Footnotes

[1] The Senate and People of Rome—Senatus Populus-que Romanus.

[2] In the Hindu College at Benares, affiliated to Allahabad University, certain orthodox Hindus also objected to sacred texts being read in the presence of European professors and teachers. Think of it, in that college preparing students for ordinary modern degrees!—Bose, Hindu Civilisation, I. xxxiii.

[3] One of the Zoroastrian Persians who fled to Western India at the beginning of the eighth century A.D. At the census of 1901 they numbered 94,190. They are most numerous in the city of Bombay.

[4] Asiatic Studies, I.

[5] Ibid., I. iii.

[6] Quinquen, Report on Education in India, 1897-1902.

[7] For an apparently contrary view, see Census of India, 1901, Report, p. 430: "Railways, which are sometimes represented as a solvent of caste prejudices, have in fact enormously extended the area within which those prejudices reign supreme." The sentence refers to the influence of the fashion of the higher castes in regard to child marriage and prohibition of the marriage of widows.

[8] Sir W.W. Hunter, England's Work in India.

[9] The manifold origins of castes are fully discussed in the newest lights in the Census of India Report, 1901.

[10] Miss Noble [Sister Nivedita], finds herein an apology for caste. "The power of the individual to advance is by this means kept strictly in ratio to the thinking of the society in which he lives." (The Web of Indian Life, p. 145.)

[11] Sir A. Lyall, Asiatic Studies, I. v.: "A man is not a Hindu because he inhabits India or belongs to any particular race or state, but because he is a Brahmanist." Similarly Census of India, 1901, Report, p. 360: "The most obvious characteristics of the ordinary Hindu are his acceptance of the Brahmanical supremacy and of the caste system."

[12] Harvest Field, March 1904; Madras Decen. Missionary Conference Report, 1902.

[13] Introduction to Translation of the Ishopanishad.

[14] Benares Hindu Coll. Maga. Sept. 1904.

[15] Karkarin: Forty years of Progress and Reform, p. 117.

[16] Census of India, 1901, Report, pp. 496, 517, 544.

[17] Miss Noble [Sister Nivedita], Web of Indian Life, p. 133.

[18] Report, Census of India, 1901, p. 163.

[19] Census of India, 1901, Report, p. 163.

[20] Census of India, 1901, Report, p. 522.

[21] Lux Christi, by C.A. Mason, p. 255. 1902.

[22] In Italy, in 1891, the sexes were almost equal, being males 1000 to females 995.

[23] Census of India, 1901, Report, p. 115.

[24] A case of Suttee is reported in the Bengal Police Report for 1903.

[25] Report, Census of India, 1901, pp. 442, 443.

[26] Justice Amir Ali, Life and Teaching of Mohammed.

[27] Sister Nivedita, Web of Indian Life, p. 80.

[28] Church of Scotland Mission Record, 1894; East and West, July 1905.

[29] Trotter, India under Queen Victoria.

[30] P. 428.

[31] Hindu was originally a geographical term referring to the country of the River Indus. It is derived from the Sanscrit (Sindhu), meaning river, from which also come Indus, Sindh, Hindu, Hindi, and India. The names Indus and India are English words got from Greek; they are not Indian, terms at all, although they are coming into use among educated Indians.

[32] Hindi is also used as a comprehensive term for all the kindred dialects of Hindustan. See R.N. Cust, LL.D, Oecumenical List of Translations of the Holy Scriptures, 1901. The above account follows that given in the Census Report for 1901.

[33] The correct form, brahman, not brahmin, is employed by the majority of recent writers.

[34] Quoted in Census of India, 1881.

[35] The Web of Indian Life, pp. 101, 298.

[36] I. xvi.

[37] Ancient Geography of Asia, by Nibaran Chandra Das.

[38] For other testimony to the new national feeling, see Decen. Missionary Conference Report, 1902, p. 305, etc.; Sister Nivedita, Web of Indian Life.

[39] This may not be so in the extreme south-west, where there have been Christians since the sixth century.

[40] The Indian National Congress, by John Murdoch, LL.D., 1898. (Christian Literature Society, Madras.)

[41] Karkaria: Forty Years of Progress and Reform, 1896, p. 94.

[42] The Indian National Congress, by John Murdoch, LL.D., p. 95. (Madras Christian Literature Society.)

[43] The Indian National Congress, by John Murdoch, LL.D. (Madras Christian Literature Society), p. 142, etc.

[44] Asiatic Studies, I. iii., II. i.

[45] The Indian National Congress, by John Murdoch, LL.D., p. 153. (Madras Christian Literature Society.)

[46] Smith, Life of Alexander Duff, 1881, Chapter V.

[47] Asiatic Studies, II. I. 7, 37.

[48] Report of Madras Decennial Missionary Conf., 1902, p. 311.

[49] Acts iv. 33.

[50] Acts xvii. 18, 32.

[51] Statistical Atlas of India, 1895.

[52] Census of 1901.

[53] Hinduism and its Modern Exponents, by Rev. C.N. Banerji, B.A.

[54] Monier Williams, Brahmanism, etc., p. 18.

[55] Monier Williams, Hinduism, p. 38.

[56] Youngson, Punjab Mission of the Church of Scotland, p. 27.

[57] "The Arya Samaj," by Rev. H.D. Griswold, D.D., Madras Decen. Mission. Conference Report; "The Arya Samaj," by Rev. H. Forman, Allahabad Mission Press, 1902; Biographical Essays, by Max Müller—"Dyananda Saraswati"

[58] For another explanation of the separation, see Lillie, Madame Blavatsky, chap. vii.

[59] 62,458,077 Mahomedans at Census of 1901.

[60] Census of India, 1901, Report, pp. 371-73.

