Germany and in all Teutonic countries, nor did Rammohun Roy on his deathbed at Bristol foresee what would grow up from the few hints he had thrown out as to the possibility of a reform and a revival of the ancient national religion of his country. But Debendranâth followed, Keshub Chunder Sen followed, and if the fire they lit does not at present burn and shine so brightly as it ought, it will certainly not die, but burst out again; for the way which those heroes pointed out is the only possible way leading from the past to the future, from ancient to modern religion, from darkness to light. Many who have lived in India and who imagine that they know India, because they know Calcutta or Bombay, are inclined to shrug their shoulders and to look down with superior wisdom and pity on those misguided dreamers, as they call them, who imagine that they can guide millions to a higher and more truly religious life. We may not live to see the hopes of Rammohun Roy or Keshub Chunder Sen realised; but, as certainly as the sun rises in the morning, the new light for India will break forth from that East to which those prophets and martyrs pointed in the last moments of their life. The Râjah Râdhâkânta Deva was a conservative of the purest water, not touched as yet even by that conservative liberalism which guided Debendranâth Tagore and made him sympathise with, though it kept him for a time aloof from, his bolder pupil and friend, Keshub Chunder Sen. He himself seems to have never doubted the divine authority of the Veda, and in a curious controversy which I had with him on the Burning of Widows he held his ground firmly as a defender of the old ways. As we became better acquainted with the Veda, it became perfectly clear that the verse from the Rig-Veda which was cited by the Brâhmans as the supreme command for the burning of widows, had been tampered with. The Brâhmans themselves seem to have felt that so barbarous and murderous a custom as the burning of widows, whatever its origin may have been, could only be defended by an authority that was admitted to be infallible and superhuman. Such was the Rig-Veda, and they did not shrink from altering a verse which occurred in a funeral hymn of that Veda, so that instead of conveying a command to the widows to return to their home after having performed the last duty to their departed husbands, it came to mean that they should enter into the womb of fire to follow their husbands to a better world. How such a falsification could have been committed is difficult to understand, when we consider that at first the falsification had to be made in the thousands of memories which represented the real copies of the Rig-Veda. It must have taken place at a very early time, because cases of Sutti do occur, if not in the Rig-Veda, at least in the ancient popular tradition of India, as represented to us in the Mahâbhârata. Even Râdhâkânta Deva seemed inclined at last to agree with me that in the Veda, as we possess it,