and have their halls for their own +worship. But socially they have not severed themselves from their Hindu +brethren, and do not figure in <!-- Page 131 --><a name="Page_131" id= +"Page_131" />the Census as separate. Even compared with the Brāhma +Samāj, they are few in number. The first Prārthanā +Samāj was founded in Bombay in 1867. In Madras there is a small +representation of the Brāhma Samāj.</p> + +<br /> +<br /> +<br /> +<br /> +<br /> +<br /> +<br /> + <!-- Page 132 --><a name="Page_132" id="Page_132" /> +<h2><a name="CHAPTER_XI" id="CHAPTER_XI" />CHAPTER XI</h2> + +<h3>NEW RELIGIOUS ORGANISATIONS</h3> + +<h4>THE ĀRYAS AND THE THEOSOPHISTS.</h4> + +<span style="margin-left: 2em;">"Let us receive not only the revelations +of the past, but also</span><br /> +<span style="margin-left: 2em;">welcome joyfully the revelations of the +present day."</span><br /> + <br /> +<span style="margin-left: 2em;">—BISHOP COLENSO.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">The Ārya Samāj.</div> + +<p>III. <i>The Ārya Samāj</i> or <i>Vedic Theistic +Association</i>—In contrast to the Samājes which are leavening +the country but themselves are numerically unprogressive, are two other +organisations—first, the Ārya Samāj of the United +Provinces and the Punjab, and secondly, the Theosophists, who are now most +active in Upper India, with Benares the metropolis of Hinduism, as their +headquarters. These two have taken hold of educated India as no other +movements yet have done. They appeal directly to patriotic pride and the +new national feeling, or, more truly, are primarily shaped thereby.</p> + +<p>Founded in 1875, the Āryas are the most rapidly increasing of the +new Indian sects. In 1901 they numbered 92,419, an increase in the decade +of 131 per cent. What ideas have such an attraction for +<!-- Page 133 --><a name="Page_133" id="Page_133" />the educated middle +class, for to that class the Āryas almost exclusively belong? In +certain parts of the United Provinces and the Punjab, it seems as much a +matter of course that one who has received a modern education should be an +Ārya, as that in certain other provinces he should be a supporter of +the Congress.</p> + +<div class="sidenote">Foundation ideas of the Āryas—two.</div> + +<p>The prime motive ideas are two. One is the result of modern education +and of Christian influence, namely, a consciousness that in certain +grosser aspects, such as polytheism, idolatry, animal sacrifices, caste, +and the seclusion of women, the present-day Hinduism cannot be defended. +Those things the Āryas repudiate,—all honour to them for their +protest in behalf of reason, although in respect of caste and the +seclusion of women, their theory is said to be considerably ahead of their +practice. In the same modern spirit every Ārya member pledges himself +to endeavour to diffuse knowledge; and a college and a number of schools +are carried on by Āryas in the Punjab. Repudiating all those current +customs, of course the Āryas have parted company with the orthodox +Hindus. Ārya preachers denounce the corruptions of Hinduism, and in +turn, what may be called a Great Council of orthodox Hindus has pronounced +<!-- Page 134 --><a name="Page_134" id="Page_134" />condemnation on the +Āryas. At an assembly of about four hundred Hindu pandits, held in +1881 in the Senate House of the University in Calcutta, the views of the +founder of the Āryas, Dyanand Saraswati, were condemned as +heterodox.<a name="FNanchor_53_53" id="FNanchor_53_53" /><a href= +"#Footnote_53_53" class="fnanchor">[53]</a></p> + +<p>The second motive idea is the new national consciousness, the new +patriotic feeling of Indians. The patriotic feeling is manifest in the +name; the Āryas identify themselves with the Āryans, the +Indo-European invaders of India, from whom the higher castes of Hindus +claim to be descended. Virtually, we may say, the Āryas claim by +their name to be the pure original Hindus.</p> + +<div class="sidenote">Infallibility of the Vedas the leading tenet at +first.</div> + +<p>To the first influence we may assign one of the chief doctrines of the +Āryas, namely, their monotheism. Others of their doctrines belong to +the theology and philosophy of Hinduism, <i>e.g.</i> the ancient doctrine +of the transmigration of souls, and the doctrine of the three eternal +entities, God, the Soul, and Matter, the doctrinal significance of which +we shall have occasion to consider hereafter. These three uncreated +existences constitute one of the doctrines of the Joga system of Hindu +philosophy. To the second, or patriotic, influence, we may assign +especially the fundamental tenet of the founder <!-- Page 135 --><a name= +"Page_135" id="Page_135" />of the Āryas, namely, the infallibility of +the original Scriptures, the four Vedas, given, as he alleged, to Indian +sages at the creation of the world. "Back to the Vedas!" we may say, is +the cry of the Āryas. In effect, the cry is tantamount to the plea +that the errors of Hinduism are only later accretions; and be it +acknowledged that no sanction can be drawn from the Vedas for the +prohibition of widow marriages, for the general prevalence of child +marriages, for the tyranny of caste, for idolatry and several other +objectionable customs.<a name="FNanchor_54_54" id="FNanchor_54_54" /><a +href="#Footnote_54_54" class="fnanchor">[54]</a> Among the Āryas, +therefore, we have the championship of things Indian in its crudest form. +Ludicrous are the attempts to rationalise all the statements of the Vedas, +and to find in them all modern science and modern ideas, pouring new wine +into old wine-skins, in perfect innocence of "the higher criticism." Thus +while animal sacrifices are proscribed by the Āryas, they are +everywhere assumed in the Vedas, and two of the hymns in the Rigveda are +for use at the sacrifice of a horse (a[s']wamedha).<a name= +"FNanchor_55_55" id="FNanchor_55_55" /><a href="#Footnote_55_55" class= +"fnanchor">[55]</a> According to an Ārya commentator, however, +a[s']wamedha is to be translated not "sacrifice of a horse," but +destruction of ignorance,—sacrifice of <!-- Page 136 --><a name= +"Page_136" id="Page_136" />an ass, as one may jestingly say.<a name= +"FNanchor_56_56" id="FNanchor_56_56" /><a href="#Footnote_56_56" class= +"fnanchor">[56]</a> Offerings for deceased parents, prescribed in detail +in the Vedas, are similarly rationalised into kind treatment of parents in +old age. The ancient and modern condemnation of eating beef was +rationalised by the Āryas as follows: To kill a cow is as bad as to +kill many men. For suppose a cow to have a lifetime of fourteen or fifteen +years. Her calves, let us say, would be six cow calves and six bull +calves. The milk of the cow and her six cow calves during her natural +lifetime would give food for a day to an army of 154,440 men, according to +the calculation of the founder of the Āryas, while the labour of the +other six calves as oxen would give a full meal to an army of 256,000 men. +Therefore to kill a cow, etc., Q.E.D. Modern democracy, the Copernican +system of astronomy, a knowledge of the American continent, of steamships, +and of the telegraph are all discovered by Dyanand in the Vedas, as no +doubt wireless telegraphy and radium would have been, had death not cut +short, in 1883, the discoveries of the founder of the Āryas.<a name= +"FNanchor_57_57" id="FNanchor_57_57" /><a href="#Footnote_57_57" class= +"fnanchor">[57]</a></p> + +<div class="sidenote"><!-- Page 137 --><a name="Page_137" id= +"Page_137" />The modern leaven still affecting the Āryas.</div> + +<p>These specimens of Ārya exposition of the Vedas I have given with +no intention of scoffing, although we may be permitted a laugh. I desire +to show the conflict of modern ideas and the new patriotic feeling, and +how the latter has affected the religious and theological position of the +Āryas. It is the prominence of the patriotic feeling in many branches +of the Samāj that has led some observers to describe it as less of a +religious than a political organisation, anti-British and anti-Mahomedan +and anti-Christian. But the opponents of the Samāj are always +associated by Āryas with rival religions; <i>keranis, kuranis,</i> +and <i>puranis</i> is their echoing list of their opponents,—namely, +Christians <i>(kerani</i> being a corruption of <i>Christiani</i>), and +believers in the Koran, and believers in the Purans, <i>i.e.</i> the later +Hindu books. And that there is much more than political feeling is +apparent in their latest developments. The leaven of modern ideas has now +led to the rise of a party among the Āryas which is prepared to stand +by reason out and out, and repudiate the founder's bondage to the Vedas +and his <i>à priori</i> expositions. Popularly, the new party is +known as the "flesh-eaters." At present the Samāj is about equally +divided, but the more rationalistic section comprises most of the +new-educated members. <!-- Page 138 --><a name="Page_138" id= +"Page_138" />Should the Ārya Samāj retain, as their chief +doctrinal positions, the perfection of pure original Hinduism and +opposition to every other ism, no great foresight or historical knowledge +is required to predict for the Āryas, despite their vigour, a speedy +lapse from their reforming zeal into the position simply of a new Hindu +caste, reverting gradually to type. Their fate is still in the +balance.</p> + +<div class="sidenote">The Bombay Ārya Samāj.</div> + +<p>The Ārya Samāj in Bombay does not repudiate caste. One of +their principles is that no member is expected to violate any of his own +special caste rules. Why, one cannot help asking, this invertebrate +character of the new Indian religious associations in Western India? It is +patent that what the Prārthanā Samājes of Western India are +to the Brāhma Samāj of Bengal, the Ārya Samāj in +Bombay is to that in the Punjab and the United Provinces—only feeble +echoes. Bombay Indians lead their countrymen in commercial enterprise, and +in political questions they take as keen an interest as any of the Indian +races. With hesitation and with apologies to Parsee friends, we ask +whether it is the numerous Parsees in Bombay who have made their +fellow-westerns only worldly-wise. For to great commercial enterprise, the +Parsees add a stubborn conservatism in religion.</p> + +<div class="sidenote">The Theosophical Society and the national +feeling.</div> + +<p><!-- Page 139 --><a name="Page_139" id="Page_139" />IV. <i>The +Theosophists</i> are the only other new religious organisation whom we can +notice.—Them too the new patriotic feeling has very largely shaped. +Founded in America in 1875, the very year in which the Ārya +Samāj was established in Bombay, the Theosophical Society professed +to be "the nucleus of a Universal Brotherhood of Humanity," representing +and excluding no religious creed and interfering with no man's caste. On +the other hand, somewhat inconsistently, it professed to be a society to +promote the study of Āryan and other Eastern literature, religion, +and sciences, and to vindicate their importance; and it appealed for +support, amongst others, "to all who loved India and would see a revival +of her ancient glories, intellectual and spiritual." At the same time the +society professed "to investigate the hidden mysteries of nature and the +psychical powers latent in man." The society naturally gravitated towards +India, and by 1884 had 87 branches in India and Ceylon, against 12 in all +the rest of the world. Its career might easily have been predicted. +Inevitably, when transplanted to India, about the year 1878, such a +society came under the spell of the new national consciousness already +referred to. For a time Theosophy shared with the political Congress the +first place in the interest of <!-- Page 140 --><a name="Page_140" id= +"Page_140" />New India, and crowds of educated Indians still assemble +whenever Mrs. Besant, now the leading Theosophist, is to speak. One of the +rules of the society, however, saved it from the descent into politics +that has overtaken the Ārya Samāj and tainted it as a religious +movement. Rule XVI (1884) forbids members, as such, to interfere in +politics, and declares expulsion to be the penalty for violation of the +rule.</p> + +<div class="sidenote">Ārya period of the Theosophical Society.</div> + +<p>Consistently enough, when the society was transplanted to India, it +entered into partnership with the Ārya Samāj; for two years, +indeed, Madame Blavatsky, the first leader of the Theosophists, had been +corresponding from America with the founder of the Āryas. The +Ārya tenet of the infallibility of the original Hindu Scriptures +needed no reconciliation with the Theosophist declaration of the ancient +spiritual glories of India. But the Āryas are also religious +reformers, while, as enlightened Hindus now complain, the Theosophists are +more Hindu than the Hindus. After three years, in 1881, difference arose +on the question of the personality of God. The Āryas, we have seen, +are monotheist; the Theosophical Society, we shall see, is identified with +brahmanical pantheism.<a name="FNanchor_58_58" id="FNanchor_58_58" /><a +href="#Footnote_58_58" class="fnanchor">[58]</a></p> + +<div class="sidenote"><!-- Page 141 --><a name="Page_141" id= +"Page_141" />Buddhist period of the Theosophical Society.</div> + +<div class="sidenote">Pro-Hindu period of the Theosophical Society.</div> + +<p>The Buddhist period of the Theosophical Society, which came next, is +best known to general readers, but is only an episode in its history. In +the early "eighties," we find the society pro-Buddhist, and apparently +identifying <i>Buddhism</i> with "the ancient glories of India, spiritual +and intellectual," that the society was professedly desirous to revive. We +associate the period with the publication of <i>Esoteric Buddhism</i>, by +Mr. A.P. Sinnett, one of the society's leaders, and with Madame +Blavatsky's claim to be in spiritual communication with Mahatmas [great +spirits] in Thibet, the Buddhist land, now robbed of its mystery by the +British expedition of 1904. Madame Blavatsky claimed to be receiving +letters carried straight from Thibet by some air-borne Ariel. The +discovery in 1884 of Madame Blavatsky's trickery ended the exhibition of +"psychical powers," and also apparently the Buddhist period of the +society. That the society itself survived the exposure is proof that it +had a deeper root than any mere cult of Buddhism or Spiritualism could +give. Its appeal, as we have said, was to the new patriotic feeling in the +sphere of religion. To Madame Blavatsky succeeded Mrs. Besant as leading +spirit, and to the cult of Buddhism again succeeded the +<!-- Page 142 --><a name="Page_142" id="Page_142" />glorification of +ancient Hinduism and now also apologies of Hinduism as it is; and to +Madras as chief centre of Theosophy succeeded Benares, metropolis of +Hinduism. Mrs. Besant proclaimed herself the reincarnation of some ancient +Hindu pandit, and called upon Hindus to devote themselves to the study of +the Sacred Sanscrit. Supported by many well-to-do Hindus, in 1900 she +founded a college at Benares in which Hinduism might be lived and +inculcated as Christianity is inculcated in the Indian Missionary +Colleges. In the beginning of 1904 a great figure of the goddess +Saraswati, the Hindu goddess of Learning, was being erected in the grounds +of the College. The subordination of the Indian Theosophical Society, at +least in the person of Mrs. Besant, to the pro-Hindu national movement may +be pronounced complete. In the sphere of religion, this new Indian +consciousness which has enveloped the Theosophists is a force opposed to +change and reform. The Theosophical Society, which at the outset professed +to be the nucleus of a Universal Brotherhood, is now fostering caste and +Hindu exclusiveness, the antitheses of the idea of humanity. Yet, as we +shall see, even in the text-books of Hindu Religion prepared for use in +the Hindu College, Benares, <!-- Page 143 --><a name="Page_143" id= +"Page_143" />Christian thought is not difficult to discover. And its meed +of praise must not be withheld from the attempts of Theosophists and the +Hindu College, Benares, to rationalise current Hindu customs and to reduce +the chaos of Hindu beliefs to some system that will satisfy New India. +Fain would the Theosophists propound, as we have already noted in the +chapter, "New Social Ideas," that caste should be determined by character +and occupation, not by birth. That being impossible, they would fain see +the myriad of castes reduced to the original four named in Manu. To quote +again the summing up regarding the caste system in the chief Hindu +text-book referred to—"Unless the abuses which are interwoven with +caste can be eliminated, its doom is certain." That is much from the +leaders of the Hindu reaction. In Hinduism they may often see only what +they wish to see, but they are not wholly blinded.</p> + +<p>The Theosophists, it should be noted, do not figure as such in the +Census. Indian Christians, Brahmas, and Āryas have all taken up a +definite new position in respect of religion, and ticket themselves as +such; the Theosophists are now at least mainly the apologists of things as +they are, and require no name to differentiate themselves.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 144 --><a name="Page_144" id="Page_144" /> +<h2><a name="CHAPTER_XII" id="CHAPTER_XII" />CHAPTER XII</h2> + +<h3>THE NEW MAHOMEDANS</h3> + +<div class="sidenote">The national anti-British feeling not manifested +among Mahomedans.</div> + +<div class="sidenote">Mahomedan religious movements.</div> + +<p>The Mahomedans, the other great religious community of India,<a name= +"FNanchor_59_59" id="FNanchor_59_59" /><a href="#Footnote_59_59" class= +"fnanchor">[59]</a> have been far less stirred by the new era than the +Hindus, whom hitherto we have been chiefly considering. Only a small +number of Mahomedans belong to the professional class, so that modern +education and the awakening have not reached Mahomedans in the same degree +as Hindus. Quite outnumbered also by Hindus, they identify themselves +politically with the British rather than with the Hindus, so that as a +body they do not support the Congress, the great Indian Political +Association, and have no anti-British consciousness. Mahomedan solidarity +is strong enough, but it is religious not national, and so it is only in +the religious sphere that we find the new era telling upon Mahomedans. Two +small religious movements may be noted curiously parallel to the Ārya +<!-- Page 145 --><a name="Page_145" id="Page_145" />and Brāhma +movements among Hindus, and suggesting the operation of like +influences.</p> + +<div class="sidenote">The Wahabbi movement analogous to +Āryaism.</div> + +<p>As the Āryas preach a return to the pure original Hinduism of the +Vedas, the first Mahomedan movement inculcates a return to the pure +original Mahomedanism of the Koran. In particular, it urges a casting off +of the Hindu customs and superstitions that the Indian converts to +Mahomedanism have frequently retained,—the offerings to the dead, +for example. In the first instance, the movement came from a seventeenth +century Arabian sect, the Wahabbis, but the movement reached India only +about the year 1820, and therefore is a feature of the period we are +surveying. The movement belongs specially to Bengal and the United +Provinces north-west of Bengal, and is known by a variety of local names, +Wahabbi and other. Significant, as supporting what has been said regarding +the absence of anti-British feeling among present-day Mahomedans, is the +fact that in the first stages of the Wahabbi movement, both in Eastern and +Western Bengal, the duty of war upon infidels—on the British and the +Hindus in this case—was a prominent doctrine of the crusade. In +Mahomedan language, India was <i>Daru-l-harb</i> or a Mansion of War. In +these <!-- Page 146 --><a name="Page_146" id="Page_146" />later years, on +the contrary, it is generally recognised by Mahomedans that India under +the British rule is not <i>Daru-l-harb</i>, but <i>Daru-l-Islam</i>, or a +Mansion of Islamism, in which war on infidels is not incumbent.<a name= +"FNanchor_60_60" id="FNanchor_60_60" /><a href="#Footnote_60_60" class= +"fnanchor">[60]</a> It may be noted that the decree, recently issued from +Mecca, that British territory is Daru-l-Islam, can only refer to +India.</p> + +<div class="sidenote">The Aligarh movement analogous to Brahmaism.</div> + +<p>Exactly like the Brahmas, the other new Mahomedan sect, in the modern +rational spirit, have refined away their faith to a theism or deism purged +of the supernatural. Mahomed's inspiration and miracles are rejected. +These represent the modern rationalising spirit in religion; reason is +their standard, and "reason alone is a sufficient guide." According to Sir +Syed Ahmad, founder of the movement, "Islam is Nature, and Nature Islam." +Hence the sect is sometimes called the Naturis,<a name="FNanchor_61_61" +id="FNanchor_61_61" /><a href="#Footnote_61_61" class="fnanchor">[61]</a> +or followers of <i>Natural</i> Religion, the adoption of the English word +identifying them again with the Brāhmas, who are essentially the +outcome of English education and Christian influence among Hindus. The +Naturis, the modernised Mahomedans, have as their headquarters the +<!-- Page 147 --><a name="Page_147" id="Page_147" />Mahomedan +Anglo-Oriental College at Aligarh in the United Provinces. It ought to be +said that they also claim to be going back to pure original Mahomedanism +before it was corrupted by the "Fathers" of Islam.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 148 --><a name="Page_148" id="Page_148" /> +<h2><a name="CHAPTER_XIII" id="CHAPTER_XIII" />CHAPTER XIII</h2> + +<h3>HINDU DOCTRINES—HOW THEY CHANGE</h3> + +<span style="margin-left: 2em;">"As men's minds receive new ideas, laying +aside the old and</span><br /> +<span style="margin-left: 2em;">effete, the world advances. Society rests +upon them; mighty</span><br /> +<span style="margin-left: 2em;">revolutions spring from them; institutions +crumble before their</span><br /> +<span style="margin-left: 2em;">onward march."</span><br /> + <br /> +<span style="margin-left: 2em;">—<i>Extract from Mr. Kiddle, an +American writer, which occurs in</i></span><br /> +<span style="margin-left: 2em;"><i>a letter "received" by Madame Blavatsky +from Koot Humi in</i></span><br /> +<span style="margin-left: 2em;"><i>Thibet</i>.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Will the new religious organisations survive?</div> + +<p>The four new religious organisations described in the preceding +chapters may or may not survive—who can tell? What would they +become, or what would become of them, in the event, say, of the great +nations of Europe issuing from some deadly conflict so balanced that India +and the East had to be let alone, entirely cut off? The Indian Christian +Church, hardly yet acclimatised so far as it is the creation of modern +efforts, would she survive? The English sweet-pea, sown in India, produced +its flowers, but not at first any vigorous self-propagating seed. The +Brāhma Samāj, graft of West on East, and still sterile as an +intellectual coterie, how would it fare, cut off from its Western nurture? +<!-- Page 149 --><a name="Page_149" id="Page_149" />The Ārya +Samāj—what, in that event, would be her resistance to the +centripetal force that we have noted in her blind patriotism? The +reactionary Theosophists—after the provocative action had +ceased—what of them? Would not the Indian jungle, which they are +trying to reduce to a well-ordered garden of indigenous fruits, speedily +lapse to jungle again? We shall not attempt to answer our own questions +directly, but proceed to the second part of our programme sketched on p. +122. How far then have Christian and modern religious ideas been <i> +naturalised</i> in New India, whether within the new religious +organisations or without? Whatever the fate of the organisations, these +naturalised ideas might be expected to survive.</p> + +<div class="sidenote">Modification of doctrines.</div> + +<div class="sidenote">Elements of Christianity being naturalised in +India—three.</div> + +<p>We recall the statements made on ample authority in an earlier chapter, +that certain aspects of Christianity are attracting attention in India and +proving themselves possessed of inherent force and attractiveness. These, +the dynamical elements of Christianity, were specially the idea of God the +Father, the person of Jesus Christ, and the Christian conception of the +Here and Hereafter. For although Hinduism declares a social boycott +against any Hindu who transports his person over the sea to Europe, within +India itself the Hindu<!-- Page 150 --><a name="Page_150" id="Page_150" /> +mind is in close contact with such modern religious ideas. The wall built +round the garden will not shut out the crows. Indeed, like the ancient +Athenian, the modern Hindu takes the keenest interest in new religious +ideas.</p> + +<p>To comprehend the impression that such new religious ideas are making, +we must realise in some measure the background upon which they are cast, +both that part of it which the new ideas are superseding and the remainder +which constitutes their new setting and gives them their significance. In +brief, what is the present position of India in regard to religious +belief; and in particular, what are the prevailing beliefs about God?</p> + +<div class="sidenote">Indian beliefs about God—Polytheists; Theists; +Pantheists.</div> + +<p>A rough classification of the theological belief of the Hindus of the +present day would be—the multitude are polytheists; the new-educated +are monotheists; the brahmanically educated are professed pantheists. +Rough as it is, we must keep the classification before us in trying to +estimate the influence upon the Indian mind of the Christian idea of God. +From that fundamental classification let us try to understand the Hindu +position more fully.</p> + +<div class="sidenote">No one doctrine is distinctive of Hinduism.</div> + +<p>Let it be realised, in the first place, how <i>undefined</i> +<!-- Page 151 --><a name="Page_151" id="Page_151" />is the Hindu's +religious position. From the rudest polytheism up to pantheism, and even +to an atheistic philosophy, all is within the Hindu pale, like fantastic +cloud shapes and vague mist and empty ether, all within the same sky. To +the student of Hinduism, then, the first fact that emerges is that there +are no distinctive Hindu doctrines. No one doctrine is distinctive of +Hinduism. There is no canonical book, nowhere any stated body of doctrine +that might be called the Hindu creed. The only common measure of Hindus is +that they employ brahmans in their religious ceremonies, and even that +does not hold universally. A saying of their own is, "On two main points +all sects agree—the sanctity of the cow and the depravity of women." +In contrast to Hindus in this respect of the absence of a standard creed, +Mahomedans call themselves <i>kitabi</i> or possessing a book, since in +the Koran they do possess such a canon. In the words of Mahomed, +Christians and Jews likewise are "the peoples of the book," and have a +defined theological position. But regarding Hindus, again, we note there +is no doctrinal pale, no orthodoxy or heterodoxy. "We Europeans," writes +Sir Alfred Lyall regarding Hinduism, "can scarcely comprehend an ancient +<!-- Page 152 --><a name="Page_152" id="Page_152" />religion, still alive +and powerful, which is a mere troubled sea without shore or visible +horizon."<a name="FNanchor_62_62" id="FNanchor_62_62" /><a href= +"#Footnote_62_62" class="fnanchor">[62]</a> In these days of opportunist +denunciation of creeds, the amorphous state of creedless Hinduism may be +noted.</p> + +<p>The experience of the late Dr. John Henry Barrows, President of the +Parliament of Religions at Chicago in 1893, may be quoted in confirmation +of the absence of a Hindu creed. After he had won the confidence of +India's representatives as their host at Chicago, and had secured for them +a unique audience there, being himself desirous to write on Hinduism, he +wrote to over a hundred prominent Hindus requesting each to indicate what +in his view were some of the leading tenets of Hinduism. He received only +one reply.</p> + +<div class="sidenote">Pantheism, Maya, and Transmigration may be called +Hindu doctrines.</div> + +<p>No one doctrine is distinctive of Hinduism. It is an extreme misleading +statement, nevertheless, to say as some Western writers have done, and at +least one Hindu writer,<a name="FNanchor_63_63" id="FNanchor_63_63" /><a +href="#Footnote_63_63" class="fnanchor">[63]</a> that Hinduism is not a +religion at all, but only a social system. There are several doctrines to +which a great many Hindus would at once conventionally subscribe, and +<!-- Page 153 --><a name="Page_153" id="Page_153" />these I venture to +call Hindu doctrines. In theological conversations with Hindus, three +doctrines very frequently show themselves as a theological background. +These are, first, Pantheism; secondly, Transmigration and Final Absorption +into Deity; and, thirdly, Maya, i.e. Delusion, or the Unreality of the +phenomena of Sense and Consciousness. I find a recent pro-Hindu writer +making virtually the same selection. In the ninth century, she writes, +Sankarachargya, the great upholder of Pantheism, "took up and defined the +[now] current catch-words—maya, karma [the doctrine of works, or of +re-birth according to desert], reincarnation, and left the terminology of +Hinduism what it is to-day."... "But," she also adds, "they are nowhere +and in no sense regarded as essential."<a name="FNanchor_64_64" id= +"FNanchor_64_64" /><a href="#Footnote_64_64" class="fnanchor">[64]</a> +Naturally, then, the inquiry that we have set ourselves to will at the +same time be an inquiry how far Christian thought has affected these three +main Hindu doctrines of Pantheism, Transmigration, and Maya.</p> + +<div class="sidenote">Commingling of contradictory beliefs—</div> + +<div class="sidenote">Polytheism with Monotheism.</div> + +<p>Nor is it to be imagined that the Hindu polytheism, theism, and +pantheism are distinguishable religious strata. "Uniformity and +consistency of creeds are inventions of the European mind," says +<!-- Page 154 --><a name="Page_154" id="Page_154" />a cynical writer +already quoted. "Hinduism bristles with contradictions, inconsistencies, +and surprises," says Sir M. Monier Williams. The common people are indeed +polytheists, at different seasons of the year and on different social +occasions worshipping different deities, male or female, and setting out +to this or that shrine, as the touts of the rival shrines have persuaded +them. Nevertheless, an intelligent member of the humbler ranks is always +ready to acknowledge that there is really only one God, of whom the +so-called gods are only variations in name. Or his theory may be that +there is one supreme God, under whom the popular deities are only +departmental heads; for the presence of the great central British +Government in India is a standing suggestion of monotheism. The officer +who drew up the <i>Report of the Census of India</i>, 1901 (p. 363) gives +an instance of this commingling of monotheism and polytheism. "An +orderly," he writes, "into whose belief I was inquiring, described the +relation between the supreme God and the Devata [minor Gods] as that +between an official and his orderlies, and another popular simile often +used is that of the Government and the district officer."<a name= +"FNanchor_65_65" id="FNanchor_65_65" /><a href="#Footnote_65_65" class= +"fnanchor">[65]</a> The <!-- Page 155 --><a name="Page_155" id= +"Page_155" />polytheism of the masses may thus blend with the theism which +is the ordinary intellectual standpoint of the educated classes.</p> + +<div class="sidenote">Monotheism with Polytheism.</div> + +<p>Rising to the next stage, namely, the theism of the educated +class—the blending of their theism with the polytheism of the masses +is illustrated in the July number of the magazine of the Hindu College, +Benares, the headquarters of the late Hindu revival and of the pantheistic +philosophy. In answer to an inquirer's question—"Is there only one +God?" the reply is, "There is one supreme Lord or Ishvara of the universe, +and there are minor deities or devas who intelligently guide the various +processes of nature in their different departments in willing obedience to +Ishvara." The Hindu College, Benares, be it remembered, is primarily one +of the modern colleges whence the modern new-Indians come.</p> + +<div class="sidenote">Monotheism with Pantheism.</div> + +<p>Again, the modern theism of the educated, in like manner, very readily +passes into the pantheism of the philosophers and of those educated in +Sanscrit, which I have described as part of the accepted Hindu orthodoxy. +For, whatever its origin, an observer finds the pantheistic idea emerge +all over educated India. The late Sir M. Monier Williams speaks of +pantheism as a main root of the original <!-- Page 156 --><a name= +"Page_156" id="Page_156" />Indo-Aryan creed, which has "branched out into +an endless variety of polytheistic superstitions." Whether that be so, or +whether, as is now more generally believed, the polytheism is the +aboriginal Indian plant into which the pantheistic idea has been grafted +as communities have become brahmanised, the pantheistic idea very readily +presents itself to the mind of the educated Hindu. In any discussion +regarding human responsibility the idea crops up that <i>all</i> is God, +"There is One only, and no second." We can scarcely realise how readily it +comes to the middle-class Hindu's lips that God is all, and that there can +be no such thing as sin. The pantheists are thus no separate sect from the +theists, any more than the theists are from the polytheists. The same man, +if a member of the educated class, will be polytheist in his established +domestic religion, theist in his personal standpoint and general +profession, and probably a pantheist in a controversy regarding moral +responsibility, or should he set himself to write about religion.</p> + +<div class="sidenote">Illustration of polytheism, monotheism, and +pantheism commingling.</div> + +<p>Take a statement of the mingling of polytheism, monotheism, and +pantheism from the extreme south of India, a thousand miles away from +Benares. "Though those men all affirmed," we read, "that there is only one +God, they admitted that they <!-- Page 157 --><a name="Page_157" id= +"Page_157" />each worshipped several. They saw nothing inconsistent in +this. Just as the air is in everything, so God is in everything, therefore +in the various symbols. And as our king has diverse representative +Viceroys and Governors to rule over his dominions in his name, so the +Supreme has these subdeities, less in power and only existing by force of +Himself, and He, being all pervasive, can be worshipped under their +forms."<a name="FNanchor_66_66" id="FNanchor_66_66" /><a href= +"#Footnote_66_66" class="fnanchor">[66]</a></p> + +<div class="sidenote">Pure pantheism rare.</div> + +<p>At the top of all is the pure pantheist, a believer in the illusion of +the senses, and generally though not always an ascetic. For life is not +worth living if it is merely an illusion, and the illusion must be +dispelled, and the world of the senses renounced. If "father and brother, +etc., have no actual entity," said the reformer Raja Rammohan Roy [1829] +when combating pantheism, "they consequently deserve no real affection, +and the sooner we escape from them and leave the world the better." So the +pantheist is generally an ascetic cut off from the world to be consistent +in his pantheism. Yet again, we repeat that such pure pantheists are very +rare, and that "in India forms of pantheism, theism, and polytheism are +ever interwoven with each other."<a name="FNanchor_67_67" id= +"FNanchor_67_67" /><a href="#Footnote_67_67" class="fnanchor">[67]</a></p> + +<p><!-- Page 158 --><a name="Page_158" id="Page_158" />To one familiar +with India, such a medley is neither inconceivable nor improbable; the +debatable question only is, what sufficient account of the cause thereof +can be given. Why is it that Hindu doctrine has never set? Why this +incongruity between doctrine and domestic practice? Why this +double-mindedness in the same educated individual? Much might be said in +the endeavour to account for these characteristic features of India, the +despair of the Christian missionary. I confine myself to the bearing of +the question upon the influence of Christian ideas, and particularly of +Christian theism.