DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0522
512 Modern Theism. Rammohun Roys successors.
While all these elements of discontent were at work, a
most unexpected revelation took place, the effect of which
was to precipitate the disruption of the Samaj. It turned
out, in fact, that Keshab Chandar Sen, with all his almost
superhuman eloquence, ability, and genius, was nothing after
all but a plain human being, with very human infirmities.
It appears that as early as August, 1877, it began to be
anxiously whispered that the great social Reformer was
likely to sacrifice his own cherished principles at the altar of
ambition. He, who had denounced early marriages as the
curse of India, was said to be inclined to accept an offer of
marriage for his own daughter not yet fourteen, from the
young Maharaja of Kuch Behar not yet sixteen years of age.
The rumour proved to be too true, and the Indian Mirror of
February 9, 1878, formally announced that the marriage had
been arranged. Protests from every conceivable quarter
poured in upon the great social Reformer, but they were not
only unheeded, they were absolutely ignored. The marriage
ceremony1 took place on March 6, 1878, and not without
idolatrous rites on the bride's side, though these were not
performed in the presence of Mr. Sen himself2. In point
of fact, the performance of certain ceremonies—such as the
Homa, or fire-oblation—was necessary to secure the validity
of the marriage in a Native State protected by our Govern-
ment, but not subject to the operation of the Marriage Act.
Immediately after the wedding the young Maharaja set out
1 The Missionary Conference of Dec. 22, 1880, commissioned Mr. Sen
to inform me that this ceremony was only a betrothal and that the parties
did not live together as man and wife till a final ceremony had been per-
formed in the Brahma Mandir on Oct. 20, 1880. But the ceremony of
March 6 was surely the legal ceremony.
2 The Indian Mirror of March 17, 1878, informed its readers that
' though the Raja's Purohits, who were orthodox Brahmins, were allowed
to officiate at the ceremony, the Homa was not performed during; the
marriage ; but after the bride and her party left the place. The prin-
ciples of Brahma marriage were barely preserved.'
While all these elements of discontent were at work, a
most unexpected revelation took place, the effect of which
was to precipitate the disruption of the Samaj. It turned
out, in fact, that Keshab Chandar Sen, with all his almost
superhuman eloquence, ability, and genius, was nothing after
all but a plain human being, with very human infirmities.
It appears that as early as August, 1877, it began to be
anxiously whispered that the great social Reformer was
likely to sacrifice his own cherished principles at the altar of
ambition. He, who had denounced early marriages as the
curse of India, was said to be inclined to accept an offer of
marriage for his own daughter not yet fourteen, from the
young Maharaja of Kuch Behar not yet sixteen years of age.
The rumour proved to be too true, and the Indian Mirror of
February 9, 1878, formally announced that the marriage had
been arranged. Protests from every conceivable quarter
poured in upon the great social Reformer, but they were not
only unheeded, they were absolutely ignored. The marriage
ceremony1 took place on March 6, 1878, and not without
idolatrous rites on the bride's side, though these were not
performed in the presence of Mr. Sen himself2. In point
of fact, the performance of certain ceremonies—such as the
Homa, or fire-oblation—was necessary to secure the validity
of the marriage in a Native State protected by our Govern-
ment, but not subject to the operation of the Marriage Act.
Immediately after the wedding the young Maharaja set out
1 The Missionary Conference of Dec. 22, 1880, commissioned Mr. Sen
to inform me that this ceremony was only a betrothal and that the parties
did not live together as man and wife till a final ceremony had been per-
formed in the Brahma Mandir on Oct. 20, 1880. But the ceremony of
March 6 was surely the legal ceremony.
2 The Indian Mirror of March 17, 1878, informed its readers that
' though the Raja's Purohits, who were orthodox Brahmins, were allowed
to officiate at the ceremony, the Homa was not performed during; the
marriage ; but after the bride and her party left the place. The prin-
ciples of Brahma marriage were barely preserved.'