08-09-2008, 06:50 AM
http://ia311540.us.archive.org/2/items/asi...963mbp_djvu.txt
K.M. Pannikar's book:
Asia and Western Dominance- A survey of Vasco DA Gama epoch of Asian History
There are pdf versions etc.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->
1HE Hindu Reformation of the nineteenth century is one of the great
I movements of the age which by its inassiveness and far-reaching
-* significance takes its place with the most vital developments of
modem history. As it was a slow process and took place under the cover
of British authority and was not always obvious to the outsider, it has so
far escaped attention. A further reason why, in spite of its tremendous
import, it passed unnoticed is that, by its very nature, it was an internal
movement which did not touch or influence outside events. But India's
independence and emergence into the modern world would hardly have
been possible without the slow but radical adjustments that had taken
place within the fold of Hinduism for a period of over 100 years.
In order to appreciate this movement fully it is necessary to under-
stand what the position of Hinduism was in the beginning of the nine-
teenth century. 700 years of Islamic authority over the Indo-Gangetic
Plains from Delhi to Calcutta had left Hinduism in a state of depression.
It was the religion of a subject race, looked down on with contempt by
the Muslims as idolatry. It enjoyed no prestige and for many centuries
its practice had been tolerated only under considerable disadvantage in
various areas. It had no central direction, no organization and hardly any
leadership. When the British took over the rulership of Northern India,
Hinduism for the first time in 700 years stood on a plane of equality with
Islam. But a new and even more dangerous portent appeared on the
stage. The missionaries, feeling that there was almost a virgin field here
in a society which appeared to be on the point of dissolution, took up
the work of conversion. Islam, though it proselytized by fits and starts,
had no separate machinery for carrying its message to the people. The
Christian missionaries were different. They used no physical force, which
Islam did not hesitate to do at intervals and in limited areas. But they
came armed with propaganda. In a later chapter we will narrate the
1 This chapter is a summarized statement of a section from the author's book,
The Indian Revolution. Bombay, 1951.
INDIA 241
story of missionary activities. Here we shall describe only the reactions it
caused within the folds of Hinduism itself. The first result of the Chris-
tian attack on Hinduism was a movement among educated Hindus in
favour of a social reform of religion. The leader of this was Ram Mohan
Roy (1772-1883)3 who may be called the father of the Hindu Reforma-
tion. Born in a Brahmin family. Ram Mohan was brought up as a strict
Hindu, but educated, as all Hindus who hoped to enter public service
had perforce to be at that time, in Islamic culture. He was a deep student
of Arabic and Persian when he entered the East India Company's
service, where also he rose to some distinction. During this period he
took to the study of English, which opened to him the whole range of
Western liberal thought. It was the time when the mellowed glow of the
Great European Enlightenment had cast on European intellectuallifean
amazing serenity and sense of certainty. The light of D'Holbach, Con-
dor?et, Diderot and the great Encyclopaedists had not died down and
the dawn of the great nineteenth century thinkers, especially Bentham
and the Utilitarians in England, which was destined to have so powerful
an influence in the development of ideas in India, had not begun.
What Ram Mohan witnessed around him, in India was a scene of
utter devastation and ruin. The old order of Muslim rule had disappeared
overnight, leaving behind it utter chaos in every walk of life. Hinduism
in Bengal, once the centre of a devotional Vaishnava religion of great
vitality, had sunk to a very low level of superstition, extravagance and
immorality. A seeker after truth, Ram Mohan turned to the new religion
which the missionaries were preaching. He studied Hebrew and Greek
to understand Christianity better. But his scholarship was taking him at
the same time to the well of European liberalism. Ram Mohan Roy was
in fact the last of the Encyclopaedists. Thus he came to reject Christ,
while accepting the wide humanism of European thought, its ethics and
its general approach to the problems of life. His book, The Precepts of
Jestis, the Guide to Peace and Happiness, is an interpretation of Christian-
ity in this new light, a reply to the missionaries rather than a call to
Indians*
While Ram Mohan Roy thus rejected the Christian daims, he
realized that Hinduism had to be<b> re-interpreted. That interpretation he
attempted in the Brahmo Samaj > a new reformed sect of Hinduism,
which he founded. The Samaj was not in its essence a Christian dilution
of Hinduism, as has often been said, but a synthesis of the doctrines of
the European Enlightenment, with the philosophical views of the
Upanishads.</b> As a religion Brahmo Samaj was based firmly on the
Vedanta of genuine Hindu tradition, but its outlook on life was neither
Christian nor Hindu, but European, and derived its inspiration from the
intellectual movements of the eighteenth century.
