Life and Work in Benares and Kumaon, 1839-1877 Part 6

On the night of the Diwalee mela, held in honour of Lakshmee, the G.o.ddess of wealth, the whole city is illuminated, tiny lamps are seen everywhere, friends give presents to each other, sweetmeats and parched grain are distributed among the poor. High and low give the night to gambling. The belief is entertained that if they fail to spend the night in this manner they will in their next birth be turned into frogs, or some vile reptile.

The most popular festival of the year at Benares and over the North-Western Provinces is the Ram Leela, the Play of Ram, when the life of Ram, a very popular incarnation of Vishnu, is dramatized. This drama is acted in the open air in different parts of the city, in the presence of admiring thousands. The people see Ram and his faithful spouse Seeta forced to leave their royal home by the intrigue of his mother-in-law; they see them in the forest, where Ram leads the life of a hunter; they see Seeta carried off by Rawan, the Demon King of Lunka (Ceylon); they hear Ram's cries of bitter distress on finding his beloved Seeta gone; they see him informed that Rawan is the ravisher; they see him setting out with the divine monkey Hanuman, and his army of monkeys for the rescue; and they rejoice with him in the taking of Lunka, the destruction of Rawan, and the rescue of Seeta. The story furnishes abundant material for a drama, and the people enter with the greatest zest into the different scenes. A huge figure of Rawan is made of wood and paper; it is set on fire, and the crowds, looking on, make the air resound with their shouts. During this mela two things are united which in Hindu estimation well agree--amus.e.m.e.nt and devotion. They regard the Ram Leela as a religious service, which they are bound to render to the conqueror of Rawan, and while rendering it they are at once performing duty and receiving pleasure. They continually call such a service _tumasha_, _show_, _fun_, and they regard its life and sprightliness a pleasing contrast to the sombre and staid services of the Christian Church.

[Sidenote: ECLIPSE OF THE MOON.]

Before the conclusion of my second year an eclipse of the moon occurred, which drew to the city the greatest a.s.semblage of human beings I had ever seen. The Hindus place high among their deities the sun and moon, and render to them daily worship. Between the G.o.ds and the demons there is perpetual war, and victory inclines at one time to one side, at another time to another. In Hindu mythological annals many instances are recorded of the G.o.ds having been reduced to the utmost extremity. We are told that eclipses are caused by the demons endeavouring to swallow the sun and moon; and religious services on these occasions have a double benefit--the worshipper secures a high degree of merit, of which he will reap the reward one day; and the demons are driven off from their prey by the drumming, the shouts, and the merit of the a.s.sembled people, to the great relief of the endangered G.o.ds. The most extravagant promises are held out to those who bathe in the Ganges, at any time in any part of it; but bathing on the occasion of an eclipse, and especially in so sacred a place as Benares, is meritorious in a degree which is incalculable. The Pundits, the religious leaders of the people, have, it appears, access to the council of the demons, for the exact time of the coming attack is known by them so long before hand that the people far and near are prepared for its approach. In fact, if it did not come on, if the demons withdrew from their intention, there would be great disappointment. Brahman missionaries go great distances to inform the people the eclipse is to take place, and to press on them the benefit they will receive by bathing at Benares on that occasion. On their return they are accompanied by those whom they have succeeded in persuading. Leaving the mythological for the scientific platform, we had better mention that the Hindu astronomers have for ages been able to calculate eclipses; and now they need not trouble themselves to make calculations, as European almanacks are in their hands to give the requisite information.

For a few days previous to the eclipse of which I am now to speak, the unusual number of strangers in the city made it evident some great event was about to occur. From the morning of the appointed day the people poured into the city in a constant stream. As evening came on I made my way into the city on foot, but before reaching its centre I found the streets so blocked that I despaired of getting to the riverside. I retraced my steps, and by a road skirting the city made my way to Raj Ghat at the northern end. There I remained till the eclipse commenced.

Many were near, but they were few compared with the crowds pressing towards the chief bathing places. When I arrived at Raj Ghat the confused sound of a great mult.i.tude fell on my ear, but no sooner did the eclipse begin than the thousands on the river's brink and crowded on the ghats, as with one voice raised a shout so loud and prolonged, that I should think it must have been heard for miles. I was on a high bank of the river, and could see distinctly the people below rushing into the stream. I could not but think of what must be occurring where the crowd was so dense that individual motion was well-nigh impossible. It was reported next morning that three or four hundred persons had been trampled to death or drowned in the rush to the river when the eclipse began. This was afterwards declared to be an exaggerated statement, but it is certain many lives were lost, though how many was not ascertained, as a number were carried away by the stream. Special care was afterwards taken by the authorities to prevent such catastrophes. After stopping some time at Raj Ghat I returned to my home, musing on what I had seen, and longing for the time when the millions of India will seek cleansing and life, where alone they can be found.

