It was this entire difference between his previous training, his race, mental habitudes, and social surroundings and our own, which made the question of his education a difficult one. What should we do with this young Hindoo? He had not come to be Americanized. He did not propose to occupy our pulpits as a permanent minister, or to address those who had grown up with our habits of thought, traditional convictions, or peculiarities of race and nation. He came to prepare himself to teach and preach Christianity to the people in India, and to translate the fresh and vigorous ideas of a rational Christian faith into his native tongue. As yet he had to learn more fully the English language. A recent convert, he had all the fresh enthusiasm of a neophyte. Thus far he had learned chiefly from Christ, and had caught glimpses of the moral elevation and spiritual beauty of his religion as seen in the Gospels, or idealized by his own vivid Oriental imagination. He had not fully seen the wide gulf which separates the pure religion of Christ and that which is so often taught and lived by imperfect disciples. He was wholly unfitted to enter intelligently, all at once, into those intellectual discussions which arise from the conflict between established belief and prevailing doubt. In the first stages of his Christian experience, it might permanently injure him to be exposed to that destructive and critical tone of thought which is a result of the principles of free inquiry, and which is so rife in our colleges and theological schools. These various considerations made the case of this young man an exceptional one. The Executive Committee of the Unitarian Association, who had the direction of his education, could not be guided by the wisdom of experience. His coming was itself an experiment, and the case had no precedent. What then was to be done? In view of all the facts, it was decided, that the early period of Mr. Gangooly’s studies should be under the direction and care of persons who should act in the twofold capacity of parent and instructor. That he might have the benefit of the rich result of different minds, he recited to various clergymen, and was thus brought under the influence of their scholarship and piety. It also, I believe, formed a part of the original plan of his education that he should finish his preparatory studies at one of our theological schools. But the brief period of his stay in this country, and the absorption of his time in the practical work connected with his mission, prevented the execution of this part of the original design beyond the attendance of a few lectures at the Divinity School in Cambridge. To a great degree he was his own instructor, and he gained more by the independent action of his own mind than by the direct efforts of his teachers.