ary approximation to the language of devotional literature
in Europe. If, as Caldwell thinks, these compositions are as recent as
the sixteenth or seventeenth century, there is no chronological
difficulty in supposing their contents to be inspired by Christian
ideas. But the question rather is, would Portuguese Catholicism or
corrupt Nestorianism have inspired poems denouncing idolatry and
inculcating the purest theism? Scepticism on this point is
permissible. I am inclined to think that the influence of
Christianity as well as the much greater influence of Mohammedanism
was mostly indirect. They imported little in the way of custom and
dogma but they strengthened the idea which naturally accompanies
sectarianism, namely, that it is reasonable and proper for a religion
to inculcate the worship of one all-sufficient power. But that this
idea can flourish in surroundings repugnant to both Christianity and
Islam is shown by the sect of Lingayats.

The resemblances to Christianity in Vishnuism are on a larger scale
than the corresponding phenomena in Sivaism. In most parts of India,
from Assam to Madras, the worship of Vishnu and his incarnations has
assumed the form of a monotheism which, if frequently turning into
pantheism, still persistently inculcates loving devotion to a deity
who is himself moved by love for mankind. The corresponding phase of
Sivaism is restricted to certain periods and districts of southern
India. The doctrine of _bhakti_, or devotional faith, is common to
Vishnuites and Sivaites, but is more prominent among the former.
It has often been conjectured to be due to Christian influence but the
conjecture is, I think, wrong, for the doctrine is probably
pre-Christian. Panini[1083] appears to allude to it, and the idea
of loving devotion to God is fully developed in the Svetasvatara
Upanishad and the Bhagavad-gita, works of doubtful date it is true,
but in my opinion anterior to the Christian era and on any hypothesis
not much posterior to it. Some time must have elapsed after the death
of Christ before Christianity could present itself in India as an
influential doctrine. Also _bhakti_ does not make its first appearance
as something new and full grown. The seed, the young plant and the
flower can all be found on Indian soil. So, too, the idea that God
became man for the sake of mankind is a gradual Indian growth. In the
Veda Vishnu takes three steps for the good of men. It is probable that
his avataras