elds 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.

[Sidenote: Indians themselves to be our witnesses.]

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 come into touch with modern Indians and to see for
themselves.

[Sidenote: Obstacles to changes in religion.]

[Sidenote: Education strips new Indians of belief.]

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