charity, morality, piety, benevolence, virtue, and the strengthening of the bonds of union between men of all religious persuasions and creeds.” Here we have a distinct advance on Brahmanism and even on Buddhism, but the religious system indicated in the closing sentence is nevertheless as vague as it is cold; and lacks that vital element which Christianity derives from its recognition of GOD the FATHER and CHRIST the SAVIOUR. However, Rammohun Roy, in his fashion, was a sincere “seeker after GOD;” and in his vague endeavour to grasp the truth he persevered in the face of an intolerant opposition. He still continued to give a foremost place to the Vedas as channels of religious instruction, but he introduced the Psalms of David; and as time wore on, he separated himself more and more completely from the traditions of orthodox Hinduism. Even his faith in the Vedas came to be much shaken; and finding himself at last in that state of isolation which is the suffering and martyrdom of the man in advance of his age, he quitted India and went to live in England. At Bristol he resided, much esteemed, until his death in 1833. For awhile the torch which he had lighted flickered ominously near to extinction, until, in 1841, it passed into the hands of Babu Debendronath Tagore. By him it was again lighted up; and as much had happened since Rammohun Roy’s departure, as education had gradually weakened the old traditional prejudices, it became the rallying-point of a crowd of earnest inquirers. Debendronath Tagore devoted himself with eager unselfishness, giving unsparingly of his time, his money, and his talents. His work derived no inconsiderable moral support from his unblemished personal character. He provided the Samáj with a printing-press, expended much money in fitting up their place of worship, and collected a valuable library of the Hindu sacred books, besides providing for the support of poor but promising students, sent to Benares to prosecute their studies. A remarkable change, however, soon came over the faith and teaching of the Samáj. Hitherto, as we have seen, they had been based upon the Vedas, as the authorized rule of Hindu theology; but inquiry and criticism had gradually disclosed their Pantheistic character, and their consequent incompatibility with the creed of the Samáj. Thus it came to pass that about 1850 the Vedas had to go; and the members of the Samáj no longer called themselves Vedantists but Brahmoists, or Brahmists (from _Brahm_, or Brahma, the Supreme Being.) In other words, they openly became Theists.