In the last chapter of volume one it was briefly mentioned that during his six-weeks stay in Detroit he made two side trips, one on February 23 to Ada, Ohio, and the other on March 20 and 21 to Bay City and Saginaw, Michigan.

When Swamiji visited Ada he was still under contract with the lecture bureau, which had no doubt chosen the small town as a likely place for a lecture because, being the seat of the Ohio Northern University, a Methodist college founded in 1871, it was apt to provide a large audience. It did.

The Ada Record, a weekly and the town’s only contemporary newspaper, gives an account of Swamiji’s lecture there. Although the eyes of the reporter were none too keen when looking at the speaker, one can nevertheless visualize through them the audience – an interested, alert, and perhaps astonished group of people who bombarded Swamiji with all sorts of questions, most of which evinced a real interest in Hinduism.

The following announcement and article are from the Ada Record of February 21 and 28 respectively._x000d_ Swami Vive Kananda, the Hindu Monk who is to his country what Joseph Cook is to ours, will lecture in the opera house next Friday evening, February 23, on the “Divinity of Man.”

THE LECTURE_x000d_ The lecture on the Divinity of Man by Swami Vivekananda, the Hindu monk, drew a packed house at the Opera last Friday evening.

The Lecturer did not appear on the platform until 8:30. In personal appearance he is well built, smooth faced, about middle age. His jaws are broad, eyes small, bright and close together. His skin is very dark. His choice of words showed him to be an educated man and we have heard that he was a graduate of an American college.

He stated that the fundamental basis of all religions was belief in the soul which is the real man, and something beyond both mind and matter, and proceeded to demonstrate the proposition. The existence of things material are dependent on something else. The mind is mortal because changeable. Death is simply a change._x000d_ The soul uses the mind as an instrument and through it affects the body. The soul should be made conscious of its powers. Th nature of man is pure and holy but it becomes clouded. In our religion every soul is trying to regain its own nature. The mass of our people believe in the individuality of the soul. We are forbidden to preach that ours is the only true religion. Continuing the speaker said: “I am a spirit and not matter. The religion of the West hopes to again live with their body. Ours teaches that there can not be such a state. We say freedom of the soul instead of salvation.”

The lecture proper lasted but 30 minutes but the president of the lecture committee had announced that at the close of the lecture the speaker would answer any questions propounded him. He gave that opportunity and liberal use was made of the privilege. They came from preachers and professors, physicians and philosophers, from citizens and students, from saints and sinners, some were written but dozens arose in their seats and propounded their questions directly. The speaker responded to all – mark the word, please – in an affable manner and in several instances turned the laugh on the inquirer. They kept up the fusillade for nearly an hour; when the speaker begged to be excused from further labor there yet remained a large pile of unanswered questions. He was an artful dodger on many of the questions.

From his answers we glean the following additional statements in regard to the Hindu belief and teachings: They believe in the incarnation of man. One of their teachings is to the effect that their God Krishna was born of a virgin about 5000 years ago in the North of India. The story is very similar to the Biblical history of Christ, only their God was accidentally killed. They believe in evolution and the transmigration of souls; i.e., our souls once inhabited some other living thing, a bird, fish or animal and on our death will go into some other organism. In reply to the inquiry where these souls where these souls were before they came into the world he said they were in other worlds. The soul is the permanent basis of all existence. There was no time when there was not God, therefore no time when there was no creation. Buddists [sic] do not believe in a personal god; I am no Buddist. Mohammed believes in Christ but denies that he is God. The earth was peopled by evolution and not special selection [creation]. God is the creator and nature the created. We do not have prayer save for the children and then only to improve the mind. Punishment for sin is comparatively immediate. Our actions are not of the soul and can therefore be impure. It is our spirit that becomes perfect and holy. There is no resting place for the soul. It has no material qualities. Man assumes the perfect stage when he realizes he is a spirit. Religion is the manifestation of the soul nature. The deeper they see is what makes one holier than another. Worship is feeling the holiness of God. Our religion does not believe in missions and teaches that mans should love God for love’s sake and his neighbor in spite of himself. The people of the West struggle too hard; repose is a factor of civilization. We do not lay our infirmities to God. There is a tendency toward a union of religions.

Evidently the St.Louis rumor that Swamiji was a “graduate of an American college” (chapter four) had rapidly filtered through the Midwest. Although this news must have brought comfort to Ada’s Methodist university, the Ada Record was no doubt innocent in its repetition of what had been malicious in origin. It was innocent and also in its comparison of Swamiji with Joseph Cook, one of America’s most popular fire-and-brimstone orators who, at the Parliament of Religions, had had no patience with the motto “Tolerance, Fraternity.” The comparison was, in a sense, a compliment, for it was no doubt made in regard to the Reverend Mr. Cook’s fame and influence, rather than to his lectern-smiting personality.

In any event, they must have been booked prior to March 16, as it seen from the following item that appeared in the Detroit Tribune of March 17:_x000d_ _x000d_ KANANDA AT BAY CITY_x000d_ Bay City, Mich., Special, March 16 – Kananda, the Hindu monk, is booked for a lecture here next Tuesday evening. He could not secure any of the local churches and his lecture will be given at the old roller skating rink on Washington Avenue.

While it is conceivable that the Bay City clergy refused Swamiji a roof “the old roller skating rink” sounds as though he were forced to lecture in a broken-down, abandoned, barn-like structure, and this may have been the impression that the Bay City reporter meant to convey. Actually, however, the term had no such connotation, for the old roller-skating rink was currently the Bay City Opera House, where very likely all manner of performances – even – operas were held. There was nothing wrong with the old rink.

Although the Bay City clergy may have turned their backs on Swamiji and cautioned their flocks to do likewise, other sections of the population welcomed their distinguished visitor with joy. The papers heralded his coming with items such as: “All about Hindooism at the Opera house this evening,” and “Bay City people have a rare opportunity listening to an exponent on Paganism, Tuesday evening, March 20, at Washington Avenue rink.

The following more lengthy reports are taken from two Bay City newspapers:_x000d_ Reserve seats on sale for Vive Kananda’s lecture at the Opera House tomorrow evening [Tuesday, March 20]. No extra charge_x000d_ The Hindoo monk has drawn larger audiences in Detroit than R.G.Ingersoll. His marvelous oratory, perfect English and depth of thought has attracted the attention of educated people throughout the country. He represented this people in the Parliament of Religions at Chicago.

The learned Hindoo monk Swami Vive Kananda who has crated such furor in the religious world, will lecture at the Opera house this evening, and indications are that he will have a large and cultivated audience.

A HINDOO MONK_x000d_ He gave an interesting lecture at the Opera House last evening. It is rarely that Bay City people have the oportunity of listening to a lecture similar to the one given last evening by Swami Vive Kananda.

The gentleman is a native of India, having been born at Calcutta about 30 years ago.

The lower floor of the Opera house was about half filled when the speaker was introduced by Dr. C.T.Newkirk.

During the discourse, he scored the people of this country for worship of almighty dollar. It is true that there is caste in India. There, a murderer can even reach the top. Here, if he gets a million dollars he is as good as any one. In India, if a man is a criminal once, he is degraded forever.

One of the great factors in the Hindoo religion Is its tolerance of other religions and beliefs. Missionaries are much more severe on the religions of India than upon that of other Oriental countries, because the Hindoos allow them to be, thus carrying out one of their cardinal beliefs, that of toleration.

Kananda is a highly educated and polished gentleman.

It is said that he was asked in Detroit if the Hindoos throw their children into the river. Whereupon, he replied that they do not, neither do they burn witches at the stake.

The speaker lectures in Saginaw tonight.

SWAMI VIVE KANANDA THE NOTED HINDOO MONK_x000d_ IN BAY CITY YESTERDAY_x000d_ Lecture at the Opera House on the Religion_x000d_ of His Country – His Opinion of America

Bay City had a distinguished visitor yesterday in the person of Swami Vive Kananda, the much talked of Hindoo monk. He arrived at noon from Detroit where he has been the guest of Senator Palmer and proceeded immediately tot he Fraser house. There he was seen by a reporter for The Tribune.

Kananda is striking in appearance. He is nearly six feet tall, must weigh 180 pounds and is splendidly proportioned. He has a clear olive complexion and beautiful black hair and eyes and clean shaven face. His voice is soft and well modulated, and he speaks English remarkably well; in fact better than the majority of Americans. He is polite to a noticeable degree.

Kananda spoke entertainingly of his country and his impression of this country. He came to America via the Pacific and will return via the Atlantic.

“This is a great land,” he said, “but I wouldn’t like to live here. Americans think too much of money. They give it preference over everything else. Your people have much to learn. When your nation is as old as ours you will be wiser.

I like Chicago very much and Detroit is a nice place.”

Asked how long he intended remaining in America, he replied: “I don’t know. I am trying to see most of your country. I go east next and will spend some time at Boston and New York. I have never been there."

Concerning himself the easterner said he was 30 years old. He was born at Calcutta and educated at a college in that city. His profession calls him to all parts of the country, and he is at all times the guest of the nation.

“India has a population of 285,000,000,” he said. “of these about 65,000,000 are Mohammedans and most of the others Hindoos. There are only about 600,000 Christians in the country, and of these at least 250,000 are Catholics.

Our people do not, as a rule, embrace Christianity; they are satisfied with their own religion. Some go into Christianity for mercenary motives. They are free to do as they wish. We say let everybody have his own faith. We are a cunning nation. We do not believe in bloodshed. There are wicked men in our country and they are in the majority, same as your country. It is unreasonable to expect people to be angels.”

Vive Kananda will lecture in Saginaw to-night._x000d_ Lecture Last Night_x000d_ The lower floor of the opera house was comfortably filled when the lecture began last evening. Promptly at 8:15 o’clock Swami Vice Kananda made his appearance on the stage, dressed in his beautiful oriental costume. He was introduced in a few words by Dr. C.T.Newkirk.

The first part of the discourse consisted of an explanation of the different religions of India and the theory of transmigration of sols. In connection with the latter, the speaker said it was on the same basis as the theory of conservation was to the scientist. This latter theory, he said, was first produced by a philosopher of his country. They did not believe in a creation. A creation implied making something out of nothing. That was impossible. There was no beginning of creation, just as there was no beginning of time. God and creation are as two lines without end, without beginning, without [?] parallel. Their theory of creation is, “It is, was, and is to be.”

They think all punishment is but reaction. If we put our hand in the fire it is burned. That is the reaction of the action. The future condition of life is determined by the present condition. They do not believe God punishes. “You, in this land,” said the speaker, “praise the man who does become angry. And yet thousands of people throughout this country are every day accusing God of being angry. Everybody denounces Nero, who sat and played on his instrument while Rome was burning, and yet thousands of your people are accusing God of doing the same thing today.”

The Hindoos have no theory of redemption in their religion. Christ is only to show the way. Every man and woman is a divine being, but covered as though by a screen, which their religion is trying to remove. The removal of that Christians call salvation, they, freedom. God is the creator, preserver, and destroyer of the universe.

The speaker then sought to vindicate the religions of his country. He said it had been proven that the entire system of the Roman Catholic Church had been taken from the books of Buddhism.

The people of the west should learn one thing from India – toleration.

Among other subjects which he held up and over hauled were: The Christian missionaries, the real of the Presbyterian church and its non-toleration, the dollar-worshiping in this country, and the priests. The latter he said were in the business for the dollars there were in it, and wanted to know how long they would stay in the church if they had to depend on getting their pay from God.

After speaking briefly on the Caste system in India, our civilization in the south, our general knowledge of the mind, and various other topics the speaker concluded his remarks.

From Bay City Swamiji traveled to Saginaw, Michigan, where he lectured on Wednesday evening, March 21. Possibly because his current manager was not advertising “Kananda” with splashing posters, the audience was small, a circumstance that outraged, as well it may have, the editor of the Saginaw Evening News.

Both this paper and the town’s other paper, the Courier Herald, gave accounts of Swamiji’s visit, under the impression that he was a Buddhist. The confusion between Buddhism, And Hinduism was not confined to small towns but existed even in Chicago during the Parliament of Religions. It is perhaps attributable in part to Edwin Arnold’s widely read Light of Asia, in part to the general ignorance which prevailed in the West regarding all non-Christian religion, and in part to Swamiji’s frequent references to Buddha and Buddhism. In any case, he was often called by the press “a Buddhist priest,” even after he had lectured. In the following articles the reader should, in most cases, substitute the words “Hinduism” and “Hindu” for “Buddhism” and “Buddhist.”

There was also some confusion in Saginaw regarding the title of Swamiji’s lecture, which was perhaps due to the fact that he had intended to lecture on “Buddhism, the Religion of the Light of Asia,” but changed to “The Harmony of Religions.”

The following announcements an articles are from the Saginaw Evening News of March 19, 20, 21 and 22, respectively:

Kanandah, the celebrated Buddhist, who created such a marked impression at the parliament of religions at the World’s fair, lectures at the academy Wednesday evening. His topic will be “Buddhism.”

Swami Vive Kananda, the Buddhist monk, who lectures at the academy tomorrow night on “Buddhism, the Religion of the Light of Asia,” has been the guest of Ex-Senator Palmer, president of the World’s Fair Commission.

KANANDA ARRIVES_x000d_ Swami Vive Kananda, he Hindu Monk, arrived this afternoon from Bay City and is registered at the Vincent.

He dresses like a well-to-do American and speaks excellent English. He is slightly above the medium height, is stoutly built and his complexion resembles that of an Indian.

In answer to a question by a NEWS representative, he said he learned English from private tutors, and by contact with Europeans, who visited Hindustan.

He further stated that his talk tonight would be explanatory of the religion of the Hindoo and to show that they are not heathen but believe in a future state.

RELIGIOUS HARMONY_x000d_ ----_x000d_ Kananda Talks about the Different Creeds_x000d_ ----_x000d_ Buddhism Teaches Perfection on Earth_x000d_ ----_x000d_ Charges that Christianity was Introduced by the Sword

Swami Vive Kananda, the much talked of Hindoo monk, spoke to a small but deeply interested audience last evening at the academy of music on "The Harmony of Religions.” He was dressed in oriental costume and received an extremely cordial reception. Hon. Rowland Connor gracefully introduced the speaker, who devoted the first portion of his lecture to an explanation of the different religions of India and the theory of transmigration of souls.

The first invaders of India, the Aryans, did not try to exterminate the population of India as the Christians have done when they went into a new land, but the endeavor was made to elevate persons of brutish habits. The Hindoo is disgusted with those people of his own country who do not battle and who eat dead animals. The Northern people of India have not tried to force their customs on the southerns, but the latter gradually adopted many ways of the former class. In southernmost portions of India there are a few persons who are Christians and who have been so for thousands of years. The Spaniards came to Ceylon with Christianity. The Spaniards thought that their God commanded them to kill and murder and tear down heathen temples.

If there were not different religions no one religion would survive. The Christian needs his selfish religion. The Hindoo needs his own creed. Those which were founded on a book will stand. Why could not the Christian convert the Jew? Why could not make the Persians Christians? Why not so with the Mohammedans? Why cannot any impression be made upon China or Japan? The Buddhists, the first missionary religion, have double the number of converts of any other religion and they did not use the sword. The Mohammedans used the most force, and they number the least of three great missionary religions. The Mohammedans have had their day. Every day you read of Christian nations acquiring land by bloodshed. What missionaries preach against this? Why should the most bloodthirsty nations exalt an alleged religion which is not the religion of Christ? The Jews and the Arabs were the fathers of Christianity, and how have they been persecuted by the Christians! The Christians have been weighed in the balance in India and found wanting. The speaker did not wish to be unkind, but he wanted to show Christians how they looked in other eyes. The missionaries who preach the burning pit are regarded with horror. The Mohammedans rolled wave after wave over India, waving the sword, and today where are they?

The farthest that all religions can see is the existence of a spiritual entity. So no religion can teach beyond this point. In every religion there is the essential truth and non-essential casket in which this jewel lies. The believing in the Jewish book or the Hindoo book is non-essential. Circumstances change, the receptacle is different; but the central truth remains. The essentials being the same, the educated people of every community retain the essentials. The shell of the oyster is not attractive, but the pearls are within.

Before the small fraction of the world is converted Christianity will be divided into many creeds. That is the law of nature. Why take a single instrument from the great religious orchestras of the earth? Let the grand symphony go on. Be pure, urged the speaker, give up superstition and see the wonderful harmony of nature. Superstition gets the better of religion. All the religions are good since the essentials are the same. Each man should have the perfect exercise of his individuality but these individualities form a perfect whole. This marvelous condition is already in existence. Each creed has had something to add to the wonderful structure.

The speaker sought throughout to vindicate the religions of his country and said that it had been proven that the entire system of the Roman Catholic Church had been taken from the books of Buddhism.

He dilated at some length on the high code of morality and purity of life that the ethics of Buddha taught but allowed that as far as the belief in the personality of God was concerned, agnosticism prevailed, the main thing being to follow out Buddha’s percepts which were, “Be good, be moral, be perfect.”

Several among the audience remarked at the conclusion of the lecture that they would have enjoyed listening to the speaker much longer, and expressed a desire to hear him again.

He is only 30 years of age, a finished scholar and one who has reputation of high intellectual attainments. He was born in Calcutta and educated at a college in that city. His voice is soft and well modulated and he speaks English remarkably well.

He leaves here for the east and will spend some time in Boston and New York. After he has looked over the country he will visit Europe, and when he reaches his own land will doubtless utlize the impressions he has received while girdling the globe.

The following editorial appeared in the same paper and on the same day as did the above article:_x000d_ _x000d_ HE IS INSTRUCTIVE_x000d_ ----_x000d_ And Hence the People Do not Care to Hear Him

What is the matter with people of Saginaw, anyway? For several days it had been announced that Kananda, a Hindoo priest, was to deliver a lecture at the academy. He is one of the most distinguished men who has visited America in years. In Hindostan he occupies the same relation to religion to religion and learning that Dr. Harper, Dr. Sumner, Dr. Elliot and Dr. Angell do in America. He takes high rank among the learned men of his age, and came here to speak of one of the oldest faiths in the world. He speaks English fluently and is an orator. And yet this distinguished visitor talked to empty seats. Perhaps if Kananda would learn a skirt dance or could sing a tropical song the people would turn out to hear them [sic]. But inasmuch as his theme is instructive and strangely interesting he is denied even a fair audience.

