bad, and indifferent.  English University training is bringing forward a host of acute thinkers of native blood.  But the forces of Western infidelity are also there, grappling with Western Christianity on Indian soil, and before the eyes of the conquered and still sullen people.  The vilest of English books and the worst of French novels in English translations are in the markets.  All the worst phases of European commerce are exhibited.  The opium monopoly, the liquor traffic, and all the means and methods of unscrupulous money-getting, with the wide-spread example of drinking habits, and unbounded luxury and extravagance.

And, in opinions, the war of aggression is no longer on one side only.  While the foreigner speaks and writes of superstition, of heathenism, of abominable rites now passing away, the native Hindu press is equally emphatic in its condemnation of what it calls the swinish indulgence of the Anglo-Saxon, his beer-drinking and his gluttony, his craze for money and material power, his disgust at philosophy and all intellectual aspiration, his half-savage love for the chase and the destruction of animal life.  Educated Hindus throw back against the charge of idolatry our idolatry of pelf, which, as they claim, eclipses every other thought and aspiration, leads to dishonesty, over-reaching, and manifold crime, and sinks noble ethics to the low level of expediency or self-interest; the conquest is not yet won.

A hundred varieties of creed have sprung up beneath this banyan-tree which I have called Hinduism.  There are worshippers of Vishnu, of Siva, of Kali, of Krishna as Bacchus, and of Krishna as the supreme and adorable God.  There are Sikhs, and Jains, and Buddhists; Theosophists, Vedantic Philosophers, Mohammedans, Brahmos, Parsees, Evolutionists, and Agnostics; Devil-worshippers, and worshippers of ghosts and serpents; but in considering these as forces to be met by Christian influence, we must regard them all as in virtual alliance with each other.  They are all one in pride of race and of venerable custom.  They are all one in their hatred of foreign dominion, and of the arrogance and overbearing assumption of the European.[73]

The Hindu religions, therefore, however divided, and however weak and moribund they may be taken singly, find a real vitality in the union of common interests, in the sentiments of patriotism, in the pride of their philosophy, in the glory of their ancient history as the true and original Aryans, compared with whom Western nations are mere offshoots.

Their religious faith is mixed and involved with patriotism, politics, and race prejudice, and on the other hand Christianity in India is handicapped by political and commercial interest and a hated domination.  On both sides these combined influences must be considered in estimating the future issues of the great conflict.  The question is not how Christianity and Hinduism would fare in a conflict pure and simple, unembarrassed by complications, but how Christianity with its drawbacks is likely to succeed against Hinduism with its manifold intrenchments.