d slay. (in their victims' fearful belief) both soul and body
alike by shooting their captives from the cannon's mouth. Such was
Christian example. It is no wonder that the Christian precept ('thou
shalt love thy neighbor as thyself') was uttered in vain, or that the
faith it epitomized was rejected. The hand stole and killed; the mouth
said, 'I love you.' The Hindu understood theft and murder, but it took
him some time to learn English. One may hope that this is now
forgotten, for the Hindu has not the historical mind. But all this
must be remembered when the expenditures of Christianity are weighed
with its receipts.[39]

In coming to the end of the long course of Hindu religious thought, it
is almost inevitable that one should ask what is the present effect of
missionary effort upon this people, and what, again, will eventually
be the direction which the native religious sense, so strongly
implanted in this folk, will take, whether aided or not by influence
from without.

Although it is no part of our purpose to examine into the workings of
that honest zeal which has succeeded in planting so many stations up
the Indic coast, there are yet some obvious truths which, in the light
of religious history, should be an assistance to all whose work lies
in making Hindu converts. To compile these truths from this history
will not be otiose. In the first place, Christian dogma was formally
introduced into South India in the sixth century; it was known in the
North in the seventh, and possibly long before this; it was the topic
of debate by educated Hindus in the sixteenth and seventeenth. It has
helped to mould the Hindus' own most intellectual sects; and, either
through the influence of Christian or native teaching, or that of
both, have been created not only the Northern monotheistic schools,
but also the strict unitarianism of the later Southern sects, whose
scriptures, for at least some centuries, have inculcated the purest
morality and simplest monotheistic creed in language of the most
elevated character.[40] In the second place, the Hindu sectary has
interwoven with
his doctrine of pantheism that of the trinity. In the third place, the
orthodox Brahman recognizes in the cult of Christianity, as that cult
is expressed, for instance, in Christmas festivities, one that is
characteristic, in outward form and inner belief, of a native
heterodox sect. In the fourth place, the Hindu sectary believes that
the native expressi