[Sidenote: MELA AT ALLAHABAD.]

Towards the end of 1840 I went to Allahabad, seventy miles north-west of Benares, to take part in evangelistic work at a great mela held there annually, as I thought I might be able to render some help to my brethren. Allahabad, called Pryag by the Hindus, is at the confluence of the Ganges and the Jumna, and all such places are deemed sacred. It is said there is a third river, the Suruswatee, once visible but now underground, and the place is therefore called Tribeni--the threefold stream. Pryag has been for many years a famous place of pilgrimage, and every year a mela is held, which is at its height for some seven days, but is kept on for weeks. It is held in the cold weather, December or January; and, next to Hurdwar, where the Ganges issues from the mountains, draws a greater crowd than any other mela in Northern India.

Bathing at Tribeni is peculiarly meritorious in some years, and in these there is a vastly increased attendance. Except on the occasion of eclipses there is no such gathering even at Benares; but very many who go to Allahabad, before returning to their home, often a distant home, pay a visit to the sacred city.

At one time the Government imposed a tax on pilgrims to this mela, but it was taken off in 1838 or 1839.

The mela is held below the fort, on the land lying between the Ganges and the Jumna at their point of meeting, on a great stretch of sand, which is covered in the rainy season. In December and January the west wind blows freshly over the place, and as there is incessant movement, soon all present are so covered with dust that they look like millers.

[Sidenote: EVANGELISTIC SERVICES.]

A gathering like this at Allahabad is always embraced for evangelistic purposes. Missionaries and native brethren are thankful for the opportunity afforded them of preaching the Gospel to many who have come from places to which no missionary has ever gone. The missionaries at Allahabad gladly welcome and hospitably entertain the brethren of other missions who join them at these annual gatherings. Large tents are put up, with the front open towards the road, and there the preachers from morning till evening, preacher succeeding preacher, address the people, while hearers succeed hearers. A few individuals stop a long time, as if rapt up in what they hear, as if they were drinking in every word; others stop a considerable time; while many, after looking on and gaping for a few minutes, hold on their way. Every now and then questions are asked, objections are started, and a discussion ensues. When the questions are in any measure serious and reasonable, much benefit results from such discussion. The interest of the people is quickened, and opportunity is afforded for explaining, defending, and enforcing the truth as it is in Jesus. Sometimes the questioner is neither serious nor reasonable, and then the danger is of the discussion turning into a wrangle, which does more harm than good. Prominent transgressors in this line are the Pundas, specially interested in the mela, who do all in their power to set the people against us. At this first great gathering which I attended--I found it was the case afterwards on similar occasions--there was less mere idle discussion than there is where the missionary carries on his work from day to day. In addition to preaching-stations, there were bookstalls where portions of the Scriptures and Christian tracts and books were disposed of. On to the time of this mela there was a large gratuitous distribution among persons who from their look and manner were deemed suitable recipients; but for many years it has been found best to charge a small price, without adopting a hard and fast line against giving away.

It is very difficult, rather impossible, to estimate the effect produced by evangelistic services on such occasions. They have not been fruitless as to conversion, but if we look simply at results of this kind it must be acknowledged they are very limited. Instances have occurred of persons having been so impressed that they have followed missionaries to places far away from Allahabad; but their courage has failed them, and they have after a short time disappeared. One advantage is secured--the Gospel is kept before the minds of the people, and some knowledge of it is carried to the remotest parts of the land. Books and tracts are taken to places which missionaries have never visited. It cannot be doubted that such services have their part in preparing the people for the new and better state of things which every Christian longs for and expects.

At Allahabad I had an opportunity of observing the peculiarities of a great Hindu mela. The morning was devoted to bathing and the performance of religious rites. As the forenoon came on, the merchants of every cla.s.s set out their wares in tents erected on sites appointed for them, with their opening, so far as possible, away from the side exposed to the wind. Goods of every description, useful and ornamental, cloth, grain, cooking vessels, trinkets, and sweetmeats, were exhibited to tempt purchasers, and buying and selling went on as vigorously as if the people had come together solely for that end. Crowds were in constant motion, going from place to place to see what could be seen, and stopping where there was any special attraction, or, as happens in our own crowded streets, stopping where a few were incidentally collected.

