While through Râdhâkânta I came in contact with the rigid conservative elements of Indian society, and in Nehemiah Goreh was able to witness the first real conquest achieved by Christianity and its concomitant powers over the Indian mind in its highest excellence—for I doubt whether, if left to itself, the Indian mind could reach a higher degree of intellectual vigour than it did in Nehemiah Goreh—a new phase of Indian life was opened to me through my long friendship with Keshub Chunder Sen. That contact with Christianity would sooner or later produce a fermentation in the religion of India might easily have been foreseen. It was the same when Mohammedanism reached India. Both Mohammedanism and Christianity were modern religions compared with Brâhmanism, they belonged to a more advanced state of thought and culture, and were free from many of the childish ideas almost inseparable from an earlier stage of religion in the history of mankind. But, strange to say, the very antiquity of the Vedic religion was looked upon as an argument in its favour, and it certainly made its surrender more difficult to its followers. Nânak, Kabir, Chaitanya, and other reformers, near contemporaries of our own reformers, tried to effect a compromise between the two religions by eliminating the glaring imperfections of the ancient national faith of India, such as idol-worship, animal sacrifices, &c., but retaining its sublime moral and philosophical spirit, which, in some respects, was purer and higher than even the doctrines of the Korân. It may be useful to glance at some of these reformers, if only to show that Keshub Chunder Sen was not without his predecessors. Chaitanya.