e repulsive, so in his spiritual
manifestations He displays a like variety. The ignorance and degradation
of fetichism are His, as well as the highest revelations of spiritual
truth. A certain class of evolutionists tell us that God contrived the
serpent's poison-fang and the mother's tender instinct with "the same
creative indifference." And the broad pantheism which overrides the
distinctions of eternal right and wrong, and divests God of all moral
discriminations, puts Vedantism and Fetichism, Christianity and
Witchcraft, upon the same basis. The Bhagavad Gita and the Gospel both
enjoin the brotherhood of men, but what are the meanings which they give
to this term? What are their aims, respectively? One is endeavoring to
enforce the rigid and insurmountable barriers of caste; the other
commends a mission of love which shall regard neither Jew nor Greek,
Barbarian, Scythian, bond nor free. It will become apparent, I think,
that there may be parallels or similarities which relate to mere phrases
while their meanings are wide apart.

Judging from Mr. Chatterji's own stand-point, his work has been well
done. He has shown a careful study not only of his own literatures and
philosophies, but also of the scriptures of the Old and New
Testament--in this respect setting us an example worthy to be followed
by Christian scholars. Such a man has in the outset an immense advantage
over those who know nothing of the enemies' positions, but regard them
only with disdain. Before the high court of public opinion, as
represented by our current literature, mere ex-parte assumption will go
to the wall, even though it has the better cause, while adroit error,
intelligently put and courteously commended, will win the day. This is a
lesson which the Christian Church greatly needs to learn. Mr.
Chatterji's work is the more formidable for its charming graces of
style. He has that same facility and elegance in the use of the English
language for which so many of his countrymen, Sheshadri, Bose, Banergea,
Chunder Sen, Mozoomdar, and others have been distinguished. He is a
model of courtesy, and he seems sincere.

But turning from the translator to the book itself, we shall now inquire
who was Krishna, Arjuna's friend, what was the origin of the "Lord's
Lay," and what are its real merits as compared with the New Testament?
Krishna and Arjuna--like Rama Chandra--were real human heroes who
distinguished themselves in the wars of the Indo-Aryans