The Saginaw Courier-Herald covered Swamiji’s visit with the following article, which appeared on Thursday, March 22:_x000d_ _x000d_ FROM FAR OFF INDIA_x000d_ ----_x000d_ Kananda, the Hindoo Preacher, Visits Saginaw and_x000d_ Talks Entertainingly before a small audience at the academy

Seated in the lobby of the Hotel Vincent yesterday evening was a strong and regular featured man of fine presence, whose swarthy skin made more pronounced the pearly whiteness of his even teeth. Under a board and high forehead his eyes betoken intelligence. This gentleman was Swami Vive Kananda, the Hindoo preacher. Mr. Kananda’s conversation is in pure and grammatically constructed English sentences, to which his slightly foreign accent lends piquancy. Readers of the Detroit papers are aware that Mr. Kananda has lectured in that city a number of times and aroused the animosity of some on account of his strictures upon Christians.

The Courier-Herald representative had a few moments’ conversation with the learned Buddhist just before he left for the Academy, where he was to lecture.

Mr. Kananda said in conversation that he was surprised at the lapses from the paths of rectitude which were so common among Christians, but that there was good and bad to be found among members of all religious bodies.

One statement he made was decidedly un-American. Upon being asked if he had been investigating our institutions, he replied: “No, I am a preacher only.” This displayed both a want of curiosity and narrowness, which seemed foreign to one who appeared to be so well versed upon religious topics as did the Buddhist preacher.

From the hotel to the Academy was but a step and at 8 o’clock Rowland Connor introduced to a small audience the lecturer, who was dressed in long orange colored_x000d_ robe, fastened by a red sash, and who wore a turban of windings of what appeared to be a narrow shawl.

The lecturer stated at the opening that he had not come as a missionary, and that it was not the part of a Buddhist to convert others from their faiths and beliefs.

He said that the subject of his address would be, “The Harmony of Religions.”

Mr. Kananda said that many ancient religions had been founded, and were dead and gone.

He said the Buddhists comprise two-thirds of the race, and that the other third comprised those of all other believers. He said the Buddhists have no place of future torment for men. In that they differ from the Christians, who will forgive a man for five minutes in this world and condemn him to everlasting punishment in the next.

Buddha was the first to teach the universal brotherhood of man. It is a cardinal principle of the Buddhist faith today. The Christian preaches it, but does not practice its own teachings.

He instanced the condition of the Negro in the South, who is not allowed in hotels nor to ride in the same cars with white men, and is being to whom no decent man will speak. He said that he had been in the South, and spoke from his knowledge and observation.

The lecture was interesting because of its uniqueness, and was worthy of a better filled house.

All in all, the people of Saginaw were remiss, even in the matter of hospitality. We can, for instance, infer from Swamiji’s being seated in a hotel lobby prior to his lecture that no one in the town, not even the Honorable Rowland Connor, had invited him to dinner. He evidently had been left to his own devices, and if the Vincent Hotel was typical of small-town hotels in the 1890s, it was a dismal place in which to be left alone to eat, to sit, and to wait. The experience may have been one of many such during the course of his midwestern tour.

“I am wearied of lecturing and all that nonsense,” Swami Vivekananda had written from Detroit to the Hale sisters shortly after his powerful and pivotal lecture of March 11, in which he had directly replied to the orthodox Christian denigration of India. “This mixing with hundreds of different varieties of the human animals male and female has disturbed me – I would tell you what is to my taste – I cannot write – cannot speak – but I can think deep and when I am heated, can speak fire. But it should be to a select – a very select few, and let them carry and sow my ideas broadcast if they will – not I. It is only just and a division of labour.”

But despite Swamiji's weariness and his disappointed hope of earning money for India through lecturing, it was evidently the divine will that he himself should carry and scatter his ideas broadcast for a longer time and over a wider space. There was no rest for him; indeed, the division of labor he wanted was not to come about fully during his lifetime.

Prophets, it is said, do not make detailed plans; but when one views their life in retrospect, one can see a broad plan unfolding itself. No sooner had Swamiji completed his mission in the Midwest, with its climatic weeks in Detroit, then he began to receive invitations from the East Coast. He had now broken with the Slayton Lyceum Lecture Bureau and was free to accept or reject whatever lecturing engagements presented themselves; he was also free to return to India, and considered doing so. But despite his growing disgust with continuous public lecturing, he chose to remain in America, for a few months at least.

We cannot know, in this connection, whether he received direct guidance from Sri Ramakrishna or whether he was prompted by his own knowledge and will, but in any case his guidance came from a divine source. Of this fact he himself was always sure.

“Through the Lord’s will,” he wrote Swami Ramakrishnananda, “the desire for name and fame has not yet crept into my heart, and I dare say never will. I am an instrument, and He is the operator…. Thousands of men and women here love and revere me…’He makes the dumb eloquent and makes the lame cross mountains.’ I am amazed at His grace. Whatever town I visit, it is in an uproar. They have named me ‘the cyclonic Hindu.’ Remember, it is His will – I am a voice without a form.” Again he writes: “I am now making for the east. He knows where the bark will reach the shore.”

Thus, moving as he was led, Swamiji left Detroit for New York and the end of March.

Like the Hales in Chicago and the Bagleys in Detroit, the Guernseys in New York took Swamiji into their family, looking upon him as a beloved son; indeed, he reminded him of the son whom they have so recently lost and who had been about his age.

Most of the above letter needs no clarification, but one or two points can perhaps be enlarged upon. There was, for instance, the Miss Helen Gould at whose country house Swamiji spent few days. This was without doubt Helen Miller Gould, the elder daughter and heiress of one of the richest and most unscrupulous of America’s great “robber barons,” “that summate master of speculation, as the press was wont to call him – Mr. Jay Gould died in 1892, leaving a fortune of well over half a billion dollars (In today’s currency, over ten billion), to be divided among six children. Holen Gould’s share of this immense legacy included among its odds and ends the estate of Lundhurst at Irvington-on-Hudson, with “its 500 acres of meticulously landscaped grounds with lawns, rare shrubbery, carefully tended drives, and ornamental waters, all approached through massive gateways manned night and day by an army of private security guards. The forty-room house was a forbidding Gothic stronghold, surrounded at suitable distances with number of other structures – gatehouse, stables, carriage house, servant-quarters, swimming pool, bowling alley, and so on – such as any well-appointed estate should have. Indeed, as country houses went in that flamboyant age, all this was the bare minimum; Jay Gould was said by his peers to have lived a simple and austere life, more intent on making money than spending it. There was, however, one field in which he had splurged; this was the greenhouse at Lyndhurst, which Swamiji has remarked upon. It was, as swamiji said, large; it was, in fact, not one greenhouse, but a “magnificent system of greenhouses.” where Mr. Gould had grown, along with thousands of other choice specimens, the largest collection of rate and exciting orchids in the world. There were, in all, more than 10,000 plants, “all tended and cherished by an army of educated gardeners supervised by Gould himself.” It is clear from Swamiji’s own description that after her father’s death Jelen Gould kept up the greenhouse in proper style.

At Lyndhurst, and also at the house she had inherited on the northeast corner of Fifth Avenue and Forty-seventh Street, not far from the Guernseys’, Miss Gould lived with two younger brothers and a younger sister, the last of whom was to marry one of Europe’s fortune-seeking noblemen the following year and to become thereby a countess. Although Helen Gould would think nothing of bestowing upon her sister a huge and priceless diamond for a wedding gift, of spending fifteen million dollars on renovating Lyndhurst, or of traveling about the country in a palatial private railway car, she did not share her sister’s desire (and that of many another American heiress)_x000d_ for a title; nor did she approve of her brothers’ wildly extravagant taste in houses, estates and parties. She lived soberly, and, as Swamiji remarked was “a very religious lady.” Later on she was to marry a Mr. Finley J.Shepharde, and throughout her life gave away millions in contributions to causes and organizations with religious overtones.

One cannot help but wonder why Miss Gould did not at one time or another give Swamiji at least a few hundred thousand dollars for his Indian work, for clearly she was interested in him, and such sums were as available to her and as endlessly flowing as the ornamental waters of Lyndhurst.

Perhaps the answer lies in the following reminiscence by Debendra Kumar Roy, first published in the Bengali monthly Udbodhan and later reviewed in Prabuddha Bharata. The relevant passage in the latter magazine reads:

[The writer of the reminiscence] one day asked Swamiji to recount some of his unique experiences in America and Europe. Swamiji said that while in America, an heiress being attracted by his personality and great eloquence, once offer her vast fortune and herself to Swami “to help in his mission of life.” Swamiji thanked her heartily for this kind offer. But he said he was unable to accept it, being as he was a monk who had already dedicated his all, body, mind, and soul to the one Lord of his life, Sri Ramakrishna.

This particular heiress was, of course, not necessarily Miss Helen Gould. In the 1890s there were many young American heiresses with vast fortunes more than one of whom may have wanted to lay it all at Swamiji’s feet. But when strings were attached, he would of course take nothing.

Even when strings were not attached, Swamiji would accept no money at this time for his Indian work. There was, for instance, Mr. William Joseph Flagg, whose offer to help he refused. Mr. Flagg was a well-known lawyer, congressman, _x000d_ author, and student of comparative metaphysics, with leanings toward Theosophy.

His niece, incidentally, was Mrs.Cornelius Vanderbilt II – the Mrs. Vanderbilt, then the reigning queen of America’s drawing rooms and mistress of more millions than anyone could count.

Immensely rich people, either close at hand or just over the horizon, seem to have simply appeared during this year of Swamiji’s life in the West. He sought nothing; he lectured and met people as the invitations came, “taking life very easy,” as he write, “in my natural way.” Or again, “His will be done – Not me but Thou – that is always the motto of my life.” Doors opened ahead of him. In his letter of April 10 he mentions a “very rich and pious” Mrs. Smith, who had asked him to dine; and then there was, among other, the wealthy Mrs. Breed, whom we shall meet later.

Dr. Egberrt Guernsey, then nearing seventy-one, was an exceedingly well known and well-loved physician, who, it was said, successfully practiced a combination of he better parts of homeopathic and orthodox medicine. He was also a writer, an editor of various periodicals, the founder of the Brooklyn Daily Times, the founder and editor-in-chief of the New York Medical Times, a founder and director of several important medical institutions in New York, a founder of the famous, prestigious and still-existing Union League Club, and, above all, a man of wide mind and large heart. It has been said, and is no doubt true, that he was the physician whom Bret Harte described in his story “The Man Whose Yoke Was Not Easy” as “a man of broad culture and broader experience; a man who had devoted the greater part of his active life to the alleviation of sorrow and suffering ………”

It was no doubt Swamiji’s “attempts to prove” the value of the Hindu religion that incited the learned doctors and ministers to call upon him after the lecture. We know from Mrs. Fincke’s memories what took place – a scene which was undoubtedly repeated in almost every town Swamiji visited and which evoked a feeling of triumph and exaltation in the hearts of those witnesses who, spiritually undernourished by the dry and narrow exhortations of their parish ministers, found a rich delight in hearing Swamiji champion so powerfully and so adroitly the cry of their own souls.

Even the skeptics were drawn to Swamiji, liking him despite themselves. One amusing example of this is told in Albert Spalding's autobiography, Rise to Follow. The following passage relates to the violinist's childhood when his family lived in an apartment house at Central Park South and Seventh Avenue. Although this incident may have taken place later in 1894, I believe it can be told here, for it is an example of Swamiji's universal appeal:

Once an Indian swami came to dinner. He was none other than the renowned Vivekananda. Aunt Sally found him fascinating, though she could never quite see the exalted spirituality that his fleet of admirers claimed for him. For the paeans of praise that filled the air she had pithy rejoinders. "Land-a-mercy," she would retort to some assertion of the swami's rigidly ascetic life, "ascetic life, indeed! Let me tell you that man never got such a generous figure living on wildflowers!"_x000d_ "But, Aunt Sally, you know you liked him. You showed you did."_x000d_ "Certainly, I liked him. I like lots of men, and I don't have to think they're Jesus of Nazareth just because I do." She would hold her breath with a kind of smothered chuckle when she felt she had been on the brink of blas¬phemy._x000d_ The evening parties were almost always musical ones. Even the swami did not escape, although my mother had qualms and did not let the music go on too long.

As has been seen, throughout the whole of May and June the Swami had no inkling that this meeting had taken place. Meanwhile, another meeting in his honour was held in Calcutta. The inspiration for this, it appears, came from the Buddhist H. Dharmapala, Secretary of the Maha-Bodhi Society of Calcutta, who had been a delegate to the Parliament of Religions and who, unlike Mr. Pratap Chandra Mazoomdar, had been full of admiration for the Swami and enthusiastic over his message to the Western people. Returning to India, Dharmapala had spoken in high praise of the Swami's work.

"The Buddhist representative", said the Indian Mirror of April 12, "truly remarks that all Hindus should be proud of the honour accorded to their representative by the American people, and that blessings and good wishes should be sent to him from every Hindu home. Mr. Dharmapala is of opinion that the success of the Religion Parliament was, to a great extent, due to Swami Vivekananda." In April Dharmapala visited the Swami's brother-disciples at Alambazar Math, no doubt giving them details of their beloved Naren's dazzling success in America.

On May 14 he delivered a lecture in Calcutta entitled "Hinduism in America and Swami Vivekananda". This event, at which the Buddhist Archbishop of Japan, His Holiness Utoki, also spoke, was presided over by Maharaja Bahadur Sir Norendra Krishna, K.C.I.E. and at¬tended by many dignitaries of the Hindu community.

The subject of Mr. Dharmapala's lecture at the Minerva Theatre, Calcutta, on Monday evening last, was "Swami Vivekananda and Hinduism in America" and the manner in which the theme was treated, proved the good feeling and friendliness which the Buddhists bear towards the Hindus and Hinduism. . . . The audience, met at the Minerva Theatre, was very large, and by their plaudits showed not only that they relished the discourse, but...recognized the signal services which Swami Vivekananda has been tendering to the cause of Hinduism among the great American people. This is all the more pleasant to us, for our own writings on the subject and estimate of the Swami's American work have been now publicly and un¬mistakably upheld. This is all the more pleasant to us, we say, because most unworthy efforts had been made in some quarters to belittle Swami Vivekananda's brilliant doings in the Parliament of Religions at Chicago and in other important American centres of intellectual activity. Those attempts, miserably as they did originate, have as miserably failed and this Buddhistic testimony, unsought and unanti¬cipated, as to Swami Vivekananda's worth must make all similar efforts in the future abortive. And not only Mr. Dharmapala has borne testimony to the value of the Swami's work in America, but a far more eminent man, no less a personage than His Holiness the Buddhist Archbishop of Japan, has done the same. . . .

Around the first of April, the Swami arrived in New York where he stayed at the home of his new friends, Dr. and Mrs. Egbert Guernsey, who were shortly to become devoted to him. Dr. Guernsey was the founder and editor-in-chief of the Medical Times, and a founder of the prestigious Union League Club of New York. The Swami remained in New York for almost two weeks, making many other friends, including Miss Helen Gould, the daughter of Jay Gould, one of the fabulously wealthy tycoons of the era. Although the Swami gave no public lectures in New York during this period, he very prob¬ably gave a talk to a number of invited guests in Dr. Guernsey's home.

From Detroit Swamiji went directly to New York, where he had been invited by small group of people interested in the study of metaphysics – a Mrs. Smith, Dr. and Mrs. Egbert Guernsey, and “another lady, Miss Helen Gould.”

To Mrs. G. W. Hale_x000d_ C/o Dr. Guernsey_x000d_ 528 Fifth Avenue_x000d_ New York_x000d_ 2 April 1894_x000d_ Dear Mother,_x000d_ I am in New York. The gentleman [Dr. Guernsey] whose guest I am is a very nice and learned and well to do man. He had an only son whom he lost last July. Has only a daughter now. The old couple have received a great shock, but they are pure and God loving people and bear it manfully. The lady of the house is very, very kind and good. They are trying to help me as much as they can and they will do a good deal, I have no doubt._x000d_ Awaiting further developments. This Thursday [April 5] they will invite a number of the brainy people of the Union League Club and other places of which the Doctor is a member, and see what comes out of it. Parlour lectures are a great feature in this city, and more can be made by each such lecture than even platform talks in other cities._x000d_ It is a very clean city. None of that black smoke tarring everyone in five minutes; and the street in which the Doctor lives is a nice, quiet one._x000d_ Hope the sisters are doing well and enjoying their music, both in the opera and the parlour. I am sure I would have appreciated the music at the opera about which Miss Mary wrote to me. I am sure the opera musicians do not show the interior anatomy of their throats and lungs._x000d_ Kindly give brother Sam my deep love. I am sure he is bewaring of the vidders. Some of the Baby Bagleys are going to Chicago. They will go to see you, and I am sure you would like them very much._x000d_ Nothing more to write. With all respect, love and obedience,_x000d_ Your son,_x000d_ Vivekananda._x000d_ PS__I have not to ask now for addresses. Mrs. Sherman has given me a little book with A., B., C., etc., marks and has written under them all the addresses I need; and I hope to write all the future addresses in the same manner. What an example of self help I am!! _x000d_ V.

On April 2 we find him living at the Guernseys’ house at 528 Fifth Avenue, between Forty-third and Forty-fourth streets. The street, he wrote to Mrs. Hale, was “a nice quiet one” – which words at once evoke a picture of Fifth Avenue of that day, the decorous quiet of its mansion-lined elegance broken only by the occasional clop-clop of spanking carriage horses and the rumble of wheels.

