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 article in East and West visited the sanctuary in 1903.  The Census Report 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 four 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.

[Sidenote:  Parallel between the nineteenth century in India and the second, third, and fourth centuries in the History of the Church.]

[Sidenote:  The Theosophists and the Neo-Platonists.]

[Sidenote:  The Neo-Platonists and New India’s homage to Christ.]

[Sidenote:  The Neo-Platonists and the Hindu Revivalists.]

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.  Steadily in these centuries Christianity was progressing in spite of contempt for its adherents, philosophic repudiation of the doctrines of the superstitio prava, 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