</p> + +<div class="sidenote">Fluidity of Hindu thought; rigidity of Hindu +practice.</div> + +<p>For the student of this special aspect of Hinduism a second pertinent +fact here emerges, namely, that Hindu practice is much more established +than Hindu doctrine. The unchangeableness of Hindu ritual is not a new +idea; it is its bearing on doctrine that has not been clearly considered. +There <i>is</i>, then, a distinctly recognised Hindu orthodoxy in manners +and worship, at least for each Hindu community, while there is no +orthodoxy in doctrine. The broad distinctive marks of Hindu practice, we +may repeat, are the social usage of caste, and the employment of brahmans +in religious ritual. With ideas, then, thus fluid and practice thus +<!-- Page 159 --><a name="Page_159" id="Page_159" />rigid, it will be +easily understood that Christian and modern ideas have made much greater +headway in India than Christian customs and modes of worship. The mind of +educated India has been Christianised to a much greater extent than the +religious or domestic practices have been. Perhaps it might be said that +all down the centuries of Christian Church history, opinion has often been +in advance of worship and the social code, that social and religious +conventionalities have lagged behind belief. If so, it is the marked +conservatism in ceremonial that is noteworthy in India. While Hindu +beliefs are dissolving or dropping out of the mind, Hindu practices are +successfully resisting the solvent influences or only slowly being +transformed.</p> + +<div class="sidenote">More progress towards Christian thought than +Christian practice.</div> + +<p>It is not too much to say that the educated Hindu does not regard a +fixed creed as a part of his Hinduism, but rather boasts of the doctrinal +comprehensiveness of his religion. He joyfully lives in a ferment of +religious thought, surrendering to the doctrine of a satisfying teacher, +but the idea of creed subscription, or a doctrinal stockade, is utterly +foreign to his nature. For him the standards are the fixed social usages +and the brahmanical ritual. Hear a Hindu himself on the matter, the +<!-- Page 160 --><a name="Page_160" id="Page_160" /> historian of <i>Hindu +Civilisation during British Rule</i> [i. 60]: "Hinduism has ever been and +still is as liberal and tolerant in matters of religious belief as it is +illiberal and intolerant in matters of social conduct." In a recent +pamphlet<a name="FNanchor_68_68" id="FNanchor_68_68" /><a href= +"#Footnote_68_68" class="fnanchor">[68]</a> an Anglo-Indian civilian gives +his evidence clearly, if too baldly, of the fixity of practice and the +mobility of belief. "The educated Hindu," he writes, "has largely lost his +belief in the old myths about the gods and goddesses of the Hindu +pantheon, and has learned to smile at many of the superstitions of his +uneducated countrymen. But Hinduism as a religion that tells a man not +only what he shall eat, what he shall drink, and wherewithal he shall be +clothed, but tells him how to perform innumerable acts that men of other +nations never think have anything to do with religion at all, Hinduism as +an intricate social code, stands largely unaffected by the flood of +Western education that has been poured upon the country. He instances a +brahman, one of his own subordinates, college-bred and English-speaking, +who, when away from home with his superior officer, had to cook his food +for himself, because the brahman servant he had with him was of a +<!-- Page 161 --><a name="Page_161" id="Page_161" />lower division than +his own, and he could not afford to hire a man of his own status among +brahmans."</p> + +<div class="sidenote">Thought independent of act.</div> + +<p>We ask again for the cause of this progress in thought and stagnation +in practice. In India, creed and practice go their own way; thinking is +independent of acting. Listen to the naive standpoint assumed in the +Confession or Covenant of a Theistic Association established in Madras in +1864. We read in article 3 that the person being initiated makes this +declaration: "In the meantime, I shall observe the ceremonies now in use, +but only where indispensable. I shall go through such ceremonies, where +they are not conformable to pure Theism, as mere matters of routine, +destitute of all religious significance—as the lifeless remains of a +superstition which has passed away." And again in article 4: "I shall +never endeavour to deceive anyone as to my religious opinions." In the +revision of 1871, both articles were dropped, but in the earlier form +there was no attempt to disguise that thought was independent of act. The +familiar figure of Buddha in meditation, seated cross-legged and +motionless, with vacant introspective eyes, oblivious of the outer world, +is a type of the separation of thought from act that seems natural to +India or to the Indian mind, type <!-- Page 162 --><a name="Page_162" id= +"Page_162" />also of the independence of each thinker. The thinker +secludes himself; "the mind is its own place." To become a thinker +signifies to become an ascetic recluse; even modern enlightenment often +removes an Indian from fellow-feeling with his kind.</p> + +<div class="sidenote">No Theological Faculties.</div> + +<p>How is it so? I say nothing of the climate of tropical India as a +contributory cause. The way in which Hindu learning was and is +transmitted, is itself almost sufficient explanation of the independence +and the fluidity of religious doctrine. Hinduism has no recognised +Theological Faculties as training schools for the priesthood. <i> +Buddhist</i> monasteries of the early Christian centuries we do read of, +institutions corresponding to our universities, to which crowds of +students resorted, and where many subjects were taught; but the <i> +Hindu</i> lore is transmitted otherwise. Beside or in his humble dwelling, +the learned Hindu pandit receives and teaches and shares his poverty with +his four, five, or it may be twenty disciples, who are to be the +depositaries of his lore, and in their turn its transmitters. Such an +institution is a Sanscrit tol, where ten to twenty years of the formative +period of a young pandit's life may be spent. Without printed books and +libraries and <!-- Page 163 --><a name="Page_163" id= +"Page_163" />intercourse with kindred minds, there may be as many schools +of thought as there are teachers. And all this study, be it remembered, +has no necessary connection with the priesthood. Tols have no necessary +connection with temples, or temples with tols. Hereditary priests are +independent of Theological Schools. Recently, indeed, in Bengal these tols +have been taken up by the Education Department, and their studies are +being directed to certain fixed subjects.</p> + +<div class="sidenote">The twofold priesthood—religious teachers and +celebrants.</div> + +<div class="sidenote">How doctrine moves independently of ritual.</div> + +<p>Another feature of the organisation of Hinduism, hitherto +insufficiently noticed, has a still closer connection with this freedom of +thought and fixity of practice. The Indian mind is open to new religious +ideas, while the religious customs of India remain almost unaffected, <i> +because</i> the priesthood of Hinduism is two-fold. One set of priests, +called purohits, are merely the celebrants at worship and ceremonies; the +second set, called gurus, theoretically more highly honoured, are or were +the religious teachers of the people. Among Mahomedans there is a somewhat +similar two-fold priesthood, although among them doctrine is not divorced +from religious worship and ritual. But in Christianity we have not +specialised so far. A Christian clergyman, as we know, holds both offices; +he is both <!-- Page 164 --><a name="Page_164" id="Page_164" />the +religious teacher and the celebrant at sacraments, etc. In Hinduism, with +these two sets of priests entirely separate, it is evident that a change +may take place in the creed without the due performance of the Hindu +ritual being affected. A striking instance of the divergence of guru from +purohit is given by Sir Monier Williams in another connection. In India, +he says, no temples are more common than those containing the symbol of +the God Siva—there are said to be thirty million symbols of Siva +scattered over India—yet among gurus there is scarcely one in a +hundred whose vocation is to impart the mantra (the saving text) of +Siva.<a name="FNanchor_69_69" id="FNanchor_69_69" /><a href= +"#Footnote_69_69" class="fnanchor">[69]</a> It has already been explained +how the creed of Hinduism is dissolving while its practices remain; to +restate the fact otherwise now—The hereditary purohits continue to +be employed many times a year in a Hindu household, as worship, births, +deaths, marriages, and social ceremonies recur, but the hereditary gurus +as religious teachers have become practically defunct.<a name= +"FNanchor_70_70" id="FNanchor_70_70" /><a href="#Footnote_70_70" class= +"fnanchor">[70]</a> Literally, the <i>one</i> duty of a guru has come to +be to communicate once in a lifetime to each Hindu his saving mantra or +Sanscrit text; periodically thereafter, the guru <!-- Page 165 --><a name= +"Page_165" id="Page_165" />may visit his clients to collect what dues they +may be pleased to give. The place of religious teacher in Hinduism is +vacant, and Christianity and modern thought are taking the vacant place. +The modern middle-class Hindu is in need of a guru. For mere purohits, as +such, he has a small and a declining reverence; but holy men, as such, his +instinct is to honour—one of the pleasing features of Hinduism. We +can understand it all when we remember how in the Christian Church, in a +crisis like that from which the Church is now emerging, many come to be +married by the clergyman who have practically lapsed from the faith.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 166 --><a name="Page_166" id="Page_166" /> + +<h2><a name="CHAPTER_XIV" id="CHAPTER_XIV" />CHAPTER XIV</h2> + +<h3>THE NEW THEISM</h3> + +<span style="margin-left: 2em;">"The idea of God is the productive and +conservative principle</span><br /> +<span style="margin-left: 2em;">of civilisation; as is the religion of a +community, so will be</span><br /> +<span style="margin-left: 2em;">in the main its morals, its laws, its +general history."</span><br /> + <br /> +<span style="margin-left: 2em;"><i>Vico</i> and <i>Michelet</i> (Prof. +Flint's <i>Philosophy of History</i>).</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Polytheism receding before Monotheism.</div> + +<p>In some measure, then, we understand how Hindu polytheism, theism, and +pantheism are related to each other; we realise in some measure the +openness of the Indian mind, and we now ask ourselves how far the +Christian doctrine of God has impressed itself upon that open mind. Of the +polytheistic masses it has already been pointed out that intelligent +individuals will now readily acknowledge that there is truly one God only. +Further, that the polytheistic idolatry which is now associated with the +masses once extended far higher up the scale, is evident to anyone reading +the observations made early in the nineteenth century. Early travellers in +India, like the French traveller Tavernier of the seventeenth century, +<!-- Page 167 --><a name="Page_167" id="Page_167" /> speak of the Indians +without distinction as idolaters, contrasting them with the Mahomedans of +India. In the <i>Calcutta Gazette</i> of 1816, Raja Rammohan Roy, the +learned opponent of Hindu idolatry, the Erasmus of the new era, is called +the <i>discoverer</i> of theism in the sacred books of the Hindus. +Rammohan Roy himself disclaimed the title, but writing in 1817, he speaks +of "the system of idolatry into which Hindus are now completely sunk."<a +name="FNanchor_71_71" id="FNanchor_71_71" /><a href="#Footnote_71_71" +class="fnanchor">[71]</a> Many learned brahmans, he says in the same +pamphlet, are perfectly aware of the absurdity of idol worship, indicating +that the knowledge belonged only to the scholars. His own object, he said, +was to declare <i>the unity</i> of God as the real thought of the Hindu +Scriptures. Across India, on the Bombay side, we find clear evidence of +the state of opinion among the middle class in 1830, from the report of a +public debate on the Christian and Hindu religions. The antagonists were, +on the one side, the Scottish missionary Dr. John Wilson and others, and +on the other side two leading officials of the highest Government +Appellate Court, men who would now rank as eminent representatives of the +educated class. <!-- Page 168 --><a name="Page_168" id="Page_168" />One of +these demanded proof that there was only one God.<a name="FNanchor_72_72" +id="FNanchor_72_72" /><a href="#Footnote_72_72" class= +"fnanchor">[72]</a></p> + +<div class="sidenote">The beginning of the nineteenth century.</div> + +<div class="sidenote">Monotheistic belief a broadening wedge between +pantheism and polytheism.</div> + +<p>Returning to Bengal, it would seem from Rammohan Roy's evidence that in +1820 the standpoint of the learned at that time was exactly what we have +called the standpoint of an intelligent individual among the masses +to-day, namely, a plea that the multitude of gods were agents of the one +Supreme God. "Debased and despicable," he writes, "as is the belief of the +Hindus in three hundred and thirty millions of gods, they (the learned) +pretend to reconcile this persuasion with the doctrine of the unity of +God, alleging that the three hundred and thirty millions of gods are +subordinate agents assuming various offices and preserving the harmony of +the universe under one Godhead, as innumerable rays issue from one sun."<a +name="FNanchor_73_73" id="FNanchor_73_73" /><a href="#Footnote_73_73" +class="fnanchor">[73]</a> Turning to testimony of a different kind, we +find Macaulay speaking about the polytheistic idolatry he knew between +1834 and 1838. "The great majority of the population," he writes, +"consists of idolaters." Macaulay's belief was that idolatry would not +survive many years of English education, and we shall now take note how in +the century the sphere <!-- Page 169 --><a name="Page_169" id= +"Page_169" />of idolatry and polytheism has been limited. At the beginning +of the nineteenth century, we may now say that Indian Hindu society +consisted of a vast polytheistic mass with a very thin, an often +invisible, film of pantheists on the top. The nineteenth century of +enlightenment and contact with Christianity has seen the wide acceptance +of the monotheistic conception by the new-educated India. The founding of +the Brāhma Samāj or Theistic Association in 1828 by Rammohan Roy +has already been called the commencement of an indigenous theistic church +outside the transplanted theism of Indian Christianity and Indian +Mahomedanism. Strictly rendered, the divine name <i>Brahmā</i>, +adopted by the Brāhmas, expresses the pantheistic idea that God is +the <i>One without a second</i>, not the theistic idea of one personal +God; but what we are concerned with is, that it was in the monotheistic +sense that Rammohan Roy adopted the term. To him Brahmā was a +personal God, with whom men spoke in prayer and praise. As a matter of +fact the pantheistic formula, "One only, no second," occurs in the creeds +of all three new monotheistic bodies, Brāhmas, Prārthanā +Samājists, and Āryas, but in the same monotheistic sense. The +original Sanscrit of the formula (Ekam eva advityam), three +<!-- Page 170 --><a name="Page_170" id="Page_170" />words from the +Chhāndogya Upanishad, is regularly intoned (droned) in the public +worship of Brāhmas. Like a wedge between the polytheism of the masses +below and the pantheism of the brahmanically educated above, there came in +this naturalised theism, a body of opinion ever widening as modern +education enlarges its domain. It is one of the <i>events</i> of Indian +history. Now, pantheistic in argument and polytheistic in domestic +practices as educated Hindus still are, they never call themselves +pantheists, and would resent being called polytheists; they call +themselves theists. "Every intelligent man is now a monotheist," writes +the late Dr. John Murdoch of Madras, an experienced observer.<a name= +"FNanchor_74_74" id="FNanchor_74_74" /><a href="#Footnote_74_74" class= +"fnanchor">[74]</a> "Many" (of the educated Hindus), says a Hindu writer, +"—I may say most of them—are in reality monotheists, but +monotheists of a different type from those who belong to the Brāhma +Samāj. They are, if we may so call them, passive monotheists.... The +influence of the Hindu environment is as much perceptible in them as that +of the Christian environment."<a name="FNanchor_75_75" id= +"FNanchor_75_75" /><a href="#Footnote_75_75" class="fnanchor">[75]</a> +Professor Max Müller and Sir M. Monier Williams are of the same +opinion. "The educated classes <!-- Page 171 --><a name="Page_171" id= +"Page_171" />look with contempt upon idolatry.... A complete +disintegration of ancient faiths is in progress in the upper strata of +society. Most of the ablest thinkers become pure Theists or Unitarians."<a +name="FNanchor_76_76" id="FNanchor_76_76" /><a href="#Footnote_76_76" +class="fnanchor">[76]</a> That change took place within the nineteenth +century, a testimony to the force of Christian theism in building up +belief, and to the power of the modern Indian atmosphere to dissipate +irrational and unpractical beliefs. For, in contact with the practical +instincts of Europe, the pantheistic denial of one's own +personality—a disbelief in one's own consciousness, the thought that +there is no thinker—was bound to give way, as well as the irrational +polytheism. Very unphilosophical may have been Lord Byron's attitude to +the idealism of Berkeley: "When Bishop Berkeley said there was no matter, +'twas no matter what he said." But that represents the modern atmosphere +which New India is breathing, and it is fatal to pantheism.</p> + +<div class="sidenote">The spread of monotheism traced.</div> + +<p>It is interesting to note how monotheism spread. The Brāhma +Samāj of Madras was founded in 1864, theistic like the mother +society, the Brāhma Samāj of Bengal. Three years later the first +of similar bodies on the west side of India was founded, the +Prārthanā Samājes or Prayer <!-- Page 172 --><a name= +"Page_172" id="Page_172" />Associations of Bombay. Their very name, the +<i>Prayer</i> Associations, implies the dual conception of God and Man, +for the pantheistic conception does not admit of the idea of prayer any +more than it admits of the other dualistic conceptions of revelation, of +worship, and of sin. These movements, again, were followed in the United +Provinces and the North-West of India by the founding of the <i>Ārya +Samāj</i>, or, as I have called it, the Vedic Theistic Association, +also professedly theistic. Polytheism and pantheism alike, the Āryas +repudiate. For the gods and goddesses of the Hindu pantheon, the founder +of the Āryas declared there was no recognition in the Vedas. +Demonstrable or not, that is the Ārya position. The rejection of +pantheism by such a body is noteworthy, for pantheism is identified with +India and the Vedanta, the most widely accepted of the six systems of +Indian philosophy, and the Ārya Samāj is nothing if not +patriotic. It is above all pro-Indian and pro-Vedic. Their direct +repudiation of pantheism may not be apparent to Western minds. Āryas +predicate three eternal entities, God, the Soul, and Matter,<a name= +"FNanchor_77_77" id="FNanchor_77_77" /><a href="#Footnote_77_77" class= +"fnanchor">[77]</a> and this declaration <!-- Page 173 --><a name= +"Page_173" id="Page_173" />of the reality of the soul and of matter is a +direct denial of the pantheistic conception, its very antithesis. One +pantheistic formula is: "Brahma is reality, the world unreality" (Brahma +satyam, jagan mithyā). The Pantheist must declare, and does declare +in his doctrine of Maya or Delusion, that the soul and matter are +illusions.</p> + +<div class="sidenote">The progress of monotheism seen in the <i>Text-book +of Hindu Religion</i>.</div> + +<p>A very striking illustration of the present insufficiency of the +pantheistic conception of God and of the movement of educated India +towards theism is to be found where one would least expect it—in +connection with the Hindu Revival. In 1903 an <i>Advanced Text-book of +Hindu Religion and Ethics</i> was published by the Board of Trustees of +the Hindu College, Benares, a body representing the movement for a revival +of Hinduism. It was a heroic undertaking to reconcile, in the one +Text-book, Vedic, philosophic, and popular Hinduism, to harmonise all the +six schools of philosophy, to embrace all the aspects of modern Hinduism, +and lastly to satisfy the monotheistic opinions of modern enlightened +Hindus.</p> + +<div class="sidenote">What is Pantheism?</div> + +<p>To appreciate the testimony of the Text-book, we must enter more fully +into the orthodox <!-- Page 174 --><a name="Page_174" id= +"Page_174" />Hindu theological position. Pantheism, or the doctrine that +God is all and all is God—what does it imply? Pantheism is a theory +of creation, that God is all, that there are in truth no creatures, but +only unreal phantasies appearing to darkened human minds, because darkened +and half-blind. As such, its nearest Christian analogue would be the +thought that in every phenomenon we have God's fiat and God's reason, and +that "in Him we live and move and have our being." Pantheism is a theory +of spiritual culture, that our individuality is ours only to merge it in +His, although on this line, the Christian soon parts company with the +Indian pantheistic devotee, who seeks to <i>merge</i> his consciousness in +God, not to train himself into active sonship. Pantheism is a theory of +God's omnipresence, and may be little more than enthusiastic feeling of +God's omnipresence, such as we have in the 139th psalm, "Whither shall I +go from Thy presence? and whither shall I flee from Thy spirit?" That +Oriental mysticism and loyalty to an idea we can allow for. It is in that +aspect that pantheism is in closest contact with the belief of the new +educated Hindu. But in brahmanical philosophy, pantheism is nothing else +than the inability to pass beyond the initial idea of infinite +<!-- Page 175 --><a name="Page_175" id="Page_175" />preexistent, +unconditioned, Deity. To the pantheist, let us remember, there is Deity, +but there are no real deities; there is a Godhead, but there are no real +persons in the Godhead. In the view of the pantheist, when we see aught +else divine or human than this all-embracing Deity or Godhead, it is only +a self-created mist of the dim human eye, in which there play the +flickering phantasms of deities and human individuals and things. "In the +Absolute, there is no thou, nor I, nor God," said Ramkrishna, a great +Hindu saint who died in 1886.<a name="FNanchor_78_78" id= +"FNanchor_78_78" /><a href="#Footnote_78_78" class="fnanchor">[78]</a> In +Hindu phraseology, every conception other than this all-comprehending +Deity is <i>Maya</i> or delusion, and salvation is "saving knowledge" of +the delusion, and therefore deliverance from it. The perception of <i> +manifoldness</i> is Maya or illusion, says a modern pro-Hindu writer. And +again, "To India, all that exists is but a mighty curtain of appearances, +tremulous now and again with breaths from the unseen that it conceals."<a +name="FNanchor_79_79" id="FNanchor_79_79" /><a href="#Footnote_79_79" +class="fnanchor">[79]</a></p> + +<div class="sidenote">Maya is implied in Pantheism.</div> + +<div class="sidenote">The outcome of Maya.</div> + +<p>The doctrine of Maya is, of course, a postulate, a necessity of +Pantheism. Brahma is the name of the impersonal pantheistic deity. First +<!-- Page 176 --><a name="Page_176" id="Page_176" />among the unrealities, +the outcome of Maya or Illusion or Ignorance, is the idea of a supreme <i> +personal</i> God, Parameswar, from whom, or in whom, next come the three +great personal deities, namely, the Hindu Triad, Brahmā (not Brahma), +Vishnu, and Siva,—Creator, Preserver, and Destroyer respectively. +These and all the other deities are the product of Maya, and thus belong +to the realm of unreality along with Parameswar.<a name="FNanchor_80_80" +id="FNanchor_80_80" /><a href="#Footnote_80_80" class="fnanchor">[80]</a> +Popular theology, on the other hand, begins with the three great personal +deities.</p> + +<div class="sidenote">The Hindu Text-book transforms Pantheism into +Monotheism.</div> + +<p>Now come we again to the Text-book. Rightly, as scholars would agree, +it describes the predominant philosophy of Hinduism as pantheistic. The +Text-book, however, goes farther, and declares all the six systems of +Hindu philosophy to be parts of one pantheistic system.<a name= +"FNanchor_81_81" id="FNanchor_81_81" /><a href="#Footnote_81_81" class= +"fnanchor">[81]</a> The word pantheism, I ought to say, does not occur in +the Text-book. But here is its teaching. "All six systems," we are told, +"are designed to lead man to the One Science, the One Wisdom which saw One +Self Real and all else as Unreal." And again, "Man learns to climb from +the idea of himself as separate from Brahma to the <!-- Page 177 --><a +name="Page_177" id="Page_177" />thought that he is a part of Brahma that +can unite with Him, and finally [to the thought] that he is and ever has +been Brahma, veiled from himself by Avidyā" (that is, Ignorance or +Maya). Our point is that the <i>Text-book of Hindu Religion</i> is +professedly pantheistic, and the above is clearly pantheism and its +postulate Maya. But in the final exposition of this pantheism, what do we +find? To meet the modern thought of educated India, the pantheism is +virtually given up.<a name="FNanchor_82_82" id="FNanchor_82_82" /><a href= +"#Footnote_82_82" class="fnanchor">[82]</a> Brahma, the One and the All, +becomes simply <i>the Deity Unmanifested</i>; who shone forth to men as +<i>the Deity Manifested</i>, Parameswar; of whom the Hindu Triad, +Brahmā and Vishnu and Siva, are only three <i>names</i>. Maya or +Delusion, the foundation postulate of pantheism, by which things <i> +seem</i> to be,—by which the One seems to be many,—is +identified with the creative will of Parameswar. In fact, Pantheism has +been virtually transformed into Theism, Brahma into a Creator, and Maya +into his creative and sustaining fiat. The <i>Text-book of the Hindu +Religion</i> is finally monotheistic, as the times will have it.</p> + +<div class="sidenote">A Parsee claiming to be a monotheist.</div> + +<p>As further confirmation of the change in the Indian mind, we may cite +the paper read at the <!-- Page 178 --><a name="Page_178" id= +"Page_178" />Congress on the History of Religions, Basel, 1904, by the +Deputy High-priest of the Parsees, Bombay. The dualism of the Zoroastrian +theology has hitherto been regarded as its distinctive feature, but the +paper sought to show "that the religion of the Parsees was largely +monotheistic, not dualistic."</p> + +<p>The theistic standpoint of the younger members of the educated class of +to-day is easily discoverable. The word <i>God</i> used in their English +compositions or speeches, plainly implies a person. The commonplace of the +anxious student is that the pass desired, the failure feared, is dependent +upon the will of God—language manifestly not pantheistic. Religious +expressions, we may remark, are natural to a Hindu.</p> + +<div class="sidenote">The conception of the Deity as female has gone from +the minds of the educated.</div> + +<p>In the new theism of educated Indians we may note that the conception +of the deity as female is practically gone. Not so among the masses, +particularly of the provinces of Bengal and Gujerat, the provinces +distinctively of goddesses. The sight of a man in Calcutta in the first +hour of his sore bereavement calling upon Mother Kali has left a deep +impression upon me.<a name="FNanchor_83_83" id="FNanchor_83_83" /><a href= +"#Footnote_83_83" class="fnanchor">[83]</a> Be it remembered, however, +what his cry meant, and what the name <!-- Page 179 --><a name="Page_179" +id="Page_179" /><i>Mother</i> in such cases means. It is a honorific form +of address, not the symbol for devoted love. The <i>goddesses</i> of +India, not the gods, are the deities to be particularly feared and to be +propitiated with blood. It is energy, often destructive energy, not +woman's tenderness that they represent, even according to Hindu philosophy +and modern rationalisers. We may nevertheless well believe that contact +with Christian ideas will yet soften and sweeten this title of the +goddesses.</p> + +<div class="sidenote">The new theism is largely Christian theism—God +is termed Father;</div> + +<div class="sidenote">Or Mother.</div> + +<p>The new theism of educated India is more and more emphatically +Christian theism. Anyone may observe that the name, other than "God," by +which the Deity is almost universally named by educated Hindus is "The +Father," or "Our Heavenly Father," or some such name. The new name is not +a rendering of any of the vernacular names in use in modern India; it is +due directly to its use in English literature and in Christian preaching +and teaching. The late Keshub Chunder Sen's <i>Lectures in India</i>, +addressed to Hindu audiences, abound in the use of the name. The +fatherhood of God is in fact one of the articles of the Brāhma creed. +In his last years, the Brahma leader, Keshub Chunder Sen, frequently spoke +of God as the divine <i>Mother</i>, but we are not to <!-- Page 180 --><a +name="Page_180" id="Page_180" />suppose that it expresses a radical change +of thought about God. Keshub Chunder Sen's last recorded prayer begins: "I +have come, O Mother, into thy sanctuary"; his last, almost inarticulate, +cries were: "Father," "Mother." Where modern Indian religious teachers +address God as <i>Mother</i>, it is a modernism, an echo of the thought of +the Fatherhood of God. The name is altered because the name of Mother +better suits the ecstasies of Indian devotion, where the ecstatic mood is +cultivated. A case in point is the Hindu devotee, Ramkrishna Paramhansa, +who died near Calcutta in 1886. "Why," Ramkrishna Paramhansa asks, "does +the God-lover find such pleasure in addressing the Deity as Mother? +Because," his answer is, "the child is more free with its mother, and +consequently she is dearer to the child than anyone else.<a name= +"FNanchor_84_84" id="FNanchor_84_84" /><a href="#Footnote_84_84" class= +"fnanchor">[84]</a> Another instance we find in the appeal issued by a +committee of Hindu gentlemen for subscriptions towards the rebuilding of +the temple at Kangra, destroyed by the earthquake of 1905. The president +of the committee, signing the appeal, was a Hindu judge of the High Court +at Lahore, a graduate from a Mission College. "There are Hindus," thus +runs the appeal, "who by the grace of the Divine <!-- Page 181 --><a name= +"Page_181" id="Page_181" />Mother could give the [whole] amount ... and +not feel the poorer for it."<a name="FNanchor_85_85" id= +"FNanchor_85_85" /><a href="#Footnote_85_85" class="fnanchor">[85]</a></p> + +<div class="sidenote">The Ārya Samāj and the name Father.</div> + +<div class="sidenote">The Hindu College, Benares, and the name <i> +Father</i>.</div> + +<p>The Ārya Samāj, on the other hand, seems set against speaking +or thinking of God as the Father. Specially present to their minds and in +their preaching is the thought of God's absolute justice; and they hold +that His Justice and His Fatherhood are contradictory attributes. Virtue +<i>will</i> have its reward, they assert, and Sin its punishment, both in +this and the following existences. We recognise the working of their +doctrine of transmigration, perhaps also the effect of a feeble +presentation of the Christian doctrine of the Father's forgiveness of sin. +Nevertheless, we may note in a hymn-book published in London for the use +of members of the Ārya Samāj resident there, such hymns as "My +God and Father, while I stray," and "My God, my Father, blissful name," as +if the name were not explicitly excluded. We also read that the very last +parting words of the founder of the Āryas himself were: "Let Thy will +be done, O Father!"<a name="FNanchor_86_86" id="FNanchor_86_86" /><a href= +"#Footnote_86_86" class="fnanchor">[86]</a> The heart of man will not be +denied the name and the feeling of "God who is our home." Turning +<!-- Page 182 --><a name="Page_182" id="Page_182" />again from the +Āryas to the new citadel of Benares, and Hinduism, the Hindu College, +Benares, we find that along with the Text-book already mentioned, there +was published a <i>Catechism in Hindu Religion and Morals</i> for boys and +girls. One question is, "Can we know that eternal Being (the "One only +without a second," or "The All," <i>i.e.</i> pantheistic Deity)? The +answer is, "Only when revealed as Ishwar, the Lord, the loving Father of +all the worlds and of all the creatures who live in them." That idea of +the loving Father, of divine Law and Love in one person, is new to +Hinduism. The law of God may be only imperfectly apprehended, but the +loving Fatherhood of God, the approachable one, has become manifest in +India—one of Christianity's dynamic doctrines. Strangest +confirmation of all, a Mahomedan preacher of Behar a few years ago was +expounding from the Koran the Fatherhood of God. The name and thought of +the divine Father established, we may leave name and thought to be +invested with their full significance in the fulness of time.</p> + +<p>"It is with Pantheism, not Polytheism, that a rising morality will have +to reckon," says Sir Alfred Lyall.<a name="FNanchor_87_87" id= +"FNanchor_87_87" /><a href="#Footnote_87_87" class="fnanchor">[87]</a> The +result of all our observation <!-- Page 183 --><a name="Page_183" id= +"Page_183" />has been different. Pantheism is melting out of the sky of +the educated, and if nothing else take its place, it will be a selfish +materialism or agnosticism, not avowed or formulated yet shaping every +motive, that the new morality will have to reckon with.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 184 --><a name="Page_184" id="Page_184" /> + +<h2><a name="CHAPTER_XV" id="CHAPTER_XV" />CHAPTER XV</h2> + +<h3>JESUS CHRIST HIMSELF</h3> + +<span style="margin-left: 2em;">"Tandem vicisti, Galilaee"</span><br /> + <br /> +<span style="margin-left: 2em;">—said to have been uttered by +Julian, the Apostate emperor.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Pantheism does not lead to belief in "the Son of +God."</div> + +<p>Pantheism, it has been said, lends itself to the lead to belief idea of +avatars or incarnations of deity, and Hinduism, therefore, is familiar +with avatars. Observation contradicts this <i>à priori</i> +reasoning, nay, it justifies a statement almost contrary. To the +philosopher who is thinking out a pantheistic system, or to the ascetic +who is seeking after identity of consciousness with the One, the Hindu +Avatars are only a part of the delusion, the Maya, in which men are +steeped. To a pantheist, holding that his own consciousness of +individuality is delusion, born of spiritual darkness and ignorance, the +conception of an avatar or concrete presentation of deity as an individual +is only still grosser delusion. "The name of God and the conventions of +piety are as unreal as anything else in Maya," writes a +<!-- Page 185 --><a name="Page_185" id="Page_185" />modern British apostle +of Hinduism, while advocating the realisation of Maya as our salvation.<a +name="FNanchor_88_88" id="FNanchor_88_88" /><a href="#Footnote_88_88" +class="fnanchor">[88]</a> It does not seem to me justifiable to say that +through Pantheism the Indian mind can approach the thought of Christ the +Son of Man and the Son of God. But pantheism, with its allied doctrine of +transmigration, may encourage the thought that our Lord was a great jogi +or religious devotee, the last climax of many upward transmigrations, and +that Christ had attained to the goal of illumination of the jogi, namely, +identity of consciousness with deity, when he felt "I and the Father are +one." That statement about Our Lord is sometimes made in India.