3. Effects on Native Life and Thought

The influence of Christianity on Indian thought and life is, however, more distinctly marked is the change of sentiment that has been taking place almost unconsciously in the native mind. This may be seen j Life and in the rise of theism, essentially Chris-

Thought. tian on its spiritual and ethical side.

It first found its clear expression in Rammohan Roy (q.v.), who founded the Atmiya Sabha, which later developed into the Brahmo Soma] (see below, III., 1), and was followed by Devendranath Tagore (see Tagore, Devendranath), and he by Keshav Chandra Sen (see Sen, Keshav Chandra). Under the leadership of the last-named the theistic movement, as expressed in the Sadharan Brahmo Somaj in Bengal and the Prarthana Soma] (see below, IIl., 2) in Bombay, has become practically Christian in philosophy, sentiment and practise. 'Similar effects may be discovered also in the Arya Somdj (see below, III., 3), which has its chief strength in northern India. Christian influence is also clearly discernible in the general sentiment of the people who have been reached by modern education. This influence is reflected in Indian literature of both ephemeral and permanent type. It is distinctly recognized on the platform in public speech. It is noticeable in the nobler moral lives of those who come into prominence as leaders of popular movements. It shows itself in increasing forms of benevolence and philanthropy. It is conspicuously felt in the growing ease with which the Christian and Hindu find a common ground of spiritual and ethical belief and

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corresponding practise. The social reform Movement has a growing influence, advocating female education, widow remarriage, restrictions on the caste system, the elevation of the masses, and the abolition of the seclusion of women. Christmas week of each year focuses many of those interests that point to the awakening of India. The National Congress, a political gathering, made up of representatives of various associations in the different provinces, meets at some large center every Christmas week. It professes to voice the feelings of India regarding desired political reforms. This large gathering makes it convenient for other conferences to meet and discuss important subjects. The National Social Conference discusses and urges the necessity of internal reform; the Industrial Conference brings together those who are desirous of encouraging the industries of the country. An industrial exhibition is also held, in which the chief place is given to such things as are manufactured in India. The theistic conference is composed of delegates from the Brahmo and Prarthana Somajes. There are many other religious gatherings held at the same time. Christmas week has thus grown to be a period which registers'the progress of India in her political, social, industrial, and to some extent in her religious life.

Ill. Native Theistic Societies. 1. The Brahmo Somaj: The history of the Brahmo Somaj in its early period is the history of its leaders, Rammohan Roy (q.v.), Devendranath Tagore (see Tagore, Devendranath), and Keshav Chandra Sen (see Sen, Keshav Chandra). The movement appears as the result of the thought not of the many, but of the few. These great leaders did not voice the multitude; the multitude voiced them.

Raja Rammohan Roy (b. May 22, 1772 or 1774; d. Sept. 27, 1833) was of orthodox Brahman family, and through contact with Mohammedanism became an earnest opponent of polytheism and idolatry before his sixteenth year. A study of religions led him to a belief that all religions were based on monotheism which had became debased into polytheism, while an acquaintance with the Hebrew and Christian Scriptures gave his monotheism a Christian tinge. In 1814, on moving to Calcutta, he began to propagate his beliefs, became the leader of a band of young men, and founded the Atmiya Sabha, which ultimately developed into the Brahmo Sabha, the name of which was subsequently changed to Brahmo Smnaj. The Sabha was a platform for discussion and in no sense a church with a creed. This active propaganda bore abundant fruit, and the year 1830 saw a building completed, dedicated to monotheistic worship and serving as a center for the spread of theism. Rammohan Roy's life marks the period from the conception of the theistic movement through what may be called its philo sophic stage. The movement ran along lines of philosophy and ethics, but not of spirituality, philanthropy, or social reform. This first period may be styled the intellectual period.

Eight years after the death of Raja Rammoban Roy the leadership of the theistic movement fell to Maharishi Devendranath Tagore, who, at the age of eighteen, passed through a great change. Wealth

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and all its accompanying ease became distasteful to him, and a passion to realize God's presence possessed his soul. An accident led him to the deep study of the Upanishads and to become a religious teacher. He founded the Tafabodhina Sabha and gathered around him sympathetic friends. In 1842 he first came into contact with the Brahmo Somaj, then in a languishing condition, and was attracted to it by common sympathy. Becoming its leader he brought at once new life to the society. Intensely devotional and spiritual, he led his followers out of the intellectual coldness of their condition into a spiritual life and the fellowship of a common faith. A manifestation of this new life was the signing of a covenant which separated them into a distinct religious body on a theistic basis.

The next leader was Keshav Chandra Sen. He had come early into contact with Christian literature and missionaries, and his whole mode of thought was molded by western ideas. His advent into the Brahmo Somaj in 1859 was the signal for social reforms in the Somaj itself, such as the removal of the sacred thread, liberty for women, intercaste dining and marriages, and the like. In 1862 the conservative religious element representing the Tatwbodhini Sabha was reorganized as the Adi Somaj. The application of theistic principles to the social life led to a secession, in 1866, from the conservative party of the Brahmo Somaj, and the founding of the Brahmo Somaj of India, making the third period of development, that of applied them. Unfortunately Keshav Chandra Sen lost his mental balance. Coming under the influence of the Vishnuites of Bengal of the Bhakti school, he introduced their fervent religious exercises into the worship of the Somaj, a backward step which led to disastrous results. He began to imagine himself endowed with higher power than other men, and his followers, led by this delusion, gave him divine worship, which, instead of rejecting, he accepted. A strong party, however, refused to follow the eccentric course of their leader, and when the climax was reached in the Cuch Behar marriage case, they withdrew in 1878, forming the Sadharan Brahmo Somaj (q.v.), while the old Somaj continued under the name of the "New Dispensation." The Adi Somaj, the New Dispensation, and the Sadharan Somaj have all continued, but the Sadharan Somaj has been the progressive branch, active in religious and social reform.

The stages of development in this theistic movement are as follows: The first stage was intellectual breaking away from polytheism and idolatry, with its inspiration largely sought for in Vedic literature; the second stage, the spiritual and devotional added to the first, with inspiration still largely Vedic; with the third stage, under a more decided Christian inspiration came the application of theism to the social life. In the fourth stage there is development along all lines under a stronger Christian influence than ever before in its history.