y of committing
the destiny of a whole people to the arbitrary rule of any single
monarch. The success of Japan in her struggle with Russia aroused the
whole East. China has awaked from the sleep of ages. And India is the
scene of unrest, and will not be satisfied until her vast populations
are given a larger share in her government.

India has witnessed the beginnings of her renaissance. The universities
which her rulers have established have diffused the new learning. But
they have also raised up a host of educated men, some of whom can find
no employment except in sedition. False philosophies, imported from the
West, have made these same men agnostic, and have disposed them to put
evolution in place of God. Old religions have lost even their little
power to control the moral life, and a vague desire for independence of
all restraint has led to revolutionary and even anarchistic plots. We
have some of the same dangers in our Southern States. The negro is in
many cases receiving a higher education than he can utilize, and is
becoming a possible leader of revolt, while there is a vast inflammable
multitude of uneducated negroes whom he can incite to violence and
disorder. As with us, Christianity is needed side by side with
education, so in India to-day, intellectual renaissance needs to be
supplemented by religious reformation.

A glance at the history of India's religious systems will help our
understanding of the problem. The earliest record is that of the
Rig-Veda. It is a recognition of the powers of nature, and an exaltation
of them to divine honor and worship. The apostle Paul gives us the
further explanation that this deification of God's works was the result
of a previous unwillingness to retain the personal God in their
knowledge. To worship God's manifestations is to lose the sense of his
unity and his moral governance. Men preferred the sun in the heavens to
the Sun of Righteousness. They lost sight of the true God in self-chosen
admiration of his works. "While the Semitic mind gravitated toward the
ethical and the personal, the Aryan gravitated toward the philosophic
and the impersonal."

The Upanishads are the second series of Hindu scriptures. These
practically identify the human soul, as well as all natural objects,
with the supreme God. The self is only a manifestation of Brahma. The
trend is toward absolute pantheism. The individual is lost in the whole,
and the realization of this is salvation. But