Whatever the above may signify, it is certain that on April 14, when the New England countryside was turning green, Swamiji lectured at Northampton, Massachusetts (ninety miles or so west of Boston), and on April 15 at Smith college, located there. In his letters that are at present available he does not write of an invitation to lecture in either the town or the college, but he must have received one and at least tentatively accepted it before he left Detroit, for in the Northampton Daily Hampshire Gazette of April 2 we read the following notice:_x000d_ _x000d_ Suami Vive Kawananda, the Hindoo priest who made such a stir at the parliament of religions in Chicago, will probably lecture in this city soon.

On April 5 the Boston Evening Transcript ran a long article entitled, “Our Coming Hindoo Guest.” With the exception of the first paragraph this article was made up of excerpts culled form the Detroit newspapers and has been reprinted in Volume four of the Complete Works under the title, “Is India a Benighted Country?” It is with the first paragraph, however, that we are concerned here; it reads as follows:

Suame Vive Kananda is coming to Boston in all the glory of his gorgeous orange turban and his advanced views on all topics, intellectual and moral. Everybody who had any interest in Parliament of Religions while in Chicago knows of “Brother Vice Kananda,” as he likes to be called. He had come to America on an independent missionary tour of his own, to see what he could do to aid in return to spiritual conviction for this material and dollar-worshipping land. He is really a great man, noble, simple, sincere, and learned beyond comparison with most of our scholars. They say that a professor at Harvard [Professor John Henry Wright] wrote to the people in charge of religious congress to get him invited to Chicago, saying, “He is more learned than all of us together.” He is coming to Boston with letters to a dozen of the best known people here form leaders of thought, action and fashion – for there is a fashion in these things, too, - in Chicago.

A few days later the date of the lecture was set. On April 6, the Northampton Daily Herald and the Daily Hampshire Gazette ran the following news items, respectively:_x000d_ Saturday, April 14th, Northampton people will have a chance to hear the most brilliant scholar, Vice Kananda, the Hindoo monk. While there are few who agree with him in a religious sense, there are none who will not want to hear him either from curiosity or from some other cause._x000d_ -----

In speaking of Vive Kananda, the Hindoo priest, who is to speak in our city on Saturday, April 14th, Mrs.Gov.Bagley of Detroit, at whose house he has been visiting, says, “No one in the parliament of religions was more interesting than he, or their words more remembered.”

New York_x000d_ 9th April, 1894_x000d_ Dear Alasinga,_x000d_ I got your last letter a few days ago. You see I am so very busy here, and have to write so many letters every day, that you cannot expect frequent communications from me. But I try my best to keep you in touch with whatever is going on here. I will write to Chicago for one of the books on the Parliament of Religions to be sent over to you. But by this time you have got two of my short speeches._x000d_ Secretary Saheb writes me that I must come back to India, because that is my field. No doubt of that. But my brother, we are to light a torch which will shed a lustre over all India. So let us not be in a hurry; everything will come by the grace of the Lord. I have lectured in many of the big towns of America, and have got enough to pay my passage back after paying the awful expenses here. I have made a good many friends here, some of them very influential. Of course, the orthodox clergymen are against me; and seeing that it is not easy to grapple with me, they try to hinder, abuse, and vilify me in every way; and Mazoomdar has come to their help. He must have gone mad with jealousy. He has told them that I was a big fraud, and a rogue! And again in Calcutta he is telling them that I am leading a most sinful life in America, specially unchaste! Lord bless him! My brother, no good thing can be done without obstruction. It is only those who persevere to the end that succeed. . . . I believe that the Satya Yuga (Golden Age) will come when there will be one caste, one Veda, and peace and harmony. This idea of Satya Yuga is what would revivify India. Believe it. One thing is to be done if you can do it. Can you convene a big meeting in Madras, getting Ramnad or any such big fellow as the President, and pass a resolution of your entire satisfaction at my representation of Hinduism here, and send it to the Chicago Herald, Inter-Ocean, and the New York Sun, and the Commercial Advertiser of Detroit (Michigan). Chicago is in Illinois. New York Sun requires no particulars. Detroit is in the State of Michigan. Send copies to Dr. Barrows, Chairman of the Parliament of Religions, Chicago. I have forgotten his number, but the street is Indiana Avenue. One copy to Mrs. J. J. Bagley of Detroit, Washington Ave. Try to make this meeting as big as possible. Get hold of all the big bugs who must join it for their religion and country. Try to get a letter from the Mysore Maharaja and the Dewan approving the meeting and its purpose--so of Khetri--in fact, as big and noisy a crowd as you can._x000d_ The resolution would be of such a nature that the Hindu community of Madras, who sent me over, expressing its entire satisfaction in my work here etc._x000d_ Now try if it is possible. This is not much work. Get also letters of sympathy from all parts you can and print them and send copies to the American papers--as quickly as you can. That will go a long way, my brethren. The B-S- fellows here are trying to talk all sorts of nonsense. We must stop their mouths as fast as we can._x000d_ Up boys, and put yourselves to the task! If you can do that, I am sure we will be able to do much in future. Old Hinduism for ever! Down with all liars and rogues! Up, up, my boys, we are sure to win!_x000d_ As to publishing my letters, such parts as ought to be published may be published for our friends till I come. When once we begin to work, we shall have a tremendous "boom", but I do not want to talk without working. I do not know, but G. C. Ghosh and Mr. Mitra of Calcutta can get up all the sympathisers of my late Gurudeva to do the same in Calcutta. If they can, so much the better. Ask them, if they can, to pass the same resolutions in Calcutta. There are thousands in Calcutta who sympathise with our movement. However I have more faith in you than in them._x000d_ Nothing more to write._x000d_ Convey my greetings to all our friends--for whom I am always praying._x000d_ Yours with blessings,_x000d_ Vivekananda

To Mrs. G. W. Hale_x000d_ [C/o Dr. Egbert Guernsey_x000d_ 528 Fifth Avenue]_x000d_ New York_x000d_ 10 April 1894_x000d_ Dear Mother,_x000d_ I just now received your letter. I have the greatest regard for the Salvationists; in fact, they and the Oxford Mission gentlemen are the only Christian missionaries for whom I have any regard at all. They live with the people, as the people, and for the people of India. Lord bless them. But I would be very, very sorry of any trick being played by them. I never have heard of any Lord in India, much less in Ceylon. The people of Ceylon and northern India differ more than Americans and Hindus. Nor is there any connection between the Buddhist priest and the Hindu. Our dress, manners, religion, food, language differ entirely from southern India, much less to speak of Ceylon. You know already that I could not speak a word of Narasimha's lan guage!! Although that was only Madras. Well, you have Hindu princesses; why not a Lord, which is not a higher title._x000d_ There was a certain Mrs. Smith in Chicago. I met her at Mrs. Stockham's. She has introduced me to the Guernseys. Dr. Guernsey is one of the chief physicians of this city and is a very good old gentleman. They are very fond of me and are very nice people. Next Friday I am going to Boston. I have not been lecturing in New York at all. I will come back and do some lecturing here._x000d_ For the last few days I was the guest of Miss Helen Gould__daughter of the rich Gould __at her palatial country residence, an hour's ride from the city. She has one of the most beautiful and large green houses in the world, full of all sorts of curious plants and flowers. They are Presbyterians, and she is a very religious lady. I had a very nice time there._x000d_ I met my friend Mr. Flagg several times. He is flying merrily. There is another Mrs. Smith here who is very rich and pious. She has invited me to dine today._x000d_ As for lecturing, I have given up raising money. I cannot degenerate myself any more. When a certain purpose was in view, I could work; with that gone I cannot earn for myself. I have sufficient for going back. I have not tried to earn a penny here, and have refused some presents which friends here wanted to make to me. Especially Flagg__I have refused his money. I had in Detroit tried to refund the money back to the donors, and told them that, there being almost no chance of my succeeding in my enterprise, I had no right to keep their money; but they refused and told me to throw that into the waters if I liked. But I cannot take any more conscientiously. I am very well off, Mother. Everywhere the Lord sends me kind persons and homes; so there is no use of my going into beastly worldliness at all._x000d_ The New York people, though not so intellectual as the Bostonians, are, I think, more sincere. The Bostonians know well how to take advantage of everybody. And I am afraid even water cannot slip through their closed fingers!!! Lord bless them!!! I have promised to go and I must go; but, Lord, make me live with the sincere, ignorant and the poor, and not cross the shadow of the hypocrites and tall talkers who, as my Master used to say, are like vultures who soar high and high in their talks, but the heart is really on a piece of carrion on the ground._x000d_ I would be the guest of Mrs. Breed for a few days and, after seeing a little of Boston, I would come back to New York._x000d_ Hope the sisters are all right and enjoying their concerts immensely. There is not much of music in this city. That is a blessing (?) Went to see Barnum's circus the other day. It is no doubt a grand thing. I have not been as yet downtown. This street is very nice and quiet. _x000d_ I heard a beautiful piece of music the other day at Barnum's_x000d_ __they call it a Spanish Serenada. Whatever it be, I liked it so much. Unfortunately, Miss Guernsey is not given to much thumping, although she has a good assortment of all the noisy stuffs in the world__and so she could not play it, which I regret ever so much._x000d_ Yours obediently,_x000d_ Vivekananda._x000d_ PS__Most probably I will go to Annisquam as Mrs. Bagley's guest. She has got a nice house there this summer. Before that, I will go back to Chicago once more if I can._x000d_ V.

Even as he went, the path opened, as though by the magic of his walking on it: "There was a certain Mrs. Smith in Chicago", he wrote from New York to Mrs. Hale on April 10; "I met her at Mrs. Stockham's. She has introduced me to the Guernseys. Dr. Guernsey is one of the chief physicians of this City and is a very good old gentleman."

That a prophet is not honoured in his country is a commonplace which is often illustrated in life. It is doubtful whether Swami Vivekanda would have become so widely known, if he had not visited America. The broad hearted Americans are to be thanked for whatever success the Swami met with in his exposition of Hinduism in the Parliament of Religions at Chicago. How far Swami Vivekananda succeeded in impressing his American hearers with the intrinsic worth of Hinduism is well known to us. . . . In view of the glorious success, achieved by Swami Vivekananda in his missionary tour in America, we think that Hindus will be doing a grateful duty by presenting an address to the Swami, and also to the organizers of the Parliament of Religions but for whose help the Swami would have found it difficult to obtain such a strong footing in America. We hope, our Hindu brethren all over the country will heartily join the movement. Swami Vivekananda is still in America, and the address ought to be sent to him there without delay. We must also let our American friends know that we are not ungrateful for the good offices which they rendered to our Hindu brother. There should be no loss of time to get up the addresses, and we should like to have the views of our Hindu brethren in all parts of the country on the subject.

A single item in the Northampton Daily Herald of April 13 leads us to believe. However, that he had at least visited Boston before that date, made acquaintances there, and perhaps gave one or two informal talks. The item reads as follows:

A prominent Boston society lady gave a novel entertainment for Vivekananda. She asked all of her guests to bring their most puzzling problems, whether of philosophy, science or religion, and propound them to the Hindu monk. They came, they asked, they were answered, and departed, saying “of a truth the half had not been told.”

We need not rely upon the newspapers alone for information regarding Swamiji's visit to this quiet college town. Martha Brown Fincke, one of the Smith College students who came in contact with him, wrote her reminiscences forty-two years later at the request of the Swamis at Belur Math – reminiscences which were first published in Prabuddha Bharata of September 1936, under the title “My memories of Swami Vivekananda.” Although Mrs. Fincke’s memory was not accurate regarding the date of Swamiji’s visit (she placed it erroneously in November of 1893), and although her memory of his lectures was not vivid, Swamiji himself was indelibly impressed upon her mind. Through her reminiscences we gain an intimate picture of his almost awesome majesty, of his delightful childlike friendliness, and of the vast intellect and scholarship with which he trounced at every turn the “black-coated and somewhat austere” ministers and professors who came to instruct him regarding the superiority of Christianity.

She writes:_x000d_ At the close of the Parliament, in order to be independent of the personal benefactions of his admirers, the Swami engaged with a Lecture Bureau to tour the states beginning with the East, and early in November he came to the town of Northampton, Massachussetts. The charming old town, half-way between New York and Boston, and since prominent as the home of Calvin Coolidge, is situated on low hills in the Connecticut Valley just before the river plunges into the gap between Mt. Tom and Mt. Holyoke. In flood seasons the low-lying meadows about the town shine with the covering waters and the purple outline of the Mt. Holyoke range forms the horizon to the south. Stanley elm-trees border the streets and the place had then a slumberous aspect except when an eruption of students woke it to animation. For a women’s college formed the centre of its intellectual life, Smith College, founded in 1875 by Sophia Smith for the higher education of women._x000d_ To this College I went as a Freshman in the fall of 1893, an immature girl of eighteen, undisciplined but reaching out eagerly for the things of the mind and spirit . . . . The College dormitories were not large enough to house all of the incoming class, so I with three other Frenchmen boarded in a square brown house near the campus. This was kept by a lady whose independent spirit and humorous outlook endeared her to us, despite her despotic rule. College lectures for the whole body of students with compulsory attendance, were of frequent occurrence, and many well-known leaders of thought visited us._x000d_ On the Bulletin for November was the name of Swami Vivekananda who was to give two evening lectures. That he was a Hindu monk we knew, nothing more, for the fame he had won in the recent Parliament of Religions had not reached our ears. Then an exciting piece of news leaked out; he was to live at our house, to eat with us and we cold ask him questions about India. Our hostess’ breadth of tolerance may be seen in receiving into her house a man with dark skin, whom the Hotel had doubtless refused to admit. As late as 1912 the great poet Tagore with his companion wandered through the streets of New York looking in vain for shelter._x000d_ The name of India was familiar to me from my earliest childhood. Had not my mother almost decided to marry a young man who went as a missionary to India, and did not a box from our Church Missionary Association go each year to the Zenanas? India was a hot land where snakes abounded and “the heathen in his blindness bows down to wood and stone.” It is astonishing how little an eager reader like myself knew about the history of literature of that great country . . . To talk with a real Indian would be a chance indeed.

The day came, he little guest-room was ready and a stately presence entered our home. The Swami’s dress was a black Prince Albert coat, dark trousers, and yellow turban wound in intricate folds about a finely shaped head. But the face with its inscrutable expression, the eyes so full of flashing light, and the whole emanation of power, are beyond description. I sat next to the Swamiji and with my superfluity of reverence found not a word to say._x000d_ Of the lecture that evening I can recall nothing. The imposing figure on the platform in red robe, orange cord, and yellow turban, I do remember, and the wonderful mastery of the English language with its rich sonorous tones, but the ideas did not take root in my mind or else the many years since then have obliterated them. But what do I remember was the symposium that followed.

To our house came the College President, the Head of the Philosophy Department and several other Professors, the ministers of the Northampton churches and a well-known author. In a corner of the living-room, we girls sat as quite as nice and listened eagerly to the discussion which followed. To give a detailed account of this conversation is beyond me though I have a strong impression that it dealt mainly with Christianity and why it is the only true religion. Not that the subject was the Swami’s choosing. As his imposing presence faced the row of black coated and somewhat austere gentlemen, one felt that he was being challenged. Surely these leaders of thought in our world have an unfair advantage. They know their Bibles thoroughly and the European systems of philosophy, as well as the poets and commentators. How could one expect a Hindu from far-off India to hold his own with these, master though the might be of his own learning? The reaction to the surprising result that followed is my purely subjective one, but I cannot exaggerate its intensity._x000d_ To texts form the Bible, the Swami replied by other and more apposite ones from the same book. In upholding his side of the argument he quoted English philosophers and writers on religious subjects. Even the poets he seemed to know thoroughly, quoting the Wordsworth and Thomas Grey (not from the well-known Elegy). Why were my sympathies not with those of my own world? Why did I exult in the air of freedom that blew through the room as the Swami broadened the scope of Religion till it embraced all mankind? Was it that his words found an echo in my own longings, or was it merely the magic of his personality? I cannot tell, I only know that I felt triumphant with him._x000d_ [A Swami at the Belur Math] said that to him Swami Vivekananda personified Love. To me that night he personified Power. I think that I can explain this from my later knowledge. No doubt these great men of our College world were narrow-minded, of closed convictions, “wise in their own conceit.” How could they accept the saying, “Whosoever comes to Me through whatsoever form I reach him”? At Chicago the Swami recently felt the rancour of Christian missionaries and undoubtedly his accents took on an austerity as he felt the same spirit in these representatives of Western learning. To them Love would not appeal, but Power can awe even when it does not force agreement. The discussion, beginning with the utmost courtesy, became less cordial, then bitterness crept in, a resentment on the part of the champions of Christianity as they felt that it was “thumbs down” for them. And truly it was. The repercussion of the triumph that filled me then is with me to this day.

Early the next morning loud splashings came from the bathroom, and mingling with them a deep voice chanting in an unknown tongue. I believe that a group of us huddled near the door to listen. At breakfast we asked him the meaning of the chant. He replied, “I first put he water on my forehead, then on my breast and each time I chant a prayer for blessings on all creatures.” This struck me forcibly. I was used to a morning prayer, but it was for myself first that I prayed, then for my family. It had never occurred to me to include all mankind in my family and to put them before myself.

After breakfast the Swamiji suggested a walk and we four students, two on each side, escorted the majestic figure proudly through the streets. As we went we shyly tried to open conversation. He was instantly responsive and smiled showing his beautiful teeth. I only remember one thing he said.

Speaking of Christian doctrines, he remarked how abhorrent to him was the constant use of the term “the blood of Christ.” That made me think. I had always hated the hymn, “There is a fountain filled with blood, drawn from Emmanuel’s veins” but what daring to criticize an accepted doctrine of the Church! My “freethinking” certainly dates from the awakening given me by that freedom-loving soul.

I led the conversation to the Vedas, those holy books of India he had mentioned in his lecture. He advised me to read them for myself, preferably in the original. I then and there made a resolve to learn Sanskrit, a purpose which I regret to say I have never fulfilled. Indeed as far as outward result foes, I am a case of he good seed choked by thorns . . .

