The last half century has witnessed a remarkable revival of Hinduism. In the previous decades the most conspicuous force in India, although numerically weak, was the already mentioned Brahmo Samaj, founded by Ram Mohun Roy in 1828. But it was colourless and wanting in constructive power. Educated opinion, at least in Bengal, seemed to be tending towards agnosticism and social revolution. This tendency was checked by a conservative and nationalist movement, which in all its varied phases gave support to Indian religion and was intolerant of European ideas. It had a political side but there was nothing disloyal in its main idea, namely, that in the intellectual and religious sphere, where Indian life is most intense, Indian ideas must not decay. No one who has known India during the last thirty years can have failed to notice how many new temples have been built and how many old ones repaired. Almost all the principal sects have founded associations to protect and extend their interests by such means as financial and administrative organization, the publication of periodicals and other literature, annual conferences, lectures and the foundation of religious houses or quasi-monastic orders. Several societies have been founded not restricted to any particular sect but with the avowed object of defending and promoting strict Hinduism. Among such the most important are, first the Bharat Dharma Mahamandala, under the distinguished presidency of the Maharaja of Darbhanga: secondly the movement started by Ramakrishna and Swami Vivekananda and adorned by the beautiful life and writings of Sister Nivedita (Miss Noble) and thirdly the Theosophical Society under the leadership of Mrs Besant. It is remarkable that Europeans, both men and women, have played a considerable part in this revival. All these organizations are influential: the two latter have done great service in defending and encouraging Hinduism, but I am less sure of their success in mingling Eastern and Western ideas or in popularizing Hinduism among Europeans.