ere uprising against the supremacy of the Brahmans
and the dominance of caste.

Indeed, nearly all religious reformers in India propelled their
reforms as anti-caste movements. But, later on, they have, with very
few exceptions, been drawn again into the maelstrom of caste.

The Sikh religion, itself, was originally a religious reform, which
found its germs in the mind of the great Kabir, and afterward attained
birth in the brave reformer, Nanak Shah, during the fifteenth century.
It is a shrewd, an amiable, and also a brave attempt to harmonize
Mohammedanism and Hinduism. At the present time, this also is
gradually yielding to caste dominance and to the fascination of Hindu
ritual.

Thus every century has produced its reformers, and the banks of this
great river of Brahmanism is strewn with the wrecks of protesting
sects, while many other such barques are to-day adopted as the
faithful messengers of orthodox Hinduism and are carrying its message
to the people.

II

Modern movements of religious reform in India have not been wanting in
number or vigour. And they have been largely movements away from
Polytheism, on the one hand, and from Pantheism on the other, toward a
modern Theism. Many intelligent men, and many uneducated, but earnest
souls, have grown weary of their multitudinous pantheon, and of its
hydra-headed idolatry, which charms and debases the masses. In like
manner, many of them have ceased to be satisfied with the unknown
Brahm of Vedantism, and are seeking after a personal Deity, who can
meet the demands of their craving hearts.

There is much of this thought and sentiment still inarticulate among
the upper classes; but it is manifestly growing with the increase of
the years.

This theistic movement, as a growing search after a personal God, is
to be traced definitely to the growth of western thought, and
especially to the direct influence of Christianity. This is no less
true of those theistic movements which are by no means amiably
disposed toward our religion.

The modern theistic movement first found definite expression and
impetus in the life and teaching of that noble son of India, Ram Mohan
Roy, who hailed from the Brahmanic aristocracy of Bengal. He was born
in 1774--just before the birth of American Independence. He studied
well the ancient writings of Hinduism and translated some of the most
important into English. He also searched eagerly and enthusiastically
the Christian Scriptu