the sacrifices he had made to retain his inward honesty. “Christianity is so pure,” he said. One can quite understand how this purity must have told on a mind that had waded through the impurities of the sombre worship of Siva, and the lascivious innuendos of the legends of Krishna and the shepherdesses, however much they may be explained as a mere allegory. Even as an allegory, the story of a god who carries off the clothes of the shepherdesses while bathing, is not edifying. If it is meant for devotion without guise or disguise, the meaning is too much hidden for ordinary mortals. We may be able to account historically or mythologically for many excrescences of religion, but we cannot dispute them away, nor can we wonder that a pure mind, sickened by them, should turn with a delightful relief to the pure and fresh atmosphere of Christianity. There was for a time real danger of Nehemiah’s falling into utter despair, and all that his friends could do was to send him back, as soon as possible, to India, and to find him some occupation there as a teacher and Scripture reader. There, what seems almost an innate tendency of the Indian mind soon developed itself in Nehemiah, namely, asceticism and a complete renunciation of the world. For a time he was attracted by outward ceremonial and symbolism, and found comfort in it; but when that also failed to satisfy him, he became, to all intents and purposes, a Christian Sannyâsin (hermit). For himself he wanted nothing, even controversy had no longer any charm for him; though, in the essays which he was induced to address to his countrymen on the insufficiency of the six systems of native philosophy, he proved himself a subtle critic of Hinduism, and a powerful defender of Christianity. These essays, originally written in Hindi, have been translated into English by Dr. Fitz-Edward Hall, under the title of “Rational Refutation of the Hindu Philosophical Systems,” Calcutta, 1862, and they are extremely interesting and useful.