</p> + +<div class="sidenote">The avatars of popular theology.</div> + +<p>It is not through the pantheism of the brahmanically learned and of +religious devotees that the Indian mind has come within Christ's sphere of +influence, but rather through the beliefs of the multitude and the new +education of the middle class. And how, we ask, has Christ been introduced +to India by association with the popular beliefs—how, rather, has +the attempt been made to do so? The theology of the people begins, as has +been already stated, with the Hindu Triad, the three great personal +deities, namely, Brahmā, Vishnu, and Siva,—Creator, Preserver, +and Destroyer respectively. <!-- Page 186 --><a name="Page_186" id= +"Page_186" />From these and other deities, but particularly from Vishnu, +the Preserver, there descended to earth at various times and in various +forms, human and animal, certain avatars.<a name="FNanchor_89_89" id= +"FNanchor_89_89" /><a href="#Footnote_89_89" class="fnanchor">[89]</a> +Best known of these avatars of Vishnu, the Preserver, are Ram, the hero of +the great epic called after him, the Rāmāyan; and secondly, +Krishna, one of the chief figures of the other great Indian epic, the +Mahābhārat; and thirdly, Buddha, the great religious teacher of +the sixth century B.C. Ram and Krishna have become deities of the +multitude over the greater part of India. Buddha, latest in time of these +three avatars, and unknown as an avatar to the multitude, has not yet been +lost to history. Such is the genealogy of certain of the Hindu gods and +their avatars, and the object of setting it forth is to enable us to see +how Jesus Christ has presented Himself or been presented to the Hindu +people.</p> + +<div class="sidenote">Parallels in Christian and Hindu theology.</div> + +<p>When Christian doctrine was presented to India in modern times, the +Christian Trinity and the Hindu Triad at once suggested a correspondence, +which seemed to be confirmed by the coincidence of a Creator and Preserver +in the Triad with the Creator and the Son, Our Saviour, in the Trinity. +The historical Christ and the avatars of Vishnu <!-- Page 187 --><a name= +"Page_187" id="Page_187" />would thus present themselves as at least +striking theological and religious parallels. "On the one hand, learned +brahmans have been found quite willing to regard Christ himself as an +incarnation of Vishnu for the benefit of the Western world."<a name= +"FNanchor_90_90" id="FNanchor_90_90" /><a href="#Footnote_90_90" class= +"fnanchor">[90]</a> On the other, Christian missionaries in India have +often preached Christ as the one true avatar.<a name="FNanchor_91_91" id= +"FNanchor_91_91" /><a href="#Footnote_91_91" class="fnanchor">[91]</a> The +idea and the word <i>avatar</i> are always recurring in the hymns sung in +Christian churches in India. Missionaries have also sought to graft the +doctrine of Christ's atonement upon Hinduism, through one of the avatars. +A common name of Vishnu, the second member of the Triad, as also of +Krishna, his avatar, is <i>Hari</i>. Accepting the common etymology of <i> +Hari</i> as meaning <i>the taker away</i>, Christian preachers have found +an idea analogous to that of Christ, the Redeemer of men. Then the +similarity of the names, <i>Christ</i> and <i>Krishna</i>, chief avatar of +Vishnu, could not escape notice, especially since Krishna, Christ-like, is +the object of the enthusiastic devotion of the Hindu multitude. In +familiar speech, Krishna's name is still further approximated to that of +Christ, being frequently pronounced <i>Krishta</i> or <i>Kishta</i>. In +the middle of the nineteenth century the common opinion was that there was +some historical connection between Krishna and Christ, and the idea +lingers in the minds of both Hindus and Christians. One is surprised to +find it in a recent European writer, formerly a member of the Indian Civil +Service. "Surely there is something more," he says, "than an analogy +between Christianity and Krishna worship."<a name="FNanchor_92_92" id= +"FNanchor_92_92" /><a href="#Footnote_92_92" class="fnanchor">[92]</a></p> + +<p>Much has been made by the late Dr. K.M. Banerjea, the most learned +member of the Indian Christian Church of the <!-- Page 188 --><a name= +"Page_188" id="Page_188" />nineteenth century, and something also by the +late Sir M. Monier Williams, of a passage in the Rigveda (x. 90), which +seems to point to Christ. The passage speaks of Purusha (the universal +spirit), who is also "Lord of Immortality," and was "born in the +beginning," as having been "sacrificed by the Gods, Sadyas and Rishis," +and as becoming thereafter the origin of the various castes and of certain +gods and animals. A similar passage in a later book, the <i>Tāndya +Brāhmanas</i>, declares that "the Lord of creatures, Prajapati, +offered himself a sacrifice for the devas" (emancipated mortals or gods). +Of the parallelism between the self-sacrificing Prajapati, Lord of +creatures, and the Second Person in the Christian Trinity, +<!-- Page 189 --><a name="Page_189" id="Page_189" />propitiator and agent +in creation, we may hear Dr. Banerjea himself: "The self-sacrificing +Prajapati [Lord of creatures] variously described as Purusha, begotten in +the beginning, as Viswakarma, the creator of all, is, in the meaning of +his name and in his offices, identical with Jesus.... Jesus of Nazareth is +the only person who has ever appeared in the world claiming the character +and position of Prajapati, at the same time both mortal and immortal."<a +name="FNanchor_93_93" id="FNanchor_93_93" /><a href="#Footnote_93_93" +class="fnanchor">[93]</a></p> + +<div class="sidenote">These parallels ineffective.</div> + +<div class="sidenote">Christ Himself attractive.</div> + +<p>But it must be confessed that these parallels, real or supposed, +between Christianity and Hinduism have not brought Christ home to the +heart of India. In themselves, they only bring Christianity as near to +Hinduism as they bring Hinduism to Christianity. Uneducated Hindus feel +that the two religions are balanced when they have Krishna and Christians +have Christ. Educated Hindus, as we shall see, are employing some of these +very parallels to buttress Hinduism. Far be it from me, however, to +depreciate the labours of scholars and earlier missionaries who have thus +established links between Hindus and Christians, and have thus at least +brought Christ into the Hindu's presence. <!-- Page 190 --><a name= +"Page_190" id="Page_190" />To Indian Christians also such reasoning has +often been a strength, furnishing as it were a new justification of their +baptism into Christianity; for looking back they can perceive the finger +of Hinduism itself pointing the way. But had no other influence been +exerted on the Indian mind, one could not say what I now say, that Christ +Himself is the feature of Christianity that has most powerfully moved men +in India. The person of Christ Himself has been the great Christian +dynamic. I am now speaking of educated India, the India that is not +dependent solely upon the preacher for its religious ideas and +feeling.</p> + +<div class="sidenote">Christianity identified with Britain and therefore +unpopular.</div> + +<div class="sidenote">The anti-foreigner instinct.</div> + +<p>The grand new political idea in India is the idea of nationality, and +one of its corollaries is the championing of things Indian and +depreciation of things British. The strong anti-British bias among the +educated is one of the noteworthy and regrettable changes in the Indian +mind within the last half-century. It is not surprising then that all over +India the influence of Christ and of Christianity is lessened from the +identification of Christianity with the British. For a native of India to +accept the British religion is to run counter to the prevailing +anti-British and pro-Indian feeling; it is unpatriotic to become a +<!-- Page 191 --><a name="Page_191" id="Page_191" />convert to +Christianity. "Need we go out of India in quest of the true knowledge of +God?" wrote a distinguished Indian littérateur a few years ago.<a +name="FNanchor_94_94" id="FNanchor_94_94" /><a href="#Footnote_94_94" +class="fnanchor">[94]</a> All that feeling is of course in addition to the +instinctive hostility to things foreign that has been nowhere stronger +than in self-contained India—self-contained between the Himalayas +and the seas. The exclusiveness of caste is based upon that feeling. The +statement of the late Rev. M.N. Bose, B.A., B.L., a native of Eastern +Bengal, regarding his youth [1860?] is: "I had a deep-rooted prejudice +against Christianity from my boyhood.... At this time I hated Christianity +and Christians, though I knew not why I did so."<a name="FNanchor_95_95" +id="FNanchor_95_95" /><a href="#Footnote_95_95" class="fnanchor">[95]</a> +We find the instinctive hostility more bluntly expressed in China in the +cry that drops spontaneously from the opening lips of many Chinamen, as +their greeting, when they unexpectedly behold a European. The involuntary +ejaculation is: "Strike the foreign devil."</p> + +<div class="sidenote">Christ reverenced; Christians disliked.</div> + +<p>In the first part of the nineteenth century, along with the great +development of modern missions, and of modern education, we may say that +Christ <!-- Page 192 --><a name="Page_192" id="Page_192" />came again to +India. The national and anti-British feeling had not then arisen to +interpose in His path, but, coming as an alien, His name evoked great +hostility. The popular mood was <i>Christianos ad leones,</i> as many +incidents and witnesses testify. Now, in spite of the old anti-foreign +hostility and the new currents of feeling, a remarkable attitude to +Christianity—far short of conversion, no doubt—is almost +everywhere manifest. There is a profound homage to its Founder, coupled +with that strong resentment towards His Indian disciples. Christ Himself +is acknowledged; His church is still foreign and British. Resentfully +ruled by a Christian nation, but subdued by Christ Himself, is the state +of educated India to-day. In spite of His alien birth and in spite of +anti-British bias, Christ has passed within the pale of Indian +recognition. Indian eyes, focused at last, are fastened upon Him, and men +wonder at His gracious words. Again I direct attention to a significant +event in Indian history—the incoming of an influence that will not +stale, as mere ideas may. "Is there a single soul in this audience," said +the Brahmo leader, the late Keshub Chunder Sen,<a name="FNanchor_96_96" +id="FNanchor_96_96" /><a href="#Footnote_96_96" class="fnanchor">[96]</a> +to the educated Indians of Calcutta, mostly Hindus, "who would +<!-- Page 193 --><a name="Page_193" id="Page_193" />scruple to ascribe +extraordinary greatness and supernatural moral heroism to Jesus Christ and +Him crucified?"</p> + +<p>"That incarnation of the Divine Love, the lowly Son of man," writes +another, even while he is rejoicing over the revival of Hinduism.<a name= +"FNanchor_97_97" id="FNanchor_97_97" /><a href="#Footnote_97_97" class= +"fnanchor">[97]</a></p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 194 --><a name="Page_194" id="Page_194" /> +<h2><a name="CHAPTER_XVI" id="CHAPTER_XVI" />CHAPTER XVI</h2> + +<h3>JESUS CHRIST THE LODESTONE</h3> + +<span style="margin-left: 2em;">"And I, if I be lifted up from the earth, +will draw all men</span><br /> +<span style="margin-left: 2em;">unto myself."</span><br /> + <br /> +<span style="margin-left: 2em;">—ST. JOHN'S GOSPEL, xii. +32.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Instances of Indian homage to Christ, and dislike of +His Church.</div> + +<div class="sidenote">Bengal.</div> + +<div class="sidenote">Bombay.</div> + +<div class="sidenote">Madras.</div> + +<p>Interesting phases of that divided mind—homage to Christ, +resentment towards His disciples—may be found on opposite sides of +the great continent of India. In Bengal, a not-infrequent standpoint of +Brāhmas in reference to Christ is that <i>they</i> are the true +exponents of Christ's spirit and His teaching. Western Christian teachers, +they say, are hidebound by tradition; and the ready-made rigidity of the +creeds of the Churches is no doubt a factor in the state of mind we are +describing. Looking back as far as to 1820, we see in <i>The Precepts of +Jesus</i>, published by the founder of the Brāhma Samāj, that +standpoint of homage to Christ and dissent from accepted views regarding +Him. Illustrative of that Brāhma standpoint, we have also the more +recent book, <i>The Oriental <!-- Page 195 --><a name="Page_195" id= +"Page_195" />Christ</i>, by the late Mr. P.C. Mozumdar, the successor of +Keshub Chunder Sen. But the attitude is by no means limited to Brahmas. +"Without Christian dogmas, cannot a man equally love and revere Christ?" +was a representative question put by a senior Hindu student in Bengal to +his missionary professor. In South India, Mahomedans sometimes actually +describe themselves as better Christians than ourselves, holding as they +do such faith in Jesus and His mother Mary and His Gospel. The case of +Mahomedans is not, of course, on all fours with that of Hindus, since +Mahomedans reckon Christ as one of the four prophets along with their own +Mahomed. In Bombay province, on the other side of India from Bengal, we +find Mr. Malabari, the famous Parsee, pupil of a Mission School, doubting +if it is possible for the Englishman to be a Christian in the sense of <i> +Christ's Christianity</i>, the implication being that an Indian may. What +element of truth is there in the idea, we may well ask? From Indian +Christians, be it said, we may indeed look for a fervency of loyalty to +Christ that does not enter into our calculating moderate souls; and from +India, equally, we may look for that mystically profound commentary on St. +John's Gospel which Bishop Westcott declared he looked for +<!-- Page 196 --><a name="Page_196" id="Page_196" /> from Japan. But to +return. About Mr. Malabar! himself, his biographer writes: "If he could +not accept the dogmas of Christianity, he had imbibed its true spirit," +meaning the spirit of Christ Himself. "The cult of the Asiatic life" is +the latest definition of Christianity given by a recent apologist of +Hinduism, one of a small company of Europeans in India officering the +Hindu revival. Crossing India again and going south, we find the late Dr. +John Murdoch, of Madras, an eminent observer, adding his testimony +regarding the homage paid to the Founder of Christianity. "The most +hopeful sign," he writes, "is the increasing reverence for our Lord, +although His divinity is not yet acknowledged."<a name="FNanchor_98_98" +id="FNanchor_98_98" /><a href="#Footnote_98_98" class="fnanchor">[98]</a> +And of new India generally, again, we may quote Mr. Bose, the Indian +historian. "The Christianity [of North-western Europe] is no more like +Christianity as preached by Christ than the Buddhism of the Thibetans is +like Buddhism as preached by Gautama." Take finally the following +sentences from a recent number of a moderate neo-Hindu organ, the <i> +Hindustan Review (vol.</i> viii. 514): "Christ, the great exemplar of +practical morality ...; the more <!-- Page 197 --><a name="Page_197" id= +"Page_197" />one enters into the true spirit of Christ, the more will he +reject Christianity as it prevails in the world to-day. The Indians have +been gainers not losers by rejecting Christianity for the sake of +Christ."<a name="FNanchor_99_99" id="FNanchor_99_99" /><a href= +"#Footnote_99_99" class="fnanchor">[99]</a></p> + +<div class="sidenote">Desire to discover Christian ideas in Hindu +Scriptures.</div> + +<div class="sidenote">Christ and Krishna set alongside.</div> + +<p>Another phase of that same divided mind, acknowledging Christ and +resenting Indian discipleship, may be perceived in the willingness to +discover Christian ideas in Hindu Scriptures, and Christ-like features in +Hindu deities and religious heroes. To express it from the Indian +standpoint,—they see Christ and Christianity bringing back much of +their own "refined and modernised." In a sense, as a Bengali Christian +gentleman put it, Christ and Christianity have become the accepted +standards in religion.<a name="FNanchor_100_100" id= +"FNanchor_100_100" /><a href="#Footnote_100_100" class= +"fnanchor">[100]</a> Again we quote from the same page of the <i>Hindustan +Review</i>: "A revival of Hinduism has taken place.... It [Christianity] +has given us Christ, and given us noble moral and spiritual lessons, which +we have discovered anew in our own Scriptures, and thereby satisfied our +self-love and made our very own." We have mentioned how missionaries used +to find the doctrine of the atonement in the name of the Indian God Hari; +the argument has now in turn been <!-- Page 198 --><a name="Page_198" id= +"Page_198" />annexed by Hindus, and employed as an argument in their +favour. Within the last twenty years, there has been a great revival of +the honouring of Krishna among the educated classes in Bengal and the +United Provinces. Krishna has set up distinctly as the Indian Christ, or +as the Indian figure to be set up over against Christ. A Krishna story has +been disentangled from the gross mythology, and he has become a paragon of +virtue,—the work of a distinguished Bengali novelist. I mean no +sarcasm. From the sermon of a Hindu preacher in a garden in Calcutta in +1898, I quote: "The same God came into the world as the Krishna of India +and the Krishna of Jerusalem." These are his words. From the catalogue of +the Neo-Krishnaite literature in Bengal, given by Mr. J.N. Farquhar of the +Y.M.C.A., Calcutta, it appears that since 1884 thirteen Lives of Krishna +or works on Krishna have appeared in Bengal. Many essays have appeared +comparing Krishna with Christ. There have been likewise many editions of +the Bhagabat Gita, or Divine Song, the episode in the Mahabharat, in which +Krishna figures as religious teacher. It may be called the New Testament +of the Neo-Krishnaite. Perhaps the most striking of these Neo-Krishnaite +<!-- Page 199 --><a name="Page_199" id="Page_199" />publications is <i>The +Imitation of Sri-Krishna</i>, a daily-text book containing extracts from +the Bhagabat Gita and the Bhagabat Puran. The title is, of course, a +manifest echo of "The Imitation of Christ," which is a favourite with +religious-minded Hindus. The <i>Imitation of Buddha</i>, likewise we may +observe, has been published. About "The Imitation of Christ" itself, we +quote from a Hindu's advertisement appended to the life of a new Hindu +saint, Ramkrishna Paramhansa. "The reader of 'The Imitation of Christ,'" +it says, "will find echoed in it hundreds of sayings of our Lord +Sri-Krishna in the Bhagabat Gita like the following: 'Give up all +religious work and come to me as thy sole refuge, and I will deliver thee +from all manner of sin.'" The notice goes on: "The book has found its way +into the pockets of many orthodox Hindus."</p> + +<div class="sidenote">Christ and Chaitanya of Bengal.</div> + +<p>From Krishna we turn to Chaitanya, surname Gauranga, the fair, a +religious teacher of Bengal in the fifteenth century, who is also being +set up as the Christ of Bengal, in that he preached the equality of men +before God and ecstatic devotion to the god Krishna. A Christ-like man, +indeed, in many ways, Chaitanya was, and the increased acquaintance of +educated Bengal with Jesus Christ naturally brought Chaitanya to the +front. The <!-- Page 200 --><a name="Page_200" id="Page_200" />new cult of +Chaitanya and his enthronement over against Jesus Christ are manifest in +the titles of two recent publications in Bengal, the first entitled, <i> +Lord Gauranga, or Salvation for all</i>, and the other, <i>Chaitanya's +Message of Love</i>. Chaitanya and his two chief followers, it should be +said, were called the great <i>lords</i> (prabhus) of the sect, but the +title "Lord Gauranga" is quite new, an echo of the title of Jesus Christ. +With regard to the new power of Christ's personality, it should be noted +that the author of <i>Lord Gauranga</i> strongly deprecates the idea that +his desire is to demolish Christianity, or other than to extend the +kingdom of Jesus Christ. He declares that Jesus Christ is as much a +prophet as any avatar of the Hindus, and that Hindus can and ought to +accept him as they do Krishna or Chaitanya. This is in accord with the +spirit of Hinduism—namely, the fluidity of doctrine, and the free +choice of guru or religious teacher, as set forth in a previous +chapter—although it is still an advanced position for a Hindu to +take up publicly.</p> + +<div class="sidenote">Eccentric manifestations of the power of Christ's +personality.</div> + +<p>Could we observe the course of evolution down which a species of +animals or plants has come from some remote ancestry to their present +form, with what interest would we note the specific characteristics +gathering strength, as from generation to <!-- Page 201 --><a name= +"Page_201" id="Page_201" />generation they prove their "fitness to +survive"! The whole onward career of the evolving species would seem to +have been aimed at the latest form in which we find it. Yet quite as +wonderful phenomena as the species that has survived are the many +variations of the species that have presented themselves, but have not +proved fit to survive. One species only survives for hundreds of would-be +collaterals that are extinct. The religious evolution that we have been +observing is the growing power of Christ's personality in New India; and +now, as further testimony to its power, a number of collateral movements, +similarly inspired yet eccentric and hardly likely to endure, attract our +attention. In these eccentric movements the power of Christ's personality +is manifest, and yet it appears amid circumstances so peculiar that the +phenomena in themselves are grotesque.</p> + +<div class="sidenote">The Punjab—two have set themselves up as +Christ come again.</div> + +<div class="sidenote">Hakim Singh.</div> + +<div class="sidenote">Mirzā Gholām Ahmad.</div> + +<p>Three of these strange movements let us look at as new evidence of the +power of Christ's personality in India. All three occur in still another +province than those named, the Punjab, a province <i>sui generis</i> in +many ways. Within a generation past, at least two men have arisen, either +claiming to be Christ Himself come again, or a Messiah superior to Him. A +third received a vision of "Jesus God," and<!-- Page 202 --><a name= +"Page_202" id="Page_202" /> proclaimed Him, wherever he went, as an object +of worship. Of the first of the three leaders, Sir Alfred Lyall tells us, +one Hakim Singh, "who listened to missionaries until he not only accepted +the whole Christian dogma, but conceived himself to be the second +embodiment [of Christ], and proclaimed himself as such and summoned the +missionaries to acknowledge him." It sounds much like blasphemy, or mere +lunacy; but in India one learns not to be shocked at what in Europe would +be rankest blasphemy; the intention must decide the innocence or the +offence. Hakim Singh "professed to work miracles, preached pure morality, +but also venerated the cow,"—strange chequer of Hindu and Christian +ideas.<a name="FNanchor_101_101" id="FNanchor_101_101" /><a href= +"#Footnote_101_101" class="fnanchor">[101]</a> The second case is the +better known one of Mirzā Gholām Ahmad, of Qādiān, who +sets up a claim to be "the Similitude of the Messiah" and "the Messiah of +the Twentieth Century." As his name shows, he is a Mahomedan, but the +assumption of the name "Messiah" also shows that it is in Christ's place +he declares himself to stand. At the same time, his appeal is to his +fellow-Mahomedans; for he explains that as Jesus was the Messiah of Moses, +he himself is the Messiah of Mahomed. His superiority to Christ, he +expressly declares. "<!-- Page 203 --><a name="Page_203" id="Page_203" />I +shall be guilty of concealing the truth," he says in his English monthly, +the <i>Review of Religions</i>, of May 1902, "if I do not assert that the +prophecies which God Almighty has granted me are of a far better quality +in clearness, force, and truth than the ambiguous predictions of Jesus.... +But notwithstanding all this superiority, I cannot assert Divinity or +Sonship of God." He claims "to have been sent by God to reform the true +religion of God, now corrupted by Jews, Christians, and Mahomedans." +Doubly blasphemous as his claims sound in the ears of orthodox Mahomedans, +who reckon both Christ and Mahomed as prophets, his sect is now estimated +to number at least 10,000, including many educated Mahomedans. Whatever +its fate—a mere comet or a new planet in the Indian sky—it +indicates the religious stirring of educated India in another province, +and the prominence of Christ's personality therein. Mirzā Gholām +Ahmad himself recommends the reading of the Gospels. As to Christ's death, +Mirzā Gholām Ahmad has a theory of his own. The Koran declares, +according to Mahomedan expositors, that it was not Christ who suffered on +the cross, but another in His likeness. Mirzā Gholām Ahmad +teaches that Jesus was crucified but did not die, <!-- Page 204 --><a +name="Page_204" id="Page_204" />that He was restored to life by His +disciples and sent out of the country, whence He travelled East until He +reached Thibet, eventually arriving at Cashmere, where He died, His tomb +being located in the city of Srinagar.<a name="FNanchor_102_102" id= +"FNanchor_102_102" /><a href="#Footnote_102_102" class= +"fnanchor">[102]</a> According to the latest report of this reincarnation, +he now claims to be at once Krishna come again for Hindus, Mahomed for +Mahomedans, and Christ for Christians.</p> + +<div class="sidenote">Chet Ram claimed to be an apostle.</div> + +<p>The third movement is that of the Chet Ramis, or sect of Chet Ram, +whose strange history may be found in <i>East and West</i> for July 1905. +Chet Ram was an illiterate Hindu, a water-carrier and then a steward in +the Indian army that took part in the war with China in 1859-1860. +Returning to his native district not far from Lahore, Chet Ram, the Hindu, +came under the spell of a Mahomedan ascetic Mahbub Shāh, left all and +followed him as his "familiar" disciple. How this relationship between +Hindu and Mahomedanism is quite possible in India, we have already +explained on pages 163-4; Mahbub Shāh's strange combination of +religious asceticism with the consumption of opium and wine, it takes some +years' residence in India to understand. Then Mahbub Shāh died, and +the disciple succeeded the <!-- Page 205 --><a name="Page_205" id= +"Page_205" />master. According to one account, Chet Ram made his bed on +the grave in which his master lay; according to another, for three years +his sleeping place was the vault within which his master was buried. It +was at this time that he had the vision of "Jesus God," already referred +to, between the years 1860 and 1865. Like Caedmon, he has described his +vision in verse—</p> + +<span style="margin-left: 1em;">"Upon the grave of Master Mahbub +Shah</span><br /> +<span style="margin-left: 1em;">Slept Sain Chet Earn.</span><br /> + <br /> +<span style="margin-left: 1em;">A man came in a glorious +form,</span><br /> +<span style="margin-left: 1em;">Showing a face of mercy.</span><br /> + <br /> +<span style="margin-left: 1em;">Sweet was his speech and simple his +face,</span><br /> +<span style="margin-left: 1em;">Appearing entirely as the image of +God.</span><br /> + <br /> +<span style="margin-left: 1em;">He called aloud, 'Who sleeps +there?</span><br /> +<span style="margin-left: 1em;">Awake, if thou art sleeping.</span><br /> +<span style="margin-left: 1em;">Thou art distinctly +fortunate,</span><br /> +<span style="margin-left: 1em;">Thou art needed in the Master's +presence.'</span><br /> + <br /> +<span style="margin-left: 1em;">'Build a church on this very +spot,</span><br /> +<span style="margin-left: 1em;">Place the Bible therein.'</span><br /> + <br /> +<span style="margin-left: 1em;">Then said that luminous form,</span><br /> +<span style="margin-left: 1em;">Jesus, the image of Mary:</span><br /> + <br /> +<span style="margin-left: 1em;">'I shall do justice in earth and +heaven,</span><br /> +<span style="margin-left: 1em;">And reveal the hidden +mysteries.'</span><br /> + <br /> +<span style="margin-left: 1em;">Astonished there alone I +stood,</span><br /> +<span style="margin-left: 1em;">As if a parrot had flown out of my +hands.</span><br /> + <br /> +<span style="margin-left: 1em;">Then my soul realised</span><br /> +<span style="margin-left: 1em;">That Jesus came to give +salvation.</span><br /> + <br /> +<span style="margin-left: 1em;">I realised that it was Jesus +God</span><br /> +<span style="margin-left: 1em;">Who appeared in a bodily form."<a name= +"FNanchor_103_103" id="FNanchor_103_103" /><a href="#Footnote_103_103" +class="fnanchor">[103]</a></span><br /> + + +<div class="sidenote"><!-- Page 206 --><a name="Page_206" id= +"Page_206" />The Followers of Chet Ram.</div> + +<div class="sidenote">Their indefinite composite theology.</div> + +<p>Whence came the Christian seed of Chet Ram's vision? His master Mahbub +Shah was a Mahomedan, and Jesus Christ is reckoned one of the Mahomedan +prophets. But it is the Christ of Christianity, not of Mahomedanism, that +Chet Ram saw in his vision of the glorious form showing the face of mercy, +at once the dispenser of justice, the revealer of mysteries, and the giver +of salvation. Whatever the source of the vision, Chet Ram saw and believed +and began to hold up Jesus Christ before other men's eyes, and Chet Ram +himself thus became the guru or religious teacher of what may be called an +indigenous Christian Church. A moderate estimate reckons the Chet Ramis at +about five thousand souls, the religious force of the sect being +represented by the Chet Rami ascetics, who go about making their gospel +known and living on alms. Chet Ram himself died in 1894, and at the +headquarters of the sect at Buchhoke, near Lahore, his ashes and the bones +of his master Mahbub Shah are kept in two coffins, which the faithful +visit, particularly on certain Chet Rami holy-days, on which fairs are +held. In keeping with the command of the vision, several copies of the New +Testament and one complete Bible were also on view when the writer of the +<!-- Page 207 --><a name="Page_207" id="Page_207" />article in <i>East and +West</i> visited the sanctuary in 1903. The <i>Census Report</i> for 1901 +sums the Chet Ramis up by saying that "the sect professes a worship of +Christ," and that is our present point of view. But we cannot leave them +without noticing also how Indian they are in their unwillingness to define +their thought, and in their readiness to enthrone a holy man and his +relics. Undefined thought we see expressed in symbol. There are <i> +four</i> doors to the sanctuary at Buchhoke,—the fakiri [Chet Rami +ascetics'] door, the Hindu, Christian, and Mahomedan +doors—expressing the openness of the Chet Rami sanctuary to all +sects. Their theology is a corresponding conglomeration. It includes a +Christian trinity of Jesus Son of Mary [the Mahomedan designation of +Christ], the Holy Spirit, and God; and a Hindu triad of the world's three +potencies, namely, Allah, Parameswar, and Khuda, a jumble of Hindu and +Mahomedan names, but representing the Hindu triad of the Creator, +Preserver, and Destroyer.</p> + +<div class="sidenote">Parallel between the nineteenth century in India and +the second, third, and fourth centuries in the History of the +Church.</div> + +<div class="sidenote">The Theosophists and the Neo-Platonists.</div> + +<div class="sidenote">The Neo-Platonists and New India's homage to +Christ.</div> + +<div class="sidenote">The Neo-Platonists and the Hindu Revivalists.</div> + +<p>In respect of the phenomenon of the homage shown to Christ over against +the hostility shown to His Church, the second, third, and fourth centuries +in the history of the Church present a striking parallel to the nineteenth +century in India. <!-- Page 208 --><a name="Page_208" id= +"Page_208" />Steadily in these centuries Christianity was progressing in +spite of contempt for its adherents, philosophic repudiation of the +doctrines of the <i>superstitio prava</i>, and official persecution +unknown in British India at least. Then also, as always, Christ stood out +far above His followers, lifted up and drawing all men's eyes. Such in +India also, in the nineteenth century, has been the course of +Christianity; parts of the record of these centuries read like the record +of the religious movements in India in these latter days. Describing the +Neo-Platonists of these centuries, historians tell us that at the end of +the second century A.D. Ammonius of Alexandria, founder of the sect, +"undertook to bring all systems of philosophy and religion into harmony, +by which all philosophers and men of all religions, Christianity included, +might unite and hold fellowship." <i>There</i> are the four doors of the +Chet Rami sanctuary. There also we have the Theosophical Society of India, +professing in its constitution to be "the nucleus of a Universal +Brotherhood of Humanity, representing and excluding no religious creed." +Ammonius, founder of the Neo-Platonists, was a pantheist like the present +leader of the Theosophical Society, Mrs. Besant, and like her +<!-- Page 209 --><a name="Page_209" id="Page_209" />too, curiously, had +begun as a Christian.<a name="FNanchor_104_104" id="FNanchor_104_104" /><a +href="#Footnote_104_104" class="fnanchor">[104]</a> We recall that of +Indian Theosophy in general, in 1891, the late Sir Monier Williams +declared that it seemed little more than another name for the "Vedanta [or +Pantheistic] philosophy." Exactly like the earlier theosophists also, +Ammonius, the Neo-Platonist, held that the purified soul could perform +physical wonders, by the power of Theurgy. In its constitution the +Theosophical Society professed "to investigate the hidden mysteries of +nature and the psychical powers latent in man." Many can remember how, in +the eighties, Madame Blavatsky took advantage of our curiosity regarding +such with air-borne letters from Mahatmas in Thibet. Again Ammonius, we +read, "turned the whole history of the pagan gods into allegory." There we +have the Neo-Krishnaites of to-day. "He acknowledged that Christ was an +extraordinary man, the friend of God, and an admirable Theurgus." There we +have the stand point of the educated Indians who have come under Christ's +spell. For two centuries the successors of Ammonius followed in these +lines. "Individual Neo-Platonists," Harnack tells us, "<!-- Page 210 --><a +name="Page_210" id="Page_210" />employed Christian sayings as oracles, and +testified very highly of Christ. Porphyry of Syria, chief of the +Neo-Platonists of the third century, wrote a work "against Christians"; +but again, according to Harnack, the work is not directed against Christ, +or what Porphyry regarded as the teaching of Christ. It was directed +against the Christians of his day and against the sacred books, which +according to Porphyry were written by impostors and ignorant people. There +we have the double mind of educated India,—homage to Christ, +opposition to His Church. There also we have the standpoint of Sahib Mirza +Gholam Ahmad of Qadian. Some, we read, being taught by the Neo-Platonists +that there was little difference between the ancient religion, rightly +explained and restored to its purity, and the religion which Christ really +taught, not that corrupted form of it which His disciples professed, +concluded it best for them to remain among those who worshipped the gods. +There is the present Indian willingness to discover Christian and modern +ideas in the Hindu Scriptures, especially in the original Vedas that the +new Ārya sect declare to be "the Scripture of true knowledge." The +practical outcome of the Neo-Platonic movement was an attempt +<!-- Page 211 --><a name="Page_211" id="Page_211" />to revive the old +Græco-Roman religion,—Julian the apostate emperor had many +with him. There we have the revival of the worship of Krishna in India, +and the apologies for idolatry and caste. The most recent stage of the +Theosophical Society in India reveals <i>it</i> as virtually a Hindu +revival society. Finally, we read, the old philosopher Pythagoras, +Apollonius of Tyana, and others were represented on the stage dressed in +imitation of Christ Himself, and the Emperor Alexander Severus [A.D. +222-235] placed the figure of Christ in his lararium alongside of those of +Abraham, Orpheus, and Apollonius. There we have the modern Indians who +fully recognise Christ alongside of their own avatars. The whole parallel +is complete.