242 ASIA AND WESTERN DOMINANCE
Thus it may be said that as early as 1820 India had come into the
direct current of European thought and had begun to participate in the
fruits of Europe's intellectual quest. The Brahmo Samaj lived up to this
ideal. Its social message was Westernization, to purge Hinduism of the
customs and superstitions with which it was overlaid, to raise the status
of women, to bridge the yawning gulf between popular and higher
Hinduism, to fight relentlessly against caste, social taboo, polygamy and
other well entrenched abuses. To the educated Hindu, who felt un-
settled in mind by the attack of the missionaries, the Brahmo Samaj pro-
vided the way out.
The Brahmo tradition has become so much a part of the Indian way of
life now, that one is inclined to overlook its distinctive contribution. It
does not lie primarily in the fact that it enabled Hinduism to withstand
the onslaught of the missionaries, but in that it introduced the modern
approach to Indian problems. India started on her long adventure in
building up a new civilization as a synthesis between the East and the
West in the 18208, and in that sense Ram Mohan is the forerunner of
new India. It has been well stated that c he embodies the new spirit, its
freedom of inquiry, its thirst for science, its large human sympathy, its
pure and sifted ethics along with its reverent but not uncritical regard
for the past and prudent disinclination towards revolt 5 .
The spirit of reform was entering Hinduism from other sources also.
In 1835 the Government of India declared that c the great object of the
British Government ought to be the promotion of European literature
and science among the natives of India*, and embarked on a policy of
Western education, the effects of which will be considered separately. It
was the devout hope of Macaulay, who was the champion of the scheme,
and of many others, that the diffusion of the new learning among the
higher classes would see the dissolution of Hinduism and the widespread
acceptance of Christianity. The missionaries were also of the same view,
and they entered the educational field with enthusiasm, providing
schools and colleges in many parts of India, where education in the
Christian Bible was compulsory for Hindu students. The middle classes
accepted Western education with avidity and willingly studied Christian
scriptures, but neither the dissolution of Hindu society so hopefully
predicted nor the conversion of the intellectuals so devoutedly hoped for
showed any signs of materialization. On the other hand, Hinduism
assimilated the new learning, and the effects were soon visible all over
India in a revival of a universalized religion based on the Vedanta.
It is necessary to remember that, though the Hindu religion has in-
numerable cults and sects, the philosophic background of all of them -
including Buddhism - is the Vedanta. The doctrine of the Vedanta is
contained in three authoritative texts - which are not scriptures - the
INDIA 243
Brahma Sutras, the Upanishads and the Gita. Every orthodox sect in
India derives its authority directly from these and, as has been stated in
the previous chapter, the protagonists of each new religious sect have
had to demonstrate how their own teachings flowed directly from these
three sources. Thus it was that Sankara, the reformer of Hinduism in
the eighth century, had to write his commentary on all the three. It is to
the doctrines of the Vedanta, as embodied in the Upanishads, that Ram
Mohan Roy turned when he also felt the need of a new religious inter-
pretation.
<b>
The Vedantic reformation which was thus in the air found its most
widely accepted exponent in Swami Vivekananda. Vivekananda was a
Western-educated Bengali who came under the influence of Rama-
krishna, a mystic whose personality had made a deep impression on the
Bengali society of his day. Vivekananda was fired by a desire to revive
Hinduism and purify its religious and social teachings. Initiated a San-
yasi, he toured the length and breadth of India spreading the gospel of
Vedanta. A prolonged visit to America and a tour in England inflamed
his patriotism, his desire to rejuvenate Hindu society and to give Hindu-
ism a social purpose. His fervent declaration that he did not 'believe in a
religion that does not wipe out the widow's tears or bring a piece of bread
to the orphan's mouth' expresses clearly the changed temper of Hindu-
ism. His own mission he described as follows. Answering the question:
'What do you consider to be the function of your movement as regards
India?' the Swami said: 'To find the common bases of Hinduism and to
awaken the national consciousness to them.* That common basis he
found in the Vedanta which he interpreted in popular phraseology and
preached untiringly all over India. </b>
He not only preached this gospel, but trained up a body of mission-
aries, men of education, pure life and religious zeal to carry this message
to the villages.
