A general belief seems to prevail in the Colony that the Indians are little better, if at all, than savages or the Natives of Africa. Even the children are taught to believe in that manner, with the result that the Indian is being dragged down to the position of a raw Kaffir[1].
Such a state of things, which the Christian legislators of the Colony would not, I firmly believe, wittingly allow to exist and remain, must be my excuse for the following copious extracts, which will show at once that the Indians were, and are, in no way inferior to their Anglo-Saxon brethren, if I may venture to use the word, in the various departments of life—industrial, intellectual, political, etc.
As to Indian philosophy and religion, the learned author of the Indian Empire thus sums up:
The Brahmin solutions to the problems of practical religion were self-discipline, alms, sacrifice to and contemplation of the Deity. But, besides the practical questions of the spiritual life, religion has also intellectual problems, such as the compatibility of evil with the goodness of God, and the unequal distribution of happiness and misery in this life. Brahmin philosophy has exhausted the possible solutions of these difficulties, and of most of the other great problems which have since perplexed the Greek and Roman sage, mediaeval schoolman and modern man of science (the italics are mine). The various hypotheses of creation, arrangement and development were each elaborated and the views of physiologists at the present day are a return with new lights to the evolution theory of Kapila[2] (the italics are mine). The works on religion published in the native language in India in 1877 numbered 1192, besides 56 on mental and moral philosophy. In 1882 the total had risen to 1545 on religion and 153 on mental and moral philosophy.
Max Muller says with regard to Indian philosophy (the following, and a few more that will follow, have been partly or wholly quoted in the Franchise petition):