But thorns were no match for Swamiji’s influence. Martha Brown Fincke is an example of the hundreds of people who came close to him and who received in their inner being the awakening touch of his spiritual vitality. Although she did not at once follow his teachings, it was only a matter of time before they bore fruit.

Here memories conclude:_x000d_ One reads of the seeds found in Egyptian sarcophagi, buried thousands of years previously and yet retaining enough vitality to sprout when planted. Lying apparently lifeless in my mind and heart, the far-off memory of that great apostle form India has during the past year begun to send forth shoots. It has at last brought me to this country [India}. During the intervening years – years of sorrow and responsibility and struggle mingled with joy –my in most self has been trying out this and that doctrine to se if it is what I want to live by. Always some dissatisfaction resulted. Dogmas and rituals, made so important by orthodox believers, seemed to me so unimportant, so curbing that freedom of spirit that I longed for._x000d_ I find in the universal Gospel that Swamiji preached the satisfaction of my longing. To believe that the Divine is within us, that we are from very first a part of God, and that this is true of every man, what more can one ask? In receiving this as I have on the soil of India, I feel that I have come Home.

Was it not precisely for this – that thousands might more quickly find their way “Home” – that Swamiji felt compelled to continue his travels in America, visiting as many places and talking to as many people as he could?

As seen above, the Swami had an engagement to lecture in Lynn, Massachusetts, on April 17. Meanwhile, however, he had been invited to lecture at Northampton, Massachusetts, on April 14. Accordingly, he left New York on April 13 and arrived in Northampton the same day. At this quiet college town the Swami put up at a boarding-house where four girls of Smith College were living. Of the deep influence that he every where exerted, we get an example on this occasion. One of the girls, Martha Brown Fincke, never forgot his brief stay. Many years later the impression the Swami had made on her mind was still vivid. In her memoirs she wrote:

Of [the Swami's] lecture that evening I can recall nothing. . . . But what I do remember was the symposium that followed. To our house came the College President, the Head of the Philosophy Department and several other Professors, the ministers of the Northampton churches and a well-known author. In a corner of the living-room we girls sat as quiet as mice and listened eagerly to the discussion which followed. . . . One felt that he was being challenged. Surely these leaders of thought in our world had an unfair advantage. . . . How could one expect a Hindu from far-off India to hold his own with these, master though he might be of his own learning? The reaction to the surprising result that followed is my purely subjective one, but I cannot exaggerate its intensity.

To texts from the Bible, the Swami replied by other and more apposite ones from the same book. In upholding his side of the argu¬ment he quoted English philosophers and writers on religious subjects. Even the poets he seemed to know thoroughly, quoting Wordsworth and Thomas Gray (not from the well-known Elegy). Why were my sympathies not with those of my own world? Why did I exult in the air of freedom that blew through the room as the Swami broadened the scope of Religion till it embraced all mankind.' Was it that his words found an echo in my own longings, or was it merely the magic of his personality? I cannot tell, I only know that I felt triumphant with him.

The repercussion of the triumph that filled me then is with me to this day.

The Northampton papers, the Daily Herald and the Daily Hampshire Gazette, both heralded his coming for several days in advance. The following items, which appeared in one or the other of these papers, are indicative of the wide fame which had come to him since the Parliament of Religions and of the excited welcome with which he was arrived almost every where he went, whether to a large city or small town:_x000d_ Swami Vivekananda, a high caste Bhramin and a representative of orthodox Hindooism and a most distinguished figure at the parliament of religions at the world’s fair, is to lecture in city hall on the evening of the 14th of April, He should and doubtless will be welcomed by a large and intelligent audience._x000d_ ----_x000d_ An extract from the prayer of the Hindu monk, Vive Kananda, at the parliament of religions, is “Thou art He that beareth the burdens of the universe; help me to bear the little burden of this life.”_x000d_ ----_x000d_ Swami Vivekananda has been in Detroit lately and made a profound impression there. All classes flocked to hear him, and professional men in particular were deeply interested in his logic, and soundness of thought. The opera house alone was large enough for his audiences. He speaks English extremely well and “is a handsome as he is good,” says the Detroit News. [Copied from the Boston Evening Transcript, April 5, 1894.]_x000d_ ---_x000d_ There is a good sale of tickets for the appearance of S. Vive Kananda at city hall Saturday evening._x000d_ ---_x000d_ At the Parliament of Religions Vivekananda was not allowed to speak until the close of the programme, the purpose being to make the people stay until the end of the session. On a warm day when some prosy professor talked too long, and people would leave the hall by hundreds, it only needed the announcement that Vivekananda would give a short address before the benediction was pronounced to hold the vast audience intact, and_x000d_ thousands would wait for hours to hear a fifteen minutes from this remarkable man._x000d_ ----_x000d_ Extract from prayer offered by Vivekanada at the parliament of religions: “At the head of all these laws, in and through every particle of matte and force, stands One through whose command the wind blows, the fire burns the clouds rain, and death stalks upon the earth And what is His nature? He is everywhere the pure and formless One, the Almighty and All Merciful. Thou art our Father. Thou art our beloved friend.

On the evening of April 14 the Swami spoke at Northampton City Hall. He started by proving that all races are close cousins to one another, differing only a trifle in colour, language, customs and religion. With easy freedom he then passed on to the customs of the Hindu people, and compared them with those of the English-speaking nations. He emphasized the point that the Hindu ideal of womanhood was divine motherhood. Though the .Northamptan Daily Herald of April 16 could not agree with the speaker on all points, it approved his "rebuke to the greed for gain, the national vice of luxury-seeking, self seeking, the `dollar-caste' sentiment which taints the dominant white European and American races to their mortal danger, morally and civilly"-a rebuke which was "only too just and superbly well-put, the slow, soft, quiet, unimpassioned musical voice embodying its thought with all the power and fire of the most vehement physical utterance, and [going] straight to the mark like the `Thou art the man' of the prophet."_x000d_ The editorial further conceded: "To sec and hear Swami Vive Kananda is an opportunity which no intelligent fair minded American ought to miss if [he] cares to see a shining light of the very first product of the mental, moral, and spiritual culture of a race which reckons its age by thousands, where we count ours by hundreds, and [which] is richly worth the study of every mind."

The day of Swamiji’s arrival, Friday, April 13, finally came, and, we have read in Mrs. Fincke’s memoirs, “a stately presence” entered Northampton. The Daily Herald found its expectations well justified, reporting on April 14:_x000d_ _x000d_ The famous Hindu Philosopher, religionist, writer and speaker, Swami Vive Kananda, who speaks in City hall this evening, quite captivated the company of gentlemen who were invited to meet him at the Elm street residence yesterday afternoon. The many-sided intellect, subtle wisdom and broad-visioned culture of the student-priest of modest dignity are supplemented by a singularly magnetic attractiveness of personality, rendering this much admired old-world visitor to our hero-worshipping new world a man whom it is liberal education to meet socially.

The following afternoon, Sunday, April 15, Swamiji spoke at Smith College. With the exception of the last paragraph of the above quotation, all we know of this lecture comes to us from a short item in the Smith College Monthly of May, 1894, which reads as follows:

On Sunday, April 15, Swami Vivekananda, the Hindoo whose scholarly exposition of Brahmanism caused such favorable comment at the Congress of Religions, spoke at Vaspers. – We say much of the brotherhood of man and the fatherhood of God, but few understand the meaning of these words. True brotherhood is possible only when the soul draws so near to the All-Father that jealousies and petty claims of superiority must vanish because we are so much above them. We must take care lest we become like the frog of the well in the old Hindoo story, who, having lived for a long time in a small place, at last denied the existence of a larger space.

Swamiji’s lecture ( An Evening With Our Hindu Cousins) given at the Northampton city hall, the import of which Mrs. Fincke failed to remember, was summarized and editorialized upon by the Daily Herald of April 16 as follows. _x000d_ AN EVENING WITH OUR HINDU COUSINS_x000d_ For Swami Vive Kananda proved conclusively that all our neighbors across the water, even the remotest, are our close cousins differing only a trifle in color, language, customs and religion, the silver-tongued Hindu monk prefacing his address in city hall Saturday evening [April 14] by an historic sketch of the origin of his own and all other leading nations of the earth which demonstrated the truth that race-kinship is more of a simple fact than many know or always care to admit.

The informal address that followed regarding some of the customs of the Hindu people was more of the nature of a pleasant parlor talk, expressed with the easy freedom of the conversational adept, and to those of his hearers possessing a natural and cultivated interest in the subject both the man and his thought were intensely interesting for more reasons than can be given here. But to others the speaker was disappointing in not covering a larger scope in his word-pictures, the address, although extremely lengthy for the American lecture-platform, referring to very few of the "customs and manners" of the peculiar people considered, and of whose personal, civil, home, social and religious life much more would have been gladly heard from this one of the finest representatives of this oldest of races, which the average student of human nature should find preeminently interesting but really knows the least about.

The allusions to the life of the Hindu began with a picture of the birth of the Hindu boy, his introduction to educational training, his marriage, slight reference to the home life but not what was expected, the speaker diverging frequently to make comparative comments on the customs and ideas of his own and English-speaking races, socially, morally and religiously, the inference in all cases being clearly in favor of his own, although most courteously, kindly and gracefully expressed. Some of his auditors who are tolerably well posted as to social and family conditions among the Hindoos of all classes would have liked to have asked the speaker a challenging question or two on a good many of the points he touched upon. For instance, when he so eloquently and beautifully portrayed the Hindu idea of womanhood as the divine motherhood ideal, to be forever reverenced, even worshipped with a devotion of loyalty such as the most woman-respecting unselfish and truest of American sons, husbands and fathers cannot even conceive of, one would have liked to know what the reply would have been to the query as to how far this beautiful theory is exemplified in practice in the majority of Hindu homes, which hold wives, mothers, daughters and sisters.

The rebuke to the greed for gain, the national vice of luxury-seeking, self-seeking, the "dollar-caste" sentiment which taints the dominant white European and American races to their mortal danger, morally and civilly, was only too just and superbly well-put, the slow, soft, quiet, unimpassioned musical voice embodying its thought with all the power and fire of the most vehement physical utterance, and went straight to the mark like the "Thou art the man" of the prophet. But when this learned Hindu nobleman by birth, nature and culture attempts to prove--as he repeatedly did in his frequent and apparently half-unconscious digressions from the special point under consideration--that the distinctively self-centred, self-cultivating, preeminently self-soulsaving, negative and passive, not to say selfishly indolent religion of his race has proven itself superior in its usefulness to the world to the vitally aggressive, self-forgetful, do-good unto-others-first-last-and-always, go-ye-into-all-the-world and work religion which we call Christianity, in whose name nine tenths of all the really practical moral, spiritual and philanthropic work of the world has been and is being done, whateversad and gross mistakes have been made by its unwise zealots, he attempts a large contract.

But to see and hear Swami Vive Kananda is an opportunity which no intelligent fair-minded American ought to miss if one cares to see a shining light of the very finest product of the mental, moral and spiritual culture of a race which reckons its age by thousands where we count ours by hundreds and is richly worth the study of every mind.

Sunday afternoon [April 15] the distinguished Hindu spoke to the students of Smith college at the vesper service, the Fatherhood of God and the Brotherhood of man being, virtually, his theme, and that the address made a deep impression is evinced by the report of every auditor, the broadest liberality of true religious sentiment and precept characterizing the whole trend of thought.

Lynn is known primarily for its manufacture of shoes and also for the fact that Mary Baker Eddy, the founder of Christian Science, lived there in the mid-nineteenth century before embarking upon her mission.

Swamiji’s hostess, Mrs. Francis W. Breed, whom he had met at Salem the previous year and had forgotten, was one of Lynn’s social leaders. Originally form Chicago, where she no doubt had known the Hale family, she married a prominent Lynn boot and shoe manufacturer. Mrs. Breed also owned a leather company and was, at the time of Swamiji’s visit, extremely wealthy. The Breeds had several children and lived in an enormous house where they were entertained extensively and with an extravagance typical of the late nineteenth century. Indeed, Mrs. Breed, according to all reports, was something of a grande dame, strikingly handsome, commanding, dramatic and lavish with her money. It is said that she owned a Russian sleigh which was pulled by three horses abreast. In the winter time, ensconced in black furs, Mrs. Breed would ride majestically in this sleigh through the streets of Lynn, exciting, no doubt, the awe of the populace. Had Swamiji visited her earlier in the year he would surely have had a troika ride, but by mid-April he snow had melted and spring was on its way. Nevertheless, if the sleigh was typical of Mrs. Breed’s expensive tastes, then, winter or spring, Swamiji was entertained during his week in Lynn with a good deal of imagination and flourish.

From Northampton the Swami went to Lynn, Massachusetts, an industrial city some ten miles from Boston, known primarily for its manufacture of shoes and also as the early home of Mary Baker Eddy, the nineteenth century founder of Christian Science. At Lynn the Swami was the guest of Mrs. Francis W. Breed, wife of a prominent shoe manufacturer, and a distinguished club woman.

Swamiji gave two lectures in Lynn, the first on the afternoon of April 17 at the North Shore Club – a women’s club described as “a social and literary organization of the highest character.” Of which Mrs. Breed had formerly been president – and the second on the evening of April 18 before the general public at Oxford Hall.

The Swami gave two lectures at Lynn. The first, which had as its subject "The Manners and Customs of India", was given on April 17 at the North Shore Club-a woman's club of which Mrs. Breed was president. The second, the subject of which is not known, was given the following evening before the general public in Oxford Hall.

At Lynn, as in many other p1aces during 1894, he spoke on the manners and customs of India, answering with the utmost patience, though at times with an irrepressible wit, the questions hurled at him: "Do the people of India throw their children into the jaws of crocodiles?" "Do they kill themselves beneath the wheels of Juggernaut?" "Do they burn their widows alive?" Wherever he went he shed the light of reason and truth onto the West's dark and disfigured picture of his country.

A report of Swamiji’s first lecture, entitled “The Manners and Customs of India,” has been recovered from the Lynn Daily Evening Item of April 18.* It read:_x000d_ _x000d_ NORTH SHORE CLUB_x000d_ The Meeting. Tuesday Afternoon, Addressed by Suami Vive Kananda, a Learned Monk from India – Description of the Manners and Customs of His Country.

At the meeting of the North Shore Club, Tuesday, after-noon, the audience was a large and brilliant one, representing the highest culture, and including many distinguished guests. Swami Vive kananda, from India, a learned monk, who speaks english with case and fluency, gave an intensely interesting description of the manners and customs of his country.

Suami Vive Kananda, who wore the yellow robe and turban of his order, began by saying that India is divided into two parts, the northern and the southern. In each the language and customs are so different that the speaker who was from the northern portion on meeting a fellow countryman at the Parliament of Religions from the southern, was obliged to converse with him in English, neither being able to understand the other’s native language. Throughout the entire country there are nine languages and 100 dialects spoken.

There is some uniformity of religion, yet each sect is a religion and a law unto itself. Many erroneous descriptions have been written about India, based on imperfect knowledge from which inferences have been drawn that have been most prejudicial.

With the Hindoo everything is subservient to religion and he gives up all that is antagonistic to it, his creed being that he is not to enjoy life but to conquer it and gain a supreme mastery over self, which is the highest type of civilization.

Caste distinctions which are being obliterated are simply the Aryans and the un-Aryans – the Bhramins and the Sudras. The Bhramin, who is the child of a thousand years’ culture, such lead a life of rigid discipline; but the Sudra, who is ignorant, is allowed great latitude.

Woman in the position of mother is accorded universal reverence in India. When a son who has become a monk returns to his home, his father, when greeting him. Must kneel and touch his forehead to the earth; but the monk must kneel before his mother.

Women in India do not throw their children into the rivers to be devoured by crocodiles. Widows are not burned on the funeral pyres of their husband unless it is a voluntary act of self-immolation.

There is no divorce allowed for the high class; a woman who leaves her husband, even if she be the most degraded, holds still an interest in his property.

Suami Vive Kananda recited a beautiful passage from the Legend of the Ramayana, one of the grandest poems of India, which showed what the love of a wife for her husband should be. The love of Sita for Rama.

He added, “Much is said these days on the ‘survival of the fittest,’” and western nations use it as an argument against India, reasoning that their own wealth , prosperity and power show them to be greater and their religion higher and purer._x000d_ But India has seen mighty nations rise and fall whose aim has been only the power of conquest and the glory of this life. India has been repeatedly despoiled, has worn the yoke of the conqueror and borne the burden of oppression with indomitable patience and has shown tolerance to all, because she has possessed the knowledge that her people hold fast to a religion that stands securely on a high spirituality and not on the shifting sand of the present enjoyment.

*The material reproduced form the Lynn Daily Evening Item was discovered in 1987 by Ray and Wanda Ellis (see Gargi, “A New Finding,” Vedanta Kesari, December 1987). These new findings have been substituted for less interesting items from the Lynn City Item, which can be found in earlier editions of this volume.

“The lecture of the learned Hindu at Oxford Hall, this evening, is an event not to be overlooked. His address Tuesday afternoon, before the North Shore Club, will not soon be forgotten by the ladies who heard him. Those who like to hear things new as well as bold should go and hear this learned Brahmin.”

Mrs. Breed was as much of Boston as of Lynn; thus, during the week Swamiji stayed with her he not only renewed his friendship with Professor John H. Wright but made, no doubt, many new Boston acquaintances.

Belonging as much to near-by Boston as to Lynn, Mrs. Breed also ran a home in that city; and thus, during the week that the Swami was her, guest, he visited Boston, where he not only renewed his friendship with Professor John Henry Wright, but made some new acquaintances.

