This enervating climate, however, with its easy efforts for existence, has proved an influence of degeneracy, and most clearly so in the matter of belief. Good seed, which here sprang up so quickly, was always apt to wither under a too scorching sun, or to run to rank foliage rather than to fruit. Early Brahminism, itself a marked growth in thought, after a time began to be choked by the heathenism it had overshadowed. It sent out a new shoot in Buddhism, a faith of noble ideals, which to this day surpasses all others in the number of its adherents. This, in turn, became a jungle of sapless formulas, and after a thousand years died out on the land of its birth. Then grew up modern Hindooism, a union of Brahminical dreams of divinity and Buddhist love for humanity, interwoven with the aboriginal superstitions, the whole forming a tangled maze, where the great Hindoo trinity of Brahma the Creator, Vishnu the Preserver, and Siva the Destroyer, take Protean shapes as a pantheon of innumerable gods, amid which higher minds may turn upwards seeking one Almighty Spirit, but the vulgar crowd fix their attention rather on grotesque idols, base fetishes, symbols of fear and sensuality, fitly adored with degrading rites and barbarous observances. All efforts have hitherto little availed to clear this deeply-rooted wilderness of misbelief. Enlightened Hindoos, who see the errors of their religion, yet find it difficult to shake off the mental slavery of the "unchangeable East." Our missionaries have to deplore the little real success that attends their efforts. Beneath the sweltering sky of Hindostan, spiritual life remains a day-dream or a nightmare; reformers are ever silenced by fanatics; virtues are frittered down into foolish scruples; harmful customs cumber the ground, hindering the growth of progressive institutions.
The great encumbrance of Indian life is the system of caste, doubly fostered by religion and pride of race. Originally the conquering Aryans became divided into Brahmins or priests, Rajpoots or warriors, and Vaisyas or husbandmen, still distinguished as the "twice-born" castes, who wear the sacred thread, badge of this spiritual aristocracy; while under the common name of Sudras or serfs, were included all the despised aboriginal tribes. Then the mixed population, formed by amalgamation between the latter and the lower ranks of their masters, went on splitting up into other recognized castes, as the superior classes, who took a pride in keeping their stock pure, grew themselves divided among separate tribes or castes; and thus arose a complex segregation of society into countless bodies, cut off from each other by almost impassable barriers of rank and occupation. There are now thousands of these castes, marked out by descent, by calling, or by locality, the members of which cannot intermarry, may seldom eat together, and must not touch food cooked by an inferior; even the shadow of an outsider falling upon his meal might cause a high-caste Hindoo to throw it away and go fasting. Each trade is a separate caste, each order of servant; and the man who makes his master's bed would shrink from the touch of the sweeper who cleans out his bath-room. Yet caste does not always coincide with social position; a powerful prince may be born of a low caste, and the native officer who gives orders to a high-caste Brahmin in the ranks, must bow before him when his sacred character is to be enlisted for the services of a family festival.
The origin of this organized exclusion becomes illustrated by the conduct of our own countrymen in India, among whom any penniless subaltern is apt to display at the best a haughty tolerance for the high-titled descendants of native kings, while he holds aloof from Englishmen of inferior station, and openly despises the half-caste Eurasian, who in turn affects contempt for the heathen Hindoo. We, indeed, have common sense enough, or at least sense of humour, not to let our prejudices degenerate into the ridiculous scrupulosity which forbids a Rajah to dine in the same room with his guests, or a coolie to set profane lips to his neighbour's drinking vessel. Railway travelling, military service, association with Europeans, cannot but do much to break down these burdensome restrictions; and enlightened natives, in public or in private, begin to neglect them, though it is to be feared that they too often copy the worse rather than the better parts of our example. But among the mass of the ignorant people, the least infringement of the rules of caste is looked upon with horror, and to become an outcast pariah, through any offence against them, is the ruin in this world which it seems in the next.