There were innumerable other Sanyasis and learned men who,
though belonging to no particular sect, were preaching the same prin-
ciples all over India. In fact, the revival of Vedanta in Hindu thought at
the end of the nineteenth century constitutes a religious movement of
national significance. It was at the end of this period that Aurobindo
gave what may be called the classic exposition of the entire Vedanta
doctrine in his Essays on the Gita and later in his Life Divine. By this,
Vedanta may be said to have been restored to its place as the common
background of all Hindu religious thought.
The unifying doctrine was the Vedanta, but the abstract conceptions
of this philosophical approach could only appeal to the elite. Popular
Hinduism continued in the old way, sectarian, devotional and based on
daily rituals. But is also underwent extraordinary changes. The gnarled
244 ASIA AND WESTERN DOMINANCE
branches of this ancient tree either fell away by themselves or were
chopped off by legislative action promoted by the reformers. Child
marriage, which many Hindu communities considered as an essential
part of their religion., was abolished by law through the insistence of
popular agitation. The remarriage of widows was permitted. Social
disabilities based on caste vanished by themselves, and the occupational
basis of caste-communities was weakened. Temples were thrown open
to the untouchables, and in the most orthodox province of Madras,
Hindu religious endowments were placed under the control of public
bodies. The movement for the regeneration of the depressed classes
assumed a national character, and their participation in social and
political life became a major factor in the last days of British rule.
Popular Hinduism had a more vigorous life than it ever had in the im-
mediately preceding times, but it had in the course of a hundred years
changed its character and temper, though it had kept much of its form.
The major difficulty of Hinduism which had made it a wild jungle
growth of widely varying customs, usages and superstitions was its lack
of a machinery of reform and unification. The institutions of Hinduism,
which in a large measure got identified with the religion itself, were the
results of certain historical factors. They were upheld by law and not by
religion. Vivekananda put the point well when he wrote: 'Beginning from
Buddha down to Ram Mohan Roy, everyone made the mistake of hold-
ing caste to be a religious institution But in spite of all the ravings of
the priests, caste is simply a crystallized social institution, which after
doing its service is now filling the atmosphere of India with stench. 5
The caste organization, the joint family, the rights of inheritance and
the relationships arising out of them, which in the main are the special
features of Hindu society, are legal and not religious. They are man-
made institutions which do not claim Divine origin or religious sanction,
and are upheld by man-made laws and not by any church or priesthood.
It is a truism to say that legislation of today meets the social needs of
yesterday and, unavoidably, law, as a conservative force, lags one step
behind social necessities. When the great codes of Hindu Law were
evolved, no doubt they represented the social forces of the time, but
soon they had become antiquated. The succession of authoritative com-
mentaries would show that the urge for modifications was widely felt
and, in the absence of a legislative authority, the method of a progressive
interpretation in each succeeding generation was the only one available
to Hindu thinkers.
The immutability of Hindu law and customs was never a principle
with the authors of the great codes or their commentators. In fact, the
monumental volumes of Dr Kane's History of Dharma Sastra would
demonstrate clearly that in every age social thinkers tried to adjust Hindu
INDIA 245
institutions to the requirements of the time. If the laws are changeable it
follows that the institutions which are based on such laws are equally
changeable. The great weakness of Hindu society was not that the laws
had remained immutable, but that the changes introduced had been
spasmodic, local and dependent to a large extent on the ingenuity of
individual commentators. They were not in any sense a continuous
renovation of legal principles, nor a legislative approximation to chang-
ing conditions.
The reason for this lack of direction of social ideas and the failure to
prevent the growth of anti-social customs was undoubtedly the loss of
political power. Not only was India as a whole never under a single
sovereign authority, but even the political unity of North India which
existed with occasional breaks from the time of the Mauryas (320 BC)
to that of Harsha (AD 637) was broken up by the political conditions of
the eighth century and lost for a period of 700 years with the Muslim
invasion of the twelfth century. As a result, the Hindu community con-
tinued to be governed by institutions moulded by laws which were
codified over 2,000 years ago and which were out of date even when they
were codified.
