Bopaul was a fair specimen of the product of modern education. Untainted with disloyalty towards the ruling power, he was never likely to become a disciple of disaffection, and join with ambitious men of lower caste. Aristocratic to his finger-tips, he believed in his Prince, and hoped to find a place on his council at some time in the future. By nature he was sunny and buoyant, taking life as he found it. Eager to listen to the latest theories and ready to argue, he nevertheless proved elusive and disappointing to the serious propagandist. Tolerant, without being weak, courteous and even-tempered, he seemed to be flexible; but when it came to uprooting inherited beliefs, he proved immovable. The casual observer accused him of flippancy and infidelity. His host and guardian, Professor Twyford, knew better. "Bopaul is an extraordinary fellow," he used to say. "I introduce him to all the latest theories, to all the facts most recently revealed by science; he receives them with intelligence and avidity, not to exchange new lamps for old, but to graft them on to the old Hindu stock. I can understand when I look at Bopaul the wonderful receptivity of the Hindu nature. It has preserved the caste system for the last three thousand years, a unique survival that has no equal in the history of the world. The Hindus absorb and orientalise theories that ought to deal their social and religious system a death blow. I can see Bopaul fitting the latest and most revolutionary ideas into niches in his mind without permitting any conflict with the tenets of his ancient faith. He is a very interesting character." Coomara was unlike either of his companions. He held to the letter of his faith; listened courteously but without interest to modern teaching; wherever it clashed with the teaching of the Vedas, he rejected it as being incompatible, and therefore useless to himself. He refused to discuss the subject of religious differences. It was waste of time if nothing else. When he first fell under the influence of the professor he showed a disinclination to speak on religion at all. Gradually he gained confidence as he discovered that Twyford had no design of converting him to the Christian faith, and became more communicative. Somewhat to his astonishment he learned that the Englishman possessed a greater and more intimate knowledge of the sacred books of his nation than himself. As his confidence strengthened, he became more communicative and less afraid of listening to other doctrines.