1. The spirit and principles of Christianity will prevail and will dominate the land. Christian, as distinct from Hindu, principles are already making wonderful headway in the country. Many new institutions have been organized in the land, whose principles are those of Christ, and not of Manu. Even the oldest institutions of the country are becoming affected by the desire to appear modern, which really means an ambition to introduce Christian methods and principles. Educated Hindus, especially, add to this the peculiar weakness of interpreting things Hindu by a Christian terminology. The philosophy which they have imbibed and the standpoint to which they have been accustomed are western and, chiefly, Christian. So that when they study their own faith they do so with these Christian prepossessions; and even when they defend their ancestral religion, they really defend not the indigenous product of India, such as is taught by the Hindu pandit and believed by the mass of the people, but Hinduism Christianized and clothed in the garb of the West and spoken in the accents of a Christian. Hindu Swamis, who have been educated in Christian mission schools, and have spent a few years in the far West, surrounded by a Christian atmosphere, imbibing Christian sentiments, and unconsciously adopting the Christian viewpoint, return to India upon a wave of popular excitement and give public addresses and receive the plaudits of their grateful countrymen. But what is it that such men as Vivekananda and Abhedananda, and all the rest of the _Ananda_ tribe, teach upon their return to India? It is certainly not an orthodox Hinduism, nor is it the pure philosophy of the East. It is rather a strange compound in which Christianity figures as prominently as does Hinduism, and, perhaps, more conspicuously. What was the caste system recently enunciated by Abhedananda in Madras? It is certainly not a thing known in India by that name. And I have no doubt that his whole audience smiled when he presented his conception of a caste system so foreign to all Hindu ideas and practice. It is just so with his Vedantism, and with his interpretation of all the religious teachings of this land. They are now construed in terms foreign to the rishi and to the pandit. But (and this the point I wish to emphasize) these interpretations meet increasingly with the applause and acceptance of educated Hindu audiences. In other words, a Christian colouring and glamour thrown over Hinduism is adding to its popularity in the land. In the general way of looking at religious things, and especially of apprehending religious thought, there is to-day almost as wide a gulf between the educated and cultured Hindu, on the one hand, and the authorized religious instructors of India, on the other, as there is between the same learned man of the East and the thoughtful man of the West.