c and joyless
religion. Hence it suffers deterioration in competition with the more
active systems. Close by Boro Budor, where Buddhism reached its
culmination, are the temples of Mendoet and Brambanam, which show a
reversion in the popular mind to Hindu Brahmanism. And when the Moslem
came, with his doctrine of a personal and living God, Buddhism had no
force to combat it. Boro Budor, once the center of worship for a mighty
kingdom, now stands alone and desolate in a great wilderness, without
priest or worshiper. Djokjokarta, the next city in size to Batavia, is
to-day more Mohammedan than Buddhist. Christian schools and missions are
doing much to turn this moral wilderness into beauty. To convert Java to
Christianity will add to Christ's subjects the very Queen of the East.

XIV

THE RENAISSANCE IN INDIA

A recent book by Prof. C. F. Andrews, formerly of the Cambridge
Brotherhood in Delhi, has arrested my attention, as the best extant
synopsis of the religious history and prospects of that great country.
It is entitled "The Renaissance in India." It has not yet been
reprinted in America, and can be obtained only in the British Isles. I
have thought it worth while to make it known among us by writing a
review, and the following paper might perhaps serve such a purpose.
But, in the writing, so many thoughts and illustrations of my own have
suggested themselves, that I cannot credit Professor Andrews with the
result, except in part, and I submit my work as my own almost as much
as it is his.

Let me first, however, do Professor Andrews the justice of explaining
that the Cambridge Brotherhood is a semimonastic fraternity of the
Church of England, which aims to convert India to Christianity by
indoctrinating its higher classes. All its members are bachelors, and
their pure life as well as their learning and liberality are attractive
to educated heathen seekers after God. Our author is himself a devout
believer in a preexistent Christ, and he recognizes some rays of
Christ's light in Buddha and in Confucius. This faith has led him to
sever his connection with the Cambridge Brotherhood of late, and to
connect himself with the school of Rabindranath Tagore, whom the
British Government has recently knighted for his poetical gifts and for
his political loyalty. Members of the Brotherhood have thought this
leaving of their body a mistake of judgment, and too great a concession
to a rival religion, while they still a