that his constant tendency is towards retrogression, not towards advancement.

(3) Comparative religion. On this subject elaborate treatises have been written with the object of proving that all religions have had their origin in the human mind, and have been evolved under purely human conditions. Some of the writers, prompted, we may hope, by a devout feeling, allow in vague terms an influence exerted on the evolution by Providential arrangements. Still, in the result we are not to see in any case the effect of a supernatural revelation, but in all cases an approximation in different degrees to truth, secured by the unaided working of the human mind. Does a comparison between the sacred books of the Hindus and the Bible support this view? Listen to a Sanscrit specialist like Professor Max Müller, who has spent years in the study of the Veda, and who has every conceivable motive to say everything he can on its behalf: "That the Veda is full of childish, silly, even to our mind monstrous conceptions, who would deny? But even these monstrosities are interesting and instructive. I could not even answer the question, if you were to ask it, whether the religion of the Veda was polytheistic or monotheistic. Monotheistic in the usual sense of the word it is decidedly not." The dreamy, vague teaching of the Veda has hardened into the unmistakable polytheism and pantheism of modern Hinduism. In no country in the world has mind been more active than in India; in no country have the learned had such abundant leisure, such full opportunity for quiet, sustained thought—and you see the result. We follow with deep interest and sympathy the straining of these minds to understand themselves and the world around; as they grope after God we find they

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occasionally obtain a glimpse of the highest truth, but the darkness, though for the moment relieved, is not dispelled. The truth has continued to elude them. They have not arrived at the knowledge of even the first principles of a theology worthy of God, and fitted to direct, purify, and guide man. Excellent, high-toned sentiments are no doubt found in Hindu writings, but these do not alter their general character. The Bible, by its teaching regarding God and man, above all by its record of the peerless excellence of our Lord Jesus Christ, and of the provision made through Him for the supply of man's deepest wants, presents a marvellous contrast to the Veda, to the great epic poems of the Hindus, to their philosophical treatises and their Puranas. I know a good deal of what has been said to show that the characteristics of the Bible may be accounted for on merely human principles, but the certain facts of the case refute, to my mind, the arguments adduced. Max Müller says in one of his writings-I can-、 not quote his exact words-that we are not to look in the songs of the Veda for anything so advanced as we find in the Psalter. Why not? Had not the Pundits of India far more cultured minds than David and the hymnists of Israel? Their works are different, for their teaching came from different sources. One benefit I have got from my residence in India, a conviction deepened by every successive glimpse into Hindu teaching and practice: that in the Bible we have a supernatural revelation of God's will, and that in building on it we are building on a rock which cannot be shaken.

(4) The migration of nations. Few things in the history of the world are more surprising to us than whole nations making their way to new and remote countries. I have

thought I have got a little help towards understanding these movements when I have observed large bands of people-men, women, and children-pursuing their journey, carrying with them all they deemed necessary, and lying out at night on the bare ground, with a blanket, which they had carried over their shoulder, as their only covering. They took food with them when they knew that at their halting-place it could not be procured. Very differently do our native regiments travel. They are attended by a host of camp-followers, and have a formidable amount of baggage. I once saw a party of woodmen in the hills sleeping under a tree when there was frost on the ground; and on the remark being made it was a wonder they could live, a hillman remarked, "Has not each got his blanket? What hardship is there?" When nations migrated they no doubt sent out scouring parties, who seized all the food on which they could lay their hands. When travelling alone in the hills I had commonly with me a tent so small that a man carried it on his head, but I must acknowledge I could not approach the simplicity of the native traveller's arrangements.

EUROPEANS IN INDIA.

357

CHAPTER XXX.

EUROPEANS IN INDIA.

HE climate of India precludes the possibility of its being a sphere for European colonization.

THE climate of the

With

the exception of the hill districts, the intense heat during the greater part of the year makes out-door occupation trying even to the native, and well-nigh unendurable for Europeans a heat uncompensated by the coolness of the night, for in the North-West, at least, the stifling closeness of the night is more trying than the heat of the day. If this heat lasted for only a few days, as in Southern Australia, it might be borne, though a hindrance to work; but in India it lasts for months, and it is succeeded by months of drenching rain, during a great part of which the moisture and mugginess are as unpleasant as the previous dry heat had been.

Apart from climate, there is no room for us as colonists. In India we have not to do with rude tribes, as in America, New Zealand, and Australia, and in a measure in Southern Africa, that cannot be said to possess the land over which they and their fathers have long roamed, or of which they have cultivated a very small part. We have to do with ancient nations that have taken full possession of the land by cultivation of the soil, and by pursuit of the arts of civilized life. We

find in India no tribes wasting away before the white stranger, but a people growing in number under the security of our government. There are districts in the North-West more densely peopled than any districts in Europe occupied by an agricultural population. The emigration of coolies to the Mauritius, to Bourbon, to the coast of South America, and to the West Indian Islands, has done little to relieve the pressure. Migration to unoccupied parts of Central India and Assam has been carried out to a small extent, and it is very desirable this migration should increase. Non-Aryan tribes occupy a large part of the mountains and forests of Central and Eastern India. They have no wish for accession from the people of the plains, and still less do they wish for the entrance of Europeans. I can say nothing about the mountains of the South, but so far as I have travelled over the sub-Himalayan range in the North there is no place for Europeans in it, except for officials or employers and managers of native labour, such as tea-planters.

While India presents no sphere for European colonization, it presents an increasingly wide field for European agency in the civil and military services, in the departments of education, commerce, manufacture-for instance, of cotton goods, railways, indigo, and tea. In these different departments Europeans are in constant intercourse with natives of every class from the highest to the lowest. There is often much pleasant and courteous intercourse between them; but in language, habits, religion, in almost everything in which human beings can be separated from their fellows, they are so different that they remain to a great degree strangers to each other, however kindly may be their mutual feeling. English people never call India "home," though they may have lived in it the greater