Ideas like these, very beautiful when clothed in the beautiful language of ancient India, seemed never to be absent from the mind of my friend, though modified by the Christian atmosphere in which he had learnt to breathe. He too would have been happiest in the forest, on the banks of the Ganges—a stone for his couch, the deer for his friends, wild fruits for his food, lost in his God, who was more to him than a mere Jehovah, more also than the Brahman of the multitude. He might have called him Brahman, hidden under the features, or under the Pratîka (_persona_) of a father. He himself, however, had soared higher and discovered the true Brahman in himself, and with all these exalted ideas he had found rest and happiness in the humble faith of a Christian. With him Christianity would have been perfectly compatible with Indian philosophy, particularly the Vedânta, if only properly understood. Men such as Dr. Henry More were Christian Platonists at Cambridge; why then should there be no Christian Vedântists, such as Nehemiah Goreh was in the beginning of his career? Later in life the bold eagle became tired, his pinions faltered, and he yearned for his nest. He is at rest now from all his doubts and earthly troubles. His name is known to few only, and will soon be forgotten altogether, like the names of many who were martyrs to their convictions on earth. He had the true courage of his convictions, and in my memory he will always retain his place very near to Stanley, Colenso, and a few others who shall remain unnamed. If he changed later in life, I feel sure that he changed honestly, and that he was as true in his ecstatic adorations (Upâsanâ) as he had been in his philosophy (G_ñ_âna). Keshub Chunder Sen.