By the afternoon, singers, experts in tricks, and show-people of every description, commenced their operations, and were sure of admiring crowds. The merry-go-rounds were largely patronized. Hour after hour was thus spent.

[Sidenote: COOKING AND MERRYMAKING.]

A few cooked food early in the day, but the vast majority staved off hunger--in some cases by partaking of cakes reserved from the previous evening meal; the greater number, I believe, by partaking of sweetmeats made with flour, sugar, and melted b.u.t.ter, of which an enormous quant.i.ty was offered for sale. As evening came on they scattered themselves over the ground lying between the Ganges and the Jumna, and set to the preparation of their one proper meal for the twenty-four hours. The plain was alight with their fires. Nothing can be simpler than their cooking. They make what they call a _choola_, an elevation in the shape of a horseshoe of a half-foot or a little more of moistened mud, or stone if they can get it. If the traveller be of a respectable caste, he takes care to make no use of the _choolas_ which former travellers have left. They may have been set up by impure hands, and so he makes one for himself. It is convenient to have two such _choolas_, that they may put on the one a small pot with rice or _dal_, a kind of pea, in it, and on the other a girdle for bannocks of unleavened dough. Cooking is, of course, largely women's work, but men are as expert at it as women, and are continually seen preparing their meal. I have never travelled with a native who seemed to think he was called to an unusual or unpleasant work, when required to cook his food. All he needs is a couple of small cooking vessels, which he carries with him, a little fuel, good water, meal, and a spot on which he may set up his humble hearth. I have seen this work done by pundits, learned men, who showed no indication of shrinking from it as if it trenched on their dignity. Indeed the pundit in a party that has few facilities for cooking has, as I remember well in one instance, this honour conferred on him on account of his caste being higher than that of those who are with him. All of every caste can eat what he has prepared, but he helps himself first, and eats apart.

To return to the mela. The evening is well advanced before the repast is over. We might suppose that after the stir of the day all would be ready for sleep, and no doubt many lie down and sleep soundly; but quite a number are too eager for the enjoyment of the fair to give themselves to rest. Singing, drumming, and boisterous mirth go on till the small hours of the morning, as I have known to my unpleasant experience--not at Allahabad, but elsewhere when I have been in their close neighhourhood.

How do the vast mult.i.tudes who attend a mela, such as that of Allahabad, dispose of themselves at night? Their arrangements are of the simplest kind. Many wrap themselves in their sheet or blanket, if they have one, and lie down on the ground without any idea they are enduring hardship.

Others rig out a temporary tent with sticks and a blanket over it, creep under this, and deem themselves luxuriously accommodated. This gathering at Allahabad is in the cold weather, and if the nights be very cold, as they sometimes are at that season, no doubt many suffer severely. Every now and then heavy rain falls, and then, as may be supposed, the suffering is extreme. Sanitary precautions are of the utmost importance where such vast crowds meet and remain together for days, and these are taken by the authorities. They cannot, however, provide against suffering caused by bad weather. Occasionally cholera breaks out, and then the scenes witnessed are appalling. At the mela of 1840 the weather was good, and there was no indication of disease among the people. Some years afterwards we were travelling towards Allahabad at an early period of the mela, and met crowds fleeing from it on account of the outbreak of cholera. Here and there we saw corpses at the side of the road, occasionally without one person near, at other times with a weeping group around, who were preparing to carry off the body to some rivulet to have it burnt, or, as it often happens, to have it scorched, and then left to be devoured by jackals and vultures. Some had held on their way with weary limbs till the fell disease seized them, and then they succ.u.mbed, lay down, and died. We remember stopping where a young man was dying, with two or three sorrowful ones around him. We spoke to him, but got no reply. His glazed eye told he was beyond all human help.

One of the first things I saw at this Allahabad mela was a quant.i.ty of human hair, and was told that it had been cut off after the fulfilment of vows, reminding one of a custom to which we find frequent reference in both the Old and New Testaments. I also saw a very disgusting sight--men in stark nudity, sitting in a very composed dignified fashion, and women approaching them with folded hands, and paying them profound homage. These were deemed men of great sanct.i.ty, whose blessing brought signal benefit, while their curse entailed terrible calamities.

