issionary enthusiasm embodied a broader
sentiment of humanity than has yet been woven into Indian civilization.
The influence of the West is now renewing the attack on caste which
Buddha initiated and failed to accomplish.

Without serious injustice we may claim that this faith in human
solidarity has attained clearer expression and exerts greater influence
in the West than in the East. To detail its influence is impossible. It
underlies our hopes of social reform, it refuses to believe in the
subhuman--at least it refuses to believe in the necessity of his
continued existence. It inspires the religious enthusiasm with which men
embrace Socialism as 'a hope for mankind'. It turns the brotherhood of
man into a 'masked word.' As a character in one of St. John Ervine's
novels puts it, 'Brother'ood of man, my boy--that's my motter.
Brother'ood of man! the 'ole world, see! Not a little bit like England!
the 'ole world! all of us! see? No fightin or nothink! Just peace an'
'appiness! Takes your breath away when you think on it. It do,
straight.' The same religious impulse is at work in that disease of
humanitarianism which distresses Chauvinists--the humanitarianism which
Bernhardi denounces in Germany and Mr. Moreton Fullerton deplores in
France. It is reflected in the religious life alike of Russia and of
France. Paul Sabatier's book is largely concerned with following out the
influence of this sense of solidarity in all philosophic and religious
schools and in all classes in France. He notes, for example, the
anti-clericalism of the French peasant, which does not, however, lead
him to embrace the dogmatic negations of Free-thought. The peasant still
clings to the rites of the Church through 'the perhaps unconscious
desire to perform an act of social solidarity, to meet our fellow-men
elsewhere than on the field of material interests and distractions, to
accept the rendezvous which they offer to us and we to them, that we may
draw together and, more than that--unite and unify'. In another quarter
we may witness a new feeling for humanity resulting from the throwing
together of diverse racial elements in the melting-pot of the United
States. Zangwill's play might be cited as a document of this larger
faith, while Jane Addams has sympathetically described its genesis in
her _Newer Ideals of Peace_. Yet another expression of this instinctive
faith may be discovered in the broad human interest of much of our
modern literature a