rmulae. It would be rash to say that the ocean of Hindu
theological literature contains no speculations about the incarnations
of Vishnu similar to the views of the Nestorians, Monophysites and
Catholics, but if such exist they have never attracted much interest or
been embodied in well-known phrases[129]. The process by which a god can
be born as a man, while continuing to exist as a god, is not described
in quasi-legal language. Similarly the Soma offered in sacrifices is a
god as well as a drink. But though the ritual of this sacrifice has
produced an infinity of discussion and exegesis, no doctrine like
transubstantiation or consubstantiation has assumed any prominence.

The Hindu has an extraordinary power of combining dogma and free
thought, uniformity and variety. For instance it is held that the Vedas
are a self-existent, eternal revelation made manifest to ancient sages
and that their correct recitation ensures superhuman results. Yet each
Veda exists in several recensions handed down by oral tradition in
separate schools, and though the exact text and pronunciation are
matters of the utmost importance, diversities of opinion respecting them
are tolerated and honoured. Further, though the early scriptures were
preserved with scrupulous care the canon was never closed. It is
impossible to say how many Upanishads there are, nor does a Hindu think
the less of an Upanishad because it is not found in a certain list. And
in mediaeval and modern times these ancient sacred books have been
replaced for all except Brahmans by more recent Sanskrit works, or by a
vernacular literature which, though having no particular imprimatur,
claims the same authority as the Vedas[130].

The only essential tenets of Hinduism are recognition of the Brahman
caste and divine authority of the Vedas. Those who publicly deny these
doctrines as the Buddhists, Jains and Sikhs have done, put themselves
outside the pale, but the recognition required to ensure orthodoxy or at
least to avoid excommunication must not be compared with that implied by
such phrases as recognizing the authority of the Bible, or the supremacy
of the Pope. The utmost latitude of interpretation is allowed and the
supposed followers of the Veda comprise sects whose beliefs seem to have
no relation to one another or to the Veda, philosophic atheists and
demonolaters whose religious ideas hardly rise above those of African
savages.

One explanation may be, that every nati