At an early period of our residence at Benares we sometimes met these naked creatures in the streets; but for many years they have disappeared, as there is a magisterial order that they be flogged for their indecency, however loud may be their pretension of sanct.i.ty. At Allahabad there were many devotees with their tangled hair, besmeared bodies, and _very_ scanty clothing--if what they had on could be called clothing. These are yet seen all over the country. The time has not yet come for stringent orders in these cases.

[Sidenote: HINDU SOCIAL FEELING.]

On the occasion of a gathering such as that of Allahabad a stranger sees no sign of the separating influence of caste. The people move about and mix with each other as freely as people do in Europe when a.s.sembled in large numbers. There is nothing in caste to prevent people conversing with each other and being on friendly terms; but the friendliness must not go the length of eating together or of intermarriage. There are indeed large cla.s.ses deemed so low, so outside the pure Hindu castes, that, so far as is possible, their touch is shunned, and they are not allowed to enter temples; but even these may be spoken to and caste purity retained. We have not in Northern India a cla.s.s so low that they must hide themselves when a Brahman appears, as Pariahs have to do in some parts of Southern India. In fact, at Hindu melas one receives a pleasing impression of the social character of the people, when he observes their good humour and friendly intercourse.

We do not wonder at the popularity of these gatherings. The social feeling is as strong among the Hindus as among any people on the face of the earth. The vast majority lead lives of monotonous toil in places where there is no excitement greater than that of ordinary village and hamlet life, and to them it must be a great pleasure to resort to the gatherings of their people, where religion, business, and amus.e.m.e.nt are very happily combined, and where there is so much to interest, exhilarate, and gratify them. These times are to them the red-letter days of the year, without which life would be intolerably dull. Resort to these gatherings no doubt involves them in toil, in expense, and sometimes in great suffering; but they do not shrink from the cost, as they antic.i.p.ate the expected benefit.

[Sidenote: CHRISTIAN SOCIAL FEELING.]

There cannot be a doubt that Hinduism is greatly strengthened by these melas. Judaism was greatly strengthened by the people according to the Divine command going up thrice every year, at appointed times, to the place where the name of the Lord was, and by their repairing in vast numbers once a year to their sacred capital after they had become widely scattered among the nations. Muhammadans, by long journeys and perilous voyages, make their way to Mecca and Medina, their sacred cities, and make it a point to be present at the most sacred season, when many thousands are a.s.sembled. These pilgrims return to their homes more devoted than ever to Islam. It would be strange if Christianity, which above every other religion aims at producing and sustaining the feeling of universal brotherhood, did not avail itself of this social feeling, to which so much scope is given in human religions, and which is so potent in confirming the devotion of their adherents. Our blessed Saviour, the Head of the Church, has by the inst.i.tution of Churches, and the instruction given to them through His Apostles, provided for the fellowship of His people; and the occasional gathering of the members of different Churches, to which the principles of the Gospel point, and to which it gives the fullest sanction, presents precious opportunities for the manifestation and exercise of the brotherliness so characteristic of the kingdom of heaven which our Lord came to set up on the earth.

[Ill.u.s.tration]

CHAPTER XI.

THE OBJECT OF MISSIONS, AND VARIOUS MODES OF OPERATION.

There is no difference of opinion among missionaries as to the object for which they have gone to the heathen. They are all agreed their object is to make known the Gospel, the message of salvation, to all to whom they obtain access, to explain its nature, and press its claims on their acceptance. To this nothing can be held superior; to this everything must be deemed subordinate. To place anything above it, or even beside it, would be to lose sight of the very _raison d'etre_ of their missionary calling.

[Sidenote: VARIETY OF EFFORT NEEDED.]

There may be, however, and there often is, a difference of opinion as to the line of operation best fitted to secure success. Missionaries find themselves in presence of widely-separated cla.s.ses, who must be approached in different ways, and it is the part of wisdom to find out the most direct path to their understanding, conscience, and heart.

