Much has been made by the late Dr. K.M. Banerjea, the most learned member of the Indian Christian Church of the nineteenth century, and something also by the late Sir M. Monier Williams, of a passage in the Rigveda (x. 90), which seems to point to Christ. The passage speaks of Purusha (the universal spirit), who is also "Lord of Immortality," and was "born in the beginning," as having been "sacrificed by the Gods, Sadyas and Rishis," and as becoming thereafter the origin of the various castes and of certain gods and animals. A similar passage in a later book, the _T[=a]ndya Br[=a]hmanas_, declares that "the Lord of creatures, Prajapati, offered himself a sacrifice for the devas" (emancipated mortals or gods). Of the parallelism between the self-sacrificing Prajapati, Lord of creatures, and the Second Person in the Christian Trinity, propitiator and agent in creation, we may hear Dr. Banerjea himself: "The self-sacrificing Prajapati [Lord of creatures] variously described as Purusha, begotten in the beginning, as Viswakarma, the creator of all, is, in the meaning of his name and in his offices, identical with Jesus.... Jesus of Nazareth is the only person who has ever appeared in the world claiming the character and position of Prajapati, at the same time both mortal and immortal."[93] [Sidenote: These parallels ineffective.] [Sidenote: Christ Himself attractive.] But it must be confessed that these parallels, real or supposed, between Christianity and Hinduism have not brought Christ home to the heart of India. In themselves, they only bring Christianity as near to Hinduism as they bring Hinduism to Christianity. Uneducated Hindus feel that the two religions are balanced when they have Krishna and Christians have Christ. Educated Hindus, as we shall see, are employing some of these very parallels to buttress Hinduism. Far be it from me, however, to depreciate the labours of scholars and earlier missionaries who have thus established links between Hindus and Christians, and have thus at least brought Christ into the Hindu's presence. To Indian Christians also such reasoning has often been a strength, furnishing as it were a new justification of their baptism into Christianity; for looking back they can perceive the finger of Hinduism itself pointing the way. But had no other influence been exerted on the Indian mind, one could not say what I now say, that Christ Himself is the feature of Christianity that has most powerfully moved men in India. The person of Christ Himself has been the great Christian dynamic. I am now speaking of educated India, the India that is not dependent solely upon the preacher for its religious ideas and feeling. [Sidenote: Christianity identified with Britain and therefore unpopular.] [Sidenote: The anti-foreigner instinct.]