[See page image]

Page 356

As an outlet to his feelings he started the Goodwill Fraternity, where those of like minds met for prayer and the expression of a deepening religious spirit. Devendranath Tagore (see TAQORE, DEvENDRANATH), then leader of the Brahma Somaj, attended on one occasion a meeting of this society, and this formed the first step in the later friendship between the two. At this time (1858) the family guru came to perform rites of religious initiation, precipitating a severe mental struggle for Keshav; in the face of the family pressure he stood out against idolatrous rites, and his victory brought him into still closer sympathy with Devendranath Tagore, who had been watching his struggles.

In Apr., 1859, in the establishment of the Brahmo School Keshav appeared in the r81e of an enthusiastic teacher of theism. Devendranath Tagore joined hands with Keshav in this new enterprise. Keshav lectured on the philosophy of theism, and Devendranath on the doctrine and theology of the Brahmo Somaj. In 1860 his first publication appeared, a tract entitled Young Bengal. This is for You, and was followed by twelve others, embodying the substance of his lectures before the Brahmo School. In Aug., 1861, he began publication of The Indian Mirror for the propagation of his ideas. In 1862 he was formally appointed a minister of the Brahmo Somaj, and into its development he threw his whole nature.

In Aug., 1862, the first intercaste marriage according to Brahmo rites took place, encouraged by Keshav, but disapproved by Devendranath. And as such marriages increased in number, the constitutional difference of opinion between the two leaders became emphasized. Devendranath was a conservative and drew his inspiration more and more from the Upanishads, while Keshav drew his from Christian sources. Though close friends, their radically different attitude to social reform finally created a cleavage that grew wider with every strain. In Feb., 1864, Keshav began his first tour over India, visiting Bombay, Poona, Calicut, and Madras. The welcome he received everywhere, and the apparent ripeness for his theistic message suggested the idea of a Brahmo Somaj for India.

On his returning to Calcutta both leaders became conscious that their differences were irreconcilable. And in 1866 Keshav and his radical followers seceded from the Somaj to found the Brahmo Somaj of India. Devendranath continued the old Calcutta Brahmo Somaj under the name of the Adi Braluno Somaj. In the midst of these troublous times, Keshav felt his separation from his old friend keenly, and, driven to seek comfort somewhere, found it for a time in retirement, spent largely in the study of the life of Christ. The lecture he soon after delivered on Jesus Christ, Europe and Asia created a sensation, separating him still more from Brahmos of the older party. His explanation five months later in a lecture on Great Men brought him little comfort, as it opened him to charges of recantation on the one side and of egotism on the other. On Jan. 24, 1868, the foundation of the Brahmo Mandir was laid. In Mar., 1868, he began his second missionary journey over India, ending it at Monghyr on the banks of the Ganges. Here Keshav

was received with the utmost enthusiasm, while people prostrated themselves before him calling him " Lord," " Master," and " Savior." His failure to rebuke this brought unfortunate consequences. On Aug. 22, 1869, the Brahmo Mandir was formally opened with imposing ceremonies. In Sept., 1872, he founded the Bharat Ashram, where Brahmos lived a communistic life, which continued for seven years but finally broke up because of internal discord and the gross misbehavior of some inmates. From 1875 to 1878 he developed an ascetic life, cultivated the Bhakti spirit characterized by singing and violent dancing, which aroused the disgust of many and the suspicion of others. In 1878 occurred the " Ouch Behar marriage " of his daughter under fourteen years of age to the Maharaja of G~Ich Behar yet under sixteen years of age, according to Hindu idolatrous rites. This marriage was severely criticized as a lapse from Brahmo principles. The confidence of many in his leadership was shaken, and they withdrew to found the Sadharan Brahmo Somaj. In 1881 Keshav formally announced the name "New Dispensation" as the name of his church, and himself as its prophet, and demanded immunity from all criticism, since he declared that he was guided by the direct commandment of God. This abnormal estimation of himself as an avenue of truth brought its unfortunate fruit in the worship of some, the disaffection of others, and discord in the Somaj. See INDIA, III.

JusTIN E. ABBOTT.

BIBuOGBAPHY: The most noted of the writings of geshav Chandra Sen are: The Brahmo Samaj; Lectures and Tracts, 2 series, London, 1870; The Brahma Samaj; Keshub Chunder Sen in England, 2 vols., Calcutta, 1881; and his Diary in England, Calcutta, 1886. For his life and activities consult: P. C. Mozoomdar, Life and Teachings of Chunder Sen, Calcutta, 1887; J. F. B. Tinling, An Evangelist's Tour round India, with Account of Keshub Chunder Sen and the Modem Hindu Reformers, London, 1870; S. D. Collet, Keshub Chunder SeW's English Visit, ib. 1871 (contains some of his speeches); Ramachandm Vasu, Brahmoism . . with . . Account of Keahub Chunder Sen's Connection with the Movement, New York, 1884; T. E. Slater, Keshab Chandra Son and the Brahma Samaj, Madras, 1884; and the literature under BRAHMo

SENDOMIR, CONSENSUS OF: An agreement drawn up in 1570 between the Lutherans, the Reformed, and the Bohemian Brethren at Sendomir, a town in what was formerly Little Poland (125 m. s. of Warsaw). While the state of affairs at the time rendered some agreement between these religious bodies desirable, it was decided that small preliminary conferences should be held, as between the Lutherans and Reformed at Vilna on Mar. 2, 1570, and between the Lutherans and Bohemian Brethren At Posen on Feb. 13, 1570, while the Sendomir Synod itself was held Apr. 9-15, 1570, its object being the organization of a Polish Protestant Church. The nobility, desiring to oppose a solid front to Roman Catholicism, earnestly advocated union, and the Reformed ,passed lightly over doctrines which disturbed the more scrupulous Lutherans. The Bohemian Brethren took a middle ground, thus having the balance of power between the Lutherans and the Reformed, the representatives of the latter being the most numerous, and also being