<!--QuoteEnd--><!--QuoteEEnd-->
K.M. Pannikar's book:
Asia and Western Dominance- A survey of Vasco DA Gama epoch of Asian History
There are pdf versions etc.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->
1HE Hindu Reformation of the nineteenth century is one of the great
I movements of the age which by its inassiveness and far-reaching
-* significance takes its place with the most vital developments of
modem history. As it was a slow process and took place under the cover
of British authority and was not always obvious to the outsider, it has so
far escaped attention. A further reason why, in spite of its tremendous
import, it passed unnoticed is that, by its very nature, it was an internal
movement which did not touch or influence outside events. But India's
independence and emergence into the modern world would hardly have
been possible without the slow but radical adjustments that had taken
place within the fold of Hinduism for a period of over 100 years.
In order to appreciate this movement fully it is necessary to under-
stand what the position of Hinduism was in the beginning of the nine-
teenth century. 700 years of Islamic authority over the Indo-Gangetic
Plains from Delhi to Calcutta had left Hinduism in a state of depression.
It was the religion of a subject race, looked down on with contempt by
the Muslims as idolatry. It enjoyed no prestige and for many centuries
its practice had been tolerated only under considerable disadvantage in
various areas. It had no central direction, no organization and hardly any
leadership. When the British took over the rulership of Northern India,
Hinduism for the first time in 700 years stood on a plane of equality with
Islam. But a new and even more dangerous portent appeared on the
stage. The missionaries, feeling that there was almost a virgin field here
in a society which appeared to be on the point of dissolution, took up
the work of conversion. Islam, though it proselytized by fits and starts,
had no separate machinery for carrying its message to the people. The
Christian missionaries were different. They used no physical force, which
Islam did not hesitate to do at intervals and in limited areas. But they
came armed with propaganda. In a later chapter we will narrate the
1 This chapter is a summarized statement of a section from the author's book,
The Indian Revolution. Bombay, 1951.
INDIA 241
story of missionary activities. Here we shall describe only the reactions it
caused within the folds of Hinduism itself. The first result of the Chris-
tian attack on Hinduism was a movement among educated Hindus in
favour of a social reform of religion. The leader of this was Ram Mohan
Roy (1772-1883)3 who may be called the father of the Hindu Reforma-
tion. Born in a Brahmin family. Ram Mohan was brought up as a strict
Hindu, but educated, as all Hindus who hoped to enter public service
had perforce to be at that time, in Islamic culture. He was a deep student
of Arabic and Persian when he entered the East India Company's
service, where also he rose to some distinction. During this period he
took to the study of English, which opened to him the whole range of
Western liberal thought. It was the time when the mellowed glow of the
Great European Enlightenment had cast on European intellectuallifean
amazing serenity and sense of certainty. The light of D'Holbach, Con-
dor?et, Diderot and the great Encyclopaedists had not died down and
the dawn of the great nineteenth century thinkers, especially Bentham
and the Utilitarians in England, which was destined to have so powerful
an influence in the development of ideas in India, had not begun.
What Ram Mohan witnessed around him, in India was a scene of
utter devastation and ruin. The old order of Muslim rule had disappeared
overnight, leaving behind it utter chaos in every walk of life. Hinduism
in Bengal, once the centre of a devotional Vaishnava religion of great
vitality, had sunk to a very low level of superstition, extravagance and
immorality. A seeker after truth, Ram Mohan turned to the new religion
which the missionaries were preaching. He studied Hebrew and Greek
to understand Christianity better. But his scholarship was taking him at
the same time to the well of European liberalism. Ram Mohan Roy was
in fact the last of the Encyclopaedists. Thus he came to reject Christ,
while accepting the wide humanism of European thought, its ethics and
its general approach to the problems of life. His book, The Precepts of
Jestis, the Guide to Peace and Happiness, is an interpretation of Christian-
ity in this new light, a reply to the missionaries rather than a call to
Indians*
While Ram Mohan Roy thus rejected the Christian daims, he
realized that Hinduism had to be<b> re-interpreted. That interpretation he
attempted in the Brahmo Samaj > a new reformed sect of Hinduism,
which he founded. The Samaj was not in its essence a Christian dilution
of Hinduism, as has often been said, but a synthesis of the doctrines of
the European Enlightenment, with the philosophical views of the
Upanishads.</b> As a religion Brahmo Samaj was based firmly on the
Vedanta of genuine Hindu tradition, but its outlook on life was neither
Christian nor Hindu, but European, and derived its inspiration from the
intellectual movements of the eighteenth century.
