Of missionary work in India I need not speak in a book of this size. There are nearly three millions of Christians in India, of whom two and a half millions are native converts. Seeing that missionary work has been in operation since 1500, a tale of converts amounting to less than one per cent. may seem a discouraging result of over 400 years of contact with European religious thought. But actual conversion has taken place chiefly among the lower classes and least advanced races. Among the educated classes the influence of Christianity has been indirect, and in many cases has produced a transformation in ethical belief and social conduct as complete as could have been wrought by open conversion. The Brāhmo Samāj, for instance, remains Hindu in a sense, because it refuses to sever its connection with India, or to acknowledge European authority in matters of religion. But the Brāhmo Samāj could not have come into existence but for Rām Mohan Roy's friendly and intimate acquaintance with European Christians and Unitarians. Even in the matter of conversion, the rate of progress is increasing rapidly, partly because missionary effort is being directed to savage tracts hitherto unvisited by civilised men, but partly, also, because the native Christian community is beginning to have sufficient self-confidence and status to proselytise in its turn. The multiplicity of missionary agencies, due to the accidents of European history and development, has been an impediment. Such terms as the Church of England, Church of Scotland, Welsh Baptists, American Baptists, etc., can have little signification for races who cannot be expected to know the historical causes which brought about these local varieties of Christian doctrine and practice. There may yet arise among one of the rival churches in India a Christian Rāmanuja or Chaitanya, who may found a great Church of India, with a ritual, and, perhaps, doctrines of its own. The most successful of the Jesuit missionaries, Robert de Nobili[6] for instance, and such men as the Abbé Dubois in later times, owed their success to the fact that they assumed the habits, dress, and often the titles of Brāhmanic ascetics. They could not assume the dusky skin which, after all, is the first and easiest means of gaining an Indian's confidence. They could not wholly accept caste, they could not wink at polygamy in the case of men whose first wives were infertile, and who had an hereditary sense that the lack of an heir is socially and religiously reprehensible. Perhaps a truly indigenous Church of India may deal with such difficulties more successfully than men who are compelled to teach, not only the elements of the Christian faith, but the ethical traditions belonging to their own race.