ome respect to the Mohammedans, for they are
compelled to acknowledge their financial and executive power, just as
they acknowledge, without admiring, the power of their British rulers.
They cannot treat Moslems as outcastes, but they will not associate
with them; and they cherish a settled antipathy to them. All this the
Mohammedans heartily reciprocate. English policy has in times past
cultivated this mutual dislike, lest union between the two religious
sects should lead to the formation of a party too strong for British
rule to keep in subjection. One religion has been used to defeat the
influence of the other. Of late years only has it been true that both
have been forced to recognize the impartial justice of British rule;
and this recognition has been gained by the gradual admission of able
men from both parties to many important judicial and administrative
positions in the Indian government. But the antagonism of religions
still remains, and it constitutes a most serious bar in the way of a
united India.

* * * * *

There are signs of an approaching reformation in India which will
supplement its intellectual renaissance. Just as the growing power of
Christianity in the second and third centuries of our era was shown by
the competition of new and imitative religions like that of Mithra, and
by spasmodic attempts on the part of the old heathenism to interpret
its mythology symbolically and to reform its moral practice; just as the
growing power of the gospel in the fifteenth century led the Roman
Church to slough off some of its abuses and to tolerate among its
adherents reformers before the Reformation; so in India the new learning
from the West and the missionary proclamation of the gospel have brought
about a state of religious unrest which could only be allayed by efforts
on the part of Hindus and Moslems alike to interpret their faiths more
rationally and to prove that these faiths were equal if not superior to
Christianity itself. The Brahmo-Somaj, which Ram Mohun Roy founded at
the end of the eighteenth century, largely as a result of his horror at
the murder of his sister by suttee, has led to the abolition of that
cruelty. Ram Mohun Roy sought to purge Hinduism of its corruptions by
appealing to its earlier and purer scriptures. He was the first to
establish a vernacular press in India, and, with Alexander Duff, the
first English schools. Though he did not formally profess Ch