<a name="FNanchor_105_105" id="FNanchor_105_105" /><a href= +"#Footnote_105_105" class="fnanchor">[105]</a> In spite of the feebleness +and, it may be, unworthiness of His Church, through the force of Christ's +personality, the Roman history of the second, third, and fourth centuries +has been repeating itself in India in the nineteenth and twentieth, and +unless the force of Christ's personality be spent, the parallels will +proceed.</p> + +<p>From new reasonings about God, her new monotheism, New India has been +brought a <!-- Page 212 --><a name="Page_212" id="Page_212" />stage +farther to actual history. From theologies she has come to the first three +Gospels. New India has been introduced to Christ as He actually lived on +earth before men's eyes; and to India, intensely interested in religious +teachers, the personality of the Christ of the Gospels, of the first three +Gospels in particular, appeals strongly. To the pessimistic mood of India +He appeals as one whose companionship makes this life more worth living; +for Christ was not a jogi in the Indian sense of a renouncer of the world. +His call to fraternal service has taken firm hold of the best Indians of +to-day. Of the future we know not, but we feel that the narrative of the +first three Gospels naturally precedes the deeper insight of the +fourth.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 213 --><a name="Page_213" id="Page_213" /> +<h2><a name="CHAPTER_XVII" id="CHAPTER_XVII" />CHAPTER XVII</h2> + +<h3>INDIAN PESSIMISM—ITS BEARING ON BELIEF IN THE HERE AND +HEREAFTER</h3> + +<br /> +<span style="margin-left: 1em;">"How many births are past, I cannot +tell:</span><br /> +<span style="margin-left: 1em;">How many yet to come, no man can +say:</span><br /> +<span style="margin-left: 1em;">But this alone I know, and know full +well,</span><br /> +<span style="margin-left: 1em;">That pain and grief embitter all the +way."</span><br /> + <br /> +<span style="margin-left: 2em;">(<i>South-Indian Folk-song</i>, quoted in +<i>Lux Christi</i>, by Caroline</span><br /> +<span style="margin-left: 2em;">Atwater Mason.)</span><br /> + <br /> +<span style="margin-left: 2em;">"When desire is gone, and the cords of the +heart are broken,</span><br /> +<span style="margin-left: 2em;">then the soul is delivered from the world +and is at rest in</span><br /> +<span style="margin-left: 2em;">God."</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Indian pessimism.</div> + +<p>Two commonplaces about India are that pessimism is her natural +temperament, and that a natural outcome of her pessimism is the Indian +doctrine of the transmigration of souls. The second statement will require +explanation; but as regards the former, there is no denying the strain of +melancholy, the note of hopelessness, that pervades these words we have +quoted, or that they are characteristic of India. In them life seems a +burden; to be born into it, a punishment; and of the transmigrations of +our souls from life to life, seemingly, we should gladly see the end. All +the same, as new India is proving, pessimism is not the inherent +temperament of India, and the hope of the end <!-- Page 214 --><a name= +"Page_214" id="Page_214" />of the transmigration, and of the lives of the +soul, no more natural in India than in any other land.</p> + +<div class="sidenote">Due to nature?</div> + +<p>Pessimism is natural in India, say such writers as we have in mind, +because of the spirit-subduing aspects of nature and life amid which +Indians live their lives. Life is of little value to the possessor, they +say, where nature makes it a burden, and where its transitoriness is +constantly being thrust upon us. And that is so in India. Great rivers +keep repeating their contemptuous motto that "men may come and men may +go," and by their floods sometimes devastate whole districts. Sailing up +the Brahmaputra at one place in Assam, the writer saw a not uncommon +occurrence, the great river actually eating off the soft bank in huge +slices, five or six feet in breadth at a time. Something higher up, it +might have been the grounding of a floating tree, had turned the current +towards the bank, and at five-minute intervals, it seemed, these huge +slices were falling in. Not fifty yards back from the <!-- Page 215 --><a +name="Page_215" id="Page_215" />bank stood a cottage, whose garden was +already part gone; a banana tree standing upon one of these slices fell in +and was swept down before our eyes. Within an hour the cottage itself +would meet the same fate, and the people were already rushing in and out. +Or pass to another aspect of nature. For a season every year the unveiled +Indian sun in a sky of polished steel glares with cruel pitiless eye. The +light is fierce. Then, arbitrarily, as it seems, the rains may be +withheld, and the hard-baked, heat-cracked soil never softens to admit the +ploughshare, and hundreds of thousands of the cultivators and field hands +are overtaken by famine. At one time during the famine of 1899-1900, it +will be remembered that six million people were receiving relief. Or, +equally arbitrarily, betokening some unknown displeasure of the gods, +plague may take hold of a district and literally take its tithe of the +population. At any moment, life is liable to be terminated with appalling +suddenness by cholera or the bite of a venomous serpent.</p> + +<p>With French imagination and grace, in his <i>Introduction to General +History</i>, Michelet describes the tyranny of nature—"Natura +maligna"—in India. "Man is utterly overpowered by nature +there—like a <!-- Page 216 --><a name="Page_216" id= +"Page_216" />feeble child upon a mother's breast, alternately spoiled and +beaten, and intoxicated rather than nourished by a milk too strong and +stimulating for it."<a name="FNanchor_106_106" id="FNanchor_106_106" /><a +href="#Footnote_106_106" class="fnanchor">[106]</a> One cannot help +contrasting the supplicating Indian villagers—of whom a University +matriculation candidate told in his essay, how, when the rains were +withheld, they carried out the village goddess from her temple and bathed +the idol in the temple tank—with the English fisher-woman of whom +Tennyson tells us, who shook her fist at the cruel sea that had robbed her +of two sons. As she looked at it one day with its lines of white breakers, +she shook her fist at it and told it her mind—"How I hates you, with +your cruel teeth."</p> + +<p>Can this Indian aspect of nature, one wonders, be the true explanation +of the fierceness of her goddesses as contrasted with her gods, and the +offering of bloody sacrifices to goddesses only? Mother Nature is +malignant, not benign.</p> + +<div class="sidenote">Indian life estimated by the economic standard of +life's value.</div> + +<p>The value of life and the little worth of life in India may be gauged +in another way. In the language of the political economist, the value of +human life in any country may be estimated by the average wage, which +determines the standard of <!-- Page 217 --><a name="Page_217" id= +"Page_217" />comfort and how far a man is restricted to the bare +necessities of bodily life. Again, judged by that standard, life is +probably in no civilised country at a lower estimate than in India, where +the labourer spends over 90 per. cent of his income upon the bare +necessities for the sustenance of the bodies of his household.</p> + +<div class="sidenote">Indian pessimism only a mood.</div> + +<div class="sidenote">Humanlife is rising in value</div> + +<div class="sidenote">Pessimism is declining</div> + +<p>All that is true, and yet the conclusion is only partly true. In spite +of all such reasoning, and acknowledging that the physical characteristics +of India have largely made her what she is, politically, socially, and +even religiously, I venture to think that the pessimism of India is +exaggerated. Not a pessimistic temperament, but a mood, a mood of helpless +submissiveness, a bowing to the powers that be in nature and in the world, +seems to me the truer description of the prevailing "pessimism." At least, +if it be the case, as I have tried to show, that during the past century +in India, human life has been rising in value, the pessimistic mood must +be declining. Let us observe some facts again. In a Government or Mission +Hospital, <i>there</i> is a European doctor taking part in the offensive +work of the dressing of a coolie's sores,—we assume that the +doctor's touch is the touch of a true Christian gentleman. To the despised +<!-- Page 218 --><a name="Page_218" id="Page_218" />sufferer, life is +gaining a new sweetness, and to the high-caste student looking on and +ready to imitate his teacher, life is attaining a new dignity. That human +life has been rising in value is patent. The wage of the labourer has been +steadily rising—in one or two places the workers are become masters +of the situation; the rights of woman are being recognised, if only +slowly; the middle classes are eager for education and advancement; the +individual has been gaining in independence as the tyranny of caste and +custom has declined; the sense of personal security and of citizenship and +of nationality has come into being. Whatever the merits of the great +agitation in 1905 against the partition of the Province of Bengal, and +inconceivable as taking place a century ago, it is manifestly the doing of +men keenly interested in the conditions under which they live. It is a +contradiction of the theory of an inherent Indian pessimism. Self-respect +and a sense of the dignity and duties of manhood are surely increasing, +and making our earth a place of hope and making life worth living, instead +of a burden to be borne. "The Hindus," says Sir Alfred Lyall, "have been +rescued by the English out of a chronic state of anarchy, insecurity, +<!-- Page 219 --><a name="Page_219" id="Page_219" /> lawlessness, and +precarious exposure to the caprice of despots."<a name="FNanchor_107_107" +id="FNanchor_107_107" /><a href="#Footnote_107_107" class= +"fnanchor">[107]</a></p> + +<div class="sidenote">Asceticism is declining.</div> + +<p>Best proof probably that pessimism is declining is the fact that +asceticism is declining. The times are no longer those in which the life +of a brahman is supposed to culminate in the Sannyasi or ascetic "who has +laid down everything," who, in the words of the Bhagabat Gita, "does not +hate and does not love anything."<a name="FNanchor_108_108" id= +"FNanchor_108_108" /><a href="#Footnote_108_108" class= +"fnanchor">[108]</a> The pro-Hindu writer often quoted also acknowledges +the new pleasure in life and the religious corollary of it when she says +that the recent rise in the standard of comfort in India is opposed to the +idea of asceticism. Desire, indeed, is not gone, and the cords of the +heart are not breaking. Says the old brahman, in the guise of whom Sir +Alfred Lyall speaks: "I own that you [Britons] are doing a great deal to +soften and enliven material existence in this melancholy, sunburnt country +of ours, and certainly you are so far successful that you are bringing the +ascetic idea into discouragement and, with the younger folk, into +contempt."<a name="FNanchor_109_109" id="FNanchor_109_109" /><a href= +"#Footnote_109_109" class="fnanchor">[109]</a> Welcome to the new joy +<!-- Page 220 --><a name="Page_220" id="Page_220" />of living, all honour +to the old ascetics, and may a still nobler self-sacrifice take their +place!</p> + +<div class="sidenote">Pessimism, asceticism, transmigration are allied +ideas.</div> + +<p>For Western minds it is difficult to realise the close connection +between the doctrine of transmigration and the mood of India, rightly or +wrongly termed pessimism. <i>Our</i> instinctive feeling is that life is +sweet; while there is life there is hope, <i>we</i> say; "<i>healthy</i> +optimism" is the expression of Professor James in his <i>Varieties of +Religious Experience</i>; it is "<i>more life</i> and fuller that we +want." In keeping with this Western and human instinct, the Christian idea +of the Hereafter is a fuller life than the life Here, a perfect eternal +life. To the pessimist, on the contrary [and Hindu philosophy is +pessimistic, whatever be the new mood of India], the question is, "Why was +I born?" The Indian doctrine of transmigration comes with +answer—"Life is a punishment: it is the bitter consequence of our +past that we are working out; we must <i>submit</i> to be born into the +world again and again, until we are cleared." "Yes, until your minds are +cleared," the Indian pantheist adds, "life <i>itself</i> is a delusion, if +you only knew it; life itself, your consciousness of individuality or +separateness, is a delusion." But the pantheist's thought is here beside +our present point.</p> + +<div class="sidenote"><!-- Page 221 --><a name="Page_221" id= +"Page_221" />Transmigration the antithesis of eternal life.</div> + +<p>To the pessimistic Indian accepting the Indian view of transmigration, +it is therefore no gospel to preach the continuation of life, either here +or hereafter. "To be born again" sounds like a penance to be endured. <i> +Mukti</i>, commonly rendered <i>salvation</i>, is not regeneration Here +and eternal life Hereafter; it is <i>deliverance</i> from further lives +altogether. If, however, we accept the statement that the value of human +life in India is rising, that life is becoming worth living, and that the +pessimistic mood is no ingrained fundamental trait, we are prepared to +believe that the hopeful Christian conception of the Here and the +Hereafter is finding acceptance. Rightly understood, the Christian +conception is at bottom the antithesis of pessimism and its corollary, +transmigration. To deny the one is almost to assert the other. The decay +of the one is the growth of the other. For the Christian conception of the +Here and the Hereafter—what is it? Life, eternal, in and through the +Spirit of Jesus Christ, the Son of God. "God gave unto us eternal life, +and the life is in His Son. He that hath the Son hath the life."<a name= +"FNanchor_110_110" id="FNanchor_110_110" /><a href="#Footnote_110_110" +class="fnanchor">[110]</a> Says Harnack in his volume <i>What is +Christianity?</i> "The Christian religion means one thing, and one thing +only—eternal life <!-- Page 222 --><a name="Page_222" id= +"Page_222" />in the midst of time by the strength and under the eyes of +God." Not that the new idea in India is to be wholly ascribed to Christian +influence. A marked change in Christian thought itself during the +nineteenth century has been the higher value of this present life. +Christianity has become a vitalising gospel for the life Here even more +than for the Hereafter. But assuming the truth of what we have sought to +show, namely, that within the past century the winning personality of +Christ has come to New India, a new incentive to noble life and service, +we have at least a further reason for believing that pessimism and +transmigration are fading out of Indian minds. The new Advent, as that at +Bethlehem, is a turning-point of time; the gloomy winter of pessimism is +turning to a hopeful spring.</p> + +<br /> +<br /> +<br /> +<br /> +<br /> +<br /> +<br /> + <!-- Page 223 --><a name="Page_223" id="Page_223" /> +<h2><a name="CHAPTER_XVIII" id="CHAPTER_XVIII" />CHAPTER XVIII</h2> + +<h3>INDIAN TRANSMIGRATION AND THE CHRISTIAN HERE AND HEREAFTER</h3> + +<span style="margin-left: 1em;">"The dew is on the lotus. Rise, good +sun!</span><br /> +<span style="margin-left: 1em;">And lift my leaf and mix me with the +wave.</span><br /> +<span style="margin-left: 4em;">The sunrise comes!</span><br /> +<span style="margin-left: 1em;">The dewdrop slips into the shining +sea.</span><br /> + <br /> +<span style="margin-left: 1em;">If any teach Nirvana is to +cease,</span><br /> +<span style="margin-left: 2em;">Say unto such they lie.</span><br /> +<span style="margin-left: 1em;">If any teach Nirvana is to +live,</span><br /> +<span style="margin-left: 2em;">Say unto such they err."</span><br /> + <br /> +<span style="margin-left: 2em;">(Buddha's teaching in Arnold's <i>Light of +Asia</i>.)</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Over against Transmigration, Christian immortality +is continuity of the individual's memory.</div> + +<p>To appreciate the impact of the Christian idea of the Here and +Hereafter upon the Hindu idea of Transmigration and Absorption, the two +ideas must be more fully examined. Stated briefly, the Christian idea is +that after this life on earth comes an Eternity, whose character has been +determined by the life on earth. The crisis of death terminates our bodily +activities and renders impossible any further action, either virtuous or +sinful, and ushers <!-- Page 224 --><a name="Page_224" id="Page_224" />the +soul, its ledger closed, its earthy limitations cast off, into some more +immediate presence of God. If in communion with God, through its faith in +Jesus Christ, the soul is in a state of blessedness; if still alien from +God, the soul is in a state of utter misery, for its spiritual perception +and its recollection of itself are now clear. That, at all events, seems a +fair statement of the belief of many Protestants, so far as their belief +is definite at all. But over against transmigration, what are the +essential and distinctive features of that Christian belief? Its +essentially distinctive feature, both in the case of the blessed and of +the miserable, is a <i>continuity</i> of the consciousness in the life +that now is with that which is to come. The soul in bliss or misery is +able to associate its existing state with its past. Even on earth, as the +modern preacher tells us, heaven and hell are already begun. Over against +the Hindu idea of transmigration, accordingly, we define the Christian +idea of immortality as the continuity of our consciousness, or the +immortality of the individual consciousness.</p> + +<div class="sidenote">Transmigration is essentially dissolution of the +individual's memory.</div> + +<p>Per contra, the distinguishing feature of the Hindu doctrine of +transmigration or rebirth is the interruption of consciousness, the +dissolution of memory, at the close of the present existence. In +<!-- Page 225 --><a name="Page_225" id="Page_225" />the next existence +there is no memory of the present.</p> + +<span style="margin-left: 1em;">"The draught of Lethe" does +"await</span><br /> +<span style="margin-left: 1em;">The slipping through from state to +state."</span><br /> + + +<p>The present life is a member of a series of lives; there are said to be +8,400,000 of them, each member of which is as unconscious of the preceding +as you are of being I. As a seed develops into plant and flower and seed +again, so the soul in each new member of the series develops a conscious +life, lapses from consciousness, and hands on a germinal soul for a new +beginning again. As the seed transmits the type, and also some variation +from the type, so is the germinal soul transmitted through +unconsciousness, ennobled or degraded by each conscious existence it has +lived. At each stage the germinal soul represents the totality, the net +outcome of its existences, as in each generation of a plant the seed may +be said to do. So far, the doctrine of transmigration is a doctrine of the +evolution of a soul, a declaration that in a sense we are all that we have +been, that virtue and vice will have their reward, that in a sense "men +may rise on stepping stones of their dead selves." It does not leave hard +cases of heathen or of reprobates to the discernment and mercy of God; it +<!-- Page 226 --><a name="Page_226" id="Page_226" />offers them, instead, +other chances in subsequent lives. A not unattractive doctrine it is, even +although the attractive analogy of the evolution of a plant breaks down. +For in the scientific doctrine of evolution, individuals have no +immortality <i>at all</i>; it is only the species that lives and moves on. +But in Hinduism, as in Christianity, we are thinking of the continuity of +the <i>individual</i> souls.</p> + +<div class="sidenote">The end of transmigration is absorption into +Deity.</div> + +<div class="sidenote">The saint Ramkrishna's obliviousness of self.</div> + +<p>To proceed with the statement of the doctrine of transmigration. The +climax of the transmigrations is Nirvana or extinction of the individual +soul, according to the Buddhist, and union with or absorption into Deity, +according to the Hindu.<a name="FNanchor_111_111" id= +"FNanchor_111_111" /><a href="#Footnote_111_111" class= +"fnanchor">[111]</a> Buddhism has gone from the land of its birth, as +Christianity and even Judaism from Palestine, and I pass from the Buddhist +doctrine. The Hindu climax, of absorption into Deity, is reached when by +self-mastery personal desire is gone, and by profound contemplation upon +Deity a pure-bred soul has lost the consciousness of separation from +Deity. The distinction between <i>I</i> and the great <i>Thou</i> has +vanished; the One is present in the mind not as an objective thought, but +by a transformation of the consciousness itself. The words of +<!-- Page 227 --><a name="Page_227" id="Page_227" />Hindus themselves in +the <i>Advanced Text-book of Hindu Religion</i> are: The human soul (the +Jivatmic seed) "grows into self-conscious Deity." Listen also to the words +of Swami Vivekananda, in the Parliament of Religions, Chicago, about his +master, Ramkrishna Paramhansa's growing into self-conscious Deity: "Every +now and then strange fits of God-consciousness came upon him.... He then +spoke of himself as being able to do and know everything.... He would +speak of himself as the same soul that had been born before as Rama, as +Krishna, as Jesus, or as Buddha, born again as Ramkrishna.... He would say +he was ... an incarnation of God Himself." Again Swami Vivekananda tells +us: "From time to time Ramkrishna would entirely lose his own identity, so +much so as to appropriate to himself the offerings brought for the +goddess" (to the temple in which he officiated). "Sometimes forgetting to +adorn the image, he would adorn <i>himself</i> with the flowers."<a name= +"FNanchor_112_112" id="FNanchor_112_112" /><a href="#Footnote_112_112" +class="fnanchor">[112]</a> Transmigration is not necessarily bound up with +the pantheistic view of the world, but in <i>Hinduism</i>, transmigration +is only a ladder towards the realisation of the One.</p> + +<div class="sidenote">Contrasts—"Born again" and a spiritual +aristocracy of long spiritual descent.</div> + +<div class="sidenote">Heaven and Hell not necessary ideas in +Transmigration.</div> + +<p>Radical differences from Christian thought <!-- Page 228 --><a name= +"Page_228" id="Page_228" />emerge. In the Hindu conception, the acme is +reached only by a spiritual aristocracy of long spiritual descent; for the +common multitude there is no gospel of being born again in Christ, no +guiding hand like that of Our Lord towards the Father's presence. The +upward path, according to the Hindu idea, is the path of philosophical +knowledge and of meditation, not the power of union with Jesus Christ to +make us sons of God. Most striking difference perhaps of all—in the +Hindu philosophical system there is no place for even the conceptions of +heaven and hell except as temporary halting-places between two +incarnations of the soul, which practical necessity requires. For the +soul, this world is the plane of existence; union with omnipresent Deity +is the climax of existence that the Hindu devotee seeks to attain; yet not +in a Hereafter, but as he sits on the ground no longer conscious of his +self. "The beatific vision of Hinduism," says a recent pro-Hindu writer, +"is to be relegated to no distant future."<a name="FNanchor_113_113" id= +"FNanchor_113_113" /><a href="#Footnote_113_113" class= +"fnanchor">[113]</a> Heaven and Hell are mocked at as absurdities by the +new sect of the Āryas in the United Provinces and the Punjab, who +retain the doctrine of transmigration.<a name="FNanchor_114_114" id= +"FNanchor_114_114" /><a href="#Footnote_114_114" class= +"fnanchor">[114]</a></p> + +<div class="sidenote"><!-- Page 229 --><a name="Page_229" id= +"Page_229" />Several heavens and hells in popular Hinduism.</div> + +<p>Hindus are divided as to the existence of these temporary +halting-places between the successive incarnations of the soul. The <i> +Text-book of Hindu Religion</i>, already referred to, speaks +unhesitatingly about their place in the Hindu system. The Āryas, on +the other hand, hold that the instant a soul leaves its body it enters +another body just born. The soul is never naked—to employ a common +figure. Of course in popular Hinduism it is not surprising to find not +merely the ideas of Heaven and Hell, but even that each chief Deity has +his own heaven and that there are various hells. In the Tantras or ritual +books of modern Hinduism, there is frequent mention of such heavens and +hells, and when the idea of rebirths is also met with, the rebirths are +regarded as stages towards the reward or punishment of the <i>individual +conscious</i> souls. It is the popular idea of heaven that has given rise +to the common euphemism for <i>to die</i>, namely, to become a deva or +inhabitant of heaven.</p> + +<div class="sidenote">Transmigration, associated with pessimism and +pantheism, is likewise yielding.</div> + +<p>We have observed the pessimistic mood of India yielding before the +improved conditions of life, and the brahmanical pantheism before the +thought of God the Father. Bound up as the idea of transmigration has been +with the pessimism and pantheism of India, we are prepared to find that +<!-- Page 230 --><a name="Page_230" id="Page_230" />it too is yielding. Of +that we now ask what evidence there is in the ordinary speech and writings +of educated India, apart from controversy or professedly Hindu writings, +in which the accepted Indian orthodoxy would probably appear.</p> + +<div class="sidenote">Educated Hindus speak of the dead as if their former +consciousness continued.</div> + +<p>From the ordinary speeches and writings of educated Hindus regarding +the dead, no one would infer that their doctrinal standpoint was other +than that of the ordinary religious Briton, namely, that the dead friend +has returned to God or has been called away by God, or the like. A native +judge in Bengal, one of the most distinguished leaders of the Hindu +Revival, writes as follows: The beatitude which the new Radha-Krishnaites +aspire to "is not the Nirvana of the Vedantists, the quiescence of +Rationalism. Nirvana and quiescence are merely negatives. The beatitude +[of the new Radha-Krishnaites] is a positive something. They do not aspire +to unification with the divine essence. They prefer hell with its torments +to such unification."<a name="FNanchor_115_115" id="FNanchor_115_115" /><a +href="#Footnote_115_115" class="fnanchor">[115]</a> A few years ago, at a +public meeting in Calcutta, the acknowledged leader of Hinduism, speaking +of a Hindu gentleman whose death we were lamenting, said: "God has taken +him to himself"—certainly not a Hindu statement<!-- Page 231 --><a +name="Page_231" id="Page_231" /> of the passing of a soul. Similarly, in +1882 we find one nobleman in Bengal writing to another regarding his +mother's death: "It is my prayer to God that she may abide in eternal +happiness in heaven."<a name="FNanchor_116_116" id="FNanchor_116_116" /><a +href="#Footnote_116_116" class="fnanchor">[116]</a> Generations of Hindu +students I have known to find pleasure in identifying themselves with +Wordsworth's views of immortality:</p> + +<span style="margin-left: 1em;">"Trailing clouds of glory do we +come</span><br /> +<span style="margin-left: 1em;">From God who is our home,"</span><br /> + + +<p>and</p> + +<span style="margin-left: 1em;">"The faith that looks through +death."</span><br /> + + +<div class="sidenote">Transmigration now no more than a conventional +explanation of how misfortunes befell one.</div> + +<p>Somewhat dreamlike Wordsworth's views may be, but his belief is clearly +not in transmigration. To the educated Hindu, who may not consciously have +rejected the idea of transmigration, the doctrine is really now no more +than a current and convenient explanation of any misfortune that has +befallen a person. "Why has it befallen him? He must have earned it in +some previous existence. It is in the debit balance of the transactions in +his lives." Such are the vague ideas floating in the air. Upon any +individual's acts or plans for the future, the idea of transmigration +seems to have no bearing whatever beyond a numbing of the will.<a name= +"FNanchor_117_117" id="FNanchor_117_117" /><a href="#Footnote_117_117" +class="fnanchor">[117]</a> <!-- Page 232 --><a name="Page_232" id= +"Page_232" />For in theory, the Hindu's fate is just. In strict logic no +doubt the same numbing effect might be alleged about the Christian +doctrine of predestination. Even when misfortune has overtaken an educated +Hindu, I think I am justified in saying that the more frequent thought +with him is now in keeping with the new theistic belief; the misfortune is +referred to the will of God. As already said, it is a commonplace of the +unfortunate student who has failed, to ascribe his failure to God's +will.</p> + +<div class="sidenote">Transmigration and Predestination more properly +contrasted.</div> + +<div class="sidenote">Illustration from actual fact.</div> + +<p>There is room for the Christian thought of the Hereafter, because in +reality, as theologians know, the doctrine of transmigration stands over +against the Christian doctrine of predestination rather than over against +the Christian doctrine of the Here and Hereafter. Transmigration is a +doctrine of what has gone before the present life rather than of what will +follow. Every educated Anglo-Indian whom I have consulted agrees that in a +modern Hindu's mouth transmigration is only a theory of the incidence of +actual suffering. Here is the doctrine of <i>karma</i> (works), that is of +transmigration or merited rebirth, in the actual life of +India—transmigration and the pessimistic helplessness of which I +have spoken? In the last great famine of 1899-1900, in a village in +South-western India, a <!-- Page 233 --><a name="Page_233" id= +"Page_233" />missionary found a victim of famine lying on one side of the +village street, and not far off, upon the other side, two or three men of +the middle class. The missionary reproached them for their callousness. +What might be answered for them is not here to the point; their answer for +themselves was, "It is his <i>karma</i>." The missionary did what he could +for the famine sufferer, and then when repassing the group could not +forbear remarking to them, "You see you were wrong about his <i> +karma</i>." "Yes, we were wrong," they replied. "It was his <i>karma</i> +to be helped by you." The same views of karma and of transmigration, as +referring to the past, not the future, are apparent in a recent number of +<i>The Inquirer</i>, a paper conducted in Calcutta for the benefit of +Hindu students and others. I take the following from the question column: +"Do Christians believe in the doctrine of reincarnation? If not, how do +you account for blindness at birth?" The questioner's idea is plain, and +the coincidence with the question put to Christ in St. John's Gospel, +chapter ix, is striking. Hindus thus have room for an idea of the <i> +future</i> of the soul, as Christians, on their side, have for a theory of +the soul's origin.</p> + +<div class="sidenote">The idea of the Hereafter not dynamical with +Christians at present.</div> + +<p>The Christian idea of the Hereafter cannot, as <!-- Page 234 --><a +name="Page_234" id="Page_234" />yet, be called a strongly dynamical +doctrine of Christianity in the sense that the Person of Our Lord has +proved dynamical. Not that interest in the subject is lacking. I have +referred to questions put by educated Hindus in <i>The Inquirer</i>. Out +of fifty-seven questions I find eight bearing on the Christian doctrine of +the Hereafter or the Hindu doctrine of Transmigration. In the <i>Magazine +of the Hindu College</i>, <i>Benares</i>, out of fourteen questions I find +four bearing on the same subject. The want of force in the Christian +doctrine no doubt reflects its want of force for Christians themselves in +this present positive age. For even Tennyson himself was vague:</p> + +<span style="margin-left: 1em;">"That which drew from out the boundless +deep</span><br /> +<span style="margin-left: 1em;">Turns again home."</span><br /> + + +<div class="sidenote">The new sects and the doctrine of +Transmigration.</div> + +<div class="sidenote">The <i>Text-book of Hindu Religion</i>.</div> + +<div class="sidenote">A European's place on the ladder of +transmigration.</div> + +<p>Of the sects of recent origin, only the Brāhma Samāj or +Theistic Association rejects the doctrine of transmigration avowedly. We +have already said that the Ārya Samāj or Vedic Theists of the +United Provinces and the Punjab hold strongly to the doctrine. It is +noteworthy that <i>they</i> should do so, the Vedas being their standards +wherewith to test Modern Hinduism, for the doctrine of transmigration is +scarcely hinted at in the Vedas, and in the oldest, the Rigveda, there is +said to be no trace of <!-- Page 235 --><a name="Page_235" id= +"Page_235" />the doctrine.<a name="FNanchor_118_118" id= +"FNanchor_118_118" /><a href="#Footnote_118_118" class= +"fnanchor">[118]</a> It appears in the later writings, the Upanishads, and +is manifest throughout the Code of Manu (c. A.D. 200). Mrs. Besant, chief +figure among the Indian Theosophists, now virtually a Hindu Revival +Association, preaches the doctrine, and, in fact, lectured on it in +Britain in 1904. At the same time, transmigration is no part of the +Theosophist's creed. As might be expected, the <i>Text-book of Hindu +Religion</i>, of the Hindu College, Benares, gives the doctrine of +transmigration a prominent place, although the explicitness with which it +is set forth is very surprising to one acquainted with the way the +doctrine is generally ignored by the educated. I quote from the <i>Hindu +Text-book</i>, published in 1903, that Westerns may realise that in +dealing with transmigration we are not dealing simply with some old-world +doctrine deciphered from some palm-leaf written in some ancient character. +After describing—here following the ancient philosophical writings, +the Upanishads—how the Jivatma or Soul comes up through the various +existences of the mineral, plant, and animal kingdoms until it reaches the +human stage, the Text-book proceeds to describe the further upward or +downward process. It is declared that the<!-- Page 236 --><a name= +"Page_236" id="Page_236" /> downward movement (from man to animal) is now +much rarer than formerly—that concession is made to modern +ideas—but the <i>law</i> of the downward process is as follows: +"When a man has so degraded himself below the human level that many of his +qualities can only express themselves through the form of a lower +creature, he cannot, when his time for rebirth comes, pass into a human +form. He is delayed, therefore, and is attached to the body of one of the +lower creatures as a co-tenant with the animal, vegetable, or mineral Jiva +[life], until he has worn out the bonds of these non-human qualities and +is fit to take birth again in the world of men. A very strong and +excessive attachment to an animal may have similar results." Where modern +ideas reach in India, one can understand such ideas as those melting away. +A second passage from the Text-book is interesting, as showing the +compiler's idea of the place of a life in Europe in the chain of +existences, although in this case also the statement is made only about +"ancient days." "The Jivatma [soul] was prepared for entrance into each +[Indian] caste through a long preliminary stage <i>outside</i> India; then +he was born into India and passed into each caste to receive its definite +lessons; then was born away from India to practise these lessons; usually +<!