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 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.

[Sidenote:  The Br[=a]hma Sam[=a]j.]

[Sidenote:  Rammohan Roy.]

II. The Br[=a]hma Sam[=a]j.—­Next to the Christian Church in order of birth of the issue of the new age, comes the Br[=a]hma Sam[=a]j or Theistic Association.  It was founded in Calcutta in 1828 by the famous reformer, Raja Rammohan Roy, first of modern Indians.  The Br[=a]hma Sam[=a]j is confessedly the outcome of contact with Christian ideas.  By the best known of the Br[=a]hma 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 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 Br[=a]hma Sam[=a]j 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.