SEN. KESIMB CHUNDER, Babu, first became known through his connection with a society in Calcutta called the 13rahmo Somaj, which he joined in 1857.. The Somaj was then under the leadership of Debendra Nath Tagore, and aimed at the abolition of caste and the maintenance of a divine worship. Chunder Sen became the leader of a party of the younger portion of the Somaj, who wished to advance more rapidly than the others were willing to follow. In he presented to Nath Tagore three propositions, intimating that if rejected a separation would ensue. These were: 1. That the external signs of caste distinction, as the Brahmanical throad, should be no longer used. 2. That none but Brahmas of fair ability and good, moral, pure lives should be allowed to conduct the services of the Somaj. 3. That no word should be uttered in the Soinal in contempt or hatred of other Somajes. The first was rejected as too radical. A division resulted; Tagore and the minority calling themselves the Adi (original) Somaj, the majority becoming _known as the "progressive Somaj," of which Chunder Sen is the acknowl edged leader. Recently he delivered a lecture in Calcutta, in which he used the follow ing expressions: "My love of Christ constrains me to speak of him. The Christ who is
advancing in all directions has touched India, and hence the question she asks, Who is Christ? Though often defied and persecuted by the world, I have found sweetness and joy unutterable in my master Jesus. I fell at his feet, saying, Blessed child of God, when shall others see the light that is in thee?" From thig one would suppose him it Christian in doctrine as well as in heart. But his utterances vary as to doctrine: and in a lecture on great men a few months after the former one, he seemed to place Christ on a level with other benefactors of the race. At times he addresses Christ and speaks or him in terms which exalt him into perfect divine sovereignty, and always his faith and zeal seem characteristically Christian. He does not accept the organized ecclesiastical Christianity of Europe and America, demanding for India a Christ presented in oriental forms for the Hindu mind. His work is interesting, and fitted to secure sympathy from Christians, who will be liable to misjudge his position if they forget the natural mysti cism, transcendentalism, and fervor of eastern thought and language, unfitted to respond to the hard, clear, logical, dogmatic standards of the Anglo-Saxon.