Swamiji spoke before Mrs. Smiths “Conversation Circle” at the Waldrof Hotel on the evening of Tuesday, April 24. It was, in a sense, a historic lecture, for, as far as we know at present, it was the first he gave in New York. Aside from his mention in his letter to Isabelle McKindley that the hall was full (though small), our entire knowledge of the lecture to date comes from the following brief item that appeared the next day in the New York Daily Tribune:

A LECTURE ON “INDIA AND HINDUISM”_x000d_ _x000d_ Swami Vivekananda lectured before Mrs. Arthur Smith’s conversation circle last evening at the Waldrof on Smith’s conversation circle last evening at the Waldrof on “India and Hinduism.” Miss Sara Humbert, contralto, and Miss Annie Wilson, soprano, sang several selections. The lecturer wore an orange-colored coat and the accompanying yellow turban, which is called a beggar’s suit. This is worn when a Buddhist has given up “everything for God and humanity.” The theory of reincarnation was discussed. The speaker said that many clergymen who were more aggressive than the learned asked: “Why one is unconscious of a former life if such a thing had been?” The reply was that “It would be childish to lay a foundation for consciousness, as man is unconscious of his birth in this life, and also of much that has transpired.”_x000d_ The speaker said that “no such thing” as “a judgement Day” existed in his religion, and that his god neither punished nor rewarded. If wrong was done in any way, the natural punishment was immediate. The soul, he added, passed from one body to another, until it had become a perfect spirit, able to do without the limitations of a body. _x000d_ Among the large number present were Dr. and Mrs. Dewey, Dr. and Mrs. Guernsey and Miss Guernsey, Mrs. David King, Jr., Mme. Van Norman, Miss Phoebe_x000d_ Cousins, Miss Phillips, C. Amory Steverns, Charles A. Montogomery, Mrs. J.C.Ward, Dr. R.B.Karib, Canon Knowles, Mr. and Mrs. Thomas E. Calvert, Roderick Perry Huges and Mrs. Arthur Smith.

In the first of these two New York lectures, that of April 24, the, Swami spoke on "India and Hinduism" before Mrs. Arthur Smith's "Conversation Circle" at the Waldorf Hotel. In report¬ing the lecture the New York Daily Tribune of April 25 wrote, "The theory of reincarnation was discussed. The speaker said that many clergymen who were more aggressive than learned asked : `Why [is one] unconscious of a former life if such a thing had been?' The reply was that, `It would be childish to lay a foundation for consciousness, as man is unconsci0us of his birth in this life, and also of much that has transpired.' The speaker said that `no such thing' as `a Judgement Day' existed in his religion, and that his God neither punished nor rewarded. . . . The soul, he added, passed from one body to another, until it had become a perfect spirit, able to do without the limitation of the body."

New York,_x000d_ 25th April, 1894_x000d_ Dear Professor {Prof. John Henry Wright},_x000d_ I am very very grateful for your invitation. And will come on May 7th. As for the bed--my friend, your love and noble heart can convert the stone into down._x000d_ I am sorry I am not going to the authors' breakfast at Salem._x000d_ I am coming home by May 7th._x000d_ Yours truly,_x000d_ Vivekananda

On April 25 and again on May 4 Swamiji wrote from New York to his good friend Professor John Henry Wright, whom he had recently seen in Boston. The following letters, which have been made available to us through the kindness of Professor Wright's son, Mr. John K. Wright, are of great help in straightening out Swamiji's itinerary at this period of his life, our previous knowledge of which has been sketchy and confused:

Our information regarding this week of his life (and much else) comes to us from a heretofore unpublished letter that he wrote from New York to Isabelle McKindley on what was probably April 25. It read_x000d_ New York_x000d_ 26th April, 1894_x000d_ Dear Sister {Isabelle McKindley},_x000d_ Your letter reached me yesterday. You were perfectly right--I enjoyed the fun of the lunatic Interior, but the mail you sent yesterday from India was really, as Mother Church says in her letter, a good news after a long interval. There is a beautiful letter from Dewanji. The old man--Lord bless him--offers as usual to help me. Then there was a little pamphlet published in Calcutta about me--revealing that once at least in my life the prophet has been honoured in his own country. There are extracts from American and Indian papers and magazines about me. The extracts printed from Calcutta papers were especially gratifying, although the strain is so fulsome that I refuse to send the pamphlet over to you. They call me illustrious, wonderful, and all sorts of nonsense, but they forward me the gratitude of the whole nation. Now I do not care what they even of my own people say about me--except for one thing. I have an old mother. She has suffered much all her life and in the midst of all she could bear to give me up for the service of God and man; but to have given up the most beloved of her children--her hope--to live a beastly immoral life in a far distant country, as Mazoomdar was telling in Calcutta, would have simply killed her. But the Lord is great, none can injure His children._x000d_ The cat is out of the bag--without my seeking at all. And who do you think is the editor of one of our leading papers which praise me so much and thank_x000d_ God that I came to America to represent Hinduism? Mazoomdar's cousin!!--Poor Mazoomdar--he has injured his cause by telling lies through jealousy. Lord knows I never attempted any defence._x000d_ I read the article of Mr. Gandhi in the Forum before this._x000d_ If you have got the Review of Reviews of last month--read to mother the testimony about the Hindus in connection with the opium question in India by one of the highest officials of the English in India. He compares the English with the Hindus and lauds the Hindu to the skies. Sir Lepel Griffin was one of the bitterest enemies of our race. What made this change of front?_x000d_ I had a very good time in Boston at Mrs. Breed's--and saw Prof. Wright. I am going to Boston again. The tailor is making my new gown. I am going to speak at Cambridge University [Harvard] and would be the guest of Prof. Wright there. They write grand welcomes to me in the Boston papers._x000d_ I am tired of all this nonsense. Towards the latter part of May I will come back to Chicago, and after a few day's stay would come back to the East again._x000d_ I spoke last night at the Waldorf hotel. Mrs. Smith sold tickets at $2 each. I had a full hall which by the way was a small one. I have not seen anything of the money yet. Hope to see in the course of the day._x000d_ I made a hundred dollars at Lynn which I do not send because I have to make my new gown and other nonsense._x000d_ Do not expect to make any money at Boston. Still I must touch the brain of America and stir it up if I can._x000d_ Your loving brother,_x000d_ Vivekananda

a letter of April 26, written from New York to Isabelle McKindley, the Swami wrote: "I had a good time in Boston at Mrs. Breed's¬-- and saw Prof. Wright. I am going to Boston again. . . , I am going to speak at Cambridge [Harvard] University and would be guest of Prof. Wright then-they write grand welcomes to roe in Boston papers." In the same letter he gave vent to his growing dislike of continuous lecturing; but this dislike co¬existed with and was overpowered by his profound urge to awaken the spiritual consciousness of the American people. He said incidentally in the letter, "Do not expect to make money at Boston. Still I must touch the Brain of America and stir it up if I can."

The people of Madras were the first to arrange such a public meeting in his honour, under the presidentship of Dewan Bahadur S. Subramania Iyer, C.I.E., in Pachaiyappa's Hall in Madras, on Saturday, April 28, 1894-days before the Swami's letter of April 9 to Alasinga could have reached India. Raja Sir Ramaswamy Mudaliar and many other distinguished citizens and scholars took part in this important event, and stirring speeches were made in official tribute to the Swami.

Swamiji remained in New York from April 24 to May 6, evidently lecturing before various gatherings, giving informal talks and meeting many people. In another hitherto unpublished letter written from New York to Isabelle McKindley he tells a little of his activities during that time. This letter also gives a glimpse of that side of him which was so childlike and gay even in the midst of duties that were irksome. (Although he dates this letter May 2, it is clear from the postmark on the envelope, as well as from internal evidence, that he wrote it on May 1.)

The Swami remained in New York from April 24 to May 6, probably giving informal talks and meeting many people. His second lecture in the city was given on the evening of May 2 at the home of Miss Mary Phillips, who had been among those present at his lecture at the Waldorf Hotel. Miss Phillips became one of his ardent followers, and he often used her' home in New York at 19 West 38th Street as a sort of head-quarters, giving it as his return address on many letters to India.

A public meeting of the Hindus of Madras was held in Pachaiyap¬pa's Hall on Saturday [April 28, 1894] at 5-30 p.m. to thank Swami Vivekananda for his representing Hinduism in the Parliament of Religions at Chicago, and the American public for the cordial reception they accorded to him. The meeting was very largely attended by many Hindu gentlemen and students. . . . On the motion of Rajah Sir Ramaswamy Mudalliar, Dewan Bahadur S. Subramania Iyer, C.I. E., was voted to the chair. The Rajah of Ramnad sent a telegram and Rai Bahadur S. Seshayya, B.A., and a few other Native gentlemen wrote sympathizing with the object of the meeting.

The Chairman, in opening the proceedings of the meeting said that . . . he had no doubt that all present were agreed that for a long time to come they must simply be learners and students, and endeavour to learn and assimilate what was good and excellent in the civilization of the West. . . . But he believed there was one matter about which there was so much to be found in Indian literature in this country which would preclude their having to go to the West for information for example or for study. . . . He referred to the philosophy and religion of Hindus. He did not mean to pretend that in practice, that even in the matter of theoretical knowledge the people of this country generally understood their great philosophy and their great religious tenets. He only said that however much they might have to learn from the great civilized nations of the West in other matters, they would hardly find very much to learn from them in regard to this great question. . . . If the position which he had taken was agreed to, they would agree with him in saying that the visit of Swami Viveka¬nanda to America and his work and success there was of the utmost importance to the Americans and the Hindus. . . , It has become possible for a son of the soil acquainted with the language of the East to preach the truth of Vedanta not for the purpose of conversion or proselytism, but simply to place it before the great American people. The great advantage in placing such truths before the Western races was that they examined the matter with great ability and energy characteristic of them and once they were convinced that they were well founded they endeavoured to communicate it to all under their sway and influence. In that view Vivekananda himself was one of the noble souls that could be entrusted with such a task. It was necessary that the Western nations should assimilate the truths of Vedanta; for as the Indian adage says "as is the King, so are the subjects." If the Western races accepted the philosophy of the East, it seemed to the Indians the more readily to accept the position. . . . For the reception given to the Swami in America he found that the time for the endea¬vour that was being made by Swami was more propitious than it was half a-century ago, in the days of Rajah Ram Mohun Roy. With the above observations the Chairman called upon Mr. C. Ramachandra Rao Saheb to move the first Resolution, viz: "That this meeting tenders its thanks to Swami Vivekananda for having represented India at the Parliament of Religions at Chicago, and for his lucid exposition of Hinduism before the same.". . .

The next proposition was moved by Mr. M. O. Parthsarathy Iyengar, which ran thus: "That this meeting tenders its thanks to the American people for the cordial and sympathetic reception they have accorded to Swami Vivekananda."

He said: Mr. Chairman and Gentlemen: In moving the proposition I shall presently read to you, I am conscious I am only giving ex¬pression to the unanimous feeling of the hearts here assembled. The Chicago Parliament of Religions marks a great epoch in the history of the world-an epoch, the like of which could never be seen in the vast expanse of the past. . . . With what poetic rapture will the future historian record the noble act of generous hearts that cordially welcomed nationalities of every creed-made possible for all religions to meet on common grounds as friends and brethren and to hear with kindly patience the Friendly criticisms of co-religionists. Hinduism is mostly criticized without a sufficient preparatory knowledge of its principles. Nobody takes the trouble to study the religion he would gladly scoff at. Few like to give even an opportunity [to] Hinduism to express itself. . . . It was left for Swami Vivekananda, the Americans, the gentlemen assembled at Chicago to make many people realize the fact that Hinduism is well able to hold its own against any religion. . . .

Mr. T. P. Kodanda Rama Iyer, B. L., proposed and Mr. D. R. Bahsji Rao, B.A. B.L., seconded "that this meeting requests the Chair¬man to forward copies of the above Resolutions to Swami Viveka¬nanda, and Dr. Barrows, President of the Parliament of Religions, held at Chicago in 1893." The Resolution was put to the meeting and carried.

Swamiji probably met other well-known Christian clergymen during his visit to New York. It is, for instance, not unlikely that Dr. and Mrs. Guernsey honored him at this time with the dinner party of creeds which one reads about in Constance Towne’s article, “Swami Vivekananda As I Knew Him,” first published in Prabuddha Bharata of January 1934. Although Mrs. Towne did not record her memories of her first meeting with Swamiji until some forty years later, it was an event which had remained vivid in her mind. If the Guernseys’ Sunday afternoon dinner was given during Swamiji’s first visit to New York, a one can reasonably assume it was, it must have taken place on April 29, this being the only Sunday in his brief stay.

Of this somewhat incendiary affair Mrs. Towne, who at the time was Miss Gibbons, writes :

… When I met him he was twenty-seven years old [actually, thirty-one]. I thought him as handsome as a god of classic sculpture. He was dark of skin, of course, and had large eyes which gave one the impression of “midnight blue.” He seemed larger than most of his race, who often to us appear slight of frame because they are small-boned. He had a head heaped with short black curls…………

Our meeting was rather unusual. After his triumph at Chicago he was, of course, showered with invitations to come to New York, where the great of all the world are entertained. Here lived at the time a very famous physician, Dr. Egbert Guernsey, genial, literary and ideally hospitable, with a spacious and very handsome house on Fifth Avenue at Forty-fourth Street. It was Dr. Guernsey’s pleasure, heartily endorsed by his charming wife and daughter, to introduce celebrated visitors from abroad to New York society. It was to be expected that he would pay special honor to the great swami, whose ideal of closer relations between the East and the West in the interest of religion and world peace so strongly appealed to him._x000d_ Dr. Guernsey accordingly arranged to give a Sunday afternoon dinner party at which every guest should represent a different religious creed, he himself holding the view-point of Robert Ingersoll, who was absent from the city. His Grace the Cardinal was interested but declined to dine or to appoint a substitute from among his clergy. So it happened that I, being a Catholic and trained by the noted Jesuit Priest, William O’Brien Pardow, S.J., had the privilege of being a guest at that famous Sunday dinner. Dr. Guernsey, who was my physician, sent for me to uphold Catholicism. Dr. Parkhurst was there, and Minnie Maddern Fiske, the famous American actress, who was staying with the Guernseys at that time. I remember that there were fourteen at that table.

There was, of course, a tacit understanding that everyone should be polite about his or her religious differences with the Swami and his so-called non-Christian (“Pagan” is a hard word !) attitude. Alas! as the dinner progressed, the most heated dispute was not with Swami at all. All of the differences were confined to the Evangelical brethren!_x000d_ I was seated beside the Swami. We looked on in amused silence at the almost comical intolerance of the Creeds. Now and again our host would adroitly make some wise or humorous remark that kept the conversation at plane not actually injurious to the function of digestion. The Swami would make from time to time a little speech apparently in explanation of his native land and the customs of its people so different from our own, but always to gain his point in philosophy and religion. A more broad-minded and tolerant man surely could not have been found anywhere in India to carry out the mission of founding Vedanta Centres in America.

He wore on that occasion his orange cassock, a cincture of deep rose-red silk, and his turban of white shot with threads of gold. His feet, otherwise bare, were covered by sandals of soft brown leather.

It was at this dinner that our friendship began. Afterwards, in the drawing-room, he said to me : “Miss Gibbons, your philosophy and mine are one; and the heart of our faiths is the same.”

Dr. Charles H. Parkhurst, who attended the dinner, was one of the best-known clergymen of the day. He was pastor of the then fashionable Madison Square Presbyterian Church and liked to preach, as did many another contemporary minister, on current issues – political, economic, and social. But, unlike others, Parkhurst did not stop at preaching; he had recently created an upheaval in New York politics. In a famous sermon delivered on February 14, 1892, he had denounced from his pulpit the mayor, the district attorney, and the police, all of whom were, he declared, linked in an “official and administrative criminality that is filthifying our entire municipal life, making New York a very hotbed of knavery, debauchery and bestiality.” 23 These charges, not unfounded, created a sensation, and it was up to Parkhrust to substantiate them. Accordingly, disguised as a ruffian – a transformation difficult for the dignified pastor – he set out on a three-week’s tour of New York’s “dens of vice.” The first-hand evidence he thus collected caused a second sensation and resulted in 1894 in the defeat of Tammany Hall and the election of a reform mayor.

Although there is no record of how Swamiji and Dr. Parkhurst got along together at Dr. Guernsey’s dinner party, they perhaps enjoyed one another’s company, for the minister was a gentle, scholarly, and courageous man. ON the whole, however, this seems to have been a strange and combustible gathering – an opinion shared by Miss Gibbons’ mother.

Constance Towne’s memoir’s continue:_x000d_ I then lived with my mother at the Beresford Apartments at 1, East Eighty-first Street, overlooking Central Park. My mother was Southern, of the royal French blood, from Charleston, South Carolina, and a famous beauty, dark of eyes and hair. She was a witty woman and delighted in the social pleasures centering about the Church of England, to which, she maintained, all the aristocratic world belonged. Thus the Swami and I were outside the fold. I told my mother of him on my return home from Dr. Guernsey's dinner party, and what a splendid mind he had. I dwelt on the great force which had come to us. To which she replied: "What a terrible dinner party, with all those Methodists, Baptists and Presbyterians, and one black Pagan in orange cloths!" But she grew to like Vivek-ananda, to respect his view-point, and afterwards joined one of the Vedanta Centres. She was awfully amusing to him, and I can see him now, after all these years, laughing so gaily at her remarks about him.

