ohun
Roy. He was a person of studious habits, intelligent, acute, and deeply
in earnest on the subject of religion. He studied not only Hinduism in
its various forms, but Buddhism, Mohammedanism, and Christianity. He was
naturally an eclectic, gathering truth from all quarters where he
thought he could find it. A specially deep impression was made on his
mind by Christianity; and in 1820 he published a book with the
remarkable title, _The Precepts of Jesus the Guide to Peace and
Happiness_. Very frequently he gave expression to the sentiment that the
teachings of Christ were the truest and deepest that he knew. Still, he
did not believe in Christ's divinity.

[Sidenote: Debendernath Tagore.
Keshub Chunder Sen.
Formation of a new Samaj.]
In January, 1830, a place of worship was opened by Rammohun Roy and his
friends. It was intended for the worship of one God, without idolatrous
rites of any kind. This was undoubtedly a very important event, and
great was the interest aroused in connection with it. Rammohun Roy,
however, visited Britain in 1831, and died at Bristol in 1833; and the
cause for which he had so earnestly labored in India languished for a
time. But in the year 1841 Debendernath Tagore, a man of character and
wealth, joined the Brahmo Somaj, and gave a kind of constitution to it.
It was fully organized by 1844. No definite declaration, however, had
been made as to the authority of the Vedas; but, after a lengthened
period of inquiry and discussion, a majority of the Somaj rejected the
doctrine of their infallibility by 1850. "The rock of intuition" now
began to be spoken of; man's reason was his sufficient guide. Still,
great respect was cherished for the ancient belief and customs of the
land. But in 1858 a new champion appeared on the scene, in the
well-known Keshub Chunder Sen. Ardent, impetuous, ambitions--full of
ideas derived from Christian sources[34]--he could not brook the slow
movements of the Somaj in the path of reform. Important changes, both
religious and social, were pressed by him; and the more conservative
Debendernath somewhat reluctantly consented to their introduction.
Matters were, however, brought to a crisis by the marriage of two
persons of different castes in 1864. In February, 1865, the progressive
party formally severed their connection with the original Somaj; and in
August, 1869, they opened a new place of worship of their own. Since
this time the original or Adi Somaj has been l