-- Page 237 --><a name="Page_237" id="Page_237" />returning to India to +the highest of them, in the final stages of his evolution." In other +words, people of the outer world, say Europeans, are rewarded for virtue +by being born into the lowest Indian caste, and then, after rising to be +brahmans in India, they go back to Europe to give it the benefit of their +acquirements; and finally crown their career by reappearing in India as a +brahman philosopher or jogi. Surely we may laugh at this without being +thought unsympathetic or narrow-minded. We recall Mrs. Besant's assertion +that she had a dim recollection of an existence as a brahman pandit in +India. According to the spiritual genealogy of the <i>Hindu Text-book</i>, +she may hope to be born next in an Indian child, and become a jogi +possessed of saving knowledge of the identity of self with Deity.</p> + +<div class="sidenote">The women of the middle class and +transmigration.</div> + +<p>I asked a lady who had been a missionary in Calcutta for many years, +how far a belief in transmigration was apparent among the women of the +middle class. She could recall only two instances in which it had come to +her notice in her talks with the wives and daughters of educated India. +Once a reason was given for being kind to a cat, that the speaker's +grandmother might then be in it as her abode, although the observation was +<!-- Page 238 --><a name="Page_238" id="Page_238" />accompanied with a +laugh. On the second occasion, when the lady was having trouble with a +slow pupil, one of the women present, sympathising with the teacher, said, +"Do not trouble with her; perhaps next time when she comes back she will +be cleverer." The general conclusion, therefore, I repeat: Transmigration +is no longer a living part of the belief of educated India; the Christian +conception of the Hereafter is as yet only partially taking its place.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 239 --><a name="Page_239" id="Page_239" /> +<h2><a name="CHAPTER_XIX" id="CHAPTER_XIX" />CHAPTER XIX</h2> + +<h3>THE IDEAS OF SIN AND SALVATION</h3> + +<span style="margin-left: 2em;">"Conscience does make cowards of us <i> +all</i>."</span><br /> + <br /> +<span style="margin-left: 2em;">—SHAKESPEARE.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Recapitulation.</div> + +<div class="sidenote">The new Theism.</div> + +<p>In the new India, as fish out of the water die, many things cannot +survive. We have seen the educated Hindu dropping polytheism, forgetting +pantheism, and adopting or readopting monotheism as the basis of his +religious thinking and feeling. For modern enlightenment and Indian +polytheism are incongruous; there is a like incongruity between Indian +pantheism and the modern demand for practical reality. Likewise, both +polytheism and pantheism are inconsistent with Christian thought, which is +no minor factor in the education of modern India. Further, the theism that +the educated Hindu is adopting as the basis of his religion approaches to +Christian Theism. The doctrines of the Fatherhood of God and the +Brotherhood of Man have become commonplaces in his mouth.</p> + +<div class="sidenote"><!-- Page 240 --><a name="Page_240" id= +"Page_240" />Homage to Christ Himself</div> + +<p>Likewise, the educated Hindu is strongly attracted to the person of +Jesus Christ, in spite of His alien birth and His association with Great +Britain. There is a sweet savour in His presence, and the man of any +spirituality finds it grateful to sit at His feet. That familiar oriental +expression, hyperbolical to our ears, but ever upon the lips in India to +express the relationship of student to trusted professor, or of disciple +to religious teacher, expresses exactly the relationship to Jesus Christ +of the educated man who is possessed of any religious instinct. To such a +man the miracles, the superhuman claims, the highest titles of Jesus +Christ, present no difficulty until they are formulated for his +subscription in some hard dogmatic mould. Then he must question and +discuss.</p> + +<div class="sidenote">Transmigration forgotten.</div> + +<p>Again, the educated Hindu finds himself employing about the dead and +the hereafter not the language of transmigration, but words that convey +the idea of a continuation of our present consciousness in the presence of +a personal God. For life is becoming worth living, and the thought of life +continuing and progressing is acceptable. This present life also has +become a reality; a devotee renouncing the world may<!-- Page 241 --><a +name="Page_241" id="Page_241" /> deny its reality; but how in this +practical modern world can a man retain the doctrine of Maya or Delusion. +It has dropped from the speech and apparently out of the mind of the +educated classes.</p> + +<div class="sidenote">The ideas of Sin and Salvation by faith in Jesus +Christ not yet dynamical.</div> + +<p>I have suggested that those features of Christianity that are proving +to be dynamical in India will be found to be those same that are proving +to be dynamical in Britain. The converse also probably holds true, as our +religious teachers might do well to note. The doctrines of Sin and +Salvation through faith in Jesus Christ do not yet seem to have commended +themselves in any measure in India. Positive repudiation of a Christian +doctrine is rare, but the flourishing new sect of the North-West, the +Āryas, make a point of repudiating the Christian doctrine of +salvation by faith, although not explicitly denying it in their creed. +Over against it they set up the Justice of God and the certainty of +goodness and wickedness receiving each its meed. One can imagine that +salvation by faith in Jesus Christ, the outstanding feature of +Christianity, may have been unworthily presented to the Ārya leaders, +so that it appeared to them merely as some cheap or gratis kind of +"indulgences." The biographer of the Parsee<!-- Page 242 --><a name= +"Page_242" id="Page_242" /> philanthropist, Malabari, a forceful and +otherwise well-informed writer, sets forth that idea of salvation by +faith, or an idea closely akin. He is explaining why his religious-minded +hero did not accept the religion of his missionary teachers. "The proud +Asiatic," he says, "strives to purchase salvation with work, and never +stoops to accept it as alms, as it necessarily would be if faith were to +be his only merit." The unworthy presentation of "salvation by faith" may +have occurred either in feeble Christian preaching or in anti-Christian +pamphlets. Neither is unknown in India; and anti-Christian pamphlets have +been known to be circulated through Ārya agencies.</p> + +<div class="sidenote">The ideas of sin incompatible with pantheism.</div> + +<p>To appreciate the attitude of the Hindu mind to the doctrines of Sin +and Salvation, we must return again to the rough division of Hindus +into—first, the mass of the people, polytheists; secondly, the +educated classes, now largely monotheists; thirdly, the brahmanically +educated and the ascetics, pantheists. It is only with the monotheists +that we have now to deal. As already said—to the pantheist the word +sin has no meaning. Where all is God, sin or alienation from God is a +contradiction in terms. The conception of sin implies the <i>two</i> +conceptions of God and Man, or at least <!-- Page 243 --><a name= +"Page_243" id="Page_243" />of Law and Man; and where one or other of these +two conceptions is lacking, the conception of sin cannot arise. In +pantheism, the idea of man as a distinct individual is relegated to the +region of Maya or Delusion; there cannot therefore be a real sinner. Does +such reasoning appear mere dialectics without practical application, or is +it unfair, think you, thus to bind a person down to the logical deductions +from his creed? On the contrary, persons denying that we can sin are easy +to find. Writes the latest British apostle of Hinduism, for the leaders of +reaction in India are a few English and Americans: "There is no longer a +vague horrible something called sin: This has given place to a clearly +defined state of ignorance or blindness of the will."<a name= +"FNanchor_119_119" id="FNanchor_119_119" /><a href="#Footnote_119_119" +class="fnanchor">[119]</a> I quote again also from Swami Vivekananda, +representative of Hinduism in the Parliament of Religions at Chicago in +1893. It is from his lecture published in 1896, entitled <i>The Real and +the Apparent Man</i>. His statement is unambiguous. "It is the greatest of +all lies," he says, "that we are mere men; we are the God of the +Universe.... The worst lie that you ever told yourself is that you were +born a sinner.... The wicked see this universe as a <!-- Page 244 --><a +name="Page_244" id="Page_244" />hell; and the partially good see it as +heaven; and the perfect beings realise it as God Himself. By mistake we +think that we are impure, that we are limited, that we are separate. The +real man is the One Unit Existence." Such is the logical and the actual +outcome of pantheism in regard to the idea of sin, and such is the +standpoint of Hindu philosophy.</p> + +<div class="sidenote">Sankarachargya, the pantheist's, confession of +sins.</div> + +<p>Or if further illustration be needed of the incompatibility of the +ideas of pantheism and sin, listen to the striking prayer of +Sankarachargya, the pantheistic Vedantist of the eighth century A.D., with +whom is identified the pantheistic motto, "One only, without a second."<a +name="FNanchor_120_120" id="FNanchor_120_120" /><a href= +"#Footnote_120_120" class="fnanchor">[120]</a> It attracts our attention +because Sankarachargya is professedly confessing sins. Thus runs the +prayer: "O Lord, pardon my three sins: I have in contemplation clothed in +form thee who art formless; I have in praise described thee who art +ineffable; and in visiting shrines I have ignored thine omnipresence."<a +name="FNanchor_121_121" id="FNanchor_121_121" /><a href= +"#Footnote_121_121" class="fnanchor">[121]</a> Beautiful expressions +indeed, confessions that finite language and definite acts are inadequate +to the Infinite, nay, contradictions of the Infinite, expressions fit to +be recited in prayer <!-- Page 245 --><a name="Page_245" id= +"Page_245" />by any man of any creed who feels that God is a Spirit and +omnipresent! But in a Christian prayer such expressions would only form a +preface to confession of one's own <i>moral</i> sin; after adoration comes +confession. Whether, like Sankarachargya, we think of the Deity +objectively, as the formless and literally omnipresent Being, the <i>pure +Being</i> which, according to Hegel, equals nothing, or whether like Swami +Vivekananda we think of man and God as really one, all differentiation +being a delusion within the mind—there is <i>no second</i>, neither +any second to sin against nor any second to commit the sin.</p> + +<div class="sidenote">The masses and the sense of sin.</div> + +<div class="sidenote">Prescriptions for sinners.</div> + +<p>For the ignorant masses, the sense of sin has been worn out by the +importance attached to religious and social externals and by the +artificial value of the service of a hereditary monopolist priesthood. +These right, all is right in the eyes of the millions of India. When one +of the multitude proposes to himself a visit to some shrine or sacred +spot, no doubt the motive often is some divine dissatisfaction with +himself; it is a feeling that God is not near enough where he himself +lives. But what is poured into his ears? By a visit to Dwaraka, the city +of Krishna's sports, he will be liberated from all his sins. By bathing in +<!-- Page 246 --><a name="Page_246" id="Page_246" />the sacred stream of +the Ganges he will wash away his sins. All who die at Benares are sure to +go to heaven. By repeating the Gayatri (a certain verse of the Rigveda +addressed to the sun) a man is saved. "A brahman who holds the Veda in his +memory is not culpable though he should destroy the three worlds"—so +says the Code of Manu. The Tantras, or ritual works of modern Hinduism, +abound in such prescriptions for sinners. "He who liberates a bull at the +Aswamedika place of pilgrimage obtains <i>mukti</i>, that is salvation or +an end of his rebirths." "All sin is destroyed by the repetition of Kali's +thousand names." "The water of a guru's [religious teacher's] feet +purifies from all sin." "The man who carries the guru's dust [the dust of +the guru's feet] upon his head is emancipated from all sin and is [the +god] Siva himself." "By a certain inhalation of the breath through the +left nostril, and holding of the breath, with repetition of <i>yam</i>, +the Vāyu Bija or mystical spell of wind or air, the body and its +indwelling sinful self are dessicated, the breath being expelled by the +right nostril."<a name="FNanchor_122_122" id="FNanchor_122_122" /><a href= +"#Footnote_122_122" class="fnanchor">[122]</a> And so on <i>ad +infinitum</i>. Superstition, Western <!-- Page 247 --><a name="Page_247" +id="Page_247" />or Eastern, has no end of panaceas. We recall the +advertisements of "Plenaria indulgenzia" on the doors of churches in South +Italy. Visiting Benares, the metropolis of popular Hinduism, the +conception of salvation everywhere obtruded upon one is that it is a +question of sacred spots, and of due offerings and performances +thereat.</p> + +<div class="sidenote">The signification of sacrifices to the Indian +masses.</div> + +<div class="sidenote">Description of animal sacrifice.</div> + +<p>What to the masses is <i>sacrifice</i> even, the word which to western +ears, familiar with the term in our Scriptures, suggests acknowledgment of +sin and atonement therefor? It is a mistake to regard sacrifices in India +as expiatory; they are gifts to the Deities as superior powers for boons +desired or received, or they are the customary homage to the powers that +be, at festivals and special occasions. Animal sacrifices are +distinguished from the offerings of fruits and flowers only in being +limited to particular Deities and pertaining to more special occasions. An +actual instance will show the place that sacrifices hold. In a letter from +a village youth to his father, informing him how he had proceeded upon his +arrival at Calcutta, whither he had gone for the University Matriculation +Examination, he reports that he has offered a goat in sacrifice in order +to ensure his success. What he probably does is this. In a bazaar near the +great <!-- Page 248 --><a name="Page_248" id="Page_248" />temple of +Kalighat, near Calcutta, the greatest centre of animal sacrifices in the +world, he buys a goat or kid, fetches it into the temple court and hands +it over to one of the priests whom he has fee'd. The priest puts a +consecrating daub of red lead upon the animal's head, utters over it some +mantra or sacred Sanscrit text, sprinkles water and a few flowers upon it +at the actual place of slaughter, and then delivers it over again to the +offerer. Then when the turn of the offerer, whom we are watching, has +come, he hands over the animal to the executioner, who fixes its neck +within a forked or Y-shaped stick fixed fast in the ground. With one blow +the animal's head is severed from its body. The bleeding head is carried +off into the shrine to be laid before the image of the goddess, and become +the temple perquisite. The decapitated body is carried off by the offerer +to furnish his family with a holiday meal. With his forehead ceremonially +marked with a touch of the blood lying thick upon the ground, the offerer +leaves the temple, his sacrifice finished. Such is animal sacrifice; if +the description recalls the slaughter-house, the actual sight is certainly +sickening. Yet, far as a European now feels from worship in such a place, +and thankful to Him who has abolished <!-- Page 249 --><a name="Page_249" +id="Page_249" />sacrifice once for all, there is no doubt religious +gratification to those who go through what I have described. Our point is +that, as Sir M. Monier Williams declares, in such an offering, "there is +no idea of effacing guilt or making a vicarious offering for sin."<a name= +"FNanchor_123_123" id="FNanchor_123_123" /><a href="#Footnote_123_123" +class="fnanchor">[123]</a></p> + +<div class="sidenote">The educated classes and the idea of sin.</div> + +<div class="sidenote">The brahma monopoly of nearness to the Deity broken +down.</div> + +<p>The educated classes, breathing now a monotheistic atmosphere, although +in close contact with polytheism in their homes and with pantheism in +their sacred literature, have reached the platform on which the idea of +sin may be experienced. A member of that class, a pantheist no longer, is +in the presence of a personal God, a Moral Being, and is himself a +responsible person, with the instincts of a child of that Supreme Moral +Being, our Father. With his education, he knows himself to be independent +of brahmanical mediation in his intercourse with that Being. As +confirmation, it is noteworthy how many of the religious leaders of modern +times, like Buddha of old, are other than brahman by caste. In a previous +chapter the names of a number of these non-brahman leaders were given. +Even the Hindu ascetics of these latter days are more numerously +non-brahman than of old, for in theory only brahmans have reached the +<!-- Page 250 --><a name="Page_250" id="Page_250" />ascetical stage of +religious development. Whatever the reason, the brahmanical monopoly of +access to and inspiration from the Deity is no longer recognised by +new-educated India.</p> + +<div class="sidenote">The worship of the new sects—its +significance.</div> + +<p>In like manner, the new religious associations seem to feel themselves +directly in the presence of God. Congregational worship, a feature new to +Hindus, is a regular exercise in the Brāhma Samāj or Theistic +Association of Bengal, the Prārthanā Samājes or Prayer +Associations of Western India, and the Ārya Samāj or Vedic +Theistic Association of the United Provinces and the North-West of India. +When Rammohan Roy, the theistic reformer, opened his church in Calcutta in +1830, he introduced among Hindus congregational worship and united prayer, +before unknown among them and confessedly borrowed from Christian +worship.<a name="FNanchor_124_124" id="FNanchor_124_124" /><a href= +"#Footnote_124_124" class="fnanchor">[124]</a> The public worship in all +these bodies is indeed not unlike many a Christian service, consisting of +Prayer to God, Praise of God, and expositions of religious truth. In a +small collection of hymns, "Theistic Hymns," published some years ago for +the use of members of the Ārya Samāj, we find many Christian +hymns expressive of this personal relationship to God. We find "My God, my +Father, while I <!-- Page 251 --><a name="Page_251" id= +"Page_251" />stray," and "O God, our help in ages past." Neither of these +hymns, however, it must be noted, contains confession of sin. Curiously +incongruous to our minds is the inclusion among these hymns of poems like +"The boy stood on the burning deck," and "Tell me not in mournful +numbers," and "There's a magical tie to the land of our home," etc.<a +name="FNanchor_125_125" id="FNanchor_125_125" /><a href= +"#Footnote_125_125" class="fnanchor">[125]</a> Even among the Hindu +revivalists, judged by that test of the incoming of public worship, we +perceive the growth of the idea of personal relationship to God. A recent +publication of that party is "<i>Songs for the worship of the Goddess +Durga</i>." One of them, we may note in passing, is the well-known hymn, +"Work, for the night is coming." All such personal relationship, we again +repeat, is incompatible with pantheism, and almost equally so with the +popular sacerdotalism. Not without significance do the new theists of +Western India call their associations the Prārthanā Samājes +or Prayer Associations, and give to the buildings in which they worship +the name of Prayer Halls instead of temples. Let not men say that religion +and theological belief belong to separable spheres.</p> + +<div class="sidenote">The idea of sin naturally accompanies the new +monotheism.</div> + +<p>Once more, the public worship and prayer <!-- Page 252 --><a name= +"Page_252" id="Page_252" />attendant on the new monotheism of the new +religious associations are the signs that the stage has been reached where +sin will be felt and confessed. As yet, however, it cannot be said that +the thought of sin is prominent. In the creeds of the Ārya Samāj +and the Prārthanā Samājes, the word <i>sin</i> does not +occur. What we find in the Brāhma Samāj is as follows. From the +creed of the Southern India Brāhma Samāj, of date about 1883, we +quote paragraph 7: "Should I through folly commit sin, I will endeavour to +be atoned <i>[sic]</i> unto God by earnest repentance and reformation."<a +name="FNanchor_126_126" id="FNanchor_126_126" /><a href= +"#Footnote_126_126" class="fnanchor">[126]</a> From the "Principles of the +Sadharan [Universal or Catholic] Brāhma Samāj," set forth in the +organ of the body, we quote a paragraph 8: "God rewards virtue and +punishes sin, but that punishment is for our good and cannot last to +eternity." From a publication by a third section of the Brāhma +Samāj, the party of Keshub Chunder Sen, we quote: "Every sinner must +suffer the consequences of his own sins, sooner or later, in this world or +in the next; for the moral law is unchangeable and God's justice +irreversible. His mercy also must have its way. As the just king, He +visits the soul with <i>adequate agonies</i>, and <!-- Page 253 --><a +name="Page_253" id="Page_253" />when the sinner after being thus chastised +mournfully prays, He as the merciful Father delivers and accepts him and +becomes reconciled to him. Such reconciliation is the only true +atonement."<a name="FNanchor_127_127" id="FNanchor_127_127" /><a href= +"#Footnote_127_127" class="fnanchor">[127]</a> Even in the last quoted, +the expression "adequate agonies" shows its standpoint regarding salvation +from sin to be salvation by repentance, and not the standpoint of St. +Paul, "I live, and yet no longer I, but Christ liveth in me."</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 254 --><a name="Page_254" id="Page_254" /> +<h2><a name="CHAPTER_XX" id="CHAPTER_XX" />CHAPTER XX</h2> + +<h3>THE IDEA OF SALVATION</h3> + +<span style="margin-left: 1em;">"The slender sound</span><br /> +<span style="margin-left: 1em;">As from a distance beyond distance +grew,</span><br /> +<span style="margin-left: 1em;">Coming upon me—O never harp nor +horn</span><br /> +<span style="margin-left: 1em;">Was like that music as it came; and +then</span><br /> +<span style="margin-left: 1em;">Stream'd thro' my cell a cold and silver +beam,</span><br /> +<span style="margin-left: 1em;">And down the long beam stole the Holy +Grail."</span><br /> + <br /> +<span style="margin-left: 2em;">TENNYSON.</span><br /> + <br /> +<br /> +<br /> + + +<div class="sidenote">Hinduism superseded Buddhism because it offered +salvation, not extinction.</div> + +<p>Salvation does mean something to every class. The huge fabric of +Brahmanism does not continue to exist without ministering to some +wide-felt need of the masses. It was in obedience to some inward demand, +however perverted, that children were cast into the Ganges at Saugor, that +human sacrifices were offered and self-tortures like hook-swinging were +endured. These have been put down by British authority, but there still +remain many austerities and bloody sacrifices and strange devices to +satisfy the clamant demand of our souls. Even may we not say that, along +with other reasons for the disappearance of Buddhism from India, some +<!-- Page 255 --><a name="Page_255" id="Page_255" />response more +satisfying to the human need must have been offered by the rival system of +Hinduism. Hinduism has deities and avatars; Buddhism had none. Two of the +most interesting spots in India, the most sacred in the world to +Buddhists, are Budh-gaya, where under the bo tree Buddha attained to +enlightenment, and Sārnāth, where he began his preaching. Yet +the worship at neither place to-day is Buddhist. At the scene of Gautama's +enlightenment, where he became Buddha or Enlightened, one of the +conventional statues of Buddha is actually marked and worshipped as +Vishnu, the Hindu deity, the Preserver in the Hindu triad. Even at that +most holy shrine of Buddhism, Hinduism has supplanted it, for popular +Hinduism offered salvation, while Buddhism offered extinction. Turning +from the masses to the philosophical ascetic—when he cuts himself +off from family life with all its variety of pleasure and interest, not to +speak of the self-torture he also sometimes inflicts, he too has some +corresponding demand, some adequate motive to satisfy. His is the resolute +quest for salvation of the higher, older type. But we are dealing with +modern, new-educated India, and now we ask ourselves: What does the +modern, new-educated Indian mean by<!-- Page 256 --><a name="Page_256" id= +"Page_256" /> salvation? Why does the thought of salvation by faith in +Jesus Christ fail to reach his heart?</p> + +<div class="sidenote">Three ways of salvation in Hinduism: more strictly, +three stages.</div> + +<div class="sidenote">1. Saving knowledge</div> + +<div class="sidenote">Or now Beatific Vision.</div> + +<p>The acute Indian mind, with its disposition to analyse and its +tenderness towards all manifestations of religion, has noted three +different paths of salvation, or more strictly three stages in the path. +The last only really leads to salvation, the other two paths are tolerant +recognition of the well-meaning religious efforts of those who have not +attained to understanding of the true and final path of salvation. For +convenience sake we may roughly designate the three ways as Saving Works, +and Saving Faith, and Saving Knowledge, placing the elementary stage +first. One of the Tantras or ritual scriptures of Modern Hinduism, the +Mahanirvāna Tantra, thus explains the three stages in the path and +their respective merits: "The knowledge that Brahma alone is true is the +best expedient; meditation is the middling [= the means?]; and (2) the +chanting of glories and the recitation of names is the worst; and (3) the +worship of idols is the worst of the worst.<a name="FNanchor_128_128" id= +"FNanchor_128_128" /><a href="#Footnote_128_128" class= +"fnanchor">[128]</a> Of the pantheist's "saving knowledge," perhaps enough +has been said. But again, it is the piercing of the<!-- Page 257 --><a +name="Page_257" id="Page_257" /> veil of Maya or Delusion which hides from +the soul that God is the One and the All. It is the transformation of the +consciousness of "I" into that of the "One only, without a second." It is +the ability to say "Aham Brahman," <i>i.e.</i> I am Brahma. In the <i>Life +of Dr. Wilson</i>, the Scottish Missionary at Bombay, we read that in +1833, Dr. Wilson went with a visitor to see a celebrated jogi who was +lying in the sun in the street, the nails of whose hands were grown into +his cheek, and on whose head there was the nest of a bird. The visitor +questioned the jogi, "How can one obtain the knowledge of God?" and the +reply of the jogi was, "Do not ask me questions; you may look at me, for I +am God." "Aham Brahman," very probably was his reply. That is pantheistic +salvation, <i>mukti</i>, or deliverance from further human existences and +their desires and delusions. At last the spirit is free, and the galling +chains of the lusting and limited body are broken. But as pantheism is +declining, such cases are growing fewer, and for the educated Hindus, now +largely monotheists, the saving knowledge is rather a beatific vision of +the Divine, only vouchsafed to minds intensely concentrated upon the quest +and thought of God, and cut off from mundane <!-- Page 258 --><a name= +"Page_258" id="Page_258" />distractions. This is the union with God which +is salvation to many of the modern monotheistic Hindus.</p> + +<div class="sidenote">The quest of the beatific vision still implies the +dissociation of religion and active life.</div> + +<div class="sidenote">An unproductive religious ideal.</div> + +<p>What concerns us here is that in the conception of the beatific vision, +we still find ourselves in a different religious world from +ours—religion exoteric for the vulgar, and religion esoteric for the +enlightened; religion not for living by, but for a period of retirement; a +religion of spiritual self-culture, not of active sonship and brotherhood. +Far be it from me to say that at this point the West may not learn as well +as teach, for how much thought does the culture of the spirit receive +among us? How little! However that may be, this conception of the +religious life is deeply rooted in educated India. The impersonal +pantheistic conception of the Deity may be passing into the theistic, and +even into Christian theism; the doctrine of transmigration may be little +more than the current orthodox explanation of the coming of misfortune; +the doctrine of Maya or the illusory character of the phenomena of our +consciousness, it may be impossible to utter in this new practical age; +and Jesus Christ may be the object of the highest reverence; but still the +instinctive thought of the educated Hindu is that there is a period of +<!-- Page 259 --><a name="Page_259" id="Page_259" /> life for the world's +work, and a later period for devotion to religion. When dissatisfaction +with himself or with the world does overtake him, instinctively there +occur to him thoughts of retirement from the world and concentration of +his mind, thereby to reach God's presence. Very few spiritually minded +Hindus past middle life pass into the Christian Church, as some do at the +earlier stages of life. Under the sway of the Hindu idea of salvation, by +knowledge or by intense intuition, they withdraw from active life to +meditate on God, with less or more of the practice of religious exercises. +Painful to contemplate the spiritual loss to the community of a conception +of religion that diverts the spiritual energy away from the community, and +renders it practically unproductive, except as an example. Once more we +recall as typical the jogi, not going about doing good, anointed with the +Holy Ghost and with power, but fixed like a plant to its own spot, and +with inward-looking eyes. Time was that there were jogis and joginis +(female jogis) in Europe; but even of St. Theresa, at one period of her +life a typical jogini, we read that not long after her visions and +supernatural visitations, she became a most energetic reformer of the +convents.</p> + +<div class="sidenote"><!-- Page 260 --><a name="Page_260" id= +"Page_260" />The jogi, not the brahman, is the living part of present-day +Hinduism.</div> + +<p>That quest for the beatific vision or for union with God, is the +highest and the most living part of present-day Hinduism, whether +monotheistic or pantheistic. Not the purohit brahman (the domestic +celebrant), or the guru brahman (the professional spiritual director), +conventionally spoken of as divine, but the jogi or religious seeker is +the object of universal reverence. And rightly so. The reality of this +aspect of Hinduism is manifest in the ease with which it overrides the +idea of caste. In theory brahmans are the twice-born caste, the nearest to +the Deity and to union with Him. A man of lower caste, in his upward +transmigrations towards union with God or absorption into Deity, should +pass through an existence as a brahman. In the chapter on Transmigration +we found that the upward steps of the ladder up to the brahman caste had +been clearly stated in an authoritative Hindu text-book. The word <i> +brāhman</i>, the name of the highest caste, is itself in fact a +synonym for Deity. But as a matter of fact, men of any caste, moved by the +spirit, are found devoting themselves to the jogi life. "He who attains to +God is the true brāhman," is the current maxim, attributed to the +great Buddha.</p> + +<div class="sidenote"><!-- Page 261 --><a name="Page_261" id= +"Page_261" />Saving Faith, or Bhakti.</div> + +<div class="sidenote">Bhakti implies a personal God.</div> + +<div class="sidenote">Bhakti a genuine feeling because it may override +caste.</div> + +<div class="sidenote">Bhakti not fit to cope with caste.</div> + +<p>This brings us to the second of the three paths of salvation, the +middle portion of the upward path to the mountain top of clear, unclouded +vision of the All, the One Soul. In Hindu theory, at this second stage man +is still amid the clouds that cling to the mountain's breast. For easy +reference I have named it <i>Salvation by Faith</i>, although the English +term must not mislead. The extract from the Mahanirvāna Tantra, +already quoted, describes this inferior stage as the method of "chanting +of glories and recitation of names" of gods. The Sanscrit name, <i> +Bhakti</i>, is rendered devotion, or fervour, or faith, or fervent love; +and in spite of alien ideas associated with bhakti, bhakti is much more +akin to Faith than are many of the features of Hinduism to the Christian +analogues with whose names they are ticketed. For example, bhakti +practically implies a personal god, not the impersonal pantheistic Brahma. +Intense devotion to some personal god, generally Vishnu the preserver, +under the name Hari, or either of Vishnu's chief incarnations, Ram or +Krishna, is the usual manifestation of bhakti. In actual practice it +displays itself in ecstatic dancing or singing, or in exclaiming the name +of the god or goddess, or in self-lacerations <!-- Page 262 --><a name= +"Page_262" id="Page_262" />in his or her honour. Lacerations and what we +would call penances, be it remembered, are done to the honour of a Deity; +they are not a discipline like the self-whipping of the Flagellants and +the jumping of the Jumpers of the fourteenth and fifteenth centuries. +"Bhakti," says Sir Monier Williams, "is really a kind of 'meritorious +work,' and not equivalent to 'faith' in the Christian sense."<a name= +"FNanchor_129_129" id="FNanchor_129_129" /><a href="#Footnote_129_129" +class="fnanchor">[129]</a> Bhakti is the religion of many millions of +India, combined more or less with the conventional externals of sacrifice +and offerings and pilgrimages and employment of brahmans, which together +constitute the third path of salvation, by karma or works. That ecstatic +adoration is religion for many millions of India, although the name <i> +bhakti</i> may never pass their lips. We judged the idea of salvation by +knowledge, or by intense concentration of mind, to be <i>genuinely</i> +felt, because it could override the idea of caste. Applying the same test +here, we must acknowledge the genuineness of feeling in bhakti. +Theoretically, at least, as Sir Monier Williams says, "devotion to Vishnu +supersedes all distinctions of caste"; and again, "Vishnavism [Vishnuism], +notwithstanding the gross polytheistic superstitions and hideous idolatry +<!-- Page 263 --><a name="Page_263" id="Page_263" />to which it gives +rise, is the only Hindu system worthy of being called a religion."<a name= +"FNanchor_130_130" id="FNanchor_130_130" /><a href="#Footnote_130_130" +class="fnanchor">[130]</a> In actual practice the repudiation of caste no +doubt varies greatly. In some cases, caste is dropped only during the fit +of fervour or bhakti. At Puri, <i>during</i> the celebrated Juggernath +(Jagan-nath, Lord of the world) pilgrimage, high caste and low together +receive and eat the temple food, afterwards resuming their several ranks +in caste. As a matter of fact it was found at the census of 1901, that +with the exception of a few communities of devotees, all the professed +Vishnuites returned themselves by their caste names. Hindu bhakti, like +Christianity, is in conflict with caste, and bhakti has not proved fit to +cope with it.</p> + +<div class="sidenote">Bhakti in other religions.</div> + +<div class="sidenote">In Christian worship.</div> + +<p>Bhakti, then, is simply the designation for fervour in worship or in +presence of the Deity, as it appears in Hinduism. For fervour is not +peculiar to any religion, even ecstatic fervour. We see it among the Jews +in King David's dancing before the ark of the Lord, and we see it in the +whirling of the dervishes of Cairo, despite Mahomedans' overawing idea of +God. May we not say that the singing in Christian worship recognises the +same religious <!-- Page 264 --><a name="Page_264" id= +"Page_264" />instinct, and the necessity to permit the exercise of it. +Many of the psalms, we feel we must chant or sing; reading is too cold for +them—the 148th Psalm for example, "Praise ye the Lord from the +heavens; praise Him in the heights: praise ye Him, sun and moon," and so +on.