defiance of caste, the champion of the widow who had often been
virtually obliged to lay herself on her dead husband's pyre, the
strenuous advocate of English education for Indians, the supporter of
the claim of Indians to a larger employment in the public service, has
not yet received from New India the recognition and honour which he
deserves. To every girl, at least in Bengal, the province of
widow-burning, he ought to be a hero as the first great Indian knight
who rode out to deliver the widows from the torturing fire of Suttee.

[Sidenote: Service of the Br[=a]hma Sam[=a]j to India.]

As its theistic name implies, the Br[=a]hma Sam[=a]j professedly
represents a movement towards theism, _i.e._ a rise from the polytheism
and idolatry of the masses and a rejection of the pantheism of Hindu
philosophy. Of course, noteworthy though it be, the foundation of the
Br[=a]hma Sam[=a]j in 1828 was not the introduction of monotheism to
India. In the Indian Christian Church and in Mahomedanism, the doctrine
of one, personal, God had been set forth to India, and in one of the
ancient Hindu philosophical systems, the Yoga Philosophy, the same
doctrine is implied. But in India, Christianity and Mahomedanism were
associated with hostile camps; the Yoga Philosophy was known only to a
few Sanscrit scholars. In Br[=a]hmaism, the doctrine of one personal God
became again natural naturalised in India. That has been its special
service to India, to naturalise monotheism and many social and religious
movements. For in India, things new and foreign lie under a peculiar
suspicion. In the social sphere, the Br[=a]hma Sam[=a]j repudiates caste
and gives to women a position in society. As Indian _theists_ also, when
their first church was opened in 1830, they gave the Indian sanction to
congregational worship and prayer, "before unknown to Hindus." For, the
brahman interposing between God and the ignorant multitude, the Hindu