[61] Disguised as Necharis in the Report, Census of India, 1901, p. 373. See Youngson, Punjab Mission of the Church of Scotland, p. 14; Madras Decen. Miss. Conf. Report of 1902, p. 341.

[62] Asiatic Studies, I. 1.

[63] Guru-prasad Sen in Introduction to the Study of Hinduism, quoted in Madras Decen. Miss. Conf. Report, p. 280.

[64] Sister Nivedita, Web of Indian Life, pp. 175, 179.

[65] Cf. Philosophic Hinduism, p. 27, Madras, C.V.E.S.

[66] Amy W. Carmichael, Things as they are in South India.

[67] Monier Williams, Brahmanism and Hinduism, p. 54.

[68] Indian Missions from the Outside.

[69] Hinduism, p. 88. Things as They Are, iv. by Amy W. Carmichael.

[70] Intellectual Progress of India, P. Mitter, p. 5.

[71] Defence of Hindu Theism: Appeal to the Christian Public (II. 91).

[72] Smith, Life of Dr. Wilson.

[73] Rammohan Roy, Appeal to the Christian Public.

[74] Vedic Hinduism, (Madras C.V.E.S.) 1888.

[75] Bose, Hindu Civilisation during British Rule, i. 95.

[76] Monier Williams, Modern India, 1878, p. 101.

[77] Plato in the Timæus teaches the eternal existence of matter as a substance distinct from God. See also p. 134.

[78] Max Müller, Ramakrishna, p. 48.

[79] Sister Nivedita, The Web of Indian Life.

[80] Monier Williams, Brahmanism and Hinduism, p. 25, etc.

[81] For the Yoga System, see pp. 127, 128, 134.

[82] Text-book of Hindu Religion, etc., p. 60.

[83] See also Life of Rev. J.J. Weitbrecht, 1830, p. 318.

[84] Max Müller, Ramakrishna, p. 8.

[85] Weekly Statesman (Calcutta), 14 IX. 1905.

[86] Rev. Dr. Griswold in Madras Decen. Missionary Conf. Report, 1902, p. 317.

[87] Asiatic Studies, II. i. 11.

[88] Sister Nivedita, The Web of Indian Life, pp. 191, 287.

[89] Avatar=a descent.

[90] Lillie, India and its Problems.

[91] Smith, Life of Dr. John Wilson, pp. 63, 65.

[92] Lillie, India and its Problems, p. 130.

[93] Biographical Sketch of K.M. Banerjea, p. 79. K.M. Banerjea, Christianity and Hinduism, pp. 1, 2, 11. Monier Williams, Hinduism, p. 36, etc; Brahmanism and Hinduism, pp. 4, 14, 17, 33. Compare Hebrews i. 2, 3.

[94] Hinduism and its Modern Exponents, Rev. C.N. Banerjea, B.A. Calcutta, 1893.

[95] Sketches of Indian Christians (Madras C.L.S.), 1896.

[96] Lectures in India.

[97] P.N. Mitter, Intellectual Progress of Modern India.

[98] U.F. Church of Scot. Mission Report for 1903; Madras Decen. Missionary Conference Report, 1903, pp. 310, 311.

[99] Farquhar, The Future of Christianity in India (Chr. Lit. Soc).

[100] K.C. Banurji, Esq., M.A., B.L., Registrar of Calcutta University.

[101] Asiatic Studies, I. v. 143.

[102] Madras Decen. Miss. Conf. Report, 1902, p. 345.

[103] Translated by Rev. J.L. Thakur Das, of Lahore.

[104] J.N. Farquhar, M.A., in The Future of Christianity in India, Madras C.L.S.

[105] For a fuller statement, see Farquhar, The Future of Christianity in India. C.L.S., Madras.

[106] Flint, Philosophy of History.

[107] Asiatic Studies, I. i.

[108] Bhag. Gita, v. 3, quoted by Max Müller in Ramakrishna, p. 3.

[109] Asiatic Studies, II. i. 35.

[110] John v. 11.

[111] The term Nirvana is not used by ordinary uneducated Indians: it is known only to the educated.

[112] Max Müller, Ramakrishna.

[113] Sister Nivedita, The Web of Indian Life.

[114] Rev. H. Forman, The Arya Sarmāj, Allahabad.

[115] Madras Decen. Missionary Conf. Report, 1902, p. 276.

[116] Hastie, Hindu Idolatry and English Enlightenment.

[117] "The tendency of the doctrine of Karma has been to promote contentment."—Bose, Hindu Civilisation, I. lix.

[118] Sir M. Monier Williams' Brahmanism and Hinduism.

[119] Sister Nivedita, The Web of Indian Life, p. 198.

[120] Taken from the Chhāndogya Upanishad.

[121] Lilly, India and its Problems.

[122] K.S. Macdonald, Sin and Salvation ... in the Tantras, Calcutta Methodist Publ. House.

[123] Brahmanism and Hinduism, pp. 25, 24; Hinduism, p. 39.

[124] Monier Williams, Brahmanism and Hinduism.

[125] The Ārya Samā[=i], by Rev. Henry Forman. Allahabad, 1887.

[126] Religious Reform, Part IV. Madras C.V.E.S., 1888.

[127] Religious Reform, Part IV. Madras C.V.E.S., 1888.

[128] K.S. Macdonald, Sin and Salvation ... in the Tantras. Calcutta Methodist Publ. House.

[129] Monier Williams, Brahmanism and Hinduism, p. 63.

[130] Monier Williams, Brahmanism and Hinduism, Chap. V.

[131] Max Müller, Ranuikrishna Paramahansa, p. viii.

[132] A.H. Clough. Quoted by Lord Curzon at Simla, September 1905.

INDEX