religion were observed [at the time] except idol worship. That day on my return to Calcutta from a village I went straight into the hall where the ceremony was being performed, as I did not know that [Devendra Babu] had forbidden non-Brahmans to enter it. Had I known of it I should not have sat down in the hall.” (P. 199).
Now, it is well-known that Devendra Nath Tagore was opposed to the intermarriage of castes. But it is news to us that he figured in the role of a high-priest of pagan Greece standing on the temple steps and shouting to non-Brahmans, “Hence, avaunt, ye profane herd! Ye cannot enter the shrine!” Brahmanic pride and contempt for the “lower castes” comes with better grace and greater logic from a stout old Hindu such as Bhudev Mukherji (see p. 121) than from the “Great Sage” of the Common Fatherhood of God and Brotherhood of Man.
We, however, do not presume to blame Devendra Babu. We know how hard it is to cut one’s self adrift from old moorings and sail into unknown waters. Still, we must admit that the Sadharan Brahmo Samaj alone represents the logical development of