242 ASIA AND WESTERN DOMINANCE
Thus it may be said that as early as 1820 India had come into the
direct current of European thought and had begun to participate in the
fruits of Europe's intellectual quest. The Brahmo Samaj lived up to this
ideal. Its social message was Westernization, to purge Hinduism of the
customs and superstitions with which it was overlaid, to raise the status
of women, to bridge the yawning gulf between popular and higher
Hinduism, to fight relentlessly against caste, social taboo, polygamy and
other well entrenched abuses. To the educated Hindu, who felt un-
settled in mind by the attack of the missionaries, the Brahmo Samaj pro-
vided the way out.
The Brahmo tradition has become so much a part of the Indian way of
life now, that one is inclined to overlook its distinctive contribution. It
does not lie primarily in the fact that it enabled Hinduism to withstand
the onslaught of the missionaries, but in that it introduced the modern
approach to Indian problems. India started on her long adventure in
building up a new civilization as a synthesis between the East and the
West in the 18208, and in that sense Ram Mohan is the forerunner of
new India. It has been well stated that c he embodies the new spirit, its
freedom of inquiry, its thirst for science, its large human sympathy, its
pure and sifted ethics along with its reverent but not uncritical regard
for the past and prudent disinclination towards revolt 5 .
The spirit of reform was entering Hinduism from other sources also.
In 1835 the Government of India declared that c the great object of the
British Government ought to be the promotion of European literature
and science among the natives of India*, and embarked on a policy of
Western education, the effects of which will be considered separately. It
was the devout hope of Macaulay, who was the champion of the scheme,
and of many others, that the diffusion of the new learning among the
higher classes would see the dissolution of Hinduism and the widespread
acceptance of Christianity. The missionaries were also of the same view,
and they entered the educational field with enthusiasm, providing
schools and colleges in many parts of India, where education in the
Christian Bible was compulsory for Hindu students. The middle classes
accepted Western education with avidity and willingly studied Christian
scriptures, but neither the dissolution of Hindu society so hopefully
predicted nor the conversion of the intellectuals so devoutedly hoped for
showed any signs of materialization. On the other hand, Hinduism
assimilated the new learning, and the effects were soon visible all over
India in a revival of a universalized religion based on the Vedanta.
It is necessary to remember that, though the Hindu religion has in-
numerable cults and sects, the philosophic background of all of them -
including Buddhism - is the Vedanta. The doctrine of the Vedanta is
contained in three authoritative texts - which are not scriptures - the
INDIA 243
Brahma Sutras, the Upanishads and the Gita. Every orthodox sect in
India derives its authority directly from these and, as has been stated in
the previous chapter, the protagonists of each new religious sect have
had to demonstrate how their own teachings flowed directly from these
three sources. Thus it was that Sankara, the reformer of Hinduism in
the eighth century, had to write his commentary on all the three. It is to
the doctrines of the Vedanta, as embodied in the Upanishads, that Ram
Mohan Roy turned when he also felt the need of a new religious inter-
pretation.
<b>
The Vedantic reformation which was thus in the air found its most
widely accepted exponent in Swami Vivekananda. Vivekananda was a
Western-educated Bengali who came under the influence of Rama-
krishna, a mystic whose personality had made a deep impression on the
Bengali society of his day. Vivekananda was fired by a desire to revive
Hinduism and purify its religious and social teachings. Initiated a San-
yasi, he toured the length and breadth of India spreading the gospel of
Vedanta. A prolonged visit to America and a tour in England inflamed
his patriotism, his desire to rejuvenate Hindu society and to give Hindu-
ism a social purpose. His fervent declaration that he did not 'believe in a
religion that does not wipe out the widow's tears or bring a piece of bread
to the orphan's mouth' expresses clearly the changed temper of Hindu-
ism. His own mission he described as follows. Answering the question:
'What do you consider to be the function of your movement as regards
India?' the Swami said: 'To find the common bases of Hinduism and to
awaken the national consciousness to them.* That common basis he
found in the Vedanta which he interpreted in popular phraseology and
preached untiringly all over India. </b>
He not only preached this gospel, but trained up a body of mission-
aries, men of education, pure life and religious zeal to carry this message
to the villages.