About these modes of operation there has often been marked diversity of opinion, some pleading for one mode, and others for another. It cannot be denied that in the discussion thus carried on there has often been one-sidedness, resulting in some cases from natural liking, in some from special fitness, in others from the peculiarities of the sphere into which missionaries find themselves introduced so that they fail to realize the peculiarities in the qualifications, likings, and spheres of their brethren, who are as eager as themselves to bring the people to the feet of the Lord Jesus. Hinduism is a strong fortress, and those who a.s.sail it by hurling at it--if I may so speak--the red-hot shot of exposure of its errors, and the fire of the truth as it is in Jesus, act very unwisely in depreciating those who are quietly preparing the ammunition required for carrying on the siege, or are undermining the foundations, and thus preparing for entering the breach. The erection of the Christian Church in India is a most arduous, and at the same time a most glorious, enterprise, and a variety of workmen is required. Those who handle the trowel and the hammer act very unwisely in depreciating those who plan the structure, clear away the rubbish, and lay the foundation, or who in other ways help on the building. These ill.u.s.trations require no enlargement. They indicate the views which every succeeding period of my missionary career has led me to entertain with increasing firmness. The translation and revision of the Scriptures, the preparation of Christian tracts and books, teaching in schools and colleges, taking charge of orphanages, the going among the people in city, town, and hamlet, wherever they can be reached, to speak to them about the Saviour of mankind; attending to secular work, such as the erection of buildings, keeping accounts, and gathering money--all are legitimate departments of missionary work, and the choice of them by missionaries ought to be determined by the exigencies of missions, by personal fitness, and by providential indications of the course which should be pursued. I would go further, and say that the preparation of grammars and dictionaries, the giving of time and strength to literary work, may in certain circ.u.mstances, in the case of men of peculiar qualifications, be deemed work worthy of a missionary, as thereby he may do much to further the cause to which he has devoted his life. Readers will readily recall names of ill.u.s.trious men, who were deeply imbued with the missionary spirit and did eminent service, who were also remarkable for their literary achievements. It would, however, be very undesirable that literary ability and industry should be the most prominent characteristics of a large portion of the missionary band.

Devotion to literary work is, with rare exceptions, incompatible with the active life which must be led by those who would come into close contact with the people, and by personal intercourse strive to bring them to the Saviour.

Some individuals have gone to the mission-field with the firm resolve to do the work in only one way. Such a resolve has ever seemed to me most unwise, savouring more of wilfulness than of holy steady purpose to do the Master's work. The missionary ought to go out ready to part with every preconceived notion at the call of providential direction and the Spirit's guidance, prepared to do with all his might whatever he may have the opportunity of doing for the advancement of Christ's kingdom, however little may be his natural liking or supposed fitness for the work.

Like most missionaries, I went to India with my liking for certain forms of work; but like nearly all who have been long in the field, there is scarcely any department in which I have not some time or other been engaged, though for some departments I have had little apt.i.tude and, I may say, no liking, and from which I would have escaped if I could. To have held back would have been dereliction of duty, and this conviction overcame my reluctance.

PREACHING TO THE HEATHEN.

[Sidenote: BAZAR PREACHING.]

Without any depreciation of other departments, preaching to the heathen--what is commonly called in India Bazar preaching--ought ever to hold a prominent place.

Evangelistic work is carried on wherever access to the people can be obtained. In Benares, our primary schools, of which I shall speak presently, were taught in verandahs open to the streets. These were utilized as preaching-stations. The boys were first examined and taught; a few invariably gathered around, and we turned from the boys to the bystanders, and spoke to them so long as they were willing to hear, or we were able to speak. In addition to these verandahs we had humble buildings erected on the most available spots, for the double purpose of schools and preaching-stations. To these little chapels we could retire from the noise of the streets. In them we had morning and evening service; but as the hot weather advanced the heat was well-nigh intolerable in the city in the evening, and evening work was suspended till we got cooling by the first burst of rain.

We every now and then betook ourselves to the shade of a house or a tree, where we spoke to the pa.s.sers-by. On the occasion of great gatherings we took our stand at the roads by which the people were pouring into the city, or making their way out of it. Every place was deemed suitable where we could get hearers, and could hope for any degree of attention. At some spots the crowd was so large and noisy that there was no use in trying to make ourselves heard. As we went about we spoke to individuals and little groups as opportunity was presented to us.

Some missionaries who laid themselves out for this department made it a point to go every year, with their native a.s.sistants, considerable distances to the great melas, and spend days, sometimes weeks, in setting before the a.s.sembled crowd the great truths of G.o.d's Word.

Others, again, made it a point to travel during the cold weather, so far as home duty allowed, to preach the Gospel through the country; some within a limited area, confining themselves to certain towns and villages, and visiting them again and again, while others made very extended tours. It was my privilege for years to take part in these itineracies, and I remember with peculiar pleasure the opportunities they afforded for intercourse with the people.

