In matters of faith, India has always been ultra-conservative. This is largely owing, not to any fettering of thought, but rather to the Hindu Caste System, which has been the most rigid guardian of the Brahmanic faith and the doughty opponent of any new and independent movements.

India has offered to her rishis and reformers unbounded latitude of thought. And, as a consequence, her faith possesses within itself every shade of religious speculation and philosophic conclusions. The many antipodal and conflicting doctrines, theories, tendencies, and institutions which obtain under the all-embracing name of Hinduism, seem astonishing to every western investigator of this faith.

Even in matters of ritual, Brahmanism has always had its protestants, sectarians, and "come-outers." During this stern dominance of the Caste System, which is the most rigorous, if not the most cruel, inquisition that the world has known, there have always been men free to think and determined enough to push forward their ideas and their new religious methods. And these have added picturesque variety to the history of faith in India.

It is, however, a remarkable tribute to the power of caste and to the unheroic character of Hindu reformers, that, of the myriad reforms and protests against Brahmanism which have bristled throughout the centuries, only one—Buddhism—has stood apart in persistent isolation, and has maintained a separate identity and usefulness through more than two millenniums. Of all these protesting creeds, it alone has had sufficient masculine power and moral earnestness permanently to impress itself upon the world as a great religion. It has achieved this, however, not in the land of its birth, but in other lands and among other peoples. Like all other attempts to reform, or overthrow, the mother faith (and even after it had largely accomplished this for ten centuries), Buddhism finally yielded to the mighty absorptive power of Brahmanism, was overthrown as the dominant religion of India, and lost all power and acceptance among the people. This was because most of its vital teachings were appropriated by the rival faith, and Buddha himself was adopted into the Hindu pantheon as the ninth incarnation of Vishnu. Henceforward, it had no distinctive mission or message to the people of this land, and died a natural death.

The well-known passion of Hinduism for absorbing the faiths that come into contact with it, and the maudlin tendency of the people of India to yield to pressure and to sacrifice all in behalf of peace, has been the grave of many a noble endeavour and many an impassioned attempt for new religious life and power.

Nevertheless, there is no reform movement which has entered the arena of religious conflict in India, whether it still remains entirely within the Hindu faith or has possessed vigour and repulsive energy enough to step outside the ancestral faith, which has not left more or less of an impress upon Hinduism, and which does not to-day exercise some power or other over certain classes of the people.