While we are quoting Mrs. Towne's memoirs, an incident that most likely took place later than the spring of 1894 can be included, for it is illustrative of the sensation Swamiji made by his very appearance even in New York, a city to which the unusual had become the usual. Mrs. Towne writes:

On one occasion there was an all-star cast in "Faust" at the Metropolitan Opera, on a Monday night when all society appeared to sit in their boxes and show their anatomy covered with jewels; to gossip, to visit, to come in late and be observed of all observers, and to do everything but listen to the opera. There was Melba in her prime, the de Reszkes and Bauermeister.* The Swami had never been to the opera, and our subscription seats were in a conspicuous part of the orchestra. I had suggested that the Swami be invited to accompany us. Mama said to him: "But you are black. What will the world say?" To which he laughed and said: "I will sit beside my sister. She does not mind, I know."_x000d_ He never looked more handsome. Everyone about us was. so wrapped up in him that I am sure they did not listen to the opera at all that night._x000d_ I tried to explain the story of "Faust" to Vivekananda._x000d_ _x000d_ Mama, hearing me, said: "Heavens! You, a young girl, should not tell this awful story to a man."_x000d_ "Then why do you make her come herself, if it is not good?" said the Swami._x000d_ "Well," replied Mama, "it is the thing to do to go to the opera. All the plots are bad; but one need not discuss the plot. _x000d_ Alas for poor, vapid humanity and its foolishness! Later_x000d_ on during the performance the Swami said: "My sister, the gentleman who is making love to the beautiful lady in song, is he really in love with her?"_x000d_ "Oh, yes, Swamiji "_x000d_ "But he has wronged her, and makes her sad." _x000d_ "Yes," I said humbly._x000d_ "Oh, now I see," said the Swami. "He is not in love with the handsome lady, he is in love with the hand¬some gentleman in red with the tail-what do you call him?-the Devil." Thus that pure mind reasoned out, weighed and found wanting both the opera and the audience._x000d_ One of society's pets, a very young girl, came down between the acts to Mama and said: "Mama is consumed with curiosity to know who the elegant man is in the yellow dressing gown."_x000d_ _x000d_ * According to the Annals of the Metropolitan Opera Company, Faust was performed in New York with the cast as described by Mrs. Towne on Thursday night, April 26, 1894. But April was was an off-season at the Metropolitan Opera House, and the event was not apt to have been a social one. If Mrs. Towne’s memory served her correctly as to the cast and day of the week, then the date of this particular performance of Faust was probably Monday night, January 28, 1895. The same cast again performed Faust in New York on Friday night, February 14, 1896, when Swamiji was also in town.

Although in the 1890s hansom cabs, cable cars, and horse cars, rather than automobiles, buses, and taxicabs, crowded the streets of New York, and although the highest skyscraper was little more than twenty stories, the city was already the metropolis of the western hemisphere, the humming center of New World civilization. People of all races, nationalities, and creeds made it then, as now, a teeming world one could never fully know-a cauldron of human joy, suffering, and striving. Swamiji evidently liked New York, feeling in its people an openness to new ideas and an energy which could bring those ideas to fruition.

A glimpse of him in the very heart of the city, the clatter of iron wheels and horses' hooves on the rough stone pavement of Fifth Avenue no doubt echoing in his ears, comes to us through the poetess Harriet Monroe, who writes in her autobiography, A Poet’s Life:

Later [after the Parliament of Religions] I knew him quite well, and always I shall remember an encounter and talk years after in Fifth Avenue, when his eyes soared up to the tip of a sky-scraper, and he said something which made me realize that all this newness was as romantic to him as the old things are to us, and that his vision entrusted to our fresh energies his hope of a more united and glorious world!

Indeed, wherever Swamiji saw an expression of man's vitality and creativity, there he saw the vitality and creativity of the Divine Mother. Strength in whatever form spoke to him, as it were, on a deep level where man's energy as expressed in a skyscraper was not different from the divine energy sustaining and moving the universe. It was the same energy and power which he himself embodied.

In the autobiographies of others who had met him one now and then comes across a few lines of recollection, and something of the dynamic force which emanated from him is vividly conveyed to us. Even those who had met him only once never forgot him. The following paragraphs are taken from Heads and Tales by Malvina Hoffman, the famous sculptress:_x000d_ India brought back one of my vivid memories of child¬hood, an exciting evening spent with a relative of my father's who lived in a modest boarding-house in West Thirty-eighth Street. In the midst of this group of old ¬fashioned city boarders was introduced suddenly a newcomer-the oriental philosopher and teacher, Swami Vivekananda. When he entered the dining-room there was a hush. His dark, bronzed countenance and hands were in sharp contrast to the voluminous, light folds of his turban and robe.

His dark eyes hardly glanced up to notice his neighbors, but there was a sense of tranquility and power about him that made an imperishable impression upon me. He seemed to personify the mystery and religious "aloofness" of all true teachers of Brahma, and combined with this a kindly and gentle attitude of simplicity towards his fellow men.

It was many years later, in 1931, that we visited outside of Calcutta, at Belur, the marble temple which was dedicated to this same man by the thousands of his devoted followers. When I offered the garland of jasmin to be laid on the altar, I recalled, with emotion, that the only time I had seen this holy man, he had revealed to me more of the true spirit of India, without even uttering a word, than I had ever sensed in the many lectures on India, or by Indians, which I had attended since.

17 Beacon Street, Boston,_x000d_ May, 1894_x000d_ Dear Adhyapakji {Prof. John Henry Wright},_x000d_ By this time you have got the pamphlet and the letters. If you like, I would send you over from Chicago some letters from Indian Princes and ministers--one of these ministers was one of the Commissioners of the late opium commission that sat under Royal Commission in India. If you like, I will have them write to you to convince you of my not being a cheat. But, my brother, our ideal of life is to hide, to suppress, and to deny._x000d_ We are to give up and not to take. Had I not the "Fad" in my head, I would never have come over here. And it was with a hope that it would help my cause that I joined the Parliament of Religions--having always refused it when our people wanted to send me for it. I came over telling them--"that I may or may not join that assembly--and you may send me over if you like". They sent me over leaving me quite free._x000d_ You did the rest._x000d_ I am morally bound to afford you every satisfaction, my kind friend; but for the rest of the world I do not care what they say--the Sannyasin must not have self-defence. So I beg of you not to publish or show anybody anything in that pamphlet or the letters. I do not care for the attempts of the old missionary; but the fever of jealousy which attacked Mazoomdar gave me a terrible shock, and I pray that he would know better--for he is a great and good man who has tried all his life to do good. But this proves one of my Master's sayings, "Living in a room covered with black soot--however careful you may be--some spots must stick to your clothes." So, however one may try to be good and holy, so long he is in the world, some part of his nature must gravitate downwards._x000d_ The way to God is the opposite to that of the world. And to few, very few, are given to have God and mammon at the same time._x000d_ I was never a missionary, nor ever would be one--my place is in the Himalayas. I have satisfied myself so far that I can with a full conscience say, "My God, I saw terrible misery amongst my brethren; I searched and discovered the way out of it, tried my best to apply the remedy, but failed. So Thy will be done."_x000d_ May his blessings be on you and yours for ever and ever._x000d_ Yours affectionately,_x000d_ Vivekananda_x000d_ 541 Dearborn Ave., Chicago_x000d_ I go to Chicago tomorrow or day after._x000d_ Yours_x000d_ V.

In his letter of May 1 to Isabelle McKindley Swamiji mentionedthat he had an invitation to lunch with Lyman Abbott – an extremely well-known clergyman, who took an active part in social and industrial reform and in the religious and theological movements of time. When Swamiji knew him, Mr. Abbott was pastor of the Plymouth Congregational Church in Brooklyn and editor-in-chief of the Outlook, having succeeded in both those posts the famous and eloquent Henry Ward Beecher. The Outlook, known earlier as the Christian Union, was an important and widely read weekly, as much devoted to secular matters as to religious, whose editorial staff, with whom Swamiji was invited to dine, must have been a knowledgeable group of men. Mr. Abbott, whom Swamiji had very likely first met at the Parliament of Religions, represented the best of those Christian ministers and writers of the late nineteenth century who, with reservations, became his friends. Those reservations were inbred in almost every Christian clergyman; however liberal they might try to be, very few could fully acknowledge the validity of non-Christian religions. The most lenient view of the heathen’s fate a view which Lyman Abbott held and which was accepted with some reluctance by the American Board of Commissioners for Foreign Missions was that he was not necessarily doomed to eternal damnation, but would be given a further chance after death to accept God’s grace. “While [Abbott] was unwilling to be dogmatic regarding the fate of those who knew not Christ,” Ira V. Brown writes in Lyman Abbott, a study of the ministers life and thought, “[he] never developed a very keen appreciation of other religions.”This is something of an understatement.

Although Mr. Abbott presumably admired Swamiji, he was later to respond to a query from the Christian missionaries in India as to the truth of the alarming reports that Swamiji had “made hundreds of converts in America from Christianity to Hinduism” in the following words: “We are familiar with this phenomenon in America which gives in succession apparent converts now to Spiritualism, now to Hypnotism, now to Christian Science, now to Theosophy, now to Hinduism, a conversion rarely of either intellect or affections, still less of stable purposes, but partly of ardent impulses, partly of idle curiosity. Meanwhile the Church of Christ goes on its way increasing, as the statistics show, in numbers faster than the population, rapidly as that has increased, and as Christian activity shows, increasing also in rational and practical faith which believes more and more in deeds and less and less in dreaming.”21 It would seem that when even a liberal Christian clergyman held out his right hand to Swamiji, the left clung fast to the pillar of orthodoxy.

Colonel Thomas Wentworth Higginson, of whom we will hear more later, had been delegate to the Parliament of Religions and was one of the more liberal-minded writers of the age. He was interested in the Free Religious Association, the motivating idea of which was contained in his paper, "The Sympathy of Religions," which he had read at the Parliament and which had created a furor in Boston. As we shall learn further on, Swamiji was invited to speak at a meeting of the Free Religious Association held in August, 1894, at Plymouth, Massachusetts.

There can be little doubt that this Mrs. Howe was the famous Julia Ward Howe who many years earlier had written, in a moment of fire, the "Battle Hymn of the Republic" and who was otherwise known as an upholder of innumerable causes, such as peace, universal suffrage, Russian freedom, the higher education of women, and so on. Both Mrs. Howe and Colonel Higginson were among the last of those men and women from the golden age of New England culture, which had reached its height before the Civil War. By the nineties an age of nostalgia had set in; Boston looked, on the one hand, back to its lost glory and, on the other hand, ahead to it knew not what. It was an age of radically changing values, in which all that had been strong, exuberant, and idealistic seemed to be dying, with nothing worthwhile to take its place. There remained, however, a few sturdy souls who upheld the old literary and scholastic traditions, who were, indeed, oblivious of the growing com¬mercialism and utilitarianism that had invaded the "American Athens." "These magnanimous worthies," wrote Van Wyck Brooks, a historian of New England culture, "these generous natures, for whom nothing had ever existed that was common or mean, were destined to see mankind as forever triumphant. They ignored the signs of the times and lived above them, as Emerson had lived all his life."31 Mrs. Howe, one of these worthies, was seventy-five in 1894 and is described by Brooks as Swamiji must have seen her: "The great-grandmotherly Mrs. Howe, never at a loss for causes, appeared in her lace hood at every meeting. No meeting could have deserved the name unless she recited the `Battle Hymn,' in her flowered silk cloak and lilac satin. She was never too old to appear at the State House to plead for justice or mercy; no day without its cause was her constant motto. . . . As a national institution, Dr. [Edward Everett] Hale was her only rival.

Swamiji and these idealistic, yet sturdy, old-time Bostonians must have got on well together. The spirit of Transcendentalism was still alive in their hearts, and very likely he felt more at home in their company than in that of the younger generation, which, on the whole, lacked their vision and breadth of soul. A dry and pedantic intellectualism had replaced (for a time at least) the richness and depth of thought that characterized the Yankee genius. It was this parching of the wellsprings, this sterility, that would make Swamiji cry out, "Oh, they are so dry!”

A search of the Boston papers has, so far, not yielded reports of Swamiji's tongue-lashing of his Boston audience. It is fairly certain, however, that this lecture does not belong to the period with which we are concerned at present; for according to Swamiji's letter of May 1, 1894, to Isabellle McKindley, he had engagements to give, in all, six lectures at Harvard and Boston during the first part of May, all of which are accounted for, and none of which were delivered before a large audience or entitled "My Master."

As has been seen, his first lecture fell on May 7 before the "Women's Club of Mrs. Howe," the second on May 8 at Radcliffe College, and the third on May 10 at "Mr. Collidge's Round Table" in Boston. Although in an article, which has already been quoted, the Boston Evening Transcript of April 5 heralded Swamiji's coming with Seat excitement, newspaper was remiss, as were the other Boston papers, in reporting on these first three lectures.

On May 8 the Swami spoke on religion. to. the younger generation of Bostonians at Radcliffe, then a recently founded college for women, associated with Harvard University. His third lecture in Boston was given on May 10 at "Mr. Collidge's Round Table", and on May 14 he spoke at Association Hall on "The Manners and Customs of India". It was characteristic of the Swami that this lecture was given for the benefit of the Tyler-Street Day Nursery, for although at this period he was trying to raise funds for his contemplated work in India, he could never say no to those who asked him to contribute his earnings to various American charities. His lecture of May 16 on "The Religions of India" was also given in aid of the same nursery school. The time of this lecture was "fixed late-from 3:30 till 5.: 30-so that businessmen may attend." But this gave the Swami little time for rest, for on the same day, May 16, he delivered a second lecture at eight in the evening at Harvard University, in Sever Hall, under the auspices of the Harvard Religious Union. In this talk before the Union the Swami said in part:

The Hotel Bellevue, where Swamiji had chosen to stay, stood on Beacon Street near the State House and was relatively inexpensive. From here, on hotel stationery he wrote two letters to Mrs. Hale, telling her, with the freedom and intimacy of a son, some small, everyday details of his life, which thus come (as they would not otherwise have done) to our knowledge.

As in New York, so in Boston, Swamiji no doubt made many new friends as well as renewed the friendships of those whom he had met earlier. Notable among these may have been Mrs. Ole Bull of Cambridge, who was to remain devoted to him for the rest of her life. We do not know exactly when or where Swamiji first met Mrs. Bull. If in Boston, then it may have been during his visit there in April, or, more probably, during that in May.

Swamiji must also have looked up Miss Kate Sanborn, his very first American friend, whom he had met even before his arrival in Chicago in July of 1893. It has long been supposed that Swamiji first met Miss Sanborn while traveling by train from Chicago to Boston. Recent findings, however, have revealed that the train on which Kate Sanboro was first dazzled and charmed by "the monk, a magnificent specimen of man¬hood-six feet two,...with a lordly, imposing stride, as if he ruled the universe, and soft, dark eyes that could flash fire if roused or dance with merriment if the conversation amused him"-That train was the Canadian Pacific Railway's Atlantic Express, on its scenic route from Vancouver to Winnipeg, carrying a wide variety of distinguished tourists on their way to the Fair. In the observation car, Miss Sanborn liberally distributed invitations to her "farm" in Metcalf, Massachusett, near Boston. But to Swamiji she made her invitation more than casual "I told him as we separated," she later recalled "I should be most pleased to present him to some men and women of learning and general culture, if by chance he should come to Boston." Swamiji did not forget that cordial promise, and as we know, it was abundantly well kept. (See pert one, chapter one of this book.)

During his stay in Boston, the Swami visited Lawrence, Massachusetts, a city some twenty-five miles to the north. Here on the evening of May 15, he lectured on the religion and customs of India, and here also, as the Lawrence Evening Tribune remarked, "He did not hesitate to criticize adversely some Western customs, especially some connected with the position of woman: ' The status and treatment of Hindu women was one of the aspects of Indian society most blatantly and crudely misrepresented in the West. As a consequence, almost every¬where the Swami went he spoke of the purity and selflessness of Indian women and of the respect that was both traditionally and in fact accorded to them. Sometimes, the better to make his point, he would draw a contrasting picture of the Western wife and Hindu mother. But for all this he did not fail to appreciate the virtues and achievements of Western women; on the contrary, he had nothing but admiration for their culture and spirit of independence, and, as will be seen later, he fervently wanted similar opportunities for education and self development to be given to the women of his own country.

2nd [Ist] May’94_x000d_ Dear Sister_x000d_ I am afraid I cannot send you the pamphlet just now. But I got a little bit of newspaper cutting from India yesterday which I send you up. After you have read it kindly send it over to Mrs. Bagley. The editor of this paper is a relative of Mr.Mazoomdar. I am now sorry for poor Mazoomdar!! [The last two sentences were written crosswise on the left margin.]_x000d_ I could not find the exact orange colour of my coat here so I have been obliged to satisfy myself with the next best a cardinal red with more of yellow._x000d_ The coat will be ready in a few days._x000d_ Got about 70$ the other day by lecturing at Waldorf. And hope to get some more by tomorrow’s lecture._x000d_ From 7th to 19th there are engagements in Boston but they pay very little._x000d_ Yesterday I bought a pipe for 13$ - mershaum do not tell it to father Pope. [The pipe was a gift to Mr. Hale.] The coat will cost 30$. I am all right getting food, drink and money enough – Hope very soon to put something in the bank after the coming lecture._x000d_ I have eaten a good slice of meat – just now because in the evening I am going to speak in a vegetarian dinner._x000d_ Well, I am a vegetarian for all that because I prefer it when I can get it – I have another invitation to lunch with Lyman Abbott day after tomorrow. After all I am having very nice time and hope to have very nice time in Boston – only that nasty nasty lecturing – disgusting. However as soon as 19th is over – one leap from Boston Bake-beans to Chicago smoked-hams and then I will have a long breath and rest rest for two three weeks. I will simply sit down and talk talk and smoke._x000d_ By the by your New York people are very good – only more money than brains._x000d_ I am going to speak to the students of the Harvard University Three lectures at Boston 3 at Harvard – all arranged by Mrs. Breed. They are arranging something here too so that I will on my way to Chicago come to New York once more – give them a few hard raps and pocket the boodle and fly to Chicago._x000d_ If you want anything from New York or Boston which can not be had at Chicago – write sharp – I have plenty of dollars now I will send you over anything you want in a minute. Don’t think that it would be indelicate anyway – no humbug abut me If I am a brother so I am – I hate only one thing in the world hypocrisy._x000d_ Your affectionate bro 18_x000d_ Vivekananda_x000d_ _x000d_ (It should be noted by the Indian reader that Boston was famous for its baked beans and Chicago for its smoked hams. Although according to Sri Ramakrishna, Swamiji could eat any kind of food, even that forbidden by scriptural injunction, without the least ill effect,19 he was not here referring to his own eating habits; he was simply poking fun at American Specialities.)