[Sidenote: DIFFERENT MODES OF PREACHING.]

What in India is called Bazar preaching is very different from the ordinary preaching of ministers in this country, both in its mode and in the circ.u.mstances in which it is conducted. When accompanied by a few native Christians, we begin by singing a hymn and offering a short prayer. Then those present are addressed. Often one of our Lord's parables, or some striking fact or pa.s.sage from the Scriptures is taken as a text. Sometimes a remark by one of our hearers, or something of general interest which has just occurred, gives the keynote to the address. The great doctrines and facts of Scripture are mainly dwelt on, and the more simply and directly they are set forth, the more are we satisfied our duty is efficiently discharged. In our preaching the first place is a.s.signed to the life and character, the words and deeds, the death, resurrection, and reign of our blessed Saviour. Suitableness is a valuable characteristic of preaching everywhere, and among no people is it more important than in speaking to the Hindus. They are very fond of figures, of ill.u.s.trative instances, and when these are happily applied they produce a marked effect. In the character of the G.o.ds and G.o.ddesses, and in Hindu notions and practices, there is much which is open to attack, and some avail themselves largely of this opening to a.s.sail the cherished belief of the people; but as a rule it is far better to a.s.sert and enforce truth than to confute error, though truth does at times require error to be directly exposed. The native brethren are much more inclined to aggressive speech than the missionaries. They know their own countrymen well; they are familiar with their modes of thinking and of acting, they are well acquainted with the doings attributed to their G.o.ds, and they are ready to attack them with unsparing severity. On one occasion a catechist, more zealous than wise, began his address with the words, "Your religion is altogether false,"

which so provoked his hearers that they did not hear another word, and went away in indignation. Afterwards I sharply reproved him for his indiscretion, as I had at times to do to him and others.

Occasionally a missionary is quietly heard, and if heard attentively as well as quietly he is gratified with the reception he gets, and hopes that good is being done. It is seldom, however, in a city like Benares that a preacher is allowed to go on long without interruption. If a considerable number a.s.semble we are almost sure to find, before we conclude, some among them ready to speak, and the object of those who thus come forward becomes speedily apparent. Some are eager to interrupt the preacher. He has scarcely announced his subject, and has had no opportunity of explaining and ill.u.s.trating it, when he is interrupted by the words, "You have spoken a long time" (the long time has perhaps not been five minutes); "let me speak a little while." As a rule, in this case the missionary appeals to the fairness of his audience to give him a patient hearing, that they may really know his views, and may be in a position for coming to a right judgment regarding them. Often the appeal is successful, and our eager disputant is compelled to remain silent. When the address is over discussion is welcomed; and, as I have observed about preaching at the religious gatherings of the people, if conducted with reasonableness and good humour it is fitted to do good.

We are thankful when there is the appearance of candour, even though there be not earnestness, when those who speak seemingly desire to know exactly what we do hold, as thereby an opportunity is given for the clearer and fuller statement of the Gospel. I have a pleasing recollection of many instances when persons were evidently impressed with what had been told them of the Lord Jesus Christ, and of the claims He has on man's love and trust.

It must be acknowledged that this has not been the mood of most of our hearers where we are well known. Many are eager to defend their own position as Hindus, and to attack Christianity because it wages war with their religion. Heathenism in ancient times, heathenism now as we see it in India, was and is very liberal. It is ready to let Christianity alone, if Christianity will let it alone. It is the exclusiveness of Christianity which is so offensive. We are continually told that Christianity is excellent for us; we are most welcome to maintain our adherence to it; and it is surely fair to let them alone in the enjoyment of their religion. Because they are not let alone, because we contend that their religion is dishonouring to the living G.o.d and hurtful to themselves, because we affirm that Christ is the one Saviour and the rightful Lord, they are eager to find something in our books and views which they can a.s.sail, and by which they can show our position to be untenable.

There is nothing we hear more frequently than that all religions lead to the same goal, as all the roads of a country lead to its capital. To this we reply that those who wish to go to Calcutta in the east are not likely to reach it soon if they set out on the road to Lah.o.r.e in the west. The east and west are opposite, and yet they are not opposed; but good and evil, righteousness and unrighteousness, are essentially opposed, their fruits are opposed, and those who practise them are sure to find themselves at last in places as distinct from each other as light is from darkness, as happiness is from misery.

[Sidenote: THE STRENGTH OF TRADITIONAL RELIGION.]