become a reality; a devotee renouncing the world may deny its reality;
but how in this practical modern world can a man retain the doctrine of
Maya or Delusion. It has dropped from the speech and apparently out of
the mind of the educated classes.

[Sidenote: The ideas of Sin and Salvation by faith in Jesus Christ not
yet dynamical.]

I have suggested that those features of Christianity that are proving to
be dynamical in India will be found to be those same that are proving to
be dynamical in Britain. The converse also probably holds true, as our
religious teachers might do well to note. The doctrines of Sin and
Salvation through faith in Jesus Christ do not yet seem to have
commended themselves in any measure in India. Positive repudiation of a
Christian doctrine is rare, but the flourishing new sect of the
North-West, the [=A]ryas, make a point of repudiating the Christian
doctrine of salvation by faith, although not explicitly denying it in
their creed. Over against it they set up the Justice of God and the
certainty of goodness and wickedness receiving each its meed. One can
imagine that salvation by faith in Jesus Christ, the outstanding feature
of Christianity, may have been unworthily presented to the [=A]rya
leaders, so that it appeared to them merely as some cheap or gratis kind
of "indulgences." The biographer of the Parsee philanthropist, Malabari,
a forceful and otherwise well-informed writer, sets forth that idea of
salvation by faith, or an idea closely akin. He is explaining why his
religious-minded hero did not accept the religion of his missionary
teachers. "The proud Asiatic," he says, "strives to purchase salvation
with work, and never stoops to accept it as alms, as it necessarily
would be if faith were to be his only merit." The unworthy presentation
of "salvation by faith" may have occurred either in feeble Christian
preaching or in anti-Christian pamphlets. Neither is unknown in India;
and anti-Christian pamphlets have been known to be circulated through
[=A]rya agencies.

[Sidenote: The ideas of sin incompatible with pantheism.]

To appreciate the attitude of the Hindu mind to the doctrines of Sin and
Salvation, we must return again to the rough division of Hindus
into--first, the mass of the people, polytheists; secondly, the educated
classes, now largely monotheists; thirdly, the brahmanically educated
and the ascetics, pantheists. It is only with the monotheists that we
have now to deal