THE RENAISSANCE IN INDIA
activity. What more strikiag and signifi-cant fact can there be than this that even the new European influence, which was an influence intellectual, rationalistic, so often antireligious and which drew so much of its idealism from the increasingly cosmo-politan, mundane and secularist thought of the eighteenth and nineteenth centuries, precipitated in India from the very first an attempt at religious reformation and led actually to the creation of new religions ^ The instinct of the Indian mind was that, if a reconstruction of ideas and of society was to be attempted, it must start from a spiritual basis and take from the first a religious motive and form. The Brahmo Samaj had in its inception a large cosmo- politan idea, it was even almost eclectic in the choice of the materials for the synthesis it attempted; it combined a Vedantic first inspiration, outward forms akin to those of English Unitarianism and something of its temper, a modicum of its temper, a modicum of Christian influ-
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