even to the Mohammedans; and we find its evolution
proceeding on characteristically Hindu lines. In both communities,
foreign descent forms the highest claim to social distinction; in both,
promotion cometh from the West. As the twice-born Aryan is to the mass
of Hindus, so is the Mohammedan of alleged Arab, Persian, Afghan, or
Mogul origin to the rank and file of his coreligionists."

I admit that there are social distinctions and class cleavages among
the members of this faith, as among all peoples. These are in no sense
religious, however, as they are in Hinduism. Among the members of that
faith there is equality of right; and every Islamite, by his own
industry and character, can enjoy that right in this land. It is true
that Islam has yet to learn the brotherhood of man as such, and to
recognize that the non-Mussulman and the Mussulman alike are possessed
of equal rights and favours in the sight of God. But within the faith
itself, caste, as such, is unknown. This is much more than can be said
of the Indian Christian Church at the present day, notwithstanding the
spirit of our religion and its definite injunctions. The Hindu caste
system has been transferred too much into the Christian fold. Most of
the accessions from Hinduism to Mohammedanism at the present time are
from the lowest classes of Hinduism, with a view to securing a
definitely higher social status which Mohammedanism distinctly
promises and invariably confers upon these newcomers. It were well if
modern converts to Christianity from the outcasts could hope for and
receive from the Hindus the same recognized advance in social position
and esteem by becoming members of our religion, as they do by entering
the faith of Islam. This is not the fault of Christianity, but the
folly of its converts, who do not leave their heathenish conceptions
and estimates outside the precincts of Christianity. This difference,
which I have emphasized, is, as might be expected, more marked and
manifest in South India than elsewhere. A Christian worker in this
land cannot help envying Islam the noble stand which it has taken
concerning caste.

At the present time the Muslims of India are divided into two sects,
something like the Catholics and Protestants of Christianity. The
Sunnis are the traditionists, and constitute the large majority of
that faith. The Shiahs are the dissenters. For twelve hundred years
has this division existed, and the two parties are as irreconcilab