</p> + +<div class="sidenote">Bhakti a natural channel for religious feeling, now +being reconsecrated.</div> + +<p>We pass over the extravagances and gross depths to which bhakti, +devotion or faith or love, may degenerate in the excitement of religious +festivals—<i>corruptio optimi pessimum</i>. Even, strange to say, we +find the grossness of bhakti also deliberately embodied in figures of wood +and stone. Passing that over, we repeat that in bhakti or devotion to a +personal God, or even only ecstatic extravagant devotion to a saint or +religious hero semi-deified, we have a natural channel for the religious +feeling of Indians, a channel that in these days is wearing deep. I speak +of the middle classes, not of the ignorant masses, and my point is that +the middle classes and the new religious organisations including the +Indian Church are reconsecrating bhakti. Here is a portion of a bhakti +hymn of one of the sections of the Brāhma Samāj:</p> + +<span style="margin-left: 1em;">"The gods dance, chanting the name of +Hari;</span><br /> +<span style="margin-left: 1em;">Dances my Gouranga in the midst of the +choral band;</span><br /> +<span style="margin-left: 1em;">The eyes full of tears, Oh! how +beautiful!</span><br /> +<span style="margin-left: 1em;">Jesus dances, Paul dances, dances Sakya +Muni."</span><br /> + + +<div class="sidenote"><!-- Page 265 --><a name="Page_265" id= +"Page_265" />Bhakti in the Indian Church.</div> + +<p>Between singing the song and acting it while singing, the distance in +India is little. The explanation of a recent Hindu devotee, Ramkrishna +Paramhansa, is: "A true devotee, who has drunk deep of divine Love, is +like a veritable drunkard, and as such cannot always observe the rules of +propriety."<a name="FNanchor_131_131" id="FNanchor_131_131" /><a href= +"#Footnote_131_131" class="fnanchor">[131]</a> Manifestations of bhakti we +would soon have in the Indian Christian Church were the cold moderating +influence of Westerns lessened; and as the Church increases and becomes +indigenous, we must welcome bhakti in measure. Every religious procession +will lead to manifestations of bhakti. In the Church of Scotland Magazine, +<i>Life and Work</i>, for November 1904, we are told of a convert at +Calcutta: "She kept speaking and singing of Jesus.... She appeared to the +Hindu family to be a Christ-intoxicated woman." Again, in the <i>Indian +Standard</i> for October 1905, we read of a religious revival among the +Christians of the hills in Assam, where the Welsh missionaries work. We +may contrast the concomitants of the revival with those attending the late +revival even among the fervid Welsh. At one meeting, we are told, "the +fervour rose at times to boiling heat, and scores of men were almost +beside themselves<!-- Page 266 --><a name="Page_266" id="Page_266" /> with +spiritual ecstasy. We never witnessed such scenes; scores of people +literally danced, while large numbers who did not dance waved their arms +in the air, keeping time, as they sang some of our magnificent Khassie +hymns."</p> + +<div class="sidenote">Saving knowledge naturally superseded by Bhakti in +the new monotheism.</div> + +<div class="sidenote">An object of bhakti needed for educated India.</div> + +<div class="sidenote">Buddha, Krishna, Chaitanya.</div> + +<div class="sidenote">Jesus Christ, the supereminent object of +bhakti.</div> + +<p>If what I have frequently repeated in these chapters be +correct—that in the nineteenth century educated India has become +largely monotheistic, it is in keeping therewith that the prevailing +conception of religion should have changed, alongside, from the quest of +Saving Knowledge to that of Bhakti or enthusiastic devotion to a person. +Direct confirmation of that inference, a recent Hindu historian supplies. +In a different context altogether, he declares: "The doctrine of bhakti +(Faith) now rules the Hindu to the almost utter exclusion of the higher +and more intellectual doctrine of gnan (Knowledge of the Supreme Soul)." +The conception of the all-comprehending impersonal Brahma has, indeed, +lost vitality; for the educated also the externals of the popular religion +have lost their significance and become puerile. But for them also, the +objects of popular bhakti, Ram and Krishna, are as much epical as +religious heroes. Hinduism needs an object of bhakti for her educated +people. The fact explains <!-- Page 267 --><a name="Page_267" id= +"Page_267" />several of the novel religious features of the past +half-century. The great jogi, Buddha, although not a brahman, was +rediscovered as a religious hero for Hindus; at the commencement of the +century he was a heretic to the brahmans. "The head of a sect inimical to +Hinduism," the great Rammohan Roy calls him. So Sir Edwin Arnold's <i> +Light of Asia</i> had a great vogue some twenty years ago. Then Krishna +has had his life re-written and his cult revived—purged of the old +excesses of the Krishna-bhakti. More recently, Chaitanya, the religious +teacher in Bengal in the fifteenth century, has been adopted by certain of +the educated class in Bengal as an object of bhakti. Here, it seems to me, +is found the place of Christ in the mind of educated India. They are +fairly familiar now with the story of the New Testament, and Jesus Christ +stands before them as the supereminent object of bhakti; and I venture to +say is generally regarded as such, although comparatively few as yet have +adopted the bhakti attitude towards Him. The <i>Imitatio Christi</i>, +however, is a well-known book to the spiritually minded among the educated +classes. India has advanced beyond the cold, intellectual, Unitarian +appreciation of Jesus Christ that marked the early Brāhma and +Prārthanā Samāj movements <!-- Page 268 --><a name= +"Page_268" id="Page_268" />and manifested itself in their creeds in +express denial of any incarnation. For Brāhma worship, I have seen +the hymn, "Jesus, lover of my soul," transformed into "Father, lover of my +soul." Hindus of the newer bhakti attitude to Christ would find no +difficulty in singing the hymn as Christians do, provided the doctrinal +background be not obtruded upon them. Sober faith has dawned, and will +formulate itself by and by.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <!-- Page 269 --><a name="Page_269" id="Page_269" /> +<h2><a name="CHAPTER_XXI" id="CHAPTER_XXI" />CHAPTER XXI</h2> + +<h3>CONCLUSION</h3> + +<span style="margin-left: 1em;">"Draw the curtain close,</span><br /> +<span style="margin-left: 1em;">And let us all to +meditation."</span><br /> + <br /> +<span style="margin-left: 2em;">SHAKESPEARE, <i>Hen. VI</i>. +II.</span><br /> + <br /> +<br /> +<br /> + + +<p>Sailing, say to India, from Britain down through the Atlantic, close by +the coast of Portugal and Spain, and then, within the Mediterranean, +skirting the coast of Algeria, and so on, one is often oppressed with a +sense of his isolation. We can see that the land we are passing is +inhabited by human beings like ourselves; and those houses visible are +homes; and signs of life we can see even from our passing vessel. What of +all the tragedies and comedies that are daily being enacted in these +houses—the exits and the entrances, the friendships and the feuds, +the selfishnesses and self-sacrifices, the commonplace toil, the +children's play, that are going <!-- Page 270 --><a name="Page_270" id= +"Page_270" />on the very moment we are looking? We are out of it, and our +affections refuse to be wholly alienated from these fellow-beings, +although the ship of which we form a part must pursue her own aim, and +hurries along.</p> + +<p>The Briton's tie to India and Indians is of no passing accidental +character. Our life-histories are not merely running parallel; our +destinies are linked together. Christian feeling, duty, self-interest, and +the interest of a linked destiny all call upon us to know each other and +cherish mutual sympathy. Not that the West has ever been without an +interest in India, as far back as we have Indian history, in the Greek +accounts of the invasion of India by Alexander the Great in 327 B.C. +Writing in the first century B.C. and rehearsing what the earlier Greek +writers had said about India, Strabo, the Greek geographer, testifies to +the prevailing interest in India, and even sets forth the difficulty of +knowing India, exactly as a modern student of India often feels inclined +to do. "We must take with discrimination," he says, "what we are told +about India, for it is the most distant of lands, and few of our nation +have seen it. Those, moreover, who have seen it, have seen only +<!-- Page 271 --><a name="Page_271" id="Page_271" /> a part, and most of +what they say is no more than hearsay. Even what they saw, they became +acquainted with only while passing through the country with an army, in +great haste. Yea, even their reports about the same things are not the +same, although they write as if they had examined the things with the +greatest care and attention. Some of the writers were fellow-soldiers and +fellow-travellers, yet oft-times they contradict each other.... Nor do +those who at present make voyages thither afford any precise information." +We sympathise with Strabo, as our own readers also may. The interest of +the West was of course interrupted when the Turks thrust themselves in +between Europe and India and blocked the road Eastward overland. But the +sea-road round the Cape of Good Hope was discovered, and West and East met +more directly again, and Britain's special interest in India began. Judged +by the recent output of English books on India, the interest of Britons in +things Indian is rapidly increasing, and, <i>pace</i> Strabo, it is hoped +that this book, the record of the birth of New Ideas in India, will not +only increase the knowledge but also deepen interest and sympathy. For +even more noteworthy than the number of new books—since many of the +new <!-- Page 272 --><a name="Page_272" id="Page_272" />books deal only +with what may be called Pictorial India—is the deepening of interest +manifest in recent years.</p> + +<p>That self-glorifying expression, "the brightest jewel in the British +crown," has grown obsolete, and India has become not the glory of Britain, +but the first of her imperial responsibilities. The thought of Britain as +well as the thought of new India has changed. To the extent of recognising +a great imperial responsibility, the mission efforts of the Churches and +the speeches of statesmen and the output of the press have converted +Britain. India, what her people actually are in thought and feeling, what +the country is in respect of the necessities of life and industrial +possibilities—these are questions that never fail to interest an +intelligent British audience. In this volume, the aim has been to set +forth the existing thoughts and feelings, especially of new-educated +India, and to do so on the historical principle, that to know how a thing +<i>has come to be</i>, is the right way to know what it is and how to +treat it. The history of an opinion is its true exposition. These chapters +are not speculations, but a setting forth of the progress of opinion in +India during the British period, and <!-- Page 273 --><a name="Page_273" +id="Page_273" />particularly during the nineteenth century. The successive +chapters make clear how wonderful has been the progress of India during +the century in social, political, and religious ideas. The darkness of the +night has been forgotten, and will hardly be believed by the new Indians +of to-day; and ordinary Britons can hardly be expected to know Indian +history beyond outstanding political events. Not, however, to boast of +progress, but to encourage educated Indians to further progress, and to +enlighten Britons regarding the India which they are creating, is the hope +of this volume. Further progress has yet to be made, and difficult +problems yet await solution, and to know the history of the perplexing +situation will surely be most helpful as a guide. What future is in store +for India lies hidden. It would be interesting to speculate, and with a +few <i>ifs</i> interposed, it might be easy to dogmatise. What will she +become? is indeed a question of fascinating interest, when we ask it of a +child of the household, or when we ask it of a great people rejuvenated, +to whom the British nation stands in place of parent. In the history of +the soul of a people, the century just ended may be but a brief space on +which to stand to take stock of what is past and seek inspiration for the +<!-- Page 274 --><a name="Page_274" id="Page_274" />future, to talk of +progress made and progress possible.</p> + +<span style="margin-left: 1em;">"Where lies the land to which the ship +would go?</span><br /> +<span style="margin-left: 1em;">Far, far ahead, is all her seamen +know.</span><br /> +<span style="margin-left: 1em;">And where the land she travels from +away?</span><br /> +<span style="margin-left: 1em;">Far, far behind, is all that they can +say."<a name="FNanchor_132_132" id="FNanchor_132_132" /><a href= +"#Footnote_132_132" class="fnanchor">[132]</a></span><br /> + + +<p>But the past century is all the experience of India we Britons have, +and we are bound to reflect well upon it in our outlook ahead.</p> + +<br /> + <br /> + <br /> + <br /> + <br /> + <br /> + <br /> + + +<h2>Footnotes</h2> + +<div class="footnote"> +<p><a name="Footnote_1_1" id="Footnote_1_1" /><a href= +"#FNanchor_1_1"><span class="label">[1]</span></a> The Senate and People +of Rome—Senatus Populus-que Romanus.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_2_2" id="Footnote_2_2" /><a href= +"#FNanchor_2_2"><span class="label">[2]</span></a> In the Hindu College at +Benares, affiliated to Allahabad University, certain orthodox Hindus also +objected to sacred texts being read in the presence of European professors +and teachers. Think of it, in that college preparing students for ordinary +modern degrees!—Bose, <i>Hindu Civilisation, I</i>. xxxiii.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_3_3" id="Footnote_3_3" /><a href= +"#FNanchor_3_3"><span class="label">[3]</span></a> One of the Zoroastrian +Persians who fled to Western India at the beginning of the eighth century +A.D. At the census of 1901 they numbered 94,190. They are most numerous in +the city of Bombay.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_4_4" id="Footnote_4_4" /><a href= +"#FNanchor_4_4"><span class="label">[4]</span></a> <i>Asiatic Studies</i>, +I.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_5_5" id="Footnote_5_5" /><a href= +"#FNanchor_5_5"><span class="label">[5]</span></a> <i>Ibid</i>., I. +iii.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_6_6" id="Footnote_6_6" /><a href= +"#FNanchor_6_6"><span class="label">[6]</span></a> <i>Quinquen, Report on +Education in India</i>, 1897-1902.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_7_7" id="Footnote_7_7" /><a href= +"#FNanchor_7_7"><span class="label">[7]</span></a> For an apparently +contrary view, see <i>Census of India, 1901, Report,</i> p. 430: +"Railways, which are sometimes represented as a solvent of caste +prejudices, have in fact enormously extended the area within which those +prejudices reign supreme." The sentence refers to the influence of the +fashion of the higher castes in regard to child marriage and prohibition +of the marriage of widows.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_8_8" id="Footnote_8_8" /><a href= +"#FNanchor_8_8"><span class="label">[8]</span></a> Sir W.W. Hunter, <i> +England's Work in India</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_9_9" id="Footnote_9_9" /><a href= +"#FNanchor_9_9"><span class="label">[9]</span></a> The manifold origins of +castes are fully discussed in the newest lights in the <i>Census of India +Report</i>, 1901.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_10_10" id="Footnote_10_10" /><a href= +"#FNanchor_10_10"><span class="label">[10]</span></a> Miss Noble [Sister +Nivedita], finds herein an apology for caste. "The power of the individual +to advance is by this means kept strictly in ratio to the thinking of the +society in which he lives." <i>(The Web of Indian Life</i>, p. 145.)</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_11_11" id="Footnote_11_11" /><a href= +"#FNanchor_11_11"><span class="label">[11]</span></a> Sir A. Lyall, <i> +Asiatic Studies</i>, I. v.: "A man is not a Hindu because he inhabits +India or belongs to any particular race or state, but because he is a +Brahmanist." Similarly <i>Census of India</i>, 1901, <i>Report</i>, p. +360: "The most obvious characteristics of the ordinary Hindu are his +acceptance of the Brahmanical supremacy and of the caste system."</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_12_12" id="Footnote_12_12" /><a href= +"#FNanchor_12_12"><span class="label">[12]</span></a> <i>Harvest +Field</i>, March 1904; <i>Madras Decen. Missionary Conference Report,</i> +1902.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_13_13" id="Footnote_13_13" /><a href= +"#FNanchor_13_13"><span class="label">[13]</span></a> Introduction to <i> +Translation of the Ishopanishad</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_14_14" id="Footnote_14_14" /><a href= +"#FNanchor_14_14"><span class="label">[14]</span></a> <i>Benares Hindu +Coll. Maga</i>. Sept. 1904.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_15_15" id="Footnote_15_15" /><a href= +"#FNanchor_15_15"><span class="label">[15]</span></a> <i>Karkarin: Forty +years of Progress and Reform</i>, p. 117.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_16_16" id="Footnote_16_16" /><a href= +"#FNanchor_16_16"><span class="label">[16]</span></a> <i>Census of +India</i>, 1901, <i>Report</i>, pp. 496, 517, 544.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_17_17" id="Footnote_17_17" /><a href= +"#FNanchor_17_17"><span class="label">[17]</span></a> Miss Noble [Sister +Nivedita], <i>Web of Indian Life</i>, p. 133.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_18_18" id="Footnote_18_18" /><a href= +"#FNanchor_18_18"><span class="label">[18]</span></a> <i>Report, Census of +India</i>, 1901, p. 163.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_19_19" id="Footnote_19_19" /><a href= +"#FNanchor_19_19"><span class="label">[19]</span></a> <i>Census of +India</i>, 1901, <i>Report</i>, p. 163.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_20_20" id="Footnote_20_20" /><a href= +"#FNanchor_20_20"><span class="label">[20]</span></a> <i>Census of +India</i>, 1901, <i>Report</i>, p. 522.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_21_21" id="Footnote_21_21" /><a href= +"#FNanchor_21_21"><span class="label">[21]</span></a> <i>Lux Christi</i>, +by C.A. Mason, p. 255. 1902.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_22_22" id="Footnote_22_22" /><a href= +"#FNanchor_22_22"><span class="label">[22]</span></a> In Italy, in 1891, +the sexes were almost equal, being males 1000 to females 995.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_23_23" id="Footnote_23_23" /><a href= +"#FNanchor_23_23"><span class="label">[23]</span></a> <i>Census of +India</i>, 1901, <i>Report</i>, p. 115.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_24_24" id="Footnote_24_24" /><a href= +"#FNanchor_24_24"><span class="label">[24]</span></a> A case of Suttee is +reported in the <i>Bengal Police Report</i> for 1903.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_25_25" id="Footnote_25_25" /><a href= +"#FNanchor_25_25"><span class="label">[25]</span></a> <i>Report, Census of +India</i>, 1901, pp. 442, 443.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_26_26" id="Footnote_26_26" /><a href= +"#FNanchor_26_26"><span class="label">[26]</span></a> Justice Amir Ali, +<i>Life and Teaching of Mohammed</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_27_27" id="Footnote_27_27" /><a href= +"#FNanchor_27_27"><span class="label">[27]</span></a> Sister Nivedita, <i> +Web of Indian Life</i>, p. 80.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_28_28" id="Footnote_28_28" /><a href= +"#FNanchor_28_28"><span class="label">[28]</span></a> <i>Church of +Scotland Mission Record</i>, 1894; <i>East and West</i>, July 1905.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_29_29" id="Footnote_29_29" /><a href= +"#FNanchor_29_29"><span class="label">[29]</span></a> Trotter, <i>India +under Queen Victoria</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_30_30" id="Footnote_30_30" /><a href= +"#FNanchor_30_30"><span class="label">[30]</span></a> P. 428.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_31_31" id="Footnote_31_31" /><a href= +"#FNanchor_31_31"><span class="label">[31]</span></a> <i>Hindu</i> was +originally a geographical term referring to the country of the River +Indus. It is derived from the Sanscrit (<i>Sindhu</i>), meaning <i> +river</i>, from which also come <i>Indus, Sindh, Hindu, Hindi,</i> and <i> +India</i>. The names <i>Indus</i> and <i>India</i> are English words got +from Greek; they are not Indian, terms at all, although they are coming +into use among educated Indians.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_32_32" id="Footnote_32_32" /><a href= +"#FNanchor_32_32"><span class="label">[32]</span></a> <i>Hindi</i> is also +used as a comprehensive term for all the kindred dialects of Hindustan. +See R.N. Cust, LL.D, <i>Oecumenical List of Translations of the Holy +Scriptures</i>, 1901. The above account follows that given in the <i> +Census Report</i> for 1901.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_33_33" id="Footnote_33_33" /><a href= +"#FNanchor_33_33"><span class="label">[33]</span></a> The correct form, +<i>brahman</i>, not <i>brahmin</i>, is employed by the majority of recent +writers.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_34_34" id="Footnote_34_34" /><a href= +"#FNanchor_34_34"><span class="label">[34]</span></a> Quoted in <i>Census +of India</i>, 1881.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_35_35" id="Footnote_35_35" /><a href= +"#FNanchor_35_35"><span class="label">[35]</span></a> <i>The Web of Indian +Life</i>, pp. 101, 298.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_36_36" id="Footnote_36_36" /><a href= +"#FNanchor_36_36"><span class="label">[36]</span></a> I. xvi.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_37_37" id="Footnote_37_37" /><a href= +"#FNanchor_37_37"><span class="label">[37]</span></a> <i>Ancient Geography +of Asia</i>, by Nibaran Chandra Das.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_38_38" id="Footnote_38_38" /><a href= +"#FNanchor_38_38"><span class="label">[38]</span></a> For other testimony +to the new national feeling, see <i>Decen. Missionary Conference +Report</i>, 1902, p. 305, etc.; Sister Nivedita, <i>Web of Indian +Life</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_39_39" id="Footnote_39_39" /><a href= +"#FNanchor_39_39"><span class="label">[39]</span></a> This may not be so +in the extreme south-west, where there have been Christians since the +sixth century.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_40_40" id="Footnote_40_40" /><a href= +"#FNanchor_40_40"><span class="label">[40]</span></a> <i>The Indian +National Congress</i>, by John Murdoch, LL.D., 1898. (Christian Literature +Society, Madras.)</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_41_41" id="Footnote_41_41" /><a href= +"#FNanchor_41_41"><span class="label">[41]</span></a> <i>Karkaria: Forty +Years of Progress and Reform</i>, 1896, p. 94.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_42_42" id="Footnote_42_42" /><a href= +"#FNanchor_42_42"><span class="label">[42]</span></a> <i>The Indian +National Congress</i>, by John Murdoch, LL.D., p. 95. (Madras Christian +Literature Society.)</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_43_43" id="Footnote_43_43" /><a href= +"#FNanchor_43_43"><span class="label">[43]</span></a> <i>The Indian +National Congress</i>, by John Murdoch, LL.D. (Madras Christian Literature +Society), p. 142, etc.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_44_44" id="Footnote_44_44" /><a href= +"#FNanchor_44_44"><span class="label">[44]</span></a> <i>Asiatic +Studies</i>, I. iii., II. i.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_45_45" id="Footnote_45_45" /><a href= +"#FNanchor_45_45"><span class="label">[45]</span></a> <i>The Indian +National Congress</i>, by John Murdoch, LL.D., p. 153. (Madras Christian +Literature Society.)</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_46_46" id="Footnote_46_46" /><a href= +"#FNanchor_46_46"><span class="label">[46]</span></a> Smith, <i>Life of +Alexander Duff</i>, 1881, Chapter V.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_47_47" id="Footnote_47_47" /><a href= +"#FNanchor_47_47"><span class="label">[47]</span></a> <i>Asiatic +Studies</i>, II. I. 7, 37.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_48_48" id="Footnote_48_48" /><a href= +"#FNanchor_48_48"><span class="label">[48]</span></a> <i>Report of Madras +Decennial Missionary Conf</i>., 1902, p. 311.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_49_49" id="Footnote_49_49" /><a href= +"#FNanchor_49_49"><span class="label">[49]</span></a> Acts iv. 33.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_50_50" id="Footnote_50_50" /><a href= +"#FNanchor_50_50"><span class="label">[50]</span></a> Acts xvii. 18, +32.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_51_51" id="Footnote_51_51" /><a href= +"#FNanchor_51_51"><span class="label">[51]</span></a> <i>Statistical Atlas +of India</i>, 1895.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_52_52" id="Footnote_52_52" /><a href= +"#FNanchor_52_52"><span class="label">[52]</span></a> Census of 1901.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_53_53" id="Footnote_53_53" /><a href= +"#FNanchor_53_53"><span class="label">[53]</span></a> <i>Hinduism and its +Modern Exponents</i>, by Rev. C.N. Banerji, B.A.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_54_54" id="Footnote_54_54" /><a href= +"#FNanchor_54_54"><span class="label">[54]</span></a> Monier Williams, <i> +Brahmanism</i>, etc., p. 18.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_55_55" id="Footnote_55_55" /><a href= +"#FNanchor_55_55"><span class="label">[55]</span></a> Monier Williams, <i> +Hinduism</i>, p. 38.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_56_56" id="Footnote_56_56" /><a href= +"#FNanchor_56_56"><span class="label">[56]</span></a> Youngson, <i>Punjab +Mission of the Church of Scotland</i>, p. 27.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_57_57" id="Footnote_57_57" /><a href= +"#FNanchor_57_57"><span class="label">[57]</span></a> "The Arya Samaj," by +Rev. H.D. Griswold, D.D., <i>Madras Decen. Mission. Conference Report</i>; +"The Arya Samaj," by Rev. H. Forman, <i>Allahabad Mission Press</i>, 1902; +<i>Biographical Essays</i>, by Max Müller—"Dyananda +Saraswati"</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_58_58" id="Footnote_58_58" /><a href= +"#FNanchor_58_58"><span class="label">[58]</span></a> For another +explanation of the separation, see Lillie, <i>Madame Blavatsky</i>, chap. +vii.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_59_59" id="Footnote_59_59" /><a href= +"#FNanchor_59_59"><span class="label">[59]</span></a> 62,458,077 +Mahomedans at Census of 1901.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_60_60" id="Footnote_60_60" /><a href= +"#FNanchor_60_60"><span class="label">[60]</span></a> <i>Census of +India</i>, 1901, <i>Report</i>, pp. 371-73.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_61_61" id="Footnote_61_61" /><a href= +"#FNanchor_61_61"><span class="label">[61]</span></a> Disguised as <i> +Necharis</i> in the <i>Report, Census of India</i>, 1901, p. 373. See +Youngson, <i>Punjab Mission of the Church of Scotland</i>, p. 14; <i> +Madras Decen. Miss. Conf. Report of</i> 1902, p. 341.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_62_62" id="Footnote_62_62" /><a href= +"#FNanchor_62_62"><span class="label">[62]</span></a> <i>Asiatic +Studies</i>, I. 1.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_63_63" id="Footnote_63_63" /><a href= +"#FNanchor_63_63"><span class="label">[63]</span></a> Guru-prasad Sen in +<i>Introduction to the Study of Hinduism</i>, quoted in <i>Madras Decen. +Miss. Conf. Report</i>, p. 280.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_64_64" id="Footnote_64_64" /><a href= +"#FNanchor_64_64"><span class="label">[64]</span></a> Sister Nivedita, <i> +Web of Indian Life</i>, pp. 175, 179.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_65_65" id="Footnote_65_65" /><a href= +"#FNanchor_65_65"><span class="label">[65]</span></a> Cf. <i>Philosophic +Hinduism</i>, p. 27, Madras, C.V.E.S.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_66_66" id="Footnote_66_66" /><a href= +"#FNanchor_66_66"><span class="label">[66]</span></a> Amy W. Carmichael, +<i>Things as they are in South India</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_67_67" id="Footnote_67_67" /><a href= +"#FNanchor_67_67"><span class="label">[67]</span></a> Monier Williams, <i> +Brahmanism and Hinduism</i>, p. 54.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_68_68" id="Footnote_68_68" /><a href= +"#FNanchor_68_68"><span class="label">[68]</span></a> <i>Indian Missions +from the Outside</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_69_69" id="Footnote_69_69" /><a href= +"#FNanchor_69_69"><span class="label">[69]</span></a> <i>Hinduism</i>, p. +88. <i>Things as They Are</i>, iv. by Amy W. Carmichael.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_70_70" id="Footnote_70_70" /><a href= +"#FNanchor_70_70"><span class="label">[70]</span></a> <i>Intellectual +Progress of India</i>, P. Mitter, p. 5.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_71_71" id="Footnote_71_71" /><a href= +"#FNanchor_71_71"><span class="label">[71]</span></a> <i>Defence of Hindu +Theism: Appeal to the Christian Public</i> (II. 91).</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_72_72" id="Footnote_72_72" /><a href= +"#FNanchor_72_72"><span class="label">[72]</span></a> Smith, <i>Life of +Dr. Wilson</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_73_73" id="Footnote_73_73" /><a href= +"#FNanchor_73_73"><span class="label">[73]</span></a> Rammohan Roy, <i> +Appeal to the Christian Public</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_74_74" id="Footnote_74_74" /><a href= +"#FNanchor_74_74"><span class="label">[74]</span></a> <i>Vedic +Hinduism</i>, (Madras C.V.E.S.) 1888.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_75_75" id="Footnote_75_75" /><a href= +"#FNanchor_75_75"><span class="label">[75]</span></a> Bose, <i>Hindu +Civilisation during British Rule</i>, i. 95.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_76_76" id="Footnote_76_76" /><a href= +"#FNanchor_76_76"><span class="label">[76]</span></a> Monier Williams, <i> +Modern India</i>, 1878, p. 101.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_77_77" id="Footnote_77_77" /><a href= +"#FNanchor_77_77"><span class="label">[77]</span></a> Plato in the <i> +Timæus</i> teaches the eternal existence of matter as a substance +distinct from God. See also p. 134.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_78_78" id="Footnote_78_78" /><a href= +"#FNanchor_78_78"><span class="label">[78]</span></a> Max Müller, <i> +Ramakrishna</i>, p. 48.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_79_79" id="Footnote_79_79" /><a href= +"#FNanchor_79_79"><span class="label">[79]</span></a> Sister Nivedita, <i> +The Web of Indian Life</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_80_80" id="Footnote_80_80" /><a href= +"#FNanchor_80_80"><span class="label">[80]</span></a> Monier Williams, <i> +Brahmanism and Hinduism</i>, p. 25, etc.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_81_81" id="Footnote_81_81" /><a href= +"#FNanchor_81_81"><span class="label">[81]</span></a> For the Yoga System, +see pp. 127, 128, 134.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_82_82" id="Footnote_82_82" /><a href= +"#FNanchor_82_82"><span class="label">[82]</span></a> <i>Text-book of +Hindu Religion</i>, etc., p. 60.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_83_83" id="Footnote_83_83" /><a href= +"#FNanchor_83_83"><span class="label">[83]</span></a> See <i>also Life of +Rev. J.J. Weitbrecht</i>, 1830, p. 318.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_84_84" id="Footnote_84_84" /><a href= +"#FNanchor_84_84"><span class="label">[84]</span></a> Max Müller, <i> +Ramakrishna</i>, p. 8.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_85_85" id="Footnote_85_85" /><a href= +"#FNanchor_85_85"><span class="label">[85]</span></a> <i>Weekly +Statesman</i> (Calcutta), 14 IX. 1905.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_86_86" id="Footnote_86_86" /><a href= +"#FNanchor_86_86"><span class="label">[86]</span></a> Rev. Dr. Griswold in +<i>Madras Decen. Missionary Conf. Report</i>, 1902, p. 317.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_87_87" id="Footnote_87_87" /><a href= +"#FNanchor_87_87"><span class="label">[87]</span></a> <i>Asiatic +Studies</i>, II. i. 11.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_88_88" id="Footnote_88_88" /><a href= +"#FNanchor_88_88"><span class="label">[88]</span></a> Sister Nivedita, <i> +The Web of Indian Life</i>, pp. 191, 287.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_89_89" id="Footnote_89_89" /><a href= +"#FNanchor_89_89"><span class="label">[89]</span></a> Avatar=a +descent.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_90_90" id="Footnote_90_90" /><a href= +"#FNanchor_90_90"><span class="label">[90]</span></a> Lillie, <i>India and +its Problems</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_91_91" id="Footnote_91_91" /><a href= +"#FNanchor_91_91"><span class="label">[91]</span></a> Smith, <i>Life of +Dr. John Wilson</i>, pp. 63, 65.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_92_92" id="Footnote_92_92" /><a href= +"#FNanchor_92_92"><span class="label">[92]</span></a> Lillie, <i>India and +its Problems</i>, p. 130.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_93_93" id="Footnote_93_93" /><a href= +"#FNanchor_93_93"><span class="label">[93]</span></a> <i>Biographical +Sketch of K.M. Banerjea</i>, p. 79. K.M. Banerjea, <i>Christianity and +Hinduism</i>, pp. 1, 2, 11. Monier Williams, <i>Hinduism</i>, p. 36, etc; +<i>Brahmanism and Hinduism</i>, pp. 4, 14, 17, 33. Compare Hebrews i. 2, +3.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_94_94" id="Footnote_94_94" /><a href= +"#FNanchor_94_94"><span class="label">[94]</span></a> <i>Hinduism and its +Modern Exponents</i>, Rev. C.N. Banerjea, B.A. Calcutta, 1893.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_95_95" id="Footnote_95_95" /><a href= +"#FNanchor_95_95"><span class="label">[95]</span></a> <i>Sketches of +Indian Christians</i> (Madras C.L.S.), 1896.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_96_96" id="Footnote_96_96" /><a href= +"#FNanchor_96_96"><span class="label">[96]</span></a> <i>Lectures in +India</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_97_97" id="Footnote_97_97" /><a href= +"#FNanchor_97_97"><span class="label">[97]</span></a> P.N. Mitter, <i> +Intellectual Progress of Modern India</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_98_98" id="Footnote_98_98" /><a href= +"#FNanchor_98_98"><span class="label">[98]</span></a> <i>U.F. Church of +Scot. Mission Report</i> for 1903; <i>Madras Decen. Missionary Conference +Report</i>, 1903, pp. 310, 311.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_99_99" id="Footnote_99_99" /><a href= +"#FNanchor_99_99"><span class="label">[99]</span></a> Farquhar, <i>The +Future of Christianity in India</i> (Chr. Lit. Soc).</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_100_100" id="Footnote_100_100" /><a href= +"#FNanchor_100_100"><span class="label">[100]</span></a> K.C. Banurji, +Esq., M.A., B.L., Registrar of Calcutta University.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_101_101" id="Footnote_101_101" /><a href= +"#FNanchor_101_101"><span class="label">[101]</span></a> <i>Asiatic +Studies</i>, I. v. 143.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_102_102" id="Footnote_102_102" /><a href= +"#FNanchor_102_102"><span class="label">[102]</span></a> <i>Madras Decen. +Miss. Conf. Report</i>, 1902, p. 345.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_103_103" id="Footnote_103_103" /><a href= +"#FNanchor_103_103"><span class="label">[103]</span></a> Translated by +Rev. J.L. Thakur Das, of Lahore.