n end, all will be absorbed
in Brahm, as the water in the clouds falls into the sea; there will be
no conscious existence in the universe. Brahm himself will glide into a
profound slumber from which he will awake after a vast season of repose.
A rope lying on the road is taken for a serpent, but it is only a rope.
There are hundreds of suns glancing on the waters, but there is only one
sun. In reply we contend that illusion implies reality; that if there
was no reality illusion would be impossible. If there was no serpent a
rope would not be taken for it. If there was no sun there would be no
suns glancing in the waters.

The question has been often discussed, Have the Hindus any idea of a
living, personal God? It is unquestionable they often speak as if they
had. They often say, "Does not God see? Does He not know? Will He not
punish us if we do what is wrong?" It is difficult to say to what degree
this notion has been formed and cherished from intercourse for ages with
Muhammadans, and how far it comes from the demand of the human spirit
for the living God. Some eminent Sanscrit scholars tell us that the
Vedas teach Pantheism, while others assert that in their most ancient
teaching they assert the doctrine of a living, personal God. From this
divided opinion it is plain that the teaching of the Vedas on this vital
subject is ambiguous. At any rate there cannot be a doubt that the
modern Hindus have some notion of God as a living, conscious One apart
from His creatures, although it is held with Pantheistic and
Polytheistic notions, which are antagonistic to it, and greatly weaken
its influence. Its being held at all is very serviceable to a missionary
in the prosecution of his work.

In a city like Benares many have acquired a considerable acquaintance
with the Bible, and these endeavour to find flaws in it to show that our
religion is as assailable as theirs.

I must not go further into these details of evangelistic work. As I am
giving them my past life comes vividly to my remembrance. I remember its
pleasures, and also its difficulties and trials. I feel as if I was
engaged in preaching to the Hindus among whom I have spent a great part
of my life, and discussing with them the great questions which affect
God and man. I am consequently in danger of saying more than can be
interesting to my readers.

[Sidenote: MUHAMMADAN OPPOSITION TO THE GOSPEL.]

In Benares it is rare to have only Hindus for our hearers. We v