he insisted so much on the
"motherhood of God." Perhaps it was a repetition--he probably would have
called it an exaltation--of the old Hindu idea, prevalent especially
among the worshipers of Siva, that there is a female counterpart--a
Sakti--of every divinity. Or, possibly, it may have been to conciliate
the worshipers of Durga and Kali, those great goddesses of Bengal.

[Sidenote: Public proclamation said to be from God.]
A public proclamation was soon issued, purporting to be from God
himself, as India's mother. The whole thing was very startling; many,
even of Keshub's friends, declared it blasphemous. Next, in the "Flag
Ceremony," the flag or banner of the New Dispensation received a homage
scarcely distinguishable from worship. Then--as if in strict imitation
of the ancient adoration of Agni, or Fire--a pile of wood was lighted,
clarified butter poured on it, and prayers addressed to it, ending
thus--"O, brilliant Fire! in thee we behold our resplendent Lord." This
was, at least, symbolism run wild; and every one, except those who were
prepared to follow their leader to all lengths, saw that in a land like
India, wedded to idolatry, it was fearfully perilous.

[Sidenote: "Apostolic Durbar."]
In March, 1881, Mr. Sen and his friends introduced celebrations which,
to Christian minds, seemed a distressing caricature of the Christian
sacraments. Other institutions followed; an Apostolic Durbar (Court of
Apostles), for instance, was established. There was no end to Mr. Sen's
inventiveness.

In a public lecture delivered in January, 1883, on "Asia's message to
Europe," he elaborately expounded the idea that all the great religions
are of Asiatic origin, and that all of them are true, and that the one
thing required to constitute the faith of the future--the religion of
humanity--is the blending of all these varied Oriental systems into one.

[Sidenote: Inconsistencies between Mr. Sen's public and private
utterances.
Mr. Sen's policy of reserve.]
It was not easy to reconcile Mr. Sen's public utterances with his
private ones--though far be it from us to tax him with insincerity.
Thus, in an interview extending over two hours, which the writer and two
missionary friends had with him a week or so before the lecture now
referred to, he said he accepted as true and vital all the leading
doctrines of the Christian faith, with the exception of the resurrection
of Christ. But another fundamental difference remained--he avo