s that of Buddha, in which the deity descended for the purpose of
deceiving men, making them deny the gods, and leading them to
destruction. So blasphemous an idea may seem hardly possible, even for
the bewildered mind of India; but this is doubtless the Brahmanical
explanation of the rise and progress of Buddhism. It was fatal error,
but inculcated by a divine being. Even the sickening tales of Krishna
and his amours are less shocking than this. When we turn from such
representations of divinity to "the Word made flesh" we seem to have
escaped from the pestilential air of a charnel-house to the sweet, pure
breath of heaven.

V.

HINDUISM IN CONTACT WITH CHRISTIANITY.

[Sidenote: Attempted reforms.]
We have used the word _reformer_ in this Tract. We formerly noted that,
in India, there have arisen from time to time men who saw and sorrowed
over the erroneous doctrines and degrading rites of the popular system.

In quite recent times they have had successors. Some account of their
work may form a fitting conclusion to our discussion.

[Sidenote: Advance of Christianity in India.]
With the large influx into India of Christian ideas it was to be
expected that some impression would be made on Hinduism. We do not refer
to conversion--the full acceptance of the Christian faith. Christianity
has advanced and is advancing in India more rapidly than is generally
supposed; but far beyond the circle of those who "come out and are
separate" its mighty power is telling on Hinduism. The great fundamental
truths of the Gospel, when once uttered and understood, can hardly be
forgotten. Disliked and denied they may be; but forgotten? No. Thus
they gradually win their way, and multitudes who have no thought of
becoming Christians are ready to admit that they are beautiful and true;
for belief and practice are often widely separated in Hindu minds.

[Sidenote: The Brahma Samaj.]
But it was to be expected that the new ideas pouring into India--and
among these we include not only distinctively Christian ideas, but
Western thought generally--would manifest their presence and activity in
concrete forms, in attempted reconstructions of religion. The most
remarkable example of such a reconstruction is exhibited in the Brahmo
Somaj (more correctly Brahma Samaj)--which may be rendered the "Church
of God."

[Sidenote: Rammohun Roy.
Effect of Christianity upon him.]
It is traceable to the efforts of a truly distinguished man, Ramm