In his letter of May 1, 1894, to Isabelle McKindley, the Swami wrote, "From 7th to l9th [of May] there are engagements in Boston . . . I am going to speak to the students of the Harvard University. Three lectures at Boston, three at Harvard -all arranged by Mrs. Breed."

New York,_x000d_ 2nd [actually 1st] May, 1894_x000d_ Dear Sister {Isabelle McKindley},_x000d_ I am afraid I cannot send you the pamphlet just now. But I got a little bit of a newspaper cutting from India yesterday which I send you up. After you have read it kindly send it over to Mrs. Bagley. The editor of this paper is a relative of Mr. Mazoomdar. I am now sorry for poor Mazoomdar!! _x000d_ I could not find the exact orange colour of my coat here, so I have been obliged to satisfy myself with the next best--a cardinal red with more of yellow._x000d_ The coat will be ready in a few days._x000d_ Got about $70 the other day by lecturing at Waldorf. And hope to get some more by tomorrow's lecture._x000d_ From 7th to 19th there are engagements in Boston, but they pay very little._x000d_ Yesterday I bought a pipe for $13--meerschaum do not tell it to father Pope. The coat will cost $30. I am all right getting food . . . and money enough. Hope very soon to put something in the bank after the coming lecture._x000d_ . . . in the evening I am going to speak in a vegetarian dinner! Well, I am a vegetarian . . ., because I prefer it when I can get it. I have another invitation to lunch with Lyman Abbott day after tomorrow. After all, I am having very nice time and hope to have very nice time in Boston--only that nasty nasty lecturing--disgusting. However as soon as 19th is over--one leap from Boston . . . to Chicago . . . and then I will have a long long breath and rest, rest for two three weeks. I will simply sit down and talk--talk and smoke._x000d_ By the by, your New York people are very good--only more money than brains._x000d_ I am going to speak to the students of the Harvard University. Three lectures at Boston, three at Harvard--all arranged by Mrs. Breed. They are arranging something here too, so that I will, on my way to Chicago, come to New York once more--give them a few hard raps and pocket the boodle and fly to Chicago._x000d_ If you want anything from New York or Boston which cannot be had at Chicago--write sharp. I have plenty of dollars now. I will send you over anything you want in a minute. Don't think it would be indelicate anyway--no humbug about me. If I am a brother so I am. I hate only one thing in the world--hypocrisy._x000d_ Your affectionate brother,_x000d_ Vivekananda

Swamiji’s second lecture in New York was given on the evening of May 2 at the home of Miss Mary Phillips, who had been among those present at his lecture at the Waldorf Hotel. She later became one of his fast friends, offering him her hospitality and help, and he often used her home in New York at 19 West 38th Street as a sort of headquarters, giving it as his return address on many of his letters to India. Miss Phillips is spoken of in the Life as one of “the eager workers in his cause,” and as “a lady prominent in many circles in women’s charitable and intellectual work in the metropolis.”

The following small item from the New York Daily Tribune of May 3, 1894, tells what little we know of Swamiji’s lecture at her house :_x000d_ _x000d_ A LECTURE ON INDIA AND REINCARNATION_x000d_ Swami Vivekanmda [sic] lectured on “India and Reincarnation” last evening at the home of Miss Mary Phillips, No. 19 West Thirty-eithth-st. He mentioned among other salient points regarding Hindooism, or Brahminism, that their religion bore no distinctive name; that it was considered that a belief in of all creeds was religion, and that the belief that one certain dogma was the real and only religion was sect. The Karmic law of cause and effect was explained, also the external and internal natures in their close relations to each other. The actions in this world, as governed by a previous life and the change to still another life, were dwelt upon in detail.

Among the large number present were Miss Emma Thursby, Roderick Perry Huges, Professor Leon Landsberg, Professor Woodford, Dr. Holman, Thomas E. Calvert, a number of members of the Emerson Club, Miss Alice Ives, Miss Katharine Stag, Mrs. Samuel Swan, Mr. and Mrs. Doubleday, Mrs. Arthur Smith, Miss Caroline Whitcher and Issac B. Mills.

Among the people who attended Swamiji’s first two lectures, as noted by the Tribune, were several who were to serve his cause for years to come. At the Waldorf lecture, for instance, had been Dr. and Mrs. Egbert Guernsey, whom we have already met, and Miss Mary Phillips, who, forthwith, had arranged to have Swamiji lecture at her house, inviting, among many others, Miss Emma Thursby, the famous singer, and Leon Landsberg. _x000d_ The former [who may have later introduced Swamiji to her close friend Mrs. Ole Bull) was to become a member of the New York Vedanta Society, and the latter, as member of New York Vedanta Society, and the latter, as is well known, became Swami Kripananda, one of Swamiji’s first monastic disciples in the West. Actually Leon Landsberg was not a professor, as stated in the Tribune, but a writer and newspapeerman, employed at the time of the staff of the Tribune itself. (It would appear that Swamiji and Leon Landsberg came to know each other well in May of 1894, for when Swamiji would again visit New York at the end of June, Landsberg would meet his train and give him a room for the night.)

Among those who attended the Swami's first two lectures in New York City were men and women who were to befriend him and serve his cause loyally when, later on, he started and got established the Vedanta Society of New York-namely, Dr. and Mrs. Egbert Guernsey, Miss Emma Thursby, the famous singer, Miss Mary Phillips, Mrs. Arthur Smith, and Mr. Leon Landsberg.

New York,_x000d_ 4th May, 1894_x000d_ Dear Adhyapakji {Prof. John Henry Wright},_x000d_ I have received your kind note just now. And it is unnecessary for me to say that I will be very happy to do as you say._x000d_ I have also received Col. Higginson's letter. I will reply to him._x000d_ I will be in Boston on Sunday [May 6]. On Monday I lecture at the Women's Club of Mrs. Howe._x000d_ Yours ever truly,_x000d_ Vivekananda

To Mrs. G. W. Hale_x000d_ C/o Miss Florence Guernsey_x000d_ 528 Fifth Avenue_x000d_ New York_x000d_ 4 May 1894_x000d_ Dear Mother,_x000d_ Herewith I send over $125 in a cheque upon the 5th Avenue Bank to be deposited at your leisure._x000d_ I am going to Boston on Sunday, day after tomorrow, and write to you from Boston. With my love to all the family._x000d_ I remain yours truly,_x000d_ Vivekananda.

The reader will have gathered from the above letter that Swamiji arrived in Boston on Sunday, May 6, and, at the invitation of Mrs. Howe, lectured before a women's club on Monday, May 7.

He arrived in Boston from New York on Sunday, May 6, and the next day lectured before the New England Women's Club, of which the famous Mrs. Jutia Ward Howe was president. During the following nine days the Swami gave five more lectures in Boston and Cambridge before various groups, drawing large and enthusiastic audiences.

Among those who made him welcome in the ultraconservative city of Boston was not only Julia Ward Howe, the tireless originator and champion of innumerable social reforms, but Thomas Wentworth Higginson, also a famous reformer and one of the last followers of Transcendentalism. There were also, of course, the Swami's friends of his first days in America Professor John Henry Wright, Franklin B. Sanborn, and others who had recognized his merit when he was still unknown.

May 7, 1894 _x000d_ Mr. Kirtland [Dr. Wright] had invited an Oriental to spend the next week with them, Swami Vivekananda; but the Swami elected to stay at a hotel in Boston. It was quite a relief for Mrs. Kirtland although she liked the Oriental; but the packing was more than she could manage with a Heathen God always at hand, at least she feared so. He had been with them in the previous summer.*_x000d_ _x000d_ * It is possible that on the night of May 6, 1894, Swamiji was put up on a couch in the Wrights’ living room at No. 6 Riverdale Avenue, Cambridge, to be discovered there the following morning by the young Austin Wright (see chapter one, section 2). Subsequent accommodations at the Hotel Bellevue would have been more convenient for all concerned.

The day following Swamiji's lecture before "the Women's Club of Mrs. Howe" (undoubtedly the New England Woman's Club, of which Julia Ward Howe was president) he spoke to the younger generation of Bostonians at Radcliffe, a recently founded college for women, associated with Harvard University and familiarly known as the "Harvard Annex," or just simply the "Annex." Earlier in this story of Swamiji's life in America we quoted extensively from the letters and papers of Mrs. John Henry Wright. Now, with the aid of her journal, we are able to learn something of his activities that have hitherto been unknown and to feel something of the impact of his personality upon those with whom he came in contact. As will be seen from the following excerpts, which Mrs. Wright's son, Mr. John K. Wright, has made available to us, her journal was written for the most part as though she were giving a day-by ¬day narrative of a mythical family called the "Kirtlands."

On May 8 the Swami spoke on religion. to. the younger generation of Bostonians at Radcliffe, then a recently founded college for women, associated with Harvard University.

To Mrs. John J. Bagley_x000d_ Hotel Bellevue_x000d_ European Plan_x000d_ Boston_x000d_ May 8, 1894_x000d_ Dear Mother,_x000d_ I have arrived in Boston again. Last afternoon [I] spoke at Mrs. Julia Ward Howe's club__of course for nothing, but it gives me a prestige. I saw there Mrs. [Ednah Dean] Cheney. Would you not write a letter to her for me? Although I told her I had a card from you, I think a letter is better._x000d_ Yours truly,_x000d_ Vivekananda

Thursday [May 10] Vivekananda spoke at the Round Table at Mr. Collidge's in Boston. He again amused him-self by making flings at the Americans. Witty, bitter, _x000d_ sharp flings that were all deserved, all neatly done, all to the point but the man has it in him to do higher things. He looked very picturesque in his yellow turban and scarlet robe, and he spoke with a good deal of dignity. Reproached the country for its plutocracy, its bad morals, its lack of religion.

"When we are fanatical," he said, "we torture ourselves we throw ourselves under huge cars, we cut our throats, we lie on spiked beds; but when you are fanatical you cut other people's throats, you torture them by fire and put them on spiked beds! You take very good care of your own skins!

It is obvious that Mrs. Wright appreciated Swamiji, indeed was deeply impressed by him, recognizing him as a man of great stature; yet it appears that she was also somewhat repelled by that side of him which could never make itself "sweet and accommodating to every black falsehood. Like a fierce and cleansing wind, Swamiji tore into and uprooted all that was dead and obstructive in the forests of human life, at the same time scattering the seeds of a new and vigorous growth. He was well able to take on the responsibility of telling people the unsavory facts about themselves, for never did he do so without simultaneously revealing a deeper truth. Such was his compassion and his power for good that his audience rarely remarked upon his "witty, bitter, sharp flings." We owe this picture largely to Mrs. Wright-the picture of Swamiji lecturing to rows of "trivial faces" and neatly turning them, as it were, inside out, exposing the absurdities and contradictions of their lives and thought.

This process, of course, did not delight everyone. It is told in the Life that in Boston Swamiji once spoke "before a large audience gathered to hear him lecture on `My Master.' " "Full of the fire of renunciation," the passage reads, ". . . when he saw before him the audience composed, for the most part, of worldly-minded men and women lacking in spiritual sympathy and earnestness, he felt that it would be a desecration to speak to them of his understanding of and his real feelings of devotion for Sri Ramakrishna. So, instead, he launched out in a terrible denunciation of the vulgar, physical, and materialistic ideas which underlay the whole of Western civilization. Hundreds of people left the hall abruptly, but in no way affected, he went on to the end. The next morning the papers were filled with varying criticism, some highly favourable, others severely critical in their analysis of what he had said, but all commenting on his fearlessness, sincerity and frankness.

To Mrs. G. W. Hale_x000d_ Hotel Bellevue, European Plan_x000d_ Beacon Street, Boston_x000d_ 11 May 1894_x000d_ Dear Mother,_x000d_ I have been since the 7th, lecturing here every afternoon or evening. At Mrs. Fairchild's I met the niece of Mrs. Howe. She was here today to invite me to dinner with her today. I have not seen Mr. Volkinen as yet. Of course, the pay for lecture is here the poorest, and everybody has an axe to grind. I got a long let ter full of the prattles of the babies. Your city, i.e. New York, pays far better than Boston, so I am trying to go back there. But here one can get work almost every day._x000d_ I think I want some rest. I feel as if I am very much tired, and these constant journeyings to and fro have shaken my nerves a little, but hope to recoup soon. Last few days I have been suffering from cold and slight fever and lecturing for all that; hope to get rid of it in a day or two._x000d_ I have got a very nice gown at $30. The colour is not exactly that of the old one, but cardinal, with more of yellow___x000d_ could not get the exact old colour even in New York._x000d_ I have not much to write, for it is the repetition of the old story: talking, talking, talking. I long to fly to Chicago and shut up my mouth and give a long rest to mouth and lungs and mind. If I am not called for in New York, I am coming soon to Chicago._x000d_ Yours obediently,_x000d_ Vivekananda.

(Swamiji's first sentence of the above letter seems to indicate that he gave a talk on the afternoon or evening of May 9; but of this we have at present no information.)

ADDRESS BY SWAMI VIVEKANANDA._x000d_ On the evening of Wednesday, May 16, at 8 o'clock, in Sever 11, an address will be given under the auspices of the Harvard Union by SWAMI VIVEKANANDA, a Hindoo monk. The public are invited. Vivekananda is an adherent of the ancient Brahmin faith of India, and was for eight years the disciple of the sage Ram Krishna. He is well qualified, both by his attainments in native learning and by unusual gifts of eloquence, to expound to a western _x000d_ audience the beliefs of his countrymen. His addresses at the World's Parliament of Religions have attracted great attention.

Saturday, May 12, 1894_x000d_ On Tuesday (May 8] Vivekananda spoke before the Annex upon his religion. It was most poetic, full of rev¬erence and that deep feeling that for the moment makes converts. The trivial faces of some of the women hardened into a fixed attention and they seemed to be straining every nerve in order to follow the speaker; but when he began to tell us our faults and show up our follies and crimes he came down to a lower level and they laughed with the vexed laugh born of a sting.

The widows of high caste in India do not marry, he said; only the widows of low caste may marry, may eat, drink, dance, have as many husbands as they choose, divorce them all, in short enjoy all the benefits of the highest society in this country. Then we laughed. . . .

LECTURE NOTICES_x000d_ Mr. Suami Vive Kananda will give a lecture, "The Manners and Customs of India" at Association Hall, on Monday afternoon [May 14], in aid of the Tyler-Street Day Nursery._x000d_ Mr. Swami Vivekananda will give a lecture, "The Religions of India" in Association Hall, next Wednesday afternoon [May 16] for the benefit of Ward 16 Day _x000d_ Nursery. Among the matters explained will be the distinction between image worship and idolatry, the various Indian conceptions of the Deity and the teachings of the ancient Hindoo philosophers.

To Mrs. G. W. Hale_x000d_ Hotel Bellevue, European Plan_x000d_ Beacon Street, Boston_x000d_ 14 May 1894_x000d_ Dear Mother,_x000d_ Your letter was so, so pleasing instead of being long; I enjoyed every bit of it. _x000d_ I have received a letter from Mrs. Potter Palmer asking me to write to some of my countrywomen about their society etc. I will see her personally when I come to Chicago; in the mean while I will write her all I know. Perhaps you have received $125 sent over from New York. Tomorrow I will send another $100 from here. The Bostonians want to grind their own axes!! _x000d_ Oh, they are so, so dry-even girls talk dry metaphysics. Here is like our Benares where all is dry, dry metaphysics!! Nobody here understands "my Beloved". Religion to these people is reason, and horribly stony at that. I do not care for anybody who cannot love my "Beloved". Do not tell it to Miss Howe-she may be offended._x000d_ The pamphlet I did not send over because I do not like the quotations from the Indian newspapers-especially, they give a haul over coal to somebody. Our people so much dislike the Brâhmo Samâj that they only want an opportunity to show it to them. I dislike it. Any amount of enmity to certain persons can¬not efface the good works of a life. And then they were only children in Religion. They never were much of religious men- i.e. they only wanted to talk and reason, and did not struggle to see the Beloved; and until one does that I do not say that he has any religion. He may have books, forms, doctrines, words, reasons, etc., etc., but not religion; for that begins when the soul feels the necessity, the want, the yearning after the "Beloved", and never before. And therefore our society has no right to expect from them anything more than from an ordinary "house holder"._x000d_ I hope to come to Chicago before the end of this month. Oh, I am so tired._x000d_ Yours affectionately,_x000d_ Vivekananda.

Swamiji’s lecture of May 14 on 'The manners and Customs of India' the proceed, from which he would give to a local charity, was reported upon by both the Boston Evening Transcript and the Boston Herald of May 15. The reports were so similar that it will be sufficient to reproduce only, that of Herald, which read as follows:

Association Hall was crowded with ladies yesterday, to hear Swami Vivekananda, the Brahmin Monk talk about "The Religion of India" [actually "The Manners and Customs of India"], for the benefit of the ward 16 day nursery [actually, Tyler-street Day Nursery]. The Brahmin monk has become a fad in Boston, as he was in Chicago last year, and his earnest, honest, cultured manner has won many friends for him._x000d_ The Hindoo nation is not given to marriage, he said, not because we are women haters, but because our religion teaches us to worship women. The Hindoo is taught to see in every woman his mother, and no man wants to marry his mother. God is mother to us. We don't care anything about God in heaven; it is mother to us. We consider marriage a low vulgar state, and if a man does marry, it is because he needs a helpmate for religion.

You say we ill-treat our women. What nation in the world has not ill-treated its women? In Europe or America a man can marry a woman for money, and, after capturing her dollars, can kick her out. In India, on the contrary, when a woman marries for money, her children are considered slaves, according to our teaching, and when a rich man marries, his money passes into the hands of his wife, so that he would be scarcely likely to turn the keeper of his money out of doors.

You say we are heathens, we are uneducated, uncultivated, but we laugh in our sleeves at your want of refinement in telling us such things. With us, quality and birth make caste, not money. No amount of money can do anything for you in India. In caste the poorest is as good as the richest, and that is one of the most beautiful things about it.

