A similar intellectual change has been coming over the Eastern world, and has been awakening the slumbering nations. Who would have foretold a half-century ago that Turkey and Persia, Japan and China, would now have constitutional governments and legislative assemblies? The world has moved very fast during the past decade. Modern inventions have given new wings to thought, the nations have been coming to self-consciousness, freedom is in the air, even war is teaching the absurdity of committing the destiny of a whole people to the arbitrary rule of any single monarch. The success of Japan in her struggle with Russia aroused the whole East. China has awaked from the sleep of ages. And India is the scene of unrest, and will not be satisfied until her vast populations are given a larger share in her government. India has witnessed the beginnings of her renaissance. The universities which her rulers have established have diffused the new learning. But they have also raised up a host of educated men, some of whom can find no employment except in sedition. False philosophies, imported from the West, have made these same men agnostic, and have disposed them to put evolution in place of God. Old religions have lost even their little power to control the moral life, and a vague desire for independence of all restraint has led to revolutionary and even anarchistic plots. We have some of the same dangers in our Southern States. The negro is in many cases receiving a higher education than he can utilize, and is becoming a possible leader of revolt, while there is a vast inflammable multitude of uneducated negroes whom he can incite to violence and disorder. As with us, Christianity is needed side by side with education, so in India to-day, intellectual renaissance needs to be supplemented by religious reformation. A glance at the history of India's religious systems will help our understanding of the problem. The earliest record is that of the Rig-Veda. It is a recognition of the powers of nature, and an exaltation of them to divine honor and worship. The apostle Paul gives us the further explanation that this deification of God's works was the result of a previous unwillingness to retain the personal God in their knowledge. To worship God's manifestations is to lose the sense of his unity and his moral governance. Men preferred the sun in the heavens to the Sun of Righteousness. They lost sight of the true God in self-chosen admiration of his works. "While the Semitic mind gravitated toward the ethical and the personal, the Aryan gravitated toward the philosophic and the impersonal."