_Mutatis mutandis_, this is very much what an orthodox Rabbi might have said of Christianity. Let us wait. I am not given to prophecy, but though I am no longer young, I still hold to a belief that a cause upheld with such honesty of purpose, purity, and unselfishness as Brahmoism has been, must and will meet with ultimate success. Does Mr. Lyall think that Unitarian Christianity is no Christianity? Does he find logical stability in Trinitarianism? Does he consider pure rationalism incompatible with revelation? Does he know of any teacher who might not be accused of saying either too little or too much? In A.D. 890 the Double Procession was as much a burning question as the Homoousia in 324,--are, therefore, both Channing and Dr. Döllinger to be anathematized now? Brahmoism may not be like the religions of old, but must the religions of the future be like the religions of the past? However, I do not wish to draw Mr. Lyall into a theological argument. His estimate of the real value and vitality of Brahmoism may be right, mine may be wrong. His presence in India, and his personal intercourse with the Brahmos, may have given him opportunities of judging which I have not. Only let us not forget that for watching the movements of a great struggle, and for judging of its successful issue, a certain distance from the field of battle has its advantages, and that judges in India have not always proved the best judges of India. One point, however, I am quite willing to concede. If Brahmoism and similar movements may be considered as reforms and resuscitations of Brahmanism, then I withdraw my expression that Brahmanism is dead. Only let us remember that we are thus using Brahmanism in two very different senses, that we are again playing with words. In the one sense it is stark idolatry, in the other the loftiest spiritual worship. The former asserts the existence of many personal gods, the latter shrinks even from the attribute of personality as too human a conception of the Highest Spirit. The former makes the priest a kind of god on earth, the latter proclaims the priesthood of all men; the former is guided by scriptures which man calls sacred, the latter knows of no sacred oracles but the still small voice in the heart of every man. The two are like two opposite poles. What is negative on one side is positive on the other; what is regarded by the one as the most sacred truth is anathematized by the other as deadly error.