Money has made warfare in the world, and caused Christians to trample on each other's necks. Jealousy, hatred and avariciousness are born of money-getters. Here it is all work, hustle and bustle. Caste saves a man from all this. It makes it possible for a man to live with less money, and it brings work to all. The man of caste has time to think of his soul, and that is what we want in the society of India.

The Brahmin is born to worship God, and the higher his caste, the greater his social restrictions are. Caste has kept us alive as a nation, and while it has many defects, it has many more advantages.

Mr. Vivekananda described the universities and colleges of India, both ancient and modern, notably the one at Benares, that has 20,000 students and professors._x000d_ When you judge my religion, he continued, you take it that yours is perfect and mine wrong; and when you criticise the society of India you suppose it to be uncultured just so far as it does not conform to your standard. That is nonsense.

In reference to the matter of education, the speaker said that the educated men of India become professors, while the less educated become priests.

In his lectures in both Boston and Cambridge, the Swami dwelt on the profound spiritual meaning that underlay and suffused every facet of the Hindu's daily life. Nor did he fail during the course of his lectures to point out the implicit immorality of much Western behaviour. Many of his listeners, perhaps particularly those who had stood in judgement on India, smarted under his rebukes, for his aim was true and his arrows penetrating. But his motive was never to condemn or to wound; always it was to awaken and uplift.

LECTURE BY HINDUO MONK_x000d_ _x000d_ Swami Vivekananda Tells About the_x000d_ Religion of High Caste Indians._x000d_ Liberty hall was comfortably filled last evening, on the occasion of the lecture by Swami Vivekananda, the noted Brahmin Monk, who was a prominent personality at the world's parliament of religions at Chicago last summer, and who is spending some time in this country, studying its manners and customs. The lecture was under the auspices of the woman's club, and was a novel and interesting occasion. The noted Hindu was pleasantly introduced by the president of the club, Miss Wetherbee, who alluded to the great antiquity of India, its wonderful history and the high intellectual qualities of the Hindu race.

The speaker of the evening was attired in native costume, namely, a bright scarlet robe, confined at the waist by a long scarf of the same color, and wore a picturesque white silk turban wound round his head. At the first glance one saw the swarthy complexion, the dark and dreamy eyes and introspective manner of a high caste Brahmin, whose life is devoted to religion and who is also a celibate. That he is a finely educated person, appeared in his wonderful command of English and his power of argument, while an occasional quotation from Milton and Dickens, showed that he was appreciative of the great English classics.

He first spoke of that striking peculiarity of the social condition of the Hindu's caste, affirming that it is not now as strict an institution as in the past, although even now everything goes by heredity. Mixture of castes, though not absolutely forbidden, entails disadvantage on the children.

The Brahmin or high caste person devotes the first part of his life to the study of the Vedas or sacred books and the latter part to meditating on the divinity, being supposed to have overcome the human in himself, and to be only a soul.

The speaker did not hesitate to criticise adversely some western customs, especially some connected with the posi¬tion of woman. He affirmed that we worship women in the wife, while all women to the Hindu represent the mother element. In America when a woman ceases to be young and beautiful, she has a hard time of it, but in India kings must step aside for an aged woman to pass, so great is the respect in which they are held. He affirmed that some of the most beautiful portions of the Vedas, the Hindu bible, were written by women, but that there was no other bible in this world in which they had any part.

Considerable time was given to refuting the statement, which he characterized as untrue, in regard to the cruelty practised to widows in India, the speaker referring in the course of his remarks to the zenana widows, who have been for some time the objective point of Christian missionaries from other countries. Marriage is an institution very safely guarded and, in addition to the law that a Brahmin must not marry a relative, none are allowed to marry who are known to have such a disease as consumption or any incurable physical ill. The strict rules of caste which prevent a person from drinking from the same glass as another, and other kindred regulations, although [not] part of the religion, were excellent in their result on the physical condition of a country, numbering 285 millions, in the prevention of the spread of contagious diseases. The speaker was horrified, as he might well be, at the pro-miscuous water drinking seen in railroad trains and stations ' in this country.

The children are, first of all, taught kindness to all living beings and so thoroughly is this training that the smallest child instinctively turns aside from stepping on a worm.

A strange thought that among these so called heathen there is no need of the society with the long name which often fails in its mission in Christian lands.* The guest of a house, that is, a man who comes to the door and says, "I am hungry," is God's own image to the Hindu and is treated with the utmost kindness and consideration, being fed before the master and mistress of the establishment.

The speaker alluded sadly to the poverty of his country, for, while the upper caste live in comfort, there are millions whose only food is dried flowers, and who are so low in the scale of existence that they have hardly an identity, and are pitiful objects in the plane of existence. He hinted quite forcibly that food and education would be better than the sermons which Christians and Mohammedans had been throwing at them for the last hundred years.

Many of the simple and primitive customs of this peculiar people were told with naivete and innocence that was refreshing in this age when words are used to conceal thoughts.

He said there was no flirting or coquetting between their young mea and maids, and that the latter did not strut forth into public places with all their bravery [finery?] on for the purpose of securing a husband, all of which made the inhabitants of this great and glorious republic wonder if something were not slightly rotten in the state of Denmark.

t is well to see both sides of the shield in order to be able to decide with an' unprejudiced eye, and many of the listeners went away quite puzzled in mind at hearing some of their pet American customs arraigned by a Hindu and a heathen.

The address was a most interesting one and was listened to with deep attention by all present. At the close many [questions] were presented to the thoughtful monk; who wasted very few words in social flourishes or unmeaning talk. He seemed much interested in Dr. Bowker, the only one in the audience who had ever visited the strange land which was centuries old before this republic was born.

* Swamiji may have been referring to the American Society for the Prevention of Cruelty of Animals.

Another report of the above lecture appeared a few days later, on May 18, in the Lawrence American and Andover Advertiser and gave a vivid description of Swamiji, who was indeed `(as he had appeared two weeks or so earlier to Miss Gibbon ) "as handsome as a god of classic sculpture." This report, the accuracy of which is here and there questionable, read in full:_x000d_ _x000d_ _x000d_ _x000d_ _x000d_ _x000d_ THE BRAHMAN MONK_x000d_ ___________x000d_ _x000d_ Swami Vivckananda the Guest of _x000d_ the Woman's Club._x000d_ ___________x000d_ _x000d_ He Points Out the Better Phases of _x000d_ Brahmanism._x000d_ ___________x000d_ And Delivers a Pointed Message to _x000d_ Christians._x000d_ _x000d_ Swami Vivekananda, the Brahman monk addressed a most interested audience Tuesday night in Library Hall under the auspices of the Lawrence Woman's Club._x000d_ Miss Wetherbee introduced the speaker and prepared the way for a cordial reception which American courtesy rarely fails to give a distinguished visitor from another nation._x000d_ Miss Wetherbee wisely referred to him as a prominent personality at the World's Parliament of Religions, also to the strong impression made by him at the World's fair.

Last evening Swami Vivekananda did not fail to make a decided impression upon his Lawrence audience. His dress was a robe of vivid scarlet; around his head were gracefully wound some twelve yards of yellow silk, the end of which fell over his left shoulder on his breast. His beauty is undoubtedly remarkable. An erect, fine form, a face strong and yet refined, most intelligent eyes and perfect expressive mouth, a voice rich and musical, a voice capable of electrifying an audience and also when combined with the flash of his eye and the curve of his lip expressive of the utmost scorn. When in certain emotional situations, he hisses out_x000d_ His Iterations_x000d_ upon the meddlesome but intended kindnesses of other nations,.

one thought, O, Vivekananda, were it possible for you to be a lover of woman, what a magnificent Othello you might make! but alas, this man of superb beauty is a Brahman Monk and therefore he may never marry.

In his own country, in his own class, he addresses all women as mother. The Brahmin is educated thus to think of women as mother and a man may not marry his mother. In that country the mother instinct is developed in woman; in this he thought the wife instinct was cultivated, and the most beautiful thing in his lecture was his tribute to the mother, and not unnoticed was the reference to the kindness of heart of the little Hindoo child which would instinctively cause him to turn aside From his path rather than crush a worm.

The Subject of Marriage_x000d_ formed a large part of his lecture. Among the high classes, called Aryans, women think of marriage as indecent [?]._x000d_ A widow is not expected to ever marry again. A man who never marries, is highly praised, and indeed worshipped, but should he marry then in the minutes all would be changed. He who does not marry is looked upon as high¬minded, as holy and spiritual.

Among the Aryans no money is paid in marriage [?], and as female children are largely in the majority it is one of most difficult things for a father to marry his daughter, and from the time of her birth he racks his brains to find her a husband.

With the two lower classes the rules in regard to mar¬riage are all different. Widows marry again and wives and husbands if desirous become divorced. When a child is born an astrologer comes and casts a horoscope of the child, he delineates the future character of the boy or girl-it is decided whether he is a manly or a devilish child; if devilish-he is married to one next in caste, and thus is obtained a minute chance of bettering the condition of the devilish child.

The matter of marriage is not left to the decision of the child as in that case he might marry because in love with a good nose or good eyes and so in having his own way would spoil the whole thing.

The fact was emphasised that only the higher classes think of a_x000d_ True Spiritual Life_x000d_ and of worshiping God instead of thinking of marriage.

He spoke of the pitiful condition of the lower classes, their poverty and their ignorance. Millions and millions are [un]able to write their name and yet he said: We are all preaching sermons into them, when their hands are reaching out for bread. Poverty is so extreme in the lower classes that fifty cents a month is the average income of a Hindoo. Millions live on one poor meal a day and millions subsist on wild flowers for food.

He spoke of the idea being prevalent that there were no scholars among the women of India and stated that this was an error as many women of the Brahmins were married but became scholars, and with evident pride he referred to the fact that in no nation could one line be found_x000d_ In Any Bible_x000d_ that had been written by a woman excepting his own country alone where many beautiful things in their Bible had been written by women.

Swami Vivekananda did not fail to inform the audience in English words which could not be misunderstood, that the effort to raise his people by teaching them the Christian religion was a thankless task. He said: "We have seen the Greek and the Persian come to us-we have seen the Spaniard with guns come to make us Christians, still we are Hindoos and thus we shall remain: ' Had Vivekananda used all the power of his flashing eyes and his expressive voice it would have been a most dramatic speech when he said: "I dare here in America to say that we of India shall stand by our religion." He said our customs were good for us and we were welcome to them. He stood before us as he has before many a cultured American audience-he, the learned exponent of the Brahman religion, the only Hindoo who has ever come to this country to tell us-as forcibly as he dared and as politely as he could and yet be forcible; to say no more to the poor Hindoo but to be so very kind as to mind our own business.

After the lecture many of the audience gladly availed themselves of the opportunity offered by Mr. and Mrs. Young to meet Vivekananda at their residence where he has been entertained and has proven himself to be a most delightful guest.

On another page of this same newspaper was an editorial, the writer of which not only did not hear Swamiji very well but was not about to be carried off his feet by what he did hear, for it was just at this time that. The seeds of doubt sown by Swamiji's enemies in India were reaching America, and just at this moment that they found their way to Lawrence-but of this more later.

Impressions of Vivekananda_x000d_ A person attired in a bright scarlet robe fastened at the waist by a long scarf with a white silk turban upon his head, a person of dark, dreamy eyes, and of deliberate movement-such was the Brahman monk who addressed the Woman's Club and its friends at Library hall Tuesday evening, as he appeared on the platform._x000d_ He talked in a free conversational way for about one hour and a half upon the customs and habits of thought of his countrymen and fellow religionists. His treatment of his subject was very unsystematic, and his voice was so low pitched and his pronunciation so indistinct that it was difficult to catch all that he said. On the other hand, his self possession, his good use of simple English words, his evident acquaintance with English writers and English habits of thought, his outspoken criticism of some of the worst phases of the western "civilization" and "religion" his plain exposition of the better phases of Hinduism; these among other things held the closest attention of the audience, and evoked considerable sympathy and applause. It must be said, however, that the general impression left on the minds of his hearers is better described as "mixed" than as "favorable."

Without attempting to pass judgment upon him, his sincerity and truthfulness, the AMERICAN would submit the following extracts from Indian papers regarding the monk and his credentials.

[There followed several paragraphs of quotations from Indian newspapers inimical to Swamiji, which will be of more concern to us in the next chapter than here.]

As we have seen from the last sentence of the report of Swamiji's lecture in the Lawrence American, he was the guest of Mr. and Mrs. Young during his brief stay in the city. The Reverend George Henry Young was a Unitarian minister, at whose church Swamiji was to lecture at a later date.

Swami Vivekananda is thought to have spoken at a Vesper Service at the Unitarian Church in Lawrence, Massachusetts, sometime after May, 1894, and to have spent the night in the home of the Unitarian minister, the Rev. George Henry Young._x000d_ As Mrs. Young and the eldest daughter, Anne, were away at the time, the second daughter, Sheila, was managing the household and taking care of the younger children, Eleanor and Philip.

Sheila remembers that Swamiji sat on her right at the breakfast table, between her father and her, across the table from Eleanor and Philip.

When the Swami left the table he went into the adjoining room. There, as both Sheila and Eleanor remember, he took off his turban and showed the children how he wound it. The turban was white, and there was a great deal of cloth in it.

The Birthday Book in which Swamiji wrote, belonged to Eleanor. It is a little book with a Bible quotation for each day of the year. Beside each quotation is a space where friends sign their name next to the date of their birthday.

(Accompanying the above paragraphs from the Vedanta Kesari, and reproduced here, was a facsimile of a December page from the Birthday Book, on which Swamiji had signed his name beneath that of the young Philip and had written: "Do in childhood that will help you in age.")

Swami Vivekananda, the Hindoo monk, gave an address last evening in Sever Hall under the auspices of the Harvard Religious Union. The address was very interesting, the clear and eloquent voice of the speaker, and his low, earnest delivery making his words singularly impressive.

There are various sects and doctrines in India, said Vivekananda, some of which accept the theory of a personal God, and others which believe that God and the universe are one; but whatever sect the Hindoo belongs to he does not say that his is the only right belief, and that all others must be wrong. He believes that there are many ways of coming to God; that a man who is truly religious rises above the petty quarrels of sects or creed. In India if a man believes that he is a spirit, a soul, and not a body, then he is said to have religion and not till then.

To become a monk in India it is necessary to lose all thought of the body; to look upon other human beings as souls. So monks can never marry. Two vows are taken when a man becomes a monk, poverty and chastity. He is not allowed to receive or possess any money whatever. The first ceremony to be performed on joining the order is to be burnt in effigy, which supposed to destroy once for all the old body, name and caste. The man then receives a new name, and is allowed to go forth and preach or travel, but must take no money for what he does.

On the day following his lecture of May 15, 1894, in Lawrence Swamiji returned to Boston, where he had engagements that same day to give two lectures. The first, at Association Hall (again a benefit) was "fixed late-from 3:30 till 5:30-so that business men may attend," and the second was scheduled For eight in the evening at Harvard University. A report of the afternoon lecture, "The Religions of India," appeared in the Boston Herald of May 17 and read :

BY THE BRAHMIN MONK_x000d_ ___________x000d_ Lecture in Aid of the Ward 16 Day Nursery _x000d_ Delivered Yesterday Afternoon._x000d_ _x000d_ The Brahmin monk, Swami Vivekananda, lectured yesterday afternoon in Association Hall on "The Religions of India", in aid of the Ward 16 Day Nursery. There was a large attendance.

The speaker first gave an account of the Mahommedans, who formed, he said, one-fifth of the population. They believed in both Old and New Testaments, but Jesus Christ they regarded only as a prophet. They had no church organization, though there was reading of the Koran.

The Parsees, another race, called their sacred book the Zend-Avesta, and believed in two warring deities, Armuzd the good and Ahriman the evil. They believed that finally the good would triumph over the evil. Their moral code was summed up in the words: "Good thought, good words, good deeds."

The Hindus proper looked up to the Vedas as their religious scripture. They held each individual to the customs of caste, but gave him full liberty to think for himself in religious matters. A part of their method was to seek out some holy man or prophet in order to take advantage of the spiritual current that flowed through him.

The Hindus had three different schools of religion the dualistic, the qualified monistic and the monistic and these three were regarded as stages through which each individual naturally passed in the course of his religious development.

All three believed in God, but the dualistic school believed that God and man were separate entities, while the monistic declared that there was only one existence in the universe, this unitary existence being neither God nor soul, but something beyond.

The lecturer quoted from the Vedas to show the character of the Hindu religion, and declared that, to find God, one must search one's own heart.

Religion did not consist of pamphlets or books; it consisted of looking into the human heart, and finding there the truths of God and immortality. "Whomsoever I like," said the Vedas, "him I create a prophet," and to be a prophet was all there was of religion.

The speaker brought his lecture to a close by giving an account of the Jains, who show remarkable kindness to dumb animals, and whose moral law is summed up in the words: "Not to injure others is the highest good."

U.S.A._x000d_ 20th May, 1894_x000d_ My Dear Sharat {Saradananda},_x000d_ I am in receipt of your letter and am glad to learn that Shashi (Ramakrishnananda) is all right. Now I tell you a curious fact. Whenever anyone of you is sick, let him himself or anyone of you visualise him in your mind, and mentally say and strongly imagine that he is all right. That will cure him quickly. You can do it even without his knowledge, and even with thousands of miles between you. Remember it and do not be ill any more. You have received the money by this time. If you all like, you can give to Gopal Rs. 300--from the amount I sent for the Math. I have no more to send now. I have to look after Madras now._x000d_ I cannot understand why Sanyal is so miserable on account of his daughters' marriage. After all, he is going to drag his daughters through the dirty Samsara (world) which he himself wants to escape! I can have but one opinion of that--condemnation! I hate the very name of marriage, in regard to a boy or a girl. Do you mean to say that I have to help in putting someone into bondage, you fool! If my brother Mohin marries, I will throw him off. I am very decided about that. . . ._x000d_ Yours in love,_x000d_ Vivekananda