chosen people on earth making a mutual exchange of love and fellowship, which helped me in a great measure to realise the joyous meeting of God’s children in heaven.
Thus we see that Mr Lahiri was not a sectarian. To him Godliness was Godliness, whether found in a Hindu, Brahmo, Christian, or Muhammadan. He was the friend of good men, no matter to what religion they belonged. It often happened that when, on hearing that he had come to Calcutta, we tried to discover where he was, we found him a guest in some Hindu, Brahmo or Christian house. He was at home wherever good or saintly conduct ruled.
In 1870 he had an addition to his family, by the birth of another son, whom he named Benoy Kumar. Another son had been born to him in 1866; but the child died in its infancy at Bhagalpur.
Every social reform, every movement tending to elevate life and morals, was countenanced by Mr Lahiri, and he zealously led the way in all endeavours for the welfare of India. Female emancipation was one of these. The progressive Brahmos began to fight for it in 1872, and Mr Lahiri backed them. It was during his attempt to break open the doors of the Zenana that he became first known to, and then familiar with, the late Sir John Budd Phear and his wife, two real friends of the women of India. But whilst he desired that ladies should mix freely in good society, he was very prudent in selecting the company in which they should move. He strongly disliked their associating with men unworthy of the privilege. Let us here relate an instance of this. Once he went to hear one of Kesava Chandra Sen's lectures in the Town Hall, with his nieces, and had them seated in the front. At this one of his old friends present there, whom we have often named, Peari Chand Mitra, sarcastically spoke thus to him, “Well done, old Ramtanu! You are greatly in-