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_104_104" id="Footnote_104_104" /><a href= +"#FNanchor_104_104"><span class="label">[104]</span></a> J.N. Farquhar, +M.A., in <i>The Future of Christianity in India</i>, Madras C.L.S.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_105_105" id="Footnote_105_105" /><a href= +"#FNanchor_105_105"><span class="label">[105]</span></a> For a fuller +statement, see Farquhar, <i>The Future of Christianity in India</i>. +C.L.S., Madras.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_106_106" id="Footnote_106_106" /><a href= +"#FNanchor_106_106"><span class="label">[106]</span></a> Flint, <i> +Philosophy of History</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_107_107" id="Footnote_107_107" /><a href= +"#FNanchor_107_107"><span class="label">[107]</span></a> <i>Asiatic +Studies</i>, I. i.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_108_108" id="Footnote_108_108" /><a href= +"#FNanchor_108_108"><span class="label">[108]</span></a> Bhag. Gita, v. 3, +quoted by Max Müller in <i>Ramakrishna</i>, p. 3.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_109_109" id="Footnote_109_109" /><a href= +"#FNanchor_109_109"><span class="label">[109]</span></a> <i>Asiatic +Studies</i>, II. i. 35.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_110_110" id="Footnote_110_110" /><a href= +"#FNanchor_110_110"><span class="label">[110]</span></a> John v. 11.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_111_111" id="Footnote_111_111" /><a href= +"#FNanchor_111_111"><span class="label">[111]</span></a> The term <i> +Nirvana</i> is not used by ordinary uneducated Indians: it is known only +to the educated.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_112_112" id="Footnote_112_112" /><a href= +"#FNanchor_112_112"><span class="label">[112]</span></a> Max Müller, +<i>Ramakrishna</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_113_113" id="Footnote_113_113" /><a href= +"#FNanchor_113_113"><span class="label">[113]</span></a> Sister Nivedita, +<i>The Web of Indian Life</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_114_114" id="Footnote_114_114" /><a href= +"#FNanchor_114_114"><span class="label">[114]</span></a> Rev. H. Forman, +<i>The Arya Sarmāj</i>, Allahabad.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_115_115" id="Footnote_115_115" /><a href= +"#FNanchor_115_115"><span class="label">[115]</span></a> <i>Madras Decen. +Missionary Conf. Report</i>, 1902, p. 276.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_116_116" id="Footnote_116_116" /><a href= +"#FNanchor_116_116"><span class="label">[116]</span></a> Hastie, <i>Hindu +Idolatry and English Enlightenment</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_117_117" id="Footnote_117_117" /><a href= +"#FNanchor_117_117"><span class="label">[117]</span></a> "The tendency of +the doctrine of Karma has been to promote contentment."—Bose, <i> +Hindu Civilisation</i>, I. lix.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_118_118" id="Footnote_118_118" /><a href= +"#FNanchor_118_118"><span class="label">[118]</span></a> Sir M. Monier +Williams' <i>Brahmanism and Hinduism</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_119_119" id="Footnote_119_119" /><a href= +"#FNanchor_119_119"><span class="label">[119]</span></a> Sister Nivedita, +<i>The Web of Indian Life</i>, p. 198.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_120_120" id="Footnote_120_120" /><a href= +"#FNanchor_120_120"><span class="label">[120]</span></a> Taken from the +Chhāndogya Upanishad.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_121_121" id="Footnote_121_121" /><a href= +"#FNanchor_121_121"><span class="label">[121]</span></a> Lilly, <i>India +and its Problems</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_122_122" id="Footnote_122_122" /><a href= +"#FNanchor_122_122"><span class="label">[122]</span></a> K.S. Macdonald, +<i>Sin and Salvation ... in the Tantras</i>, Calcutta Methodist Publ. +House.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_123_123" id="Footnote_123_123" /><a href= +"#FNanchor_123_123"><span class="label">[123]</span></a> <i>Brahmanism and +Hinduism</i>, pp. 25, 24; <i>Hinduism</i>, p. 39.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_124_124" id="Footnote_124_124" /><a href= +"#FNanchor_124_124"><span class="label">[124]</span></a> Monier Williams, +<i>Brahmanism and Hinduism</i>.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_125_125" id="Footnote_125_125" /><a href= +"#FNanchor_125_125"><span class="label">[125]</span></a> <i>The Ārya +Samā[=i]</i>, by Rev. Henry Forman. Allahabad, 1887.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_126_126" id="Footnote_126_126" /><a href= +"#FNanchor_126_126"><span class="label">[126]</span></a> <i>Religious +Reform</i>, Part IV. Madras C.V.E.S., 1888.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_127_127" id="Footnote_127_127" /><a href= +"#FNanchor_127_127"><span class="label">[127]</span></a> <i>Religious +Reform</i>, Part IV. Madras C.V.E.S., 1888.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_128_128" id="Footnote_128_128" /><a href= +"#FNanchor_128_128"><span class="label">[128]</span></a> K.S. Macdonald, +<i>Sin and Salvation ... in the Tantras</i>. Calcutta Methodist Publ. +House.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_129_129" id="Footnote_129_129" /><a href= +"#FNanchor_129_129"><span class="label">[129]</span></a> Monier Williams, +<i>Brahmanism and Hinduism</i>, p. 63.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_130_130" id="Footnote_130_130" /><a href= +"#FNanchor_130_130"><span class="label">[130]</span></a> Monier Williams, +<i>Brahmanism and Hinduism</i>, Chap. V.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_131_131" id="Footnote_131_131" /><a href= +"#FNanchor_131_131"><span class="label">[131]</span></a> Max Müller, +<i>Ranuikrishna Paramahansa</i>, p. viii.</p> +</div> + +<div class="footnote"> +<p><a name="Footnote_132_132" id="Footnote_132_132" /><a href= +"#FNanchor_132_132"><span class="label">[132]</span></a> A.H. Clough. +Quoted by Lord Curzon at Simla, September 1905.</p> +</div> + +<hr style="width: 65%;" /> +<!-- Page 275 --><a name="Page_275" id="Page_275" /> +<h2><a name="INDEX" id="INDEX" />INDEX</h2> + +<ul> +<li>Absorption into Deity, <a href='#Page_153'>153</a>, <a href= +'#Page_223'>223</a>, <a href='#Page_226'>226</a>, <a href='#Page_230'> +230</a>.</li> + +<li>Agnosticism, <a href='#Page_183'>183</a>.</li> + +<li>Agra, <a href='#Page_2'>2</a>, <a href='#Page_67'>67</a>, <a href= +'#Page_82'>82</a>.</li> + +<li>Ahmad, Mirza Gholam, of Qadian, <a href='#Page_202'>202</a>-<a href= +'#Page_204'>4</a>, <a href='#Page_210'>210</a>.</li> + +<li>Ahmad, Sir Syed, <a href='#Page_146'>146</a>.</li> + +<li>Akbar, <a href='#Page_13'>13</a>, <a href='#Page_95'>95</a>.</li> + +<li>Allah, <a href='#Page_3'>3</a>, <a href='#Page_207'>207</a>.</li> + +<li>Allahabad, <a href='#Page_13'>13</a>.</li> + +<li>Ammonius, the Neo-Platonist, <a href='#Page_208'>208</a>-<a href= +'#Page_209'>9</a>.</li> + +<li>Anglo-Indians, viii, <a href='#Page_51'>51</a>-<a href= +'#Page_52'>2</a>, <a href='#Page_67'>67</a>, <a href='#Page_88'>88</a>, <a +href='#Page_89'>89</a>, <a href='#Page_91'>91</a>, <a href='#Page_100'> +100</a>, <a href='#Page_101'>101</a>, <a href='#Page_105'>105</a>, <a +href='#Page_114'>114</a>, <a href='#Page_123'>123</a>, <a href= +'#Page_124'>124</a>, <a href='#Page_160'>160</a>.</li> + +<li>Anti-British feeling, ix, xi, <a href='#Page_88'>88</a>-<a href= +'#Page_95'>95</a>, <a href='#Page_101'>101</a>, <a href='#Page_137'> +137</a>, <a href='#Page_144'>144</a>-<a href='#Page_145'>5</a>, <a href= +'#Page_190'>190</a>, <a href='#Page_192'>192</a>, <a href='#Page_240'> +240</a>.</li> + +<li>Anti—Christian feeling, <a href='#Page_137'>137</a>, <a href= +'#Page_191'>191</a>-<a href='#Page_192'>2</a>, <a href='#Page_241'> +241</a>.</li> + +<li>Anti-foreign feeling, <a href='#Page_128'>128</a>, <a href= +'#Page_191'>191</a>-<a href='#Page_192'>2</a>, <a href='#Page_240'> +240</a>. <i>See</i> Indian bias.</li> + +<li>Army. <i>See</i> British soldiers.</li> + +<li>Ārya Samāj, <a href='#Page_30'>30</a>, <a href='#Page_36'> +36</a>, <a href='#Page_46'>46</a>, <a href='#Page_56'>56</a>-<a href= +'#Page_57'>7</a>, <a href='#Page_64'>64</a>, <a href='#Page_122'>122</a>, +<a href='#Page_132'>132</a>-<a href='#Page_140'>40</a>, <a href= +'#Page_143'>143</a>-<a href='#Page_145'>5</a>, <a href='#Page_149'> +149</a>, <a href='#Page_169'>169</a>, <a href='#Page_172'>172</a>, <a +href='#Page_181'>181</a>-<a href='#Page_182'>2</a>, <a href='#Page_210'> +210</a>, <a href='#Page_228'>228</a>-<a href='#Page_229'>9</a>, <a href= +'#Page_241'>241</a>-<a href='#Page_242'>2</a>, <a href='#Page_250'> +250</a>-<a href='#Page_252'>2</a>.</li> + +<li>Aryans, <a href='#Page_32'>32</a>, <a href='#Page_70'>70</a>, <a href= +'#Page_78'>78</a>, <a href='#Page_134'>134</a>, <a href='#Page_139'> +139</a>, <a href='#Page_156'>156</a></li> + +<li>Ascetics, <a href='#Page_12'>12</a>, <a href='#Page_47'>47</a>-<a +href='#Page_249'>9</a>, <a href='#Page_107'>107</a>, <a href='#Page_157'> +157</a>, <a href='#Page_184'>184</a>, <a href='#Page_219'>219</a>, <a +href='#Page_249'>249</a>, <a href='#Page_255'>255</a>.</li> + +<li>Asoka. <a href='#Page_77'>77</a>-<a href='#Page_78'>8</a>.</li> + +<li>Assam, <a href='#Page_35'>35</a>, <a href='#Page_214'>214</a>, <a +href='#Page_265'>265</a>.</li> + +<li>Aurangzeb, <a href='#Page_3'>3</a>, <a href='#Page_14'>14</a>, <a +href='#Page_77'>77</a>.</li> + +<li>Avatars (descents or incarnations), <a href='#Page_184'>184</a>-<a +href='#Page_188'>8</a>, <a href='#Page_200'>200</a>, <a href='#Page_211'> +211</a>.</li> + +<li>Avidya (ignorance). <i>See</i> Delusion.</li> + +<li>Awakening, Intellectual, <a href='#Page_19'>19</a>, <a href= +'#Page_76'>76</a>, <a href='#Page_118'>118</a>. <i>See</i> New.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Banerjea, K.M., <a href='#Page_46'>46</a>, <a href='#Page_94'>94</a>, +<a href='#Page_188'>188</a>-<a href='#Page_189'>9</a>.</li> + +<li>Banyan tree, <a href='#Page_12'>12</a>-<a href='#Page_13'>3</a>.</li> + +<li>Baroda, <a href='#Page_26'>26</a>, <a href='#Page_35'>35</a>, <a href= +'#Page_54'>54</a>, <a href='#Page_58'>58</a>.</li> + +<li>Beef, <a href='#Page_18'>18</a>, <a href='#Page_136'>136</a>.</li> + +<li>Benares, <a href='#Page_3'>3</a>, <a href='#Page_13'>13</a>, <a href= +'#Page_54'>54</a>, <a href='#Page_132'>132</a>, <a href='#Page_142'> +142</a>, <a href='#Page_246'>246</a>.</li> + +<li>Benares, Hindu College, <a href='#Page_25'>25</a>, <a href= +'#Page_142'>142</a>-<a href='#Page_143'>3</a>, <a href='#Page_155'> +155</a>, <a href='#Page_173'>173</a>, <a href='#Page_182'>182</a>, <a +href='#Page_234'>234</a>-<a href='#Page_235'>5</a>.</li> + +<li>Bengal, v, <a href='#Page_8'>8</a>-<a href='#Page_9'>9</a>, <a href= +'#Page_35'>35</a>-<a href='#Page_36'>6</a>, <a href='#Page_47'>47</a>-<a +href='#Page_48'>8</a>, <a href='#Page_54'>54</a>, <a href='#Page_60'> +60</a>, <a href='#Page_64'>64</a>, <a href='#Page_69'>69</a>, <a href= +'#Page_75'>75</a>, <a href='#Page_81'>81</a>-<a href='#Page_82'>2</a>, <a +href='#Page_84'>84</a>, <a href='#Page_106'>106</a>, <a href='#Page_127'> +127</a>, <a href='#Page_129'>129</a>, <a href='#Page_130'>130</a>, <a +href='#Page_138'>138</a>, <a href='#Page_145'>145</a>, <a href= +'#Page_163'>163</a>, <a href='#Page_168'>168</a>, <a href='#Page_178'> +178</a>, <a href='#Page_191'>191</a>, <a href='#Page_194'>194</a>-<a href= +'#Page_195'>5</a>, <a href='#Page_198'>198</a>-<a href='#Page_199'>9</a>, +<a href='#Page_218'>218</a>, <a href='#Page_230'>230</a>-<a href= +'#Page_231'>1</a>, <a href='#Page_250'>250</a>, <a href='#Page_267'> +267</a>.</li> + +<li>Bentinck, Lord W., <a href='#Page_25'>25</a>.</li> + +<li>Besant, Mrs., <a href='#Page_31'>31</a>, <a href='#Page_38'>38</a>, <a +href='#Page_140'>140</a>-<a href='#Page_142'>2</a>, <a href='#Page_208'> +208</a>, <a href='#Page_237'>237</a>.</li> + +<li>Bhagabat Gita, <a href='#Page_96'>96</a>, <a href='#Page_198'> +198</a>-<a href='#Page_199'>9</a>.</li> + +<li>Bhakti (enthusiastic devotion), <a href='#Page_187'>187</a>, <a href= +'#Page_261'>261</a>-<a href='#Page_268'>8</a>.</li> + +<li>Bible, <a href='#Page_111'>111</a>, <a href='#Page_194'>194</a>-<a +href='#Page_198'>8</a>, <a href='#Page_205'>205</a>-<a href= +'#Page_206'>6</a>, <a href='#Page_211'>211</a>-<a href='#Page_212'>2</a>, +<a href='#Page_233'>233</a>. <a href='#Page_247'>247</a>, <a href= +'#Page_253'>253</a>, <a href='#Page_263'>263</a>-<a href= +'#Page_264'>4</a>, <a href='#Page_267'>267</a>.</li> + +<li>Blavatsky, Madame, <a href='#Page_31'>31</a>, <a href='#Page_140'> +140</a>-<a href='#Page_1'>1</a>, <a href='#Page_209'>209</a>.</li> + +<li>Bombay, <a href='#Page_2'>2</a>, <a href='#Page_44'>44</a>, <a href= +'#Page_46'>46</a>, <a href='#Page_54'>54</a>, <a href='#Page_69'>69</a>, +<a href='#Page_75'>75</a>, <a href='#Page_81'>81</a>, <a href='#Page_84'> +84</a>-<a href='#Page_86'>6</a>, <a href='#Page_96'>96</a>, <a href= +'#Page_130'>130</a>-<a href='#Page_131'>1</a>, <a href='#Page_138'> +138</a>-<a href='#Page_139'>9</a>, <a href='#Page_167'>167</a>, <a href= +'#Page_172'>172</a>, <a href='#Page_195'>195</a>, <a href='#Page_257'> +257</a>.</li> + +<li>Bose's <i>Hindu Civilisation</i>, etc., <a href='#Page_75'>75</a>, <a +href='#Page_160'>160</a>, <a href='#Page_170'>170</a>, <a href= +'#Page_196'>196</a>.</li> + +<li>Brahma, <a href='#Page_70'>70</a>, <a href='#Page_169'>169</a>, <a +href='#Page_175'>175</a>-<a href='#Page_177'>7</a>, <a href='#Page_256'> +256</a>-<a href='#Page_257'>7</a>, <a href='#Page_261'>261</a>, <a href= +'#Page_266'>266</a>.</li> + +<li>Brahmā, <a href='#Page_70'>70</a>, <a href='#Page_176'>176</a>-<a +href='#Page_177'>7</a>, <a href='#Page_185'>185</a>.</li> + +<li>Brāhma Samāj, <a href='#Page_30'>30</a>, <a href='#Page_36'> +36</a>, <a href='#Page_56'>56</a>-<a href='#Page_57'>7</a>, <a href= +'#Page_62'>62</a>-<a href='#Page_64'>4</a>, <a href='#Page_71'>71</a>, <a +href='#Page_122'>122</a>, <a href='#Page_125'>125</a>-<a href= +'#Page_131'>31</a>, <a href='#Page_143'>143</a>, <a href='#Page_145'> +145</a>-<a href='#Page_146'>6</a>, <a href='#Page_148'>148</a>, <a href= +'#Page_169'>169</a>-<a href='#Page_171'>71</a>, <a href='#Page_179'> +179</a>, <a href='#Page_192'>192</a>, <a href='#Page_194'>194</a>-<a href= +'#Page_195'>5</a>, <a href='#Page_234'>234</a>, <a href='#Page_250'> +250</a>, <a href='#Page_252'>252</a>, <a href='#Page_264'>264</a>, <a +href='#Page_267'>267</a>-<a href='#Page_268'>8</a>.<!-- Page 276 --><a +name="Page_276" id="Page_276" /></li> + +<li>Brahman privileges, <a href='#Page_6'>6</a>-<a href='#Page_7'>7</a>, +<a href='#Page_16'>16</a>-<a href='#Page_17'>7</a>, <a href='#Page_24'> +24</a>, <a href='#Page_42'>42</a>, <a href='#Page_60'>60</a>, <a href= +'#Page_245'>245</a>-<a href='#Page_246'>6</a>, <a href='#Page_249'> +249</a>.</li> + +<li>Brahmanism, <a href='#Page_69'>69</a>-<a href='#Page_70'>70</a>, <a +href='#Page_255'>255</a>.</li> + +<li>Brahmans, <a href='#Page_7'>7</a>, <a href='#Page_21'>21</a>, <a href= +'#Page_23'>23</a>, <a href='#Page_26'>26</a>, <a href='#Page_30'>30</a>, +<a href='#Page_35'>35</a>, <a href='#Page_38'>38</a>-<a href= +'#Page_39'>9</a>, <a href='#Page_49'>49</a>, <a href='#Page_60'>60</a>, <a +href='#Page_68'>68</a>-<a href='#Page_69'>9</a>, <a href='#Page_128'> +128</a>, <a href='#Page_151'>151</a>, <a href='#Page_158'>158</a>, <a +href='#Page_167'>167</a>, <a href='#Page_219'>219</a>, <a href= +'#Page_237'>237</a>, <a href='#Page_249'>249</a>-<a href= +'#Page_250'>50</a>, <a href='#Page_260'>260</a>, <a href='#Page_262'> +262</a>.</li> + +<li>Breath, Ritual management of the, <a href='#Page_246'>246</a>.</li> + +<li>Britain and India. <i>See</i> India.</li> + +<li>British Government, <a href='#Page_2'>2</a>, <a href='#Page_8'>8</a>, +<a href='#Page_14'>14</a>, <a href='#Page_25'>25</a>, <a href='#Page_33'> +33</a>-<a href='#Page_36'>6</a>, <a href='#Page_53'>53</a>, <a href= +'#Page_55'>55</a>, <a href='#Page_73'>73</a>-<a href='#Page_76'>6</a>, <a +href='#Page_79'>79</a>, <a href='#Page_92'>92</a>-<a href= +'#Page_94'>4</a>, <a href='#Page_106'>106</a>, <a href='#Page_144'> +144</a>, <a href='#Page_208'>208</a>, <a href='#Page_217'>217</a>-<a href= +'#Page_219'>9</a>.</li> + +<li>British Government, a theological illustration, <a href='#Page_154'> +154</a>, <a href='#Page_157'>157</a>.</li> + +<li>British Government, Acts of, <a href='#Page_14'>14</a>, <a href= +'#Page_53'>53</a>-<a href='#Page_55'>5</a>, <a href='#Page_72'>72</a>, <a +href='#Page_254'>254</a>.</li> + +<li>British Government and caste, <a href='#Page_33'>33</a>-<a href= +'#Page_36'>6</a>.</li> + +<li>British influence, vii, ix, <a href='#Page_4'>4</a>-<a href= +'#Page_5'>5</a>, <a href='#Page_14'>14</a>-<a href='#Page_15'>15</a>, <a +href='#Page_42'>42</a>-<a href='#Page_44'>4</a>, <a href='#Page_61'> +61</a>, <a href='#Page_106'>106</a>, <a href='#Page_272'>272</a>-<a href= +'#Page_273'>3</a>.</li> + +<li>British merchants, viii.</li> + +<li>British soldiers, <a href='#Page_2'>2</a>, <a href='#Page_15'> +15</a>.</li> + +<li>Brotherhood of man, <a href='#Page_102'>102</a>, <a href='#Page_239'> +239</a>.</li> + +<li>Buddha or Sakya Muni, <a href='#Page_161'>161</a>, <a href= +'#Page_186'>186</a>, <a href='#Page_196'>196</a>, <a href='#Page_199'> +199</a>, <a href='#Page_223'>223</a>, <a href='#Page_227'>227</a>, <a +href='#Page_249'>249</a>, <a href='#Page_260'>260</a>, <a href= +'#Page_264'>264</a>, <a href='#Page_267'>267</a>.</li> + +<li>Buddhism, Buddhists, <a href='#Page_66'>66</a>, <a href='#Page_70'> +70</a>, <a href='#Page_77'>77</a>, <a href='#Page_141'>141</a>, <a href= +'#Page_196'>196</a>, <a href='#Page_226'>226</a>, <a href='#Page_254'> +254</a>-<a href='#Page_255'>5</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Calcutta, <a href='#Page_2'>2</a>, <a href='#Page_17'>17</a>, <a href= +'#Page_25'>25</a>-<a href='#Page_26'>6</a>, <a href='#Page_36'>36</a>, <a +href='#Page_43'>43</a>, <a href='#Page_45'>45</a>-<a href='#Page_8'>8</a>, +<a href='#Page_63'>63</a>, <a href='#Page_72'>72</a>, <a href='#Page_79'> +79</a>, <a href='#Page_85'>85</a>-<a href='#Page_86'>6</a>, <a href= +'#Page_99'>99</a>, <a href='#Page_122'>122</a>, <a href='#Page_125'> +125</a>-<a href='#Page_6'>6</a>, <a href='#Page_181'>181</a>, <a href= +'#Page_192'>192</a>, <a href='#Page_198'>198</a>, <a href='#Page_230'> +230</a>, <a href='#Page_232'>232</a>, <a href='#Page_247'>247</a>-<a href= +'#Page_248'>8</a>, <a href='#Page_250'>250</a>.</li> + +<li>Calcutta University, <a href='#Page_6'>6</a>, <a href='#Page_49'> +49</a>, <a href='#Page_68'>68</a>, <a href='#Page_134'>134</a>, <a href= +'#Page_247'>247</a>.</li> + +<li>Capital in India, <a href='#Page_92'>92</a>-<a href= +'#Page_3'>3</a>.</li> + +<li>Cashmere, <a href='#Page_204'>204</a>.</li> + +<li>Caste, <a href='#Page_22'>22</a>, <a href='#Page_39'>39</a>, <a href= +'#Page_46'>46</a>, <a href='#Page_48'>48</a>, <a href='#Page_56'>56</a>, +<a href='#Page_75'>75</a>, <a href='#Page_95'>95</a>, <a href='#Page_128'> +128</a>, <a href='#Page_132'>132</a>, <a href='#Page_135'>135</a>, <a +href='#Page_137'>137</a>, <a href='#Page_142'>142</a>-<a href= +'#Page_143'>3</a>, <a href='#Page_158'>158</a>, <a href='#Page_190'> +190</a>, <a href='#Page_211'>211</a>, <a href='#Page_218'>218</a>, <a +href='#Page_260'>260</a>, <a href='#Page_262'>262</a>-<a href= +'#Page_263'>3</a>.</li> + +<li>Caste declining, <a href='#Page_16'>16</a>-<a href='#Page_18'>8</a>, +<a href='#Page_35'>35</a>, <a href='#Page_37'>37</a>-<a href= +'#Page_38'>8</a>, <a href='#Page_218'>218</a>.</li> + +<li>Castes: Brahman. <i>See</i> Brahman; + +<ul> +<li>Kayasth (Clerk), <a href='#Page_5'>5</a>, <a href='#Page_35'>35</a>, +<a href='#Page_48'>48</a>, <a href='#Page_49'>49</a>;</li> + +<li>Kshatriya or Soldier, <a href='#Page_35'>35</a>;</li> + +<li>Mahratta, <a href='#Page_35'>35</a>;</li> + +<li>Nayar, <a href='#Page_33'>33</a>;</li> + +<li>Pariah, <a href='#Page_33'>33</a>;</li> + +<li>Shaha, <a href='#Page_35'>35</a>;</li> + +<li>Soldier, <a href='#Page_35'>35</a>;</li> + +<li>Sudras (the group of lowest castes recognised as within Hinduism), <a +href='#Page_6'>6</a>, <a href='#Page_21'>21</a>.</li> +</ul> +</li> + +<li>Census of 1901, <a href='#Page_5'>5</a>, <a href='#Page_17'>17</a>, <a +href='#Page_33'>33</a>-<a href='#Page_36'>6</a>, <a href='#Page_53'> +53</a>-<a href='#Page_54'>4</a>, <a href='#Page_57'>57</a>, <a href= +'#Page_59'>59</a>, <a href='#Page_61'>61</a>, <a href='#Page_64'>64</a>, +<a href='#Page_106'>106</a>, <a href='#Page_131'>131</a>, <a href= +'#Page_154'>154</a>, <a href='#Page_207'>207</a>, <a href='#Page_263'> +263</a>.</li> + +<li>Central Provinces, <a href='#Page_17'>17</a>.</li> + +<li>Chaitanya or Gauranga, <a href='#Page_22'>22</a>, <a href='#Page_199'> +199</a>-<a href='#Page_200'>200</a>, <a href='#Page_264'>264</a>, <a href= +'#Page_267'>267</a>.</li> + +<li>Chet Ram, <a href='#Page_204'>204</a>-<a href='#Page_208'>8</a>.</li> + +<li>Chinese—Literati, <a href='#Page_43'>43</a>, <a href= +'#Page_113'>113</a>;<br /> +<ul> +<li>Pilgrim, <a href='#Page_13'>13</a>;</li> + +<li>Anti-foreign feeling, <a href='#Page_191'>191</a>.</li> +</ul> +</li> + +<li>Christ. <i>See</i> Jesus Christ.</li> + +<li>Christian civilisation in India, xi, <a href='#Page_4'>4</a>, <a href= +'#Page_14'>14</a>.</li> + +<li>Christian doctrine in contrast, <a href='#Page_172'>172</a>, <a href= +'#Page_174'>174</a>, <a href='#Page_181'>181</a>, <a href='#Page_186'> +186</a>, <a href='#Page_207'>207</a>, <a href='#Page_221'>221</a>-<a href= +'#Page_234'>34</a>, <a href='#Page_238'>238</a>, <a href='#Page_241'> +241</a>, <a href='#Page_253'>253</a>, <a href='#Page_261'>261</a>-<a href= +'#Page_262'>2</a>.</li> + +<li>Christian influence, <a href='#Page_146'>146</a>, <a href='#Page_153'> +153</a>, <a href='#Page_156'>156</a>, <a href='#Page_158'>158</a>-<a href= +'#Page_159'>9</a>, <a href='#Page_169'>169</a>-<a href='#Page_171'>71</a>, +<a href='#Page_179'>179</a>, <a href='#Page_197'>197</a>, <a href= +'#Page_206'>206</a>, <a href='#Page_222'>222</a>.</li> + +<li>Christian religion, The, <a href='#Page_221'>221</a>-<a href= +'#Page_222'>2</a>.</li> + +<li>Christian worship, <a href='#Page_117'>117</a>, <a href='#Page_128'> +128</a>, <a href='#Page_187'>187</a>, <a href='#Page_245'>245</a>, <a +href='#Page_250'>250</a>, <a href='#Page_263'>263</a>, <a href= +'#Page_264'>264</a>.</li> + +<li>Christianity in India, xi, <a href='#Page_14'>14</a>, <a href= +'#Page_41'>41</a>, <a href='#Page_44'>44</a>, <a href='#Page_73'>73</a>, +<a href='#Page_80'>80</a>, <a href='#Page_101'>101</a>, <a href= +'#Page_105'>105</a>-<a href='#Page_109'>9</a>, <a href='#Page_112'> +112</a>, <a href='#Page_115'>115</a>, <a href='#Page_125'>125</a>-<a href= +'#Page_7'>7</a>, <a href='#Page_133'>133</a>, <a href='#Page_143'>143</a>, +<a href='#Page_148'>148</a>-<a href='#Page_149'>9</a>, <a href= +'#Page_165'>165</a>, <a href='#Page_182'>182</a>, <a href='#Page_190'> +190</a>, <a href='#Page_196'>196</a>-<a href='#Page_197'>7</a>, <a href= +'#Page_241'>241</a>.</li> + +<li>Christians, <a href='#Page_151'>151</a>, <a href='#Page_163'>163</a>, +<a href='#Page_203'>203</a>-<a href='#Page_204'>4</a>, <a href= +'#Page_233'>233</a>-<a href='#Page_234'>4</a>.</li> + +<li>Christians, Indian, <a href='#Page_5'>5</a>, <a href='#Page_30'> +30</a>, <a href='#Page_32'>32</a>, <a href='#Page_37'>37</a>, <a href= +'#Page_45'>45</a>, <a href='#Page_52'>52</a>, <a href='#Page_56'>56</a>-<a +href='#Page_57'>7</a>, <a href='#Page_62'>62</a>-<a href='#Page_64'>4</a>, +<a href='#Page_66'>66</a>, <a href='#Page_89'>89</a>, <a href='#Page_122'> +122</a>-<a href='#Page_125'>5</a>, <a href='#Page_137'>137</a>, <a href= +'#Page_143'>143</a>, <a href='#Page_169'>169</a>, <a href='#Page_190'> +190</a>-<a href='#Page_192'>2</a>, <a href='#Page_194'>194</a>-<a href= +'#Page_195'>5</a>, <a href='#Page_264'>264</a>-<a href= +'#Page_266'>6</a>.</li> + +<li>Citizenship, Idea of, <a href='#Page_24'>24</a>, <a href='#Page_72'> +72</a>-<a href='#Page_73'>3</a>, <a href='#Page_87'>87</a>, <a href= +'#Page_101'>101</a>, <a href='#Page_104'>104</a>, <a href='#Page_218'> +218</a>.</li> + +<li>Civil Servants, vii-ix, <a href='#Page_87'>87</a>, <a href= +'#Page_160'>160</a>, <a href='#Page_188'>188</a>.</li> + +<li>Cochin, <a href='#Page_33'>33</a>.</li> + +<li>Colleges, Indian, x, <a href='#Page_48'>48</a>-<a href= +'#Page_49'>9</a>, <a href='#Page_74'>74</a>.</li> + +<li>Common welfare, Idea of. <i>See</i> Public.</li> + +<li>Commons, House of, <a href='#Page_102'>102</a>.</li> + +<li>Company, East India, <a href='#Page_99'>99</a>.</li> + +<li>Comparative religion, <a href='#Page_107'>107</a>-<a href= +'#Page_108'>8</a>.</li> + +<li>Conflict of ideas, <a href='#Page_4'>4</a>, <a href='#Page_6'>6</a>, +<a href='#Page_7'>7</a>, <a href='#Page_49'>49</a>, <a href='#Page_117'> +117</a>. <i>See</i> Christian doctrine.</li> + +<li>Congress, The—the All-India political association, <a href= +'#Page_76'>76</a>-<a href='#Page_93'>93</a>, <a href='#Page_133'>133</a>, +<a href='#Page_139'>139</a>, <a href='#Page_144'>144</a>. +<!-- Page 277 --><a name="Page_277" id="Page_277" /></li> + +<li>Conservatism, Indian, vi, <a href='#Page_11'>11</a>-<a href= +'#Page_20'>20</a>, <a href='#Page_46'>46</a>, <a href='#Page_49'>49</a>, +<a href='#Page_83'>83</a>, <a href='#Page_142'>142</a>, <a href= +'#Page_158'>158</a>-<a href='#Page_165'>165</a>.</li> + +<li>Coronation, Bengali representative at, <a href='#Page_29'>29</a>.</li> + +<li>Cow, Sanctity of the, <a href='#Page_136'>136</a>, <a href= +'#Page_151'>151</a>, <a href='#Page_202'>202</a>.</li> + +<li>Creator, <a href='#Page_177'>177</a>, <a href='#Page_186'>186</a>, <a +href='#Page_189'>189</a>.</li> + +<li>Cremation and burial, <a href='#Page_105'>105</a>.</li> + +<li>Curzon, Lord, <a href='#Page_15'>15</a>, <a href='#Page_89'>89</a>, <a +href='#Page_93'>93</a>, <a href='#Page_274'>274</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Darjeeling, <a href='#Page_18'>18</a>.</li> + +<li>Daru-l-harb, <a href='#Page_145'>145</a>-<a href= +'#Page_146'>6</a>.</li> + +<li>Delhi, <a href='#Page_2'>2</a>, <a href='#Page_67'>67</a>, <a href= +'#Page_68'>68</a>, <a href='#Page_82'>82</a>.</li> + +<li>Delusion, <a href='#Page_153'>153</a>, <a href='#Page_157'>157</a>, <a +href='#Page_173'>173</a>-<a href='#Page_177'>7</a>, <a href='#Page_184'> +184</a>-<a href='#Page_185'>5</a>, <a href='#Page_220'>220</a>, <a href= +'#Page_241'>241</a>, <a href='#Page_243'>243</a>, <a href='#Page_257'> +257</a>-<a href='#Page_258'>8</a>.</li> + +<li>Devotee. <i>See</i> Jogi.</li> + +<li>Digby, William, <a href='#Page_92'>92</a>-<a href= +'#Page_93'>3</a>.</li> + +<li>Doctors, Indian lady, <a href='#Page_62'>62</a>.</li> + +<li>Doctrine. <i>See</i> Christian; Hindu.</li> + +<li>Drink-selling, <a href='#Page_18'>18</a>.</li> + +<li>Dualistic conceptions, <a href='#Page_172'>172</a>, <a href= +'#Page_178'>178</a>, <a href='#Page_242'>242</a>.</li> + +<li>Dufferin Association, Lady, <a href='#Page_62'>62</a>.</li> + +<li>Durga, the Goddess, <a href='#Page_251'>251</a>.</li> + +<li>Dutt, Narendranath, B.A. <i>See</i> Vivekananda.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Eating together, <a href='#Page_81'>81</a>, <a href='#Page_104'> +104</a>, <a href='#Page_160'>160</a>.</li> + +<li>Educated Indians, The New, v, vii, ix, <a href='#Page_44'>44</a>-<a +href='#Page_45'>5</a>, <a href='#Page_55'>55</a>, <a href='#Page_58'> +58</a>, <a href='#Page_76'>76</a>, <a href='#Page_83'>83</a>, <a href= +'#Page_86'>86</a>-<a href='#Page_87'>7</a>, <a href='#Page_89'>89</a>, <a +href='#Page_91'>91</a>, <a href='#Page_97'>97</a>-<a href= +'#Page_98'>8</a>, <a href='#Page_112'>112</a>, <a href='#Page_115'> +115</a>, <a href='#Page_117'>117</a>-<a href='#Page_118'>8</a>, <a href= +'#Page_124'>124</a>, <a href='#Page_127'>127</a>, <a href='#Page_132'> +132</a>, <a href='#Page_140'>140</a>, <a href='#Page_143'>143</a>, <a +href='#Page_149'>149</a>, <a href='#Page_155'>155</a>-<a href= +'#Page_156'>6</a>, <a href='#Page_159'>159</a>-<a href='#Page_162'>62</a>, +<a href='#Page_167'>167</a>-<a href='#Page_171'>71</a>, <a href= +'#Page_173'>173</a>-<a href='#Page_174'>4</a>, <a href='#Page_178'> +178</a>, <a href='#Page_183'>183</a>, <a href='#Page_185'>185</a>, <a +href='#Page_189'>189</a>-<a href='#Page_192'>92</a>, <a href='#Page_196'> +196</a>, <a href='#Page_211'>211</a>, <a href='#Page_222'>222</a>, <a +href='#Page_230'>230</a>-<a href='#Page_242'>42</a>, <a href='#Page_250'> +250</a>, <a href='#Page_255'>255</a>, <a href='#Page_258'>258</a>.</li> + +<li>Education in India—<br /> +<ul> +<li>Boys, <a href='#Page_5'>5</a>, <a href='#Page_43'>43</a>.</li> + +<li>Females, <a href='#Page_5'>5</a>, <a href='#Page_46'>46</a>, <a href= +'#Page_55'>55</a>-<a href='#Page_56'>6</a>, <a href='#Page_62'> +62</a>.</li> + +<li>Influence of, <a href='#Page_15'>15</a>, <a href='#Page_39'>39</a>-<a +href='#Page_49'>49</a>, <a href='#Page_94'>94</a>, <a href='#Page_101'> +101</a>, <a href='#Page_106'>106</a>, <a href='#Page_115'>115</a>, <a +href='#Page_126'>126</a>, <a href='#Page_132'>132</a>, <a href= +'#Page_146'>146</a>, <a href='#Page_160'>160</a>, <a href='#Page_168'> +168</a>.</li> +</ul> +</li> + +<li>Edward VII., <a href='#Page_2'>2</a>, <a href='#Page_29'>29</a>, <a +href='#Page_76'>76</a>.</li> + +<li>Elphinstone, Mountstuart, <a href='#Page_44'>44</a>.</li> + +<li>English education. <i>See</i> Education.</li> + +<li>English-knowing Indians. <i>See</i> Educated Indians.</li> + +<li>English language, <a href='#Page_14'>14</a>-<a href='#Page_15'>5</a>, +<a href='#Page_39'>39</a>-<a href='#Page_41'>41</a>, <a href='#Page_44'> +44</a>, <a href='#Page_78'>78</a>, <a href='#Page_81'>81</a>, <a href= +'#Page_83'>83</a>.</li> + +<li>English literature, <a href='#Page_14'>14</a>, <a href='#Page_23'> +23</a>, <a href='#Page_73'>73</a>, <a href='#Page_179'>179</a>.</li> + +<li>Esoteric religion. <i>See</i> Knowledge.</li> + +<li>Eternal entities, Three, <a href='#Page_134'>134</a>, <a href= +'#Page_172'>172</a>.</li> + +<li>Europe, Voyages to, <a href='#Page_26'>26</a>-<a href= +'#Page_29'>9</a>, <a href='#Page_45'>45</a>, <a href='#Page_48'>48</a>, <a +href='#Page_101'>101</a>, <a href='#Page_127'>127</a>, <a href= +'#Page_149'>149</a>.</li> + +<li>Europeans. <i>See</i> Anglo-Indians.</li> + +<li>Evolution of India, v.</li> + +<li>Extinction. <i>See</i> Nirvana.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Family ties, Indian, <a href='#Page_52'>52</a>, <a href='#Page_60'> +60</a>.</li> + +<li>Famines, <a href='#Page_2'>2</a>, <a href='#Page_20'>20</a>, <a href= +'#Page_74'>74</a>, <a href='#Page_92'>92</a>-<a href='#Page_93'>3</a>, <a +href='#Page_94'>94</a>, <a href='#Page_98'>98</a>, <a href='#Page_106'> +106</a>, <a href='#Page_215'>215</a>, <a href='#Page_232'>232</a>-<a href= +'#Page_233'>3</a>.</li> + +<li>Farquhar, J.N., <a href='#Page_197'>197</a>-<a href='#Page_198'>8</a>, +<a href='#Page_209'>209</a>.</li> + +<li>Females. <i>See</i> Education; Infanticide; Women.</li> + +<li>Females fewer than males, <a href='#Page_52'>52</a>-<a href= +'#Page_54'>4</a>.</li> + +<li>Flesh-eating. <i>See</i> Food.</li> + +<li>Food forbidden, vi, <a href='#Page_18'>18</a>, <a href='#Page_26'> +26</a>-<a href='#Page_27'>7</a>, <a href='#Page_48'>48</a>, <a href= +'#Page_105'>105</a>, <a href='#Page_136'>136</a>-<a href= +'#Page_137'>7</a>.</li> + +<li>Future of India, <a href='#Page_41'>41</a>, <a href='#Page_98'>98</a>, +<a href='#Page_116'>116</a>, <a href='#Page_273'>273</a>-<a href= +'#Page_274'>4</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Ganges, The, <a href='#Page_17'>17</a>, <a href='#Page_246'>246</a>, +<a href='#Page_254'>254</a>, <a href='#Page_266'>266</a>-<a href= +'#Page_267'>7</a>, <a href='#Page_272'>272</a>-<a href= +'#Page_273'>3</a>.</li> + +<li>Girls. <i>See</i> Education.</li> + +<li>God, <a href='#Page_134'>134</a>, <a href='#Page_150'>150</a>, <a +href='#Page_154'>154</a>-<a href='#Page_157'>7</a>, <a href='#Page_166'> +166</a>-<a href='#Page_169'>9</a>, <a href='#Page_172'>172</a>-<a href= +'#Page_175'>5</a>, <a href='#Page_178'>178</a>-<a href='#Page_182'>82</a>, +<a href='#Page_184'>184</a>, <a href='#Page_211'>211</a>, <a href= +'#Page_221'>221</a>-<a href='#Page_222'>2</a>, <a href='#Page_224'> +224</a>-<a href='#Page_225'>5</a>, <a href='#Page_230'>230</a>, <a href= +'#Page_242'>242</a>-<a href='#Page_245'>5</a>, <a href='#Page_250'> +250</a>-<a href='#Page_251'>1</a>.</li> + +<li>God, Fatherhood of, <a href='#Page_116'>116</a>-<a href= +'#Page_118'>8</a>, <a href='#Page_149'>149</a>, <a href='#Page_179'> +179</a>-<a href='#Page_182'>82</a>, <a href='#Page_228'>228</a>-<a href= +'#Page_229'>9</a>, <a href='#Page_239'>239</a>-<a href='#Page_240'>40</a>, +<a href='#Page_249'>249</a>-<a href='#Page_250'>50</a>.</li> + +<li>Goddesses, <a href='#Page_107'>107</a>, <a href='#Page_178'>178</a>-<a +href='#Page_179'>9</a>, <a href='#Page_216'>216</a>, <a href='#Page_227'> +227</a>, <a href='#Page_251'>251</a>.</li> + +<li>Gujarat, <a href='#Page_82'>82</a>, <a href='#Page_178'>178</a>.</li> + +<li>Gunning Lectures, v. xii.</li> + +<li>Guru (religious teacher or spiritual guide), xi, <a href='#Page_163'> +163</a>-<a href='#Page_165'>5</a>, <a href='#Page_200'>200</a>, <a href= +'#Page_206'>206</a>, <a href='#Page_246'>246</a>, <a href='#Page_260'> +260</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Hari, the God, <a href='#Page_187'>187</a>, <a href='#Page_197'> +197</a>.</li> + +<li>Harnack, Prof., <a href='#Page_209'>209</a>-<a href= +'#Page_210'>10</a>, <a href='#Page_221'>221</a>.</li> + +<li>Hastie, Rev. Dr., <a href='#Page_48'>48</a>, <a href='#Page_231'> +231</a>.</li> + +<li>Heaven and hell, Ideas of, <a href='#Page_224'>224</a>, <a href= +'#Page_228'>228</a>-<a href='#Page_230'>30</a>. <i>See</i> Hereafter.</li> + +<li>Hereafter, The, <a href='#Page_117'>117</a>, <a href='#Page_149'> +149</a>, <a href='#Page_213'>213</a>-<a href='#Page_238'>38</a>, <a href= +'#Page_240'>240</a>.</li> + +<li>Hindu, Hinduism, Definitions of, <a href='#Page_24'>24</a>, <a href= +'#Page_26'>26</a>, <a href='#Page_66'>66</a>, <a href='#Page_69'>69</a>-<a +href='#Page_70'>70</a>, <a href='#Page_78'>78</a>, <a href='#Page_151'> +151</a>-<a href='#Page_4'>4</a>, <a href='#Page_169'>169</a>. +<!-- Page 278 --><a name="Page_278" id="Page_278" /></li> + +<li>Hindu doctrines, <a href='#Page_144'>144</a>-<a href= +'#Page_69'>69</a>, <a href='#Page_200'>200</a>, <a href='#Page_228'> +228</a>.</li> + +<li>Hindu exclusiveness, <a href='#Page_6'>6</a>, <a href='#Page_30'> +30</a>, <a href='#Page_47'>47</a>, <a href='#Page_75'>75</a>, <a href= +'#Page_80'>80</a>, <a href='#Page_142'>142</a>, <a href='#Page_149'> +149</a>.</li> + +<li><i>Hindu Religion, Catechism of</i>, <a href='#Page_182'>182</a>.</li> + +<li><i>Hindu Religion, Text-book of</i>, <a href='#Page_38'>38</a>, <a +href='#Page_142'>142</a>-<a href='#Page_143'>3</a>, <a href='#Page_173'> +173</a>-<a href='#Page_177'>7</a>, <a href='#Page_227'>227</a>, <a href= +'#Page_229'>229</a>, <a href='#Page_235'>235</a>-<a href= +'#Page_237'>7</a>, <a href='#Page_260'>260</a>.</li> + +<li>Hindu religious mood, <a href='#Page_7'>7</a>, <a href='#Page_180'> +180</a>.</li> + +<li>Hindu reverence for holy men, <a href='#Page_165'>165</a>.</li> + +<li>Hindu Revival, <a href='#Page_38'>38</a>, <a href='#Page_79'>79</a>, +<a href='#Page_122'>122</a>, <a href='#Page_143'>143</a>, <a href= +'#Page_155'>155</a>, <a href='#Page_173'>173</a>, <a href='#Page_193'> +193</a>, <a href='#Page_211'>211</a>, <a href='#Page_230'>230</a>, <a +href='#Page_235'>235</a>, <a href='#Page_251'>251</a>.</li> + +<li>Hindu rites, <a href='#Page_158'>158</a>-<a href='#Page_165'>65</a>, +<a href='#Page_245'>245</a>-<a href='#Page_249'>9</a>.</li> + +<li>Hindu Triad, <a href='#Page_70'>70</a>, <a href='#Page_176'>176</a>-<a +href='#Page_177'>7</a>, <a href='#Page_185'>185</a>-<a href= +'#Page_187'>7</a>, <a href='#Page_207'>207</a> <a href='#Page_255'> +255</a></li> + +<li>Hinduism, <a href='#Page_7'>7</a>, <a href='#Page_112'>112</a>-<a +href='#Page_113'>3</a>, <a href='#Page_133'>133</a>, <a href='#Page_135'> +135</a>, <a href='#Page_138'>138</a>, <a href='#Page_142'>142</a>-<a href= +'#Page_143'>3</a>, <a href='#Page_145'>145</a>, <a href='#Page_159'> +159</a>-<a href='#Page_160'>60</a>, <a href='#Page_163'>163</a>, <a href= +'#Page_173'>173</a>, <a href='#Page_182'>182</a>, <a href='#Page_200'> +200</a>, <a href='#Page_202'>202</a>, <a href='#Page_206'>206</a>-<a href= +'#Page_209'>9</a>, <a href='#Page_228'>228</a>-<a href='#Page_229'>9</a>, +<a href='#Page_230'>230</a>, <a href='#Page_246'>246</a>-<a href= +'#Page_247'>7</a>, <a href='#Page_255'>255</a>, <a href='#Page_260'> +260</a>, <a href='#Page_263'>263</a>, <a href='#Page_266'>266</a>.