Another main barrier to progress here, has long been the slavish condition of women, not improved by the next creed which came to modify Hindoo institutions. Buddhism was hardly extinct in India, when Mohamedan incursions began to put a strain of new blood into the physical degeneration of the Hindoos, and though the Crescent, except in parts, has never superseded the symbols of the older religion, these two, dwelling side by side, could not be without their reaction on each other's practice. It was the north of the peninsula that became most frequently overflowed by inroads of its Moslem neighbours, while Hindooism was left longer unassailed in the south, where also the aboriginal fetish worships had of old their citadels. Even in the north the conquests of Islam were long temporary and partial, irruptions of pirates or mountain-robbers, able to prey upon the wealth of India only through the want of cohesion among its Rajpoot lords. These early invaders either returned with their booty, or remained to quarrel over it between themselves, or were spoiled of it by fresh swarms from beyond the Himalayas.
By the beginning of the thirteenth century, we find a Mohamedan empire set up at Delhi by a dynasty known as the Slave Kings, who, before long, gave place to rival adventurers. The power of the Crescent now began to extend into Southern India, yet revolts of vassals and viceroys kept it continually unstable. At the close of next century, the redoubtable Tamerlane captured Delhi, giving it up to an orgy of slaughter; but this devastating conqueror retired beyond the mountains and left India divided between warring princes, Hindoo and Moslem. Four generations later, Tamerlane's descendant Baber returned to make more enduring conquests; then it was by his grandson, Akbar, that the Mogul empire became firmly founded.
Akbar the Great, whose long reign roughly coincides with that of our Queen Elizabeth, was rarely enlightened for an Oriental despot. By a policy of religious toleration, he won over the Hindoo princes, while he reduced the independent Mohamedan chiefs under his authority, and did much towards welding Northern India into a powerful union of provinces, ruled through his lieutenants. His less wise heirs, cursed by self-indulgent luxury and by family discords, added to the splendour rather than to the strength of this dominion. Its last famous reign was that of Aurungzebe, covering the second half of the seventeenth century. A bigoted Mohamedan, he alienated the Hindoos by persecution, while he spent many years in conquering the independent Moslem kings of the south, only to ripen the decay of his vast empire. After his death, it began to go to pieces like that of Alexander the Great. His feeble successors dwindled into puppets in the hands of one or another artful minister. Their satraps at a distance, under various titles, asserted a practical autocracy. And now had sprung up a new Hindoo power, the warlike hordes of the Mahrattas, whose great leader Sivajee, from his hill-forts among the Western Ghauts, began to make these ravaging horsemen feared far and wide, till their raids were the terror of all India.
Among the quickly-fading glories of the Mogul Empire, almost unnoticed came the appearance of the new strangers who would inherit it. The Portuguese were the first Europeans to arrive, at the beginning of the sixteenth century, when all the gorgeous East was still a wonderland of wealth in Christian imaginations. Then followed the Dutch, who, however, fixed their chief attention upon the spice islands of the Archipelago. On the last day of A.D. 1600, the East India Company was incorporated by royal charter at London, none yet dreaming to what greatness it would rise. A few years later, an English ambassador, sent by James I., made his way to the Court of the Great Mogul, and received assurances of favour and encouragement for trade. About the same time, our first settlement was made on the Coromandel coast. In 1615 a factory was established at Surat, on the other side of India; then, half-a-century later, the head-quarters of the enterprise were shifted to Bombay, ceded by Portugal in 1661, which, being an island, seemed safe from Sivajee's plundering horsemen.
In the meanwhile, other trading stations had been acquired in Bengal. At the end of the century, the Company is found taking a more independent stand, purchasing land, erecting fortifications, and arming its servants to resist the dangers which threatened trade in this disordered region. Such was the humble origin of the three Presidencies of Madras, Bombay, and Bengal, the last of which became the most important, and its chief station, Calcutta, the residence of the Governor-General.
Other European nations appeared in the field, but our only formidable rival here was France, the Portuguese making little of their claim to monopoly, now represented by the settlements of Goa, best known as the breeding place for a mongrel race of servants. One more stock of emigrants must not be omitted from mention. Centuries before a European ship had touched India, a remnant of Persian fire-worshippers, flying from Mohamedan persecution, settled upon the west coast, where, though few in numbers, by their wealth, intelligence, and commercial enterprise, these Parsees have grown to be an influential element in the population, excelling, like the Jews in Europe, as traders and men of business.