There were innumerable other Sanyasis and learned men who,
though belonging to no particular sect, were preaching the same prin-
ciples all over India. In fact, the revival of Vedanta in Hindu thought at
the end of the nineteenth century constitutes a religious movement of
national significance. It was at the end of this period that Aurobindo
gave what may be called the classic exposition of the entire Vedanta
doctrine in his Essays on the Gita and later in his Life Divine. By this,
Vedanta may be said to have been restored to its place as the common
background of all Hindu religious thought.
The unifying doctrine was the Vedanta, but the abstract conceptions
of this philosophical approach could only appeal to the elite. Popular
Hinduism continued in the old way, sectarian, devotional and based on
daily rituals. But is also underwent extraordinary changes. The gnarled
244 ASIA AND WESTERN DOMINANCE
branches of this ancient tree either fell away by themselves or were
chopped off by legislative action promoted by the reformers. Child
marriage, which many Hindu communities considered as an essential
part of their religion., was abolished by law through the insistence of
popular agitation. The remarriage of widows was permitted. Social
disabilities based on caste vanished by themselves, and the occupational
basis of caste-communities was weakened. Temples were thrown open
to the untouchables, and in the most orthodox province of Madras,
Hindu religious endowments were placed under the control of public
bodies. The movement for the regeneration of the depressed classes
assumed a national character, and their participation in social and
political life became a major factor in the last days of British rule.
Popular Hinduism had a more vigorous life than it ever had in the im-
mediately preceding times, but it had in the course of a hundred years
changed its character and temper, though it had kept much of its form.
The major difficulty of Hinduism which had made it a wild jungle
growth of widely varying customs, usages and superstitions was its lack
of a machinery of reform and unification. The institutions of Hinduism,
which in a large measure got identified with the religion itself, were the
results of certain historical factors. They were upheld by law and not by
religion. Vivekananda put the point well when he wrote: 'Beginning from
Buddha down to Ram Mohan Roy, everyone made the mistake of hold-
ing caste to be a religious institution But in spite of all the ravings of
the priests, caste is simply a crystallized social institution, which after
doing its service is now filling the atmosphere of India with stench. 5
The caste organization, the joint family, the rights of inheritance and
the relationships arising out of them, which in the main are the special
features of Hindu society, are legal and not religious. They are man-
made institutions which do not claim Divine origin or religious sanction,
and are upheld by man-made laws and not by any church or priesthood.
It is a truism to say that legislation of today meets the social needs of
yesterday and, unavoidably, law, as a conservative force, lags one step
behind social necessities. When the great codes of Hindu Law were
evolved, no doubt they represented the social forces of the time, but
soon they had become antiquated. The succession of authoritative com-
mentaries would show that the urge for modifications was widely felt
and, in the absence of a legislative authority, the method of a progressive
interpretation in each succeeding generation was the only one available
to Hindu thinkers.
The immutability of Hindu law and customs was never a principle
with the authors of the great codes or their commentators. In fact, the
monumental volumes of Dr Kane's History of Dharma Sastra would
demonstrate clearly that in every age social thinkers tried to adjust Hindu
INDIA 245
institutions to the requirements of the time. If the laws are changeable it
follows that the institutions which are based on such laws are equally
changeable. The great weakness of Hindu society was not that the laws
had remained immutable, but that the changes introduced had been
spasmodic, local and dependent to a large extent on the ingenuity of
individual commentators. They were not in any sense a continuous
renovation of legal principles, nor a legislative approximation to chang-
ing conditions.
The reason for this lack of direction of social ideas and the failure to
prevent the growth of anti-social customs was undoubtedly the loss of
political power. Not only was India as a whole never under a single
sovereign authority, but even the political unity of North India which
existed with occasional breaks from the time of the Mauryas (320 BC)
to that of Harsha (AD 637) was broken up by the political conditions of
the eighth century and lost for a period of 700 years with the Muslim
invasion of the twelfth century. As a result, the Hindu community con-
tinued to be governed by institutions moulded by laws which were
codified over 2,000 years ago and which were out of date even when they
were codified.
<!--QuoteEnd--><!--QuoteEEnd-->