</li> + +<li>Hinduism and Christianity. <i>See</i> Christian doctrine.</li> + +<li>Hinduism regarded as local or racial, <a href='#Page_40'>40</a>-<a +href='#Page_41'>1</a>, <a href='#Page_114'>114</a>-<a href= +'#Page_116'>6</a>.</li> + +<li>Hinduism, Solidarity of, <a href='#Page_17'>17</a>, <a href= +'#Page_23'>23</a>-<a href='#Page_24'>4</a>, <a href='#Page_75'> +75</a>.</li> + +<li>Hindus, <a href='#Page_106'>106</a>, <a href='#Page_128'>128</a>, <a +href='#Page_133'>133</a>-<a href='#Page_134'>4</a>, <a href='#Page_140'> +140</a>, <a href='#Page_142'>142</a>, <a href='#Page_144'>144</a>, <a +href='#Page_150'>150</a>, <a href='#Page_178'>178</a>, <a href= +'#Page_180'>180</a>, <a href='#Page_204'>204</a>, <a href='#Page_242'> +242</a>, <a href='#Page_250'>250</a>.</li> + +<li>Hindus and Mahomedans, <a href='#Page_3'>3</a>-<a href= +'#Page_4'>4</a>, <a href='#Page_89'>89</a>, <a href='#Page_137'>137</a>, +<a href='#Page_144'>144</a>, <a href='#Page_204'>204</a>.</li> + +<li>Hindustan, Hindustani, <a href='#Page_66'>66</a>-<a href= +'#Page_68'>8</a>, <a href='#Page_81'>81</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Ideas, New. <i>See</i> New.</li> + +<li>Idolatry, <a href='#Page_4'>4</a>-<a href='#Page_5'>5</a>, <a href= +'#Page_48'>48</a>, <a href='#Page_65'>65</a>, <a href='#Page_127'>127</a>, +<a href='#Page_133'>133</a>, <a href='#Page_135'>135</a>, <a href= +'#Page_166'>166</a>-<a href='#Page_169'>9</a>, <a href='#Page_171'> +171</a>, <a href='#Page_211'>211</a>, <a href='#Page_256'>256</a>, <a +href='#Page_262'>262</a>.</li> + +<li>Ilbert Bill, <a href='#Page_88'>88</a>.</li> + +<li>Illusion. <i>See</i> Delusion.</li> + +<li>Immortality. <i>See</i> Hereafter.</li> + +<li>Incarnation. <i>See</i> Avatar.</li> + +<li>India, Indians (meaning of), <a href='#Page_65'>65</a>-<a href= +'#Page_66'>6</a>, <a href='#Page_78'>78</a>.</li> + +<li>India, Ancient, <a href='#Page_139'>139</a>-<a href= +'#Page_141'>41</a>, <a href='#Page_236'>236</a>.</li> + +<li>India and Britain, xi, <a href='#Page_2'>2</a>-<a href= +'#Page_4'>4</a>, <a href='#Page_78'>78</a>, <a href='#Page_91'>91</a>, <a +href='#Page_95'>95</a>-<a href='#Page_98'>8</a>, <a href='#Page_236'> +236</a>-<a href='#Page_237'>7</a>, <a href='#Page_270'>270</a>-<a href= +'#Page_274'>4</a>.</li> + +<li>India and Mahomedans, <a href='#Page_145'>145</a>-<a href= +'#Page_146'>6</a>.</li> + +<li>India, Features of, <a href='#Page_158'>158</a>, <a href='#Page_202'> +202</a>, <a href='#Page_204'>204</a>, <a href='#Page_206'>206</a>, <a +href='#Page_212'>212</a>-<a href='#Page_217'>17</a>, <a href='#Page_221'> +221</a>.</li> + +<li>India, New. <i>See</i> Educated.</li> + +<li>India ruled by Indians, <a href='#Page_91'>91</a>.</li> + +<li>Indian bias, <a href='#Page_95'>95</a>-<a href='#Page_97'>7</a>, <a +href='#Page_128'>128</a>, <a href='#Page_190'>190</a>.</li> + +<li>Individual's rights, The, <a href='#Page_221'>21</a>-<a href= +'#Page_5'>5</a>.</li> + +<li>Infanticide, <a href='#Page_53'>53</a>-<a href='#Page_4'>4</a>.</li> + +<li>Interest in India, <a href='#Page_1'>1</a>-<a href='#Page_4'>4</a>, <a +href='#Page_107'>107</a>, <a href='#Page_270'>270</a>-<a href= +'#Page_274'>4</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Japan, <a href='#Page_89'>89</a>, <a href='#Page_98'>98</a>, <a href= +'#Page_113'>113</a>, <a href='#Page_195'>195</a>.</li> + +<li>Jesus Christ, <a href='#Page_112'>112</a>, <a href='#Page_117'> +117</a>-<a href='#Page_119'>9</a>, <a href='#Page_149'>149</a>, <a href= +'#Page_184'>184</a>-<a href='#Page_213'>213</a>, <a href='#Page_221'> +221</a>-<a href='#Page_222'>2</a>, <a href='#Page_227'>227</a>-<a href= +'#Page_228'>8</a>, <a href='#Page_234'>234</a>, <a href='#Page_240'> +240</a>-<a href='#Page_241'>1</a>, <a href='#Page_248'>248</a>, <a href= +'#Page_253'>253</a>, <a href='#Page_255'>255</a>, <a href='#Page_258'> +258</a>, <a href='#Page_264'>264</a>-<a href='#Page_265'>5</a>, <a href= +'#Page_267'>267</a>-<a href='#Page_268'>8</a>.</li> + +<li>Jesus Christ and Chaitanya, <a href='#Page_199'>199</a>-<a href= +'#Page_200'>200</a>.</li> + +<li>Jesus Christ and Krishna, <a href='#Page_187'>187</a>-<a href= +'#Page_189'>9</a>, <a href='#Page_198'>198</a>-<a href= +'#Page_199'>9</a>.</li> + +<li>Jesus Christ distinguished from Christians and Christianity, <a href= +'#Page_192'>192</a>-<a href='#Page_197'>7</a>, <a href='#Page_207'> +207</a>-<a href='#Page_211'>11</a>.</li> + +<li>Jews, <a href='#Page_104'>104</a>, <a href='#Page_151'>151</a>, <a +href='#Page_203'>203</a>, <a href='#Page_263'>263</a>.</li> + +<li>Joga philosophy (the system which specially instructs devotees), <a +href='#Page_127'>127</a>-<a href='#Page_128'>8</a>, <a href='#Page_134'> +134</a>.</li> + +<li>Jogi (a devotee), <a href='#Page_185'>185</a>, <a href='#Page_212'> +212</a>, <a href='#Page_228'>228</a>, <a href='#Page_237'>237</a>, <a +href='#Page_240'>240</a>, <a href='#Page_257'>257</a>-<a href= +'#Page_260'>60</a>, <a href='#Page_265'>265</a>.</li> + +<li>John's Gospel, St., <a href='#Page_195'>195</a>, <a href='#Page_212'> +212</a>, <a href='#Page_233'>233</a>.</li> + +<li>Juggernath, <a href='#Page_263'>263</a>.</li> + +<li>Justice, God's, <a href='#Page_181'>181</a>, <a href='#Page_241'> +241</a>, <a href='#Page_252'>252</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Kali, the Goddess, <a href='#Page_178'>178</a>, <a href='#Page_246'> +246</a>.</li> + +<li>Kalighat, <a href='#Page_108'>108</a>, <a href='#Page_248'> +248</a>.</li> + +<li>Karachi, <a href='#Page_82'>82</a>, <a href='#Page_86'>86</a>.</li> + +<li>Karma (works, or rebirth according to one's acts), <a href= +'#Page_262'>262</a>. <i>See</i> Transmigration.</li> + +<li>Kayasth (clerk), caste. <i>See</i> Castes.</li> + +<li>Keranis (Christians), <a href='#Page_137'>137</a>.</li> + +<li>Knowledge, Saving, <a href='#Page_175'>175</a>, <a href='#Page_177'> +177</a>, <a href='#Page_220'>220</a>, <a href='#Page_244'>244</a>, <a +href='#Page_256'>256</a>-<a href='#Page_259'>9</a>, <a href='#Page_266'> +266</a>.</li> + +<li>Koran, <a href='#Page_145'>145</a>, <a href='#Page_182'>182</a>, <a +href='#Page_203'>203</a>.</li> + +<li>Krishna, vi, <a href='#Page_96'>96</a>, <a href='#Page_186'>186</a>-<a +href='#Page_189'>9</a>, <a href='#Page_198'>198</a>-<a href= +'#Page_200'>200</a>, <a href='#Page_204'>204</a>, <a href='#Page_211'> +211</a>, <a href='#Page_227'>227</a>, <a href='#Page_245'>245</a>, <a +href='#Page_261'>261</a>, <a href='#Page_264'>264</a>, <a href= +'#Page_266'>266</a>-<a href='#Page_267'>7</a>.</li> + +<li>Krishnaites, Neo-, <a href='#Page_198'>198</a>, <a href='#Page_209'> +209</a>, <a href='#Page_230'>230</a>.</li> + +<li>Kulin brahmans (Kulin signifies a recognised aristocracy within a +caste), <a href='#Page_60'>60</a>.</li> + +<li><br /> +</li> + +<li><br /> +<!-- Page 279 --><a name="Page_279" id="Page_279" /></li> + +<li>Lahore, <a href='#Page_122'>122</a>, <a href='#Page_180'>180</a>, <a +href='#Page_204'>204</a>, <a href='#Page_206'>206</a>.</li> + +<li>Law, Profession of, <a href='#Page_42'>42</a>, <a href='#Page_62'> +62</a>.</li> + +<li>Legislative Councils, <a href='#Page_73'>73</a>, <a href='#Page_84'> +84</a>-<a href='#Page_85'>5</a>.</li> + +<li>Life, Economic value of, <a href='#Page_216'>216</a>-<a href= +'#Page_218'>8</a>, <a href='#Page_221'>221</a>.</li> + +<li>London, <a href='#Page_79'>79</a>, <a href='#Page_93'>93</a>, <a href= +'#Page_100'>100</a>, <a href='#Page_126'>126</a>.</li> + +<li>Lyall, Sir Alfred, <a href='#Page_8'>8</a>, <a href='#Page_24'>24</a>, +<a href='#Page_69'>69</a>, <a href='#Page_94'>94</a>, <a href='#Page_105'> +105</a>, <a href='#Page_151'>151</a>, <a href='#Page_182'>182</a>, <a +href='#Page_202'>202</a>, <a href='#Page_218'>218</a>-<a href= +'#Page_219'>19</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Macaulay, <a href='#Page_44'>44</a>, <a href='#Page_99'>99</a>, <a +href='#Page_168'>168</a>.</li> + +<li>Madras, <a href='#Page_2'>2</a>, <a href='#Page_46'>46</a>, <a href= +'#Page_54'>54</a>, <a href='#Page_69'>69</a>, <a href='#Page_81'>81</a>-<a +href='#Page_82'>2</a>, <a href='#Page_84'>84</a>, <a href='#Page_140'> +140</a>-<a href='#Page_141'>1</a>, <a href='#Page_152'>152</a>, <a href= +'#Page_161'>161</a>, <a href='#Page_170'>170</a>-<a href= +'#Page_171'>1</a>, <a href='#Page_196'>196</a>.</li> + +<li>Mahabharat, <a href='#Page_186'>186</a>, <a href='#Page_198'> +198</a>.</li> + +<li>Mahatmas (great spirits), <a href='#Page_141'>141</a>, <a href= +'#Page_209'>209</a>.</li> + +<li>Mahomedanism, <a href='#Page_36'>36</a>-<a href='#Page_37'>7</a>, <a +href='#Page_107'>107</a>-<a href='#Page_108'>8</a>, <a href='#Page_128'> +128</a>, <a href='#Page_144'>144</a>-<a href='#Page_147'>7</a>, <a href= +'#Page_169'>169</a>.</li> + +<li>Mahomedans, <a href='#Page_3'>3</a>, <a href='#Page_37'>37</a>, <a +href='#Page_41'>41</a>, <a href='#Page_50'>50</a>, <a href='#Page_59'> +59</a>, <a href='#Page_61'>61</a>, <a href='#Page_66'>66</a>, <a href= +'#Page_68'>68</a>, <a href='#Page_78'>78</a>, <a href='#Page_80'>80</a>, +<a href='#Page_89'>89</a>, <a href='#Page_96'>96</a>, <a href='#Page_128'> +128</a>, <a href='#Page_137'>137</a>, <a href='#Page_144'>144</a>-<a href= +'#Page_147'>7</a>, <a href='#Page_151'>151</a>, <a href='#Page_163'> +163</a>, <a href='#Page_182'>182</a>, <a href='#Page_196'>196</a>, <a +href='#Page_202'>202</a>-<a href='#Page_204'>4</a>, <a href='#Page_206'> +206</a>-<a href='#Page_207'>7</a>, <a href='#Page_263'>263</a>.</li> + +<li>Mahomedans. <i>See</i> Hindus and Mahomedans.</li> + +<li>Mahrattas, <a href='#Page_78'>78</a>, <a href='#Page_82'>82</a>.</li> + +<li>Malabari (a Parsee reformer), <a href='#Page_7'>7</a>, <a href= +'#Page_30'>30</a>, <a href='#Page_46'>46</a>, <a href='#Page_90'>90</a>, +<a href='#Page_195'>195</a>-<a href='#Page_196'>6</a>, <a href= +'#Page_241'>241</a>.</li> + +<li>Mantra (sacred Sanscrit text), <a href='#Page_164'>164</a>, <a href= +'#Page_248'>248</a>.</li> + +<li>Manu, <a href='#Page_143'>143</a>, <a href='#Page_235'>235</a>, <a +href='#Page_246'>246</a>.</li> + +<li>Marriage, <a href='#Page_22'>22</a>-<a href='#Page_23'>3</a>, <a href= +'#Page_26'>26</a>, <a href='#Page_31'>31</a>-<a href='#Page_32'>2</a>, <a +href='#Page_55'>55</a>-<a href='#Page_61'>61</a>, <a href='#Page_104'> +104</a>, <a href='#Page_135'>135</a>.</li> + +<li>Marriage age for girls, <a href='#Page_4'>4</a>, <a href='#Page_14'> +14</a>, <a href='#Page_19'>19</a>, <a href='#Page_46'>46</a>, <a href= +'#Page_55'>55</a>-<a href='#Page_8'>8</a>.</li> + +<li>Marriage of widows, <a href='#Page_19'>19</a>, <a href='#Page_26'> +26</a>, <a href='#Page_31'>31</a>, <a href='#Page_45'>45</a>, <a href= +'#Page_55'>55</a>, <a href='#Page_57'>57</a>, <a href='#Page_63'>63</a>, +<a href='#Page_135'>135</a>.</li> + +<li>Mary, mother of Jesus, <a href='#Page_195'>195</a>, <a href= +'#Page_205'>205</a>, <a href='#Page_207'>207</a>.</li> + +<li>Masses, The, <a href='#Page_43'>43</a>, <a href='#Page_182'>182</a>, +<a href='#Page_228'>228</a>, <a href='#Page_242'>242</a>, <a href= +'#Page_245'>245</a>, <a href='#Page_254'>254</a>-<a href= +'#Page_255'>5</a>.</li> + +<li>Matter, <a href='#Page_134'>134</a>, <a href='#Page_172'>172</a>-<a +href='#Page_173'>3</a>.</li> + +<li>Maya or unreality of the objects of Sense and Consciousness. <i> +See</i> Delusion.</li> + +<li>Merchants, British, viii.</li> + +<li>Messiahs, Indian, <a href='#Page_201'>201</a>-<a href= +'#Page_204'>4</a>.</li> + +<li>Methodists, <a href='#Page_111'>111</a>, <a href='#Page_265'> +265</a>-<a href='#Page_266'>6</a>.</li> + +<li>Middle Class, New. <i>See</i> Educated.</li> + +<li>Mission College, <a href='#Page_49'>49</a>, <a href='#Page_142'> +142</a>, <a href='#Page_180'>180</a>, <a href='#Page_195'>195</a>.</li> + +<li>Missionaries, viii, <a href='#Page_52'>52</a>, <a href='#Page_54'> +54</a>, <a href='#Page_62'>62</a>, <a href='#Page_99'>99</a>, <a href= +'#Page_106'>106</a>, <a href='#Page_123'>123</a>, <a href='#Page_124'> +124</a>, <a href='#Page_158'>158</a>, <a href='#Page_167'>167</a>, <a +href='#Page_187'>187</a>, <a href='#Page_189'>189</a>, <a href= +'#Page_191'>191</a>, <a href='#Page_195'>195</a>-<a href= +'#Page_197'>7</a>, <a href='#Page_202'>202</a>, <a href='#Page_217'> +217</a>, <a href='#Page_232'>232</a>, <a href='#Page_237'>237</a>, <a +href='#Page_241'>241</a>. <i>See</i> Scotland.</li> + +<li>Missionary Conference, Decennial, <a href='#Page_106'>106</a>, <a +href='#Page_136'>136</a>.</li> + +<li>Moghul empire and emperors, <a href='#Page_2'>2</a>-<a href= +'#Page_4'>4</a>, <a href='#Page_14'>14</a>, <a href='#Page_67'>67</a>, <a +href='#Page_77'>77</a>.</li> + +<li>Monier Williams. <i>See</i> Williams.</li> + +<li>Monotheism, <a href='#Page_107'>107</a>, <a href='#Page_117'>117</a>, +<a href='#Page_126'>126</a>, <a href='#Page_127'>127</a>-<a href= +'#Page_128'>8</a>, <a href='#Page_130'>130</a>, <a href='#Page_134'> +134</a>, <a href='#Page_140'>140</a>, <a href='#Page_150'>150</a>, <a +href='#Page_153'>153</a>-<a href='#Page_155'>5</a>, <a href='#Page_161'> +161</a>, <a href='#Page_166'>166</a>-<a href='#Page_183'>183</a>, <a href= +'#Page_239'>239</a>, <a href='#Page_242'>242</a>, <a href='#Page_252'> +252</a>, <a href='#Page_258'>258</a>, <a href='#Page_260'>260</a>, <a +href='#Page_266'>266</a>.</li> + +<li>Mosque, <a href='#Page_3'>3</a>, <a href='#Page_13'>13</a>-<a href= +'#Page_14'>4</a>, <a href='#Page_50'>50</a>.</li> + +<li>Mother (title of deities), <a href='#Page_178'>178</a>-<a href= +'#Page_181'>81</a>.</li> + +<li>Mozumdar, P.C., <a href='#Page_30'>30</a>, <a href='#Page_195'> +195</a>.</li> + +<li>Mukti, <a href='#Page_40'>40</a>-<a href='#Page_41'>1</a>, <a href= +'#Page_246'>246</a>. <i>See</i> Salvation.</li> + +<li>Müller, Max, <a href='#Page_75'>75</a>, <a href='#Page_136'> +136</a>, <a href='#Page_170'>170</a>, <a href='#Page_175'>175</a>.</li> + +<li>Municipalities, <a href='#Page_86'>86</a>.</li> + +<li>Murdoch, Rev. Dr. John, <a href='#Page_81'>81</a>, <a href='#Page_91'> +91</a>, <a href='#Page_93'>93</a>, <a href='#Page_95'>95</a>, <a href= +'#Page_170'>170</a>, <a href='#Page_196'>196</a>.</li> + +<li>Mutiny, The, <a href='#Page_95'>95</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Nanda-kumar, <a href='#Page_25'>25</a>, <a href='#Page_42'> +42</a>.</li> + +<li>Nationality, Idea of, <a href='#Page_9'>9</a>, <a href='#Page_24'> +24</a>, <a href='#Page_75'>75</a>, <a href='#Page_95'>95</a>, <a href= +'#Page_101'>101</a>, <a href='#Page_104'>104</a>, <a href='#Page_124'> +124</a>, <a href='#Page_129'>129</a>, <a href='#Page_132'>132</a>, <a +href='#Page_134'>134</a>, <a href='#Page_139'>139</a>, <a href= +'#Page_190'>190</a>, <a href='#Page_218'>218</a>.</li> + +<li>Native States, <a href='#Page_76'>76</a>, <a href='#Page_95'> +95</a>.</li> + +<li>Nature, Tyranny of, <a href='#Page_214'>214</a>-<a href= +'#Page_216'>6</a>.</li> + +<li>Naturis, <a href='#Page_146'>146</a>-<a href='#Page_147'>7</a>.</li> + +<li>Neo-Platonists a religious parallel to New Indians, <a href= +'#Page_207'>207</a>-<a href='#Page_212'>12</a>.</li> + +<li>New Era, The, <a href='#Page_1'>1</a>-<a href='#Page_10'>10</a>, <a +href='#Page_19'>19</a>, <a href='#Page_76'>76</a>.</li> + +<li>New ideas, v, vi, ix, xi, <a href='#Page_4'>4</a>, <a href='#Page_6'> +6</a>-<a href='#Page_10'>10</a>, <a href='#Page_15'>15</a>, <a href= +'#Page_19'>19</a>, <a href='#Page_49'>49</a>, <a href='#Page_76'>76</a>, +<a href='#Page_165'>165</a>, <a href='#Page_236'>236</a>.</li> + +<li>New India. <i>See</i> Educated.</li> + +<li>New Testament. <i>See</i> Bible; John; Paul.</li> + +<li>Newspapers. <i>See</i> Press.</li> + +<li>Nirvana, <a href='#Page_226'>226</a>, <a href='#Page_230'>230</a>, <a +href='#Page_255'>255</a>.</li> + +<li>Noble, Miss (Sister Nivedita), <a href='#Page_22'>22</a>, <a href= +'#Page_31'>31</a>, <a href='#Page_32'>32</a>, <a href='#Page_75'>75</a>, +<a href='#Page_153'>153</a>, <a href='#Page_175'>175</a>, <a href= +'#Page_185'>185</a>, <a href='#Page_228'>228</a>, <a href='#Page_243'> +243</a>.</li> + +<li>North-West, The, <a href='#Page_82'>82</a>, <a href='#Page_172'> +172</a>, <a href='#Page_241'>241</a>, <a href='#Page_250'>250</a>. +<!-- Page 280 --><a name="Page_280" id="Page_280" /></li> + +<li>Northern India, <a href='#Page_2'>2</a>, <a href='#Page_28'>28</a>-<a +href='#Page_29'>9</a>, <a href='#Page_37'>37</a>, <a href='#Page_66'> +66</a>-<a href='#Page_68'>8</a>, <a href='#Page_77'>77</a>, <a href= +'#Page_107'>107</a>, <a href='#Page_130'>130</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Pandit (learned man or teacher), xi, <a href='#Page_31'>31</a>, <a +href='#Page_47'>47</a>, <a href='#Page_134'>134</a>, <a href='#Page_142'> +142</a>, <a href='#Page_162'>162</a>.</li> + +<li>Pantheism, <a href='#Page_107'>107</a>, <a href='#Page_126'>126</a>-<a +href='#Page_129'>9</a>, <a href='#Page_140'>140</a>, <a href='#Page_150'> +150</a>, <a href='#Page_153'>153</a>, <a href='#Page_155'>155</a>-<a href= +'#Page_157'>7</a>, <a href='#Page_166'>166</a>, <a href='#Page_169'> +169</a>-<a href='#Page_178'>78</a>, <a href='#Page_182'>182</a>-<a href= +'#Page_185'>5</a>, <a href='#Page_209'>209</a>, <a href='#Page_220'> +220</a>, <a href='#Page_229'>229</a>, <a href='#Page_239'>239</a>, <a +href='#Page_242'>242</a>-<a href='#Page_245'>5</a>, <a href='#Page_249'> +249</a>, <a href='#Page_251'>251</a>, <a href='#Page_256'>256</a>-<a href= +'#Page_258'>8</a>, <a href='#Page_260'>260</a>-<a href= +'#Page_261'>1</a>.</li> + +<li>Parameswar, <a href='#Page_176'>176</a>-<a href='#Page_177'>7</a>, <a +href='#Page_207'>207</a>.</li> + +<li>Paramhansa, Ramkrishna, <a href='#Page_47'>47</a>, <a href='#Page_48'> +48</a>, <a href='#Page_175'>175</a>, <a href='#Page_199'>199</a>, <a href= +'#Page_227'>227</a>, <a href='#Page_265'>265</a>.</li> + +<li>Pariahs. <i>See</i> Castes.</li> + +<li>Parliament of Religions, <a href='#Page_30'>30</a>, <a href= +'#Page_48'>48</a>, <a href='#Page_128'>128</a>, <a href='#Page_152'> +152</a>, <a href='#Page_227'>227</a>, <a href='#Page_243'>243</a>.</li> + +<li>Parsees, <a href='#Page_7'>7</a>, <a href='#Page_41'>41</a>, <a href= +'#Page_66'>66</a>, <a href='#Page_82'>82</a>, <a href='#Page_138'>138</a>, +<a href='#Page_178'>178</a>.</li> + +<li>Patriotism, <a href='#Page_95'>95</a>, <a href='#Page_116'>116</a>, <a +href='#Page_130'>130</a>, <a href='#Page_132'>132</a>, <a href= +'#Page_134'>134</a>-<a href='#Page_135'>5</a>, <a href='#Page_141'> +141</a>, <a href='#Page_149'>149</a>, <a href='#Page_172'>172</a>, <a +href='#Page_190'>190</a>. <i>See</i> Indian bias.</li> + +<li>Paul, Saint, <a href='#Page_111'>111</a>, <a href='#Page_253'>253</a>, +<a href='#Page_264'>264</a>.</li> + +<li>Pessimism, Indian, <a href='#Page_212'>212</a>-<a href= +'#Page_222'>22</a>, <a href='#Page_229'>229</a>, <a href='#Page_232'> +232</a>.</li> + +<li>Philosophy, Hindu, <a href='#Page_47'>47</a>, <a href='#Page_70'> +70</a>, <a href='#Page_128'>128</a>, <a href='#Page_172'>172</a>-<a href= +'#Page_176'>6</a>, <a href='#Page_179'>179</a>, <a href='#Page_220'> +220</a>.</li> + +<li>Physical changes, <a href='#Page_120'>120</a>-<a href= +'#Page_122'>2</a>.</li> + +<li>Pilgrims, <a href='#Page_13'>13</a>, <a href='#Page_245'>245</a>-<a +href='#Page_246'>6</a>, <a href='#Page_262'>262</a>-<a href= +'#Page_263'>3</a>.</li> + +<li>Plains, The, <a href='#Page_2'>2</a>, <a href='#Page_66'>66</a>, <a +href='#Page_130'>130</a>.</li> + +<li>Political activity, <a href='#Page_20'>20</a>, <a href='#Page_138'> +138</a>.</li> + +<li>Political criticism, Idea of, <a href='#Page_7'>7</a>, <a href= +'#Page_72'>72</a>-<a href='#Page_74'>4</a>, <a href='#Page_76'>76</a>, <a +href='#Page_78'>78</a>.</li> + +<li>Political Economy, <a href='#Page_99'>99</a>, <a href='#Page_216'> +216</a>.</li> + +<li>Political ideas, New, v, <a href='#Page_7'>7</a>, <a href='#Page_72'> +72</a>-<a href='#Page_102'>102</a>, <a href='#Page_104'>104</a>.</li> + +<li>Political reformers, <a href='#Page_83'>83</a>.</li> + +<li>Polygamy, <a href='#Page_55'>55</a>, <a href='#Page_59'>59</a>-<a +href='#Page_61'>61</a>.</li> + +<li>Polytheism, <a href='#Page_128'>128</a>, <a href='#Page_133'>133</a>, +<a href='#Page_150'>150</a>, <a href='#Page_153'>153</a>-<a href= +'#Page_156'>6</a>, <a href='#Page_166'>166</a>-<a href='#Page_172'>72</a>, +<a href='#Page_182'>182</a>, <a href='#Page_239'>239</a>, <a href= +'#Page_242'>242</a>, <a href='#Page_249'>249</a>, <a href='#Page_262'> +262</a>.</li> + +<li>Poona, <a href='#Page_97'>97</a>.</li> + +<li>Post Office, <a href='#Page_2'>2</a>, <a href='#Page_34'>34</a>, <a +href='#Page_76'>76</a>.</li> + +<li>Poverty, Indian, <a href='#Page_20'>20</a>, <a href='#Page_99'>99</a>. +<i>See</i> Famines.</li> + +<li>Prajapati, <a href='#Page_188'>188</a>-<a href='#Page_189'>9</a>.</li> + +<li>Prārthanā Samājes (Prayer Associations), <a href= +'#Page_122'>122</a>, <a href='#Page_130'>130</a>-<a href= +'#Page_131'>1</a>, <a href='#Page_138'>138</a>, <a href='#Page_169'> +169</a>, <a href='#Page_171'>171</a>-<a href='#Page_172'>2</a>, <a href= +'#Page_250'>250</a>-<a href='#Page_252'>2</a>, <a href='#Page_267'> +267</a>.</li> + +<li>Prayer, <a href='#Page_128'>128</a>, <a href='#Page_130'>130</a>, <a +href='#Page_244'>244</a>-<a href='#Page_245'>5</a>, <a href='#Page_250'> +250</a>-<a href='#Page_251'>1</a>.</li> + +<li>Press, The Indian, <a href='#Page_20'>20</a>, <a href='#Page_26'> +26</a>, <a href='#Page_72'>72</a>, <a href='#Page_73'>73</a>, <a href= +'#Page_75'>75</a>, <a href='#Page_88'>88</a>-<a href='#Page_89'>9</a>, <a +href='#Page_92'>92</a>, <a href='#Page_99'>99</a>.</li> + +<li>Priesthood, Hereditary, <a href='#Page_7'>7</a>, <a href='#Page_163'> +163</a>, <a href='#Page_245'>245</a>.</li> + +<li>Priesthood twofold, <a href='#Page_163'>163</a>-<a href= +'#Page_165'>5</a>.</li> + +<li>Professions, Modern, <a href='#Page_42'>42</a>, <a href='#Page_144'> +144</a>.</li> + +<li>Progress, xi, <a href='#Page_8'>8</a>, <a href='#Page_52'>52</a>, <a +href='#Page_273'>273</a>.</li> + +<li>Public meetings, <a href='#Page_17'>17</a>, <a href='#Page_113'> +113</a>.</li> + +<li>Public questions, Idea of, <a href='#Page_16'>16</a>-<a href= +'#Page_17'>7</a>, <a href='#Page_72'>72</a>.</li> + +<li>Punjab, <a href='#Page_36'>36</a>, <a href='#Page_47'>47</a>, <a href= +'#Page_84'>84</a>, <a href='#Page_130'>130</a>, <a href='#Page_132'> +132</a>-<a href='#Page_133'>3</a>, <a href='#Page_138'>138</a>, <a href= +'#Page_201'>201</a>, <a href='#Page_228'>228</a>, <a href='#Page_234'> +234</a>.</li> + +<li>Purans or later Hindu Scriptures, <a href='#Page_137'>137</a>.</li> + +<li>Purohit (celebrant priest), <a href='#Page_163'>163</a>-<a href= +'#Page_165'>5</a>, <a href='#Page_260'>260</a>.</li> + +<li>Purusha (the first embodiment of the Universal Spirit), <a href= +'#Page_21'>21</a>, <a href='#Page_188'>188</a>-<a href= +'#Page_189'>9</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Qadian. <i>See</i> Ahmad.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Race feeling, <a href='#Page_88'>88</a>-<a href= +'#Page_95'>95</a>.</li> + +<li>Railways, <a href='#Page_2'>2</a>, <a href='#Page_17'>17</a>, <a href= +'#Page_18'>18</a>, <a href='#Page_76'>76</a>.</li> + +<li>Rajputana, <a href='#Page_54'>54</a>, <a href='#Page_58'>58</a>.</li> + +<li>Ram, <a href='#Page_77'>77</a>, <a href='#Page_186'>186</a>, <a href= +'#Page_227'>227</a>, <a href='#Page_261'>261</a>, <a href='#Page_266'> +266</a>.</li> + +<li>Ramabhai, Pandita, <a href='#Page_46'>46</a>.</li> + +<li>Ramayan, The, <a href='#Page_77'>77</a>, <a href='#Page_186'> +186</a>.</li> + +<li>Rao, Sir T. Madhava, <a href='#Page_28'>28</a>, <a href='#Page_46'> +46</a>.</li> + +<li>Reactionaries, <a href='#Page_20'>20</a>, <a href='#Page_46'>46</a>, +<a href='#Page_149'>149</a>, <a href='#Page_243'>243</a>. <i>See</i> +Conservatism; Hindu Revival.</li> + +<li>Reformers. <i>See</i> Political, Religious, Social.</li> + +<li>Reincarnation. <i>See</i> Transmigration.</li> + +<li>Religious ideas, Hindu, <a href='#Page_7'>7</a>, <a href='#Page_94'> +94</a>, <a href='#Page_104'>104</a>, <a href='#Page_115'>115</a>, <a href= +'#Page_117'>117</a>, <a href='#Page_150'>150</a>.</li> + +<li>Religious ideas, New, v, <a href='#Page_8'>8</a>, <a href='#Page_9'> +9</a>, <a href='#Page_103'>103</a>, <a href='#Page_150'>150</a>.</li> + +<li>Religious leaders not brahmans, <a href='#Page_30'>30</a>-<a href= +'#Page_31'>1</a>, <a href='#Page_249'>249</a>.</li> + +<li>Religious reformers, <a href='#Page_22'>22</a>, <a href='#Page_45'> +45</a>-<a href='#Page_46'>6</a>, <a href='#Page_49'>49</a>.</li> + +<li>Renaissance, Indian, <a href='#Page_19'>19</a>, <a href='#Page_104'> +104</a>. <i>See</i> New.</li> + +<li>Responsibility, Moral, <a href='#Page_156'>156</a>. <i>See</i> +Sin.</li> + +<li>Resurrection, The, <a href='#Page_110'>110</a>-<a href= +'#Page_111'>1</a>, <a href='#Page_126'>126</a>.</li> + +<li>Rigveda (earliest book of Aryan hymns), <a href='#Page_135'>135</a>, +<a href='#Page_188'>188</a>, <a href='#Page_234'>234</a>, <a href= +'#Page_246'>246</a>.</li> + +<li>Robertson Lectures, Alexander, v, xi. xii.<!-- Page 281 --><a name= +"Page_281" id="Page_281" /></li> + +<li>Roy, Rammohan, <a href='#Page_16'>16</a>, <a href='#Page_23'>23</a>, +<a href='#Page_26'>26</a>, <a href='#Page_45'>45</a>, <a href='#Page_54'> +54</a>-<a href='#Page_55'>5</a>, <a href='#Page_75'>75</a>, <a href= +'#Page_125'>125</a>-<a href='#Page_127'>7</a>, <a href='#Page_157'> +157</a>, <a href='#Page_167'>167</a>-<a href='#Page_169'>9</a>, <a href= +'#Page_194'>194</a>, <a href='#Page_250'>250</a>, <a href='#Page_267'> +267</a>.</li> + +<li>Russia, <a href='#Page_89'>89</a>, <a href='#Page_98'>98</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Sacred places, <a href='#Page_3'>3</a>, <a href='#Page_154'>154</a>, +<a href='#Page_244'>244</a>-<a href='#Page_248'>8</a>.</li> + +<li>Sacrifice, <a href='#Page_108'>108</a>, <a href='#Page_133'>133</a>, +<a href='#Page_135'>135</a>, <a href='#Page_179'>179</a>, <a href= +'#Page_247'>247</a>-<a href='#Page_249'>9</a>, <a href='#Page_262'> +262</a>.</li> + +<li>Salvation, <a href='#Page_40'>40</a>-<a href='#Page_41'>1</a>, <a +href='#Page_108'>108</a>, <a href='#Page_221'>221</a>, <a href= +'#Page_239'>239</a>-<a href='#Page_267'>67</a>. <i>See</i> Mukti.</li> + +<li>Sankarachargya, <a href='#Page_153'>153</a>, <a href='#Page_244'> +244</a>-<a href='#Page_245'>5</a>.</li> + +<li>Sanscrit College, Calcutta, <a href='#Page_5'>5</a>, <a href= +'#Page_15'>15</a>, <a href='#Page_35'>35</a>.</li> + +<li>Sanscrit learning, <a href='#Page_6'>6</a>, <a href='#Page_15'>15</a>, +<a href='#Page_47'>47</a>, <a href='#Page_128'>128</a>, <a href= +'#Page_162'>162</a>.</li> + +<li>Saraswati (Hindu Goddess of Learning), <a href='#Page_192'> +192</a>.</li> + +<li>Saraswati, Dyanand, <a href='#Page_30'>30</a>, <a href='#Page_46'> +46</a>, <a href='#Page_134'>134</a>, <a href='#Page_136'>136</a>.</li> + +<li>Schools and Caste, <a href='#Page_34'>34</a>, <a href='#Page_39'> +39</a>.</li> + +<li>Schools, Secondary, <a href='#Page_43'>43</a>.</li> + +<li>Scotland Mission, Church of, <a href='#Page_48'>48</a>, <a href= +'#Page_99'>99</a>, <a href='#Page_265'>265</a>.</li> + +<li>Sea—voyages forbidden. <i>See</i> Europe.</li> + +<li>Self-government, <a href='#Page_15'>15</a>, <a href='#Page_86'> +86</a>.</li> + +<li>Self-torture, <a href='#Page_107'>107</a>, <a href='#Page_254'> +254</a>-<a href='#Page_255'>55</a>, <a href='#Page_257'>257</a>, <a href= +'#Page_261'>261</a>.</li> + +<li>Sen, Keshub Chunder, <a href='#Page_8'>8</a>, <a href='#Page_30'> +30</a>, <a href='#Page_46'>46</a>, <a href='#Page_125'>125</a>, <a href= +'#Page_130'>130</a>, <a href='#Page_179'>179</a>-<a href= +'#Page_80'>180</a>, <a href='#Page_192'>192</a>, <a href='#Page_195'> +195</a>, <a href='#Page_252'>252</a>.</li> + +<li>Serfdom, Indian, <a href='#Page_27'>27</a>-<a href= +'#Page_29'>9</a>.</li> + +<li>Shah, Mahbub, <a href='#Page_204'>204</a>-<a href= +'#Page_206'>6</a>.</li> + +<li>Shrines. <i>See</i> Sacred places.</li> + +<li>Sikhs, <a href='#Page_37'>37</a>.</li> + +<li>Sin, Idea of, <a href='#Page_156'>156</a>, <a href='#Page_172'> +172</a>, <a href='#Page_239'>239</a>-<a href='#Page_253'>53</a>.</li> + +<li>Singh, Hakim, <a href='#Page_202'>202</a>.</li> + +<li>Sinnett, A.P., <a href='#Page_92'>92</a>, <a href='#Page_141'> +141</a>.</li> + +<li>Siva, the God, <a href='#Page_14'>14</a>, <a href='#Page_164'>164</a>, +<a href='#Page_176'>176</a>-<a href='#Page_177'>7</a>, <a href= +'#Page_185'>185</a>, <a href='#Page_246'>246</a>.</li> + +<li>Sivaji, <a href='#Page_96'>96</a>.</li> + +<li>Social ideas, Hindu, <a href='#Page_6'>6</a>-<a href='#Page_7'>7</a>, +<a href='#Page_21'>21</a>, <a href='#Page_50'>50</a>, <a href='#Page_104'> +104</a>, <a href='#Page_105'>105</a>. <i>See</i> Women, Zenana.</li> + +<li>Social ideas, New, v, <a href='#Page_8'>8</a>, <a href='#Page_21'> +21</a>, <a href='#Page_39'>39</a>, <a href='#Page_98'>98</a>.</li> + +<li>Social reformers, <a href='#Page_22'>22</a>, <a href='#Page_45'> +45</a>-<a href='#Page_46'>6</a>, <a href='#Page_49'>49</a>, <a href= +'#Page_116'>116</a>.</li> + +<li>Social usages rigid, Hindu, <a href='#Page_159'>159</a>, <a href= +'#Page_165'>165</a>.</li> + +<li>Sorabjee, Miss Cornelia, <a href='#Page_62'>62</a>.</li> + +<li>Soul, The, <a href='#Page_134'>134</a>, <a href='#Page_172'>172</a>-<a +href='#Page_173'>3</a>, <a href='#Page_213'>213</a>-<a href= +'#Page_214'>4</a>, <a href='#Page_224'>224</a>-<a href='#Page_225'>5</a>, +<a href='#Page_227'>227</a>-<a href='#Page_231'>31</a>, <a href= +'#Page_235'>235</a>-<a href='#Page_236'>6</a>.</li> + +<li>South India, <a href='#Page_28'>28</a>-<a href='#Page_29'>9</a>, <a +href='#Page_33'>33</a>-<a href='#Page_34'>4</a>, <a href='#Page_37'> +37</a>, <a href='#Page_106'>106</a>, <a href='#Page_130'>130</a>, <a href= +'#Page_156'>156</a>, <a href='#Page_195'>195</a>, <a href='#Page_232'> +232</a>, <a href='#Page_252'>252</a>.</li> + +<li>Students, <a href='#Page_41'>41</a>-<a href='#Page_45'>5</a>, <a href= +'#Page_60'>60</a>.</li> + +<li>Sudras. <i>See</i> Castes.</li> + +<li>Suttee or Widow-burning (<i>Sati,</i> a chaste woman), v, <a href= +'#Page_4'>4</a>, <a href='#Page_45'>45</a>, <a href='#Page_54'>54</a>-<a +href='#Page_55'>5</a>, <a href='#Page_127'>127</a>.</li> + +<li>Swadeshi (boycott of all except <i>own-country</i> products), <a href= +'#Page_97'>97</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Tantras, <a href='#Page_229'>229</a>, <a href='#Page_246'>246</a>, <a +href='#Page_256'>256</a>, <a href='#Page_261'>261</a>.</li> + +<li>Teachers, Indian, xi.</li> + +<li>Tennyson, <a href='#Page_14'>14</a>, <a href='#Page_216'>216</a>, <a +href='#Page_234'>234</a>, <a href='#Page_254'>254</a>.</li> + +<li>Theatres, <a href='#Page_63'>63</a>.</li> + +<li>Theism. <i>See</i> Monotheism.</li> + +<li>Theosophists, <a href='#Page_30'>30</a>, <a href='#Page_38'>38</a>, <a +href='#Page_92'>92</a>, <a href='#Page_122'>122</a>, <a href='#Page_132'> +132</a>, <a href='#Page_138'>138</a>-<a href='#Page_143'>43</a>, <a href= +'#Page_149'>149</a>, <a href='#Page_208'>208</a>-<a href= +'#Page_209'>9</a>, <a href='#Page_235'>235</a>.</li> + +<li>Thibet, <a href='#Page_89'>89</a>, <a href='#Page_141'>141</a>, <a +href='#Page_196'>196</a>, <a href='#Page_204'>204</a>, <a href= +'#Page_209'>209</a>.</li> + +<li>Tilak, Hon. Mr., <a href='#Page_96'>96</a>-<a href='#Page_97'>7</a>, +<a href='#Page_99'>99</a>.</li> + +<li>Tols, <a href='#Page_162'>162</a>-<a href='#Page_163'>3</a>.</li> + +<li>Transmigration, <a href='#Page_31'>31</a>, <a href='#Page_38'>38</a>, +<a href='#Page_108'>108</a>, <a href='#Page_134'>134</a>, <a href= +'#Page_153'>153</a>, <a href='#Page_185'>185</a>, <a href='#Page_213'> +213</a>-<a href='#Page_214'>4</a>, <a href='#Page_220'>220</a>-<a href= +'#Page_238'>38</a>, <a href='#Page_240'>240</a>, <a href='#Page_246'> +246</a>, <a href='#Page_258'>258</a>, <a href='#Page_260'>260</a>.</li> + +<li>Travancore State, <a href='#Page_37'>37</a>.</li> + +<li>Trinity, <a href='#Page_186'>186</a>, <a href='#Page_207'> +207</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Unitarians, <a href='#Page_126'>126</a>, <a href='#Page_171'>171</a>, +<a href='#Page_267'>267</a>.</li> + +<li>United Provinces, <a href='#Page_36'>36</a>, <a href='#Page_46'> +46</a>, <a href='#Page_54'>54</a>, <a href='#Page_84'>84</a>, <a href= +'#Page_105'>105</a>, <a href='#Page_130'>130</a>, <a href='#Page_132'> +132</a>-<a href='#Page_133'>3</a>, <a href='#Page_145'>145</a>, <a href= +'#Page_172'>172</a>, <a href='#Page_228'>228</a>, <a href='#Page_234'> +234</a>, <a href='#Page_250'>250</a>.</li> + +<li>Unity of India, New, <a href='#Page_75'>75</a>, <a href='#Page_104'> +104</a>, <a href='#Page_116'>116</a>.</li> + +<li>Universities, <a href='#Page_43'>43</a>, <a href='#Page_49'>49</a>, <a +href='#Page_89'>89</a>, <a href='#Page_99'>99</a>-<a href= +'#Page_100'>100</a>, <a href='#Page_216'>216</a>.</li> + +<li>Upanishads, <a href='#Page_170'>170</a>, <a href='#Page_235'> +235</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Vedanta (the specially pantheistic system of Hindu philosophy), <a +href='#Page_6'>6</a>, <a href='#Page_172'>172</a>, <a href='#Page_209'> +209</a>, <a href='#Page_230'>230</a>, <a href='#Page_244'>244</a>.</li> + +<li>Vedas, <a href='#Page_46'>46</a>, <a href='#Page_135'>135</a>-<a href= +'#Page_137'>7</a>, <a href='#Page_140'>140</a>, <a href='#Page_210'> +210</a>, <a href='#Page_234'>234</a>.</li> + +<li>Vedas do not sanction certain abuses, <a href='#Page_47'>47</a>, <a +href='#Page_135'>135</a>.</li> + +<li>Viceroy, <a href='#Page_79'>79</a>, <a href='#Page_85'>85</a>, <a +href='#Page_114'>114</a>.</li> + +<li>Victoria, Queen, <a href='#Page_2'>2</a>, <a href='#Page_52'> +52</a>.</li> + +<li>Vidyasagar, I.C., <a href='#Page_45'>45</a>, <a href='#Page_63'> +63</a>.</li> + +<li>Vivekananda, Swami (Narendranath Dutt, B.A.), <a href='#Page_30'> +30</a>, <a href='#Page_47'>47</a>-<a href='#Page_49'>9</a>, <a href= +'#Page_128'>128</a>, <a href='#Page_227'>227</a>, <a href='#Page_243'> +243</a>-<a href='#Page_245'>5</a>.<!-- Page 282 --><a name="Page_282" id= +"Page_282" /></li> + +<li>Vishnu, the God; or Hari, <a href='#Page_176'>176</a>-<a href= +'#Page_177'>7</a>, <a href='#Page_185'>185</a>-<a href='#Page_187'>7</a>, +<a href='#Page_197'>197</a>, <a href='#Page_255'>255</a>, <a href= +'#Page_261'>261</a>.</li> + +<li>Vishnuism, <a href='#Page_262'>262</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Wahabbis, <a href='#Page_145'>145</a>.</li> + +<li>Western India, <a href='#Page_8'>8</a>, <a href='#Page_35'>35</a>, <a +href='#Page_54'>54</a>, <a href='#Page_82'>82</a>, <a href='#Page_138'> +138</a>, <a href='#Page_171'>171</a>, <a href='#Page_251'>251</a>.</li> + +<li>Widow. <i>See</i> Marriage.</li> + +<li>Williams, Sir M. Monier, <a href='#Page_23'>23</a>, <a href= +'#Page_70'>70</a>, <a href='#Page_126'>126</a>, <a href='#Page_154'> +154</a>-<a href='#Page_155'>5</a>, <a href='#Page_164'>164</a>, <a href= +'#Page_170'>170</a>, <a href='#Page_188'>188</a>-<a href= +'#Page_189'>9</a>, <a href='#Page_235'>235</a>, <a href='#Page_249'> +249</a>, <a href='#Page_262'>262</a></li> + +<li>Wilson, Dr. John, <a href='#Page_167'>167</a>, <a href='#Page_257'> +257</a>.</li> + +<li>Women, <a href='#Page_151'>151</a>, <a href='#Page_237'>237</a>.</li> + +<li>Women, Social position of, <a href='#Page_31'>31</a>, <a href= +'#Page_37'>37</a>, <a href='#Page_40'>40</a>, <a href='#Page_50'>50</a>-<a +href='#Page_64'>64</a>. <i>See</i> Zenana.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Youngson, Rev. Dr., <a href='#Page_135'>135</a>-<a href= +'#Page_136'>6</a>.</li> + +<li><br /> +</li> + +<li><br /> +</li> + +<li>Zenana system (Zenana=the women's portion of a Hindu house), <a href= +'#Page_52'>52</a>, <a href='#Page_55'>55</a>, <a href='#Page_61'>61</a>-<a +href='#Page_63'>3</a>, <a href='#Page_133'>133</a>.</li> +</ul> +</div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of New Ideas in India During the +Nineteenth Century, by John Morrison + +*** END OF THIS PROJECT GUTENBERG EBOOK NEW IDEAS IN INDIA *** + +***** This file should be named 14294-h.htm or 14294-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/4/2/9/14294/ + +Produced by Jonathan Ingram, Shawn Wheeler and the